Pub Date : 2024-01-09DOI: 10.1080/02757206.2023.2275788
Nana Osei Quarshie
{"title":"Cocoa and compliance: How exemptions made mass expulsion in Ghana","authors":"Nana Osei Quarshie","doi":"10.1080/02757206.2023.2275788","DOIUrl":"https://doi.org/10.1080/02757206.2023.2275788","url":null,"abstract":"","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"59 19","pages":""},"PeriodicalIF":0.7,"publicationDate":"2024-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139441613","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-12DOI: 10.1080/02757206.2023.2288648
Angela Muthana, Roy Ellen
{"title":"The travelled landscape of Benjamin Harrison and the imagined eolithic world of the Kentish Weald","authors":"Angela Muthana, Roy Ellen","doi":"10.1080/02757206.2023.2288648","DOIUrl":"https://doi.org/10.1080/02757206.2023.2288648","url":null,"abstract":"","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"10 6","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139008740","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-28DOI: 10.1080/02757206.2023.2275782
Benjamin Twagira
{"title":"Beyond Idi Amin: urban militarization, Africanization and materiality in Kampalans’ experiences of expulsion","authors":"Benjamin Twagira","doi":"10.1080/02757206.2023.2275782","DOIUrl":"https://doi.org/10.1080/02757206.2023.2275782","url":null,"abstract":"","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"10 1","pages":""},"PeriodicalIF":0.7,"publicationDate":"2023-11-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139222778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-11DOI: 10.1080/02757206.2023.2275784
Tasha Rijke-Epstein, Edgar Taylor
ABSTRACTExpulsions remake knowledge and experience of time, space and the body. However, they have largely been studied and theorized through histories of Europe or within contemporary global racial capitalism, sheared off its longer global histories. This special issue anchors the study of expulsions in historical experiences and conceptualizations from a variety of African contexts over time. Expulsions are tightly entwined with the formation of knowledge and power-including area studies and academic disciplines, national citizenship and the making of nation-states. This introduction charts the ways expulsions as time-bending and chronology-blurring processes are integral to the naturalization of communities, groups and the body as subjects of scholarly and political work. At the same time, it argues that expulsions are relational, violent processes that defy temporal bounding, move across spatial scales and dislodge epistemological logic. Material landscapes are key sites through which expulsive processes are mediated, embedded and remembered, even as they are impinged upon by the violence of expulsions. This special issue argues that the study of expulsions opens conceptual questions about how knowledge, time and material forms are constituted.KEYWORDS: Expulsionviolencearea studiescolonialismAfrica AcknowledgementsWe would like to thank the Centre for Indian Studies in Africa at the University of the Witwatersrand and the Rosa Luxemburg Stiftung in South Africa for supporting this project in its early phases. We would like to thank all of the participants at the conference in Johannesburg and at the African Studies Association annual meeting in Atlanta. We would also like to appreciate Pamela Ballinger, Christian Williams, James Brennan for their critical feedback on an earlier version of this introduction.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Recent work has taken a similar approach to exile (Carpenter and Lawrance Citation2018; Ricci Citation2016; Williams Citation2015).2 Benjamin Kedar made this point most forcefully, contending that state-sponsored expulsion is ‘an unclaimed offspring … of Western European civilization’ (Citation1996, 166, 179).3 We thank Pamela Ballinger for this point.4 Archaeologist Astrid Lindenlauf (Citation2004) describes the role of the sea as an ‘away-place’ in ancient Greece, and links this to contemporary conceptions of ‘away-places’ for discarding waste.5 When expulsion is entangled with expatriation, however, it may expose the impermanence or misrecognition of an ostensible homeland.6 On 'interscalar vehicles’, see Hecht (Citation2018).7 The CISA conference organized by Taylor, ‘Expulsions: Histories, Geographies, Memories’, was supported by the Rosa Luxemburg Stiftung. The ASA panels organized by Taylor and Rijke-Epstein were titled ‘Expulsions and the Materiality of Place-Making’. We thank all of the participants in these occasions, including the late Pie
