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The village and May Day celebrations in 1970s communist Czechoslovakia: Social events between a tool of the regime and a community holiday 20世纪70年代共产主义捷克斯洛伐克的村庄和五一节庆祝活动:政权工具和社区节日之间的社会事件
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-10-17 DOI: 10.1080/02757206.2022.2132493
Roman Doušek
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引用次数: 0
Sacred violence and spirited resistance: on war and religion in African history 神圣的暴力与顽强的抵抗:非洲历史上的战争与宗教
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-10-14 DOI: 10.1080/02757206.2022.2060213
Richard M. Reid
ABSTRACT This paper surveys the relationship between warfare and religion in precolonial Africa, with a particular focus on Eastern Africa, including the Great Lakes region and the Ethiopian Highlands. It is argued that religion played a central role in the legitimization of violence as well as in its memorialization. In the Great Lakes region of East Africa, warfare involved spiritual observance as well as sanction, and in general the evidence suggests that religion involved the exercise of restraint in violence. However the irruption of external dynamics – specifically the introduction of new religions – involved heightened levels of violence in the late nineteenth century and beyond. Reinvigorated and repurposed cosmologies, moreover, often underpinned anticolonial resistance. In the case of Ethiopia, deep-rooted Abrahamic faiths facilitated greater levels of violence and a steady expansion in the scale and scope of the war, compared to local cosmologies further south. Ethiopian state-building projects involved warfare sanctioned by God against an array of non-believers.
本文调查了前殖民时期非洲的战争与宗教之间的关系,特别关注东非,包括大湖地区和埃塞俄比亚高地。有人认为,宗教在暴力合法化和纪念暴力方面发挥了核心作用。在东非的大湖地区,战争既涉及精神上的遵守,也涉及制裁,总的来说,证据表明宗教涉及对暴力的克制。然而,外部动力的侵入- -特别是新宗教的引入- -在19世纪后期及以后,涉及到暴力程度的提高。此外,重新焕发活力和重新定位的宇宙论常常支撑着反殖民主义的抵抗。在埃塞俄比亚,根深蒂固的亚伯拉罕信仰助长了更大程度的暴力,并使战争的规模和范围稳步扩大,这与更南方的当地宇宙观相比。埃塞俄比亚的国家建设项目涉及上帝批准的针对一群非信徒的战争。
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引用次数: 1
Amerindian war and religion in the Eastern Woodlands of North America, seventeenth and eighteenth centuries 北美东部林地的印第安人战争与宗教,17和18世纪
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-10-14 DOI: 10.1080/02757206.2022.2060211
W. Gabbert
ABSTRACT This article focuses on violent conflict among indigenous groups in the Eastern Woodlands of North America from the seventeenth to the late eighteenth century. Amerindian groups struggled here against European domination and among themselves for various reasons. However, warfare was conceived in spiritual and religious terms and remained a highly ritualized affair. With their long and intense history of martial interaction and the prominent role of women in the war complex, the Iroquoian Amerindians of the Eastern Woodlands are an interesting case of collective violence in non-state societies. In contrast to many stratified pre-industrial societies, neither war nor religion had to legitimize domination by an elite class. Both spheres were individual, kinship, or communal affairs. But religious beliefs played a role in motivating and justifying raids and warfare, which were sanctified by the need to satisfy the souls of dead kinsmen. Failure to avenge a relative’s death meant provoking the wrath of the deceased’s soul. The torture and killing of captives was often a sacrifice to deities and a means to renew the spiritual strength of lineages, clans and villages. While Iroquois women did not go on the war path themselves, the female elders of the clans had, in contrast to most other societies, a say on issues of war and peace and female relatives played a crucial role in instigating raids in revenge for killed relatives. Beyond this, they actively participated in the ritual torture of captives.
摘要本文主要研究17世纪至18世纪后期北美东部林地原住民群体之间的暴力冲突。美洲印第安人群体在这里与欧洲人的统治作斗争,并出于各种原因在他们之间进行斗争。然而,战争是在精神和宗教的条件下构思的,并且仍然是一件高度仪式化的事情。东部林地的易洛魁美洲印第安人有着悠久而激烈的军事互动历史,妇女在战争情结中扮演着重要角色,他们是非国家社会集体暴力的一个有趣案例。与许多工业化前的分层社会不同,战争和宗教都不必使精英阶级的统治合法化。这两个领域都是个人的、亲属的或公共的事务。但是,宗教信仰在激励和合理化袭击和战争方面发挥了作用,因为需要满足死去的亲人的灵魂,这是神圣的。未能为死去的亲人报仇意味着激起死者灵魂的愤怒。折磨和杀害俘虏通常是对神灵的一种献祭,也是一种更新家族、氏族和村庄精神力量的手段。虽然易洛魁妇女自己没有走上战争的道路,但与大多数其他社会相比,氏族的女性长老在战争与和平问题上有发言权,女性亲属在煽动袭击以报复被杀害的亲属方面发挥了关键作用。除此之外,他们还积极参与对俘虏的酷刑仪式。
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引用次数: 1
Spirits and thieves, religious deviants and sexual/liberal others: Shifting idioms of danger, disruption, and crime talk in Malaysia 幽灵和小偷,宗教异端和性/自由主义者:马来西亚危险、破坏和犯罪谈话的变化习语
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-10-11 DOI: 10.1080/02757206.2022.2132495
M. Peletz
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引用次数: 0
Ethnic ‘stereotypes’ in early modern Europe: Russian and Ottoman national costumes 近代早期欧洲的民族“刻板印象”:俄罗斯和奥斯曼民族服饰
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-10-10 DOI: 10.1080/02757206.2022.2132494
I. Janžekovič
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引用次数: 0
Cooperative segregation and the culture of co-existence at an integrated religious shrine 在一个综合的宗教圣地,合作隔离和共存的文化
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-10-03 DOI: 10.1080/02757206.2022.2129631
Mukesh Kumar
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引用次数: 0
Pious publicity, moral ambivalence and the making of religious authority