摘要驱逐重塑了时间、空间和身体的知识和经验。然而，它们在很大程度上是通过欧洲历史或当代全球种族资本主义的历史来研究和理论化的，剪掉了它更长的全球历史。本期特刊着重研究历史经验和非洲不同背景下的驱逐概念。驱逐与知识和权力的形成紧密地交织在一起，包括区域研究和学术学科、国家公民身份和民族国家的形成。这篇引言描绘了驱逐作为时间弯曲和时间模糊的过程是社区、团体和身体作为学术和政治工作主题归化不可或缺的一部分。同时，它认为驱逐是一种关系性的、暴力的过程，它无视时间界限，跨越空间尺度，并推翻了认识论逻辑。物质景观是中介、嵌入和记忆驱逐过程的关键场所，即使它们受到驱逐暴力的冲击。本期特刊认为，对驱逐的研究开启了关于知识、时间和物质形式如何构成的概念性问题。关键词:驱逐、暴力、地区研究、殖民主义、非洲致谢我们要感谢南非金山大学非洲印度研究中心和南非罗莎·卢森堡基金会在项目早期阶段给予的支持。我们要感谢出席约翰内斯堡会议和亚特兰大非洲研究协会年会的所有与会者。我们还要感谢Pamela Ballinger, Christian Williams, James Brennan对本文早期版本的重要反馈。披露声明作者未报告潜在的利益冲突。注1最近的作品采取了类似的流亡方法(Carpenter and lawrence Citation2018;里奇Citation2016;威廉姆斯Citation2015)。2本杰明·基达尔(Benjamin Kedar)最有力地阐述了这一点，他认为国家支持的驱逐是“西欧文明无人认领的后代”(Citation1996, 166, 179)这一点我们要感谢帕梅拉·巴林杰考古学家Astrid Lindenlauf (Citation2004)将海洋的角色描述为古希腊的“远方”，并将其与当代“远方”的概念联系起来，即丢弃废物然而，当驱逐与驱逐混为一谈时，可能会暴露出表面上的家园的无常或误认关于“跨标量车辆”，参见Hecht (Citation2018)泰勒组织的名为“驱逐:历史、地理、记忆”的CISA会议得到了罗莎·卢森堡基金会的支持。Taylor和Rijke-Epstein组织的ASA小组讨论的题目是“驱逐和场所制造的物质性”。我们感谢这些场合的所有参与者，包括已故的皮尔·拉尔森。
{"title":"Expulsions: Knowledge, temporality, and materiality in Africa","authors":"Tasha Rijke-Epstein, Edgar Taylor","doi":"10.1080/02757206.2023.2275784","DOIUrl":"https://doi.org/10.1080/02757206.2023.2275784","url":null,"abstract":"ABSTRACTExpulsions remake knowledge and experience of time, space and the body. However, they have largely been studied and theorized through histories of Europe or within contemporary global racial capitalism, sheared off its longer global histories. This special issue anchors the study of expulsions in historical experiences and conceptualizations from a variety of African contexts over time. Expulsions are tightly entwined with the formation of knowledge and power-including area studies and academic disciplines, national citizenship and the making of nation-states. This introduction charts the ways expulsions as time-bending and chronology-blurring processes are integral to the naturalization of communities, groups and the body as subjects of scholarly and political work. At the same time, it argues that expulsions are relational, violent processes that defy temporal bounding, move across spatial scales and dislodge epistemological logic. Material landscapes are key sites through which expulsive processes are mediated, embedded and remembered, even as they are impinged upon by the violence of expulsions. This special issue argues that the study of expulsions opens conceptual questions about how knowledge, time and material forms are constituted.KEYWORDS: Expulsionviolencearea studiescolonialismAfrica AcknowledgementsWe would like to thank the Centre for Indian Studies in Africa at the University of the Witwatersrand and the Rosa Luxemburg Stiftung in South Africa for supporting this project in its early phases. We would like to thank all of the participants at the conference in Johannesburg and at the African Studies Association annual meeting in Atlanta. We would also like to appreciate Pamela Ballinger, Christian Williams, James Brennan for their critical feedback on an earlier version of this introduction.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Recent work has taken a similar approach to exile (Carpenter and Lawrance Citation2018; Ricci Citation2016; Williams Citation2015).2 Benjamin Kedar made this point most forcefully, contending that state-sponsored expulsion is ‘an unclaimed offspring … of Western European civilization’ (Citation1996, 166, 179).3 We thank Pamela Ballinger for this point.4 Archaeologist Astrid Lindenlauf (Citation2004) describes the role of the sea as an ‘away-place’ in ancient Greece, and links this to contemporary conceptions of ‘away-places’ for discarding waste.5 When expulsion is entangled with expatriation, however, it may expose the impermanence or misrecognition of an ostensible homeland.6 On 'interscalar vehicles’, see Hecht (Citation2018).7 The CISA conference organized by Taylor, ‘Expulsions: Histories, Geographies, Memories’, was supported by the Rosa Luxemburg Stiftung. The ASA panels organized by Taylor and Rijke-Epstein were titled ‘Expulsions and the Materiality of Place-Making’. We thank all of the participants in these occasions, including the late Pie","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"33 24","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135042456","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-06DOI: 10.1080/02757206.2023.2275787
Matteo Bortolini
ABSTRACTThe paper details how, during the 'Modjokuto Project' of 1952–1954, Hildred and Clifford Geertz embodied in their decisions and actions the ‘Malinowskian palimpsest’ of the lonely ethnographer, thus creating a series of oppositions between their individualistic understanding of the ethnographer and the needs of teamwork in the field. Apart from the historical record, this reconstruction aims at focusing on several questions in the history of cultural anthropology and the social sciences: How do ethnographers come to understand their professional role and the specific scientific virtues attached to it? How are scholarly personae and other cognitive-normative schemas put to the test (and modified) during fieldwork? How does the lack of methodological reflection on the ways of the anthropologist impact on the completion of specific research projects and, more generally, the reproduction of professional lore and structures?KEYWORDS: Scholarly personaethnographyClifford GeertzHildred GeertzteamworkCold War social science AcknowledgementsThanks to the participants in the George W. Stocking, Jr., Symposium (Seattle, 12 November 2022), the members of the Anthropology group of the Consortium for History of Science, Technology, and Medicine (1 February 2023), and two anonymous reviewers from History and Anthropology. I would especially like to acknowledge the help of Karen Blu, Freddy Foks, Matt Watson, Alice Kehoe, Herb Lewis, Jason Pribilski, Tullio Viola, Stephen Foster, Stephen Turner, Gary Alan Fine, David H. Price, Hans Bakker, Harlan Stelmach, Bijan Warner, Andrea Cossu, Gerardo Ienna, Giovanni Zampieri, and Zhe Yu Lee. Archival materials are cited by courtesy of Karen Blu and the Harvard University Archives. This article is dedicated to the memory of Hilly Geertz, whom I had the fortune to meet for one last interview in September 2021.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 I wrote this article using mainly letters written by Clifford and Hildred Geertz to friends and relatives in America and preserved as part of the Geertz Papers (henceforth CGP) at the Special Collections Library of the University of Chicago. Their copious fieldnotes from the period were checked to confirm my hypotheses, but were not incorporated into the text as a deeply reflected-upon decision on my part. The letters that ethnographers write home might have different functions, especially if fieldwork is conducted in a faraway land and relatives, friends, and colleagues might have expressed their worry about, or even opposition against, the trip. Letters might thus involve (and almost certainly do) a Goffmanian front/backstage dynamic, where ‘the personal, the familiar, the intimate’ (Dobson Citation2009, 57) are intertwined with encouraging words written in order to reassure the receiver. To make a careful selection and hierarchization of the sources it becomes crucial to understand the reciprocal positioning of sender
{"title":"‘A twenty-four hour job’. Hildred and Clifford Geertz’s first foray into the field and the scholarly persona of the ethnographer","authors":"Matteo Bortolini","doi":"10.1080/02757206.2023.2275787","DOIUrl":"https://doi.org/10.1080/02757206.2023.2275787","url":null,"abstract":"ABSTRACTThe paper details how, during the 'Modjokuto Project' of 1952–1954, Hildred and Clifford Geertz embodied in their decisions and actions the ‘Malinowskian palimpsest’ of the lonely ethnographer, thus creating a series of oppositions between their individualistic understanding of the ethnographer and the needs of teamwork in the field. Apart from the historical record, this reconstruction aims at focusing on several questions in the history of cultural anthropology and the social sciences: How do ethnographers come to understand their professional role and the specific scientific virtues attached to it? How are scholarly personae and other cognitive-normative schemas put to the test (and modified) during fieldwork? How does the lack of methodological reflection on the ways of the anthropologist impact on the completion of specific research projects and, more generally, the reproduction of professional lore and structures?KEYWORDS: Scholarly personaethnographyClifford GeertzHildred GeertzteamworkCold War social science AcknowledgementsThanks to the participants in the George W. Stocking, Jr., Symposium (Seattle, 12 November 2022), the members of the Anthropology group of the Consortium for History of Science, Technology, and Medicine (1 February 2023), and two anonymous reviewers from History and Anthropology. I would especially like to acknowledge the help of Karen Blu, Freddy Foks, Matt Watson, Alice Kehoe, Herb Lewis, Jason Pribilski, Tullio Viola, Stephen Foster, Stephen Turner, Gary Alan Fine, David H. Price, Hans Bakker, Harlan Stelmach, Bijan Warner, Andrea Cossu, Gerardo Ienna, Giovanni Zampieri, and Zhe Yu Lee. Archival materials are cited by courtesy of Karen Blu and the Harvard University Archives. This article is dedicated to the memory of Hilly Geertz, whom I had the fortune to meet for one last interview in September 2021.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 I wrote this article using mainly letters written by Clifford and Hildred Geertz to friends and relatives in America and preserved as part of the Geertz Papers (henceforth CGP) at the Special Collections Library of the University of Chicago. Their copious fieldnotes from the period were checked to confirm my hypotheses, but were not incorporated into the text as a deeply reflected-upon decision on my part. The letters that ethnographers write home might have different functions, especially if fieldwork is conducted in a faraway land and relatives, friends, and colleagues might have expressed their worry about, or even opposition against, the trip. Letters might thus involve (and almost certainly do) a Goffmanian front/backstage dynamic, where ‘the personal, the familiar, the intimate’ (Dobson Citation2009, 57) are intertwined with encouraging words written in order to reassure the receiver. To make a careful selection and hierarchization of the sources it becomes crucial to understand the reciprocal positioning of sender","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"18 5","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135684515","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-03DOI: 10.1080/02757206.2023.2275785
Rosario Forlenza
ABSTRACTThis article examines the life experience of and the enduring devotion for Padre Pio (1887–1968) – a Capuchin friar and the most popular saint of twenty-first century Catholicism – through the work and conceptual toolkit of anthropologist Ernesto De Martino (1908–1965), one of the most talented intellectuals of twentieth century Italy. Southern Italian neighbours, De Martino conducted ethnographic research on magic and popular religiosity there just as the popularity of Padre Pio exploded out of southern Italy across the globe. The main argument of this article is that De Martino's insights on mimesis and repetition shed light on the life-experience of Pio and the enduring success of his cult, owing to a combination of social, cultural, and psychological factors that thrive from within modernity. In addition, the article shows how the work of De Martino is relevant to scholars across disciplines – historians, anthropologists, sociologists – who are investigating the relationship of society, religion and the sacred.KEYWORDS: CrisisimitationErnesto De Martinomodernity and traditionPadre Pio AcknowledgementsI would like to thank the anonymous peer reviewers of History and Anthropology, for their challenging criticism and constructive remarks, Kristina Stoeckl, Marco Martino, Bjørn Thomassen and Joseph Viscomi, for their generous and helpful comments and illuminating advices on this piece, and Mike Bluett, who edited and proofread the manuscript with creativity and scrupulous care.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 According to a 2001 poll, 53% of Italians said that they would turn their faith first to Padre Pio in dire circumstances; see Messori Citation2001.2 The expression is from Max Weber.3 See now De Martino Citation2015; the work of anthropologist George Saunders is one of the few attempts to bring De Martino into the English-speaking world; Saunders Citation1993; see also Zinn Citation2015; Geisshuesler Citation2021.4 The notion of ‘reading experience’ indicates the formative ‘encounter’ with ‘a certain work that struck a chord with personal experiences’, generating an intellectual and existential drive (Szakolczai Citation1998, 212).5 The apostolic visitor (Monsignor Carlo Maccari) left San Giovanni unimpressed by Pio and horrified by the cult that surrounded him, which he described as ‘idolatry and perhaps even heresy … superstition and magic'. He nonetheless acknowledged his extraordinary magnetic attraction; Luzzatto Citation2010, 276.6 Tarantismo continued to be practiced until the 1960s, when it slowly declined. It is now popular as a doorway to personal happiness and health; see Del Giudice Citation2005.7 Three of the Gospels narrate that a man called Symon, from the town of Cyrene (a Greek city in the province of Cyrenaica, today's Eastern Libya), was compelled by the Romans to carry the cross of Jesus on his way to crucifixion. The Cyrenean is therefore the symbol of the
摘要本文通过20世纪意大利最有才华的知识分子之一、人类学家埃内斯托·德·马蒂诺(1908-1965)的著作和概念工具，考察了僧帽会修士、21世纪天主教最受欢迎的圣人皮奥神父(1887-1968)的人生经历和对他的持久奉献。意大利南部的邻居，德·马蒂诺在那里进行了关于魔法和大众宗教信仰的人种学研究就像神父皮奥在意大利南部风靡全球一样。本文的主要论点是，De Martino对模仿和重复的见解揭示了Pio的生活经历以及他的邪教的持久成功，这是由于现代性中蓬勃发展的社会，文化和心理因素的结合。此外，这篇文章还展示了De Martino的工作是如何与各个学科的学者——历史学家、人类学家、社会学家——相关的，这些学者正在研究社会、宗教和神圣的关系。感谢《历史与人类学》的匿名同行审稿人提出的具有挑战性的批评和建设性的评论，感谢Kristina Stoeckl、Marco Martino、Bjørn Thomassen和Joseph Viscomi对本文慷慨而有益的评论和有启发意义的建议，感谢Mike Bluett以创造性和一丝不苟的态度编辑和校对了本文的手稿。披露声明作者未报告潜在的利益冲突。注1根据2001年的一项民意调查，53%的意大利人表示，在危急情况下，他们会首先将信仰转向皮奥神父;参见Messori Citation2001.2这个表达来自马克斯·韦伯。3参见De Martino Citation2015;人类学家乔治·桑德斯(George Saunders)的著作是为数不多的将马蒂诺带入英语世界的尝试之一;桑德斯Citation1993;参见Zinn Citation2015;“阅读体验”的概念表明，与“某种与个人经历产生共鸣的作品”形成的“相遇”，产生了一种智力和存在的驱动力(Szakolczai citation1998,212)这位使徒访客(卡洛·马卡里蒙席)离开了圣乔瓦尼，对皮奥没有留下什么印象，并对他周围的崇拜感到震惊，他将其描述为“偶像崇拜，甚至可能是异端……迷信和魔法”。尽管如此，他还是承认自己具有非凡的吸引力;直到20世纪60年代，塔兰提斯摩舞才逐渐衰落。它现在作为通往个人幸福和健康的大门而流行;三部福音书都记载了一个叫西门的人，来自古利奈镇(古利尼加省的一个希腊城市，今天的利比亚东部)，被罗马人强迫背着耶稣的十字架去钉十字架。因此，昔利奈人是神的恩典和人类努力相结合的象征。“昔利尼安人”是达·里波托尼写的皮奥传记的标题中使用的词(Citation1974);这本书的浓缩版后来以同样的标题出版，1987年也被翻译成英文，书名为《pietrecina的Pio神父:每个人的cyrenean》。8关于媒体在连接Pio的创伤治疗与天主教会的官方程序中的作用见Bartocci和Littlewood引文2004.9见McDannell引文1995,41;科尔曼和埃尔斯纳引文1995,6;参见Mesaritou Citation2012;[7.10]参见曼奇尼引文，2004,350 - 353;关于“相对”和“绝对”健康的对立，见Sabbatucci Citation1982;参见Mancini Citation1992.11 De Martino对阿普利亚狼蛛仪式的研究题为La terra del rimorso。“Rimorso”既可以表示“后悔”，也可以表示“重新咬”(“morso”是咬)。
{"title":"Thriving in modernity: Crisis and mimesis in the life-experiences of Padre Pio and Ernesto De Martino","authors":"Rosario Forlenza","doi":"10.1080/02757206.2023.2275785","DOIUrl":"https://doi.org/10.1080/02757206.2023.2275785","url":null,"abstract":"ABSTRACTThis article examines the life experience of and the enduring devotion for Padre Pio (1887–1968) – a Capuchin friar and the most popular saint of twenty-first century Catholicism – through the work and conceptual toolkit of anthropologist Ernesto De Martino (1908–1965), one of the most talented intellectuals of twentieth century Italy. Southern Italian neighbours, De Martino conducted ethnographic research on magic and popular religiosity there just as the popularity of Padre Pio exploded out of southern Italy across the globe. The main argument of this article is that De Martino's insights on mimesis and repetition shed light on the life-experience of Pio and the enduring success of his cult, owing to a combination of social, cultural, and psychological factors that thrive from within modernity. In addition, the article shows how the work of De Martino is relevant to scholars across disciplines – historians, anthropologists, sociologists – who are investigating the relationship of society, religion and the sacred.KEYWORDS: CrisisimitationErnesto De Martinomodernity and traditionPadre Pio AcknowledgementsI would like to thank the anonymous peer reviewers of History and Anthropology, for their challenging criticism and constructive remarks, Kristina Stoeckl, Marco Martino, Bjørn Thomassen and Joseph Viscomi, for their generous and helpful comments and illuminating advices on this piece, and Mike Bluett, who edited and proofread the manuscript with creativity and scrupulous care.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 According to a 2001 poll, 53% of Italians said that they would turn their faith first to Padre Pio in dire circumstances; see Messori Citation2001.2 The expression is from Max Weber.3 See now De Martino Citation2015; the work of anthropologist George Saunders is one of the few attempts to bring De Martino into the English-speaking world; Saunders Citation1993; see also Zinn Citation2015; Geisshuesler Citation2021.4 The notion of ‘reading experience’ indicates the formative ‘encounter’ with ‘a certain work that struck a chord with personal experiences’, generating an intellectual and existential drive (Szakolczai Citation1998, 212).5 The apostolic visitor (Monsignor Carlo Maccari) left San Giovanni unimpressed by Pio and horrified by the cult that surrounded him, which he described as ‘idolatry and perhaps even heresy … superstition and magic'. He nonetheless acknowledged his extraordinary magnetic attraction; Luzzatto Citation2010, 276.6 Tarantismo continued to be practiced until the 1960s, when it slowly declined. It is now popular as a doorway to personal happiness and health; see Del Giudice Citation2005.7 Three of the Gospels narrate that a man called Symon, from the town of Cyrene (a Greek city in the province of Cyrenaica, today's Eastern Libya), was compelled by the Romans to carry the cross of Jesus on his way to crucifixion. The Cyrenean is therefore the symbol of the","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"54 19","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135819410","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-03DOI: 10.1080/02757206.2023.2275786
Wojtek Jezierski
There was no holy king in Poland during the Middle Ages. Although the Piast polity belonged to the North-eastern European periphery (East-Central Europe and Scandinavia), where essentially all post-1000 CE polities boasted dynastic martyred holy rulers of native origin, the Piasts never elevated a member of their kin to such a position. The present article takes this puzzling exception as a point of departure to advance the argument that the episcopal holy patron of Poland of Bohemian origin – St Adalbert (c. 956–997) – may in many regards be interpreted as a version of Marshall Sahlins’s stranger-king. By combining anthropological theory and comparative evidence, the article explores the locally produced hagiographical sources from the twelfth to the fifteenth centuries in order to demonstrate how St Adalbert’s heroic status and retroactively invented ethnic and sacral otherness were exploited for the purposes of institutional and king-like legitimacy vis-à-vis the Polish people. In its conclusions the article argues that concepts and comparative methods from political anthropology can help us to reconsider the category of holy rulers and offer new ways of reading hagiographical sources as political treatises.
{"title":"St Adalbert as a stranger-king: The heroization and estrangement of a holy man in the Middle Ages","authors":"Wojtek Jezierski","doi":"10.1080/02757206.2023.2275786","DOIUrl":"https://doi.org/10.1080/02757206.2023.2275786","url":null,"abstract":"There was no holy king in Poland during the Middle Ages. Although the Piast polity belonged to the North-eastern European periphery (East-Central Europe and Scandinavia), where essentially all post-1000 CE polities boasted dynastic martyred holy rulers of native origin, the Piasts never elevated a member of their kin to such a position. The present article takes this puzzling exception as a point of departure to advance the argument that the episcopal holy patron of Poland of Bohemian origin – St Adalbert (c. 956–997) – may in many regards be interpreted as a version of Marshall Sahlins’s stranger-king. By combining anthropological theory and comparative evidence, the article explores the locally produced hagiographical sources from the twelfth to the fifteenth centuries in order to demonstrate how St Adalbert’s heroic status and retroactively invented ethnic and sacral otherness were exploited for the purposes of institutional and king-like legitimacy vis-à-vis the Polish people. In its conclusions the article argues that concepts and comparative methods from political anthropology can help us to reconsider the category of holy rulers and offer new ways of reading hagiographical sources as political treatises.","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"27 21","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135819153","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-03DOI: 10.1080/02757206.2023.2275783
Rachel King
The long career of hiatus – as a heuristic and archaeological reality – in southern Africa’s past demonstrates how episodes of interruption (which differs from rupture) offer insight into expulsion. I emphasize the cadences of interruptions, associations with movement (or lack thereof) and violence, and the role of non-human participants.
{"title":"An archaeology of interruption: Expulsion and hiatus in Southern Africa’s long past","authors":"Rachel King","doi":"10.1080/02757206.2023.2275783","DOIUrl":"https://doi.org/10.1080/02757206.2023.2275783","url":null,"abstract":"The long career of hiatus – as a heuristic and archaeological reality – in southern Africa’s past demonstrates how episodes of interruption (which differs from rupture) offer insight into expulsion. I emphasize the cadences of interruptions, associations with movement (or lack thereof) and violence, and the role of non-human participants.","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"54 14","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135819414","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-31DOI: 10.1080/02757206.2023.2275789
Thomas Blom Hansen
{"title":"Expelled from public memory: Cato Manor and the segregation of memory in South Africa","authors":"Thomas Blom Hansen","doi":"10.1080/02757206.2023.2275789","DOIUrl":"https://doi.org/10.1080/02757206.2023.2275789","url":null,"abstract":"","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"162 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135872032","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-04DOI: 10.1080/02757206.2023.2261960
Mustafa Khan, Vikramaditya Thakur
ABSTRACTThis article, based on ethnographic fieldwork and archival data, examines the limits of indigeneity and the role of the nation state in unintentionally fostering or discouraging identity formations of certain kinds. It focuses on Bhils, the largest ‘tribal’ group in South Asia with a population of around 17 million, to ask why they are seen as ‘indigenous’ in India though not in Pakistan. It shows how the colonial category of ‘tribes’ for the Bhils has been sustained and strengthened in postcolonial India due to institutional and bureaucratic practices, vernacular publications, upper-caste and transnational activism while a different set of actions by the state of Pakistan have resulted in absence of such ‘regimes of discipline.’ This divergent scenario is contrasted with a field view of the rural countryside by describing the complexity of self-identity and claims-making of the Bhils around the Narmada Valley, India and Tharparkar, Sindh province, Pakistan. The identity claims of the Bhils in both the countries, ranging from Kshatriya (upper-caste warriors) to Dalits (formerly ‘untouchable’ castes) show striking similarities, though also differ at times and is mostly at odds with the global indigeneity discourse and the administrative categories.KEYWORDS: Indigeneityscheduled tribeBhilsIndiaPakistan Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Names of all persons and villages have been anonymized except those well-established in public domain. All Bengali, Bhili, Hindi and Marathi translations are by Thakur for India. For Pakistan, all Sindhi and Urdu translations are by Khan. Fieldwork was conducted without the use of translators. Archival records are from British Library, London (BL) and Nandurbar District Record Room (NDRR). Both authors wish to express their gratitude to Ezra Rashkow, K. Sivaramakrishnan, Edward Simpson, Richard Axelby, Jayaseelan Raj, Sohini Chattopadhyay and the two anonymous reviewers of History and Anthropology for their comments on the various drafts. Khan is grateful to Chethan Bhil, Mahesh Bhil, Vikram Das, Irfan Khan and Dominic Stephen, as well as other friends and activists, including officials of the Bhil Intellectual Forum in Tharparkar. Fieldwork was supported by the European Research Council (ERC) under the European Union (EU). Thakur is grateful to Chunnilal Brahmane, Vanita Brahmane, Janarth Adivasi Vikas Sanstha of Shahada, Comrade Kishore Dhamale, Pratibha Shinde, Sanjay Mahajan, Lok Sangharsh Morcha, Narmada Bachao Andolan, Amarjit Bargal, Dipak Kulkarni, Nandurbar District Collector’s Office, British Library, London, and the hundreds of Bhil friends from dozens of villages, too many to be named individually, for their support over the years. Fieldwork was supported by grants from the Yale Agrarian Studies, Yale MacMillan Center, American Institute of Indian Studies, the EU’s ERC, the UK Economic and Social Research Council and University of Delaware’s
{"title":"Being Bhil: The politics of becoming indigenous in India and Pakistan","authors":"Mustafa Khan, Vikramaditya Thakur","doi":"10.1080/02757206.2023.2261960","DOIUrl":"https://doi.org/10.1080/02757206.2023.2261960","url":null,"abstract":"ABSTRACTThis article, based on ethnographic fieldwork and archival data, examines the limits of indigeneity and the role of the nation state in unintentionally fostering or discouraging identity formations of certain kinds. It focuses on Bhils, the largest ‘tribal’ group in South Asia with a population of around 17 million, to ask why they are seen as ‘indigenous’ in India though not in Pakistan. It shows how the colonial category of ‘tribes’ for the Bhils has been sustained and strengthened in postcolonial India due to institutional and bureaucratic practices, vernacular publications, upper-caste and transnational activism while a different set of actions by the state of Pakistan have resulted in absence of such ‘regimes of discipline.’ This divergent scenario is contrasted with a field view of the rural countryside by describing the complexity of self-identity and claims-making of the Bhils around the Narmada Valley, India and Tharparkar, Sindh province, Pakistan. The identity claims of the Bhils in both the countries, ranging from Kshatriya (upper-caste warriors) to Dalits (formerly ‘untouchable’ castes) show striking similarities, though also differ at times and is mostly at odds with the global indigeneity discourse and the administrative categories.KEYWORDS: Indigeneityscheduled tribeBhilsIndiaPakistan Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Names of all persons and villages have been anonymized except those well-established in public domain. All Bengali, Bhili, Hindi and Marathi translations are by Thakur for India. For Pakistan, all Sindhi and Urdu translations are by Khan. Fieldwork was conducted without the use of translators. Archival records are from British Library, London (BL) and Nandurbar District Record Room (NDRR). Both authors wish to express their gratitude to Ezra Rashkow, K. Sivaramakrishnan, Edward Simpson, Richard Axelby, Jayaseelan Raj, Sohini Chattopadhyay and the two anonymous reviewers of History and Anthropology for their comments on the various drafts. Khan is grateful to Chethan Bhil, Mahesh Bhil, Vikram Das, Irfan Khan and Dominic Stephen, as well as other friends and activists, including officials of the Bhil Intellectual Forum in Tharparkar. Fieldwork was supported by the European Research Council (ERC) under the European Union (EU). Thakur is grateful to Chunnilal Brahmane, Vanita Brahmane, Janarth Adivasi Vikas Sanstha of Shahada, Comrade Kishore Dhamale, Pratibha Shinde, Sanjay Mahajan, Lok Sangharsh Morcha, Narmada Bachao Andolan, Amarjit Bargal, Dipak Kulkarni, Nandurbar District Collector’s Office, British Library, London, and the hundreds of Bhil friends from dozens of villages, too many to be named individually, for their support over the years. Fieldwork was supported by grants from the Yale Agrarian Studies, Yale MacMillan Center, American Institute of Indian Studies, the EU’s ERC, the UK Economic and Social Research Council and University of Delaware’s","PeriodicalId":46201,"journal":{"name":"History and Anthropology","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135590996","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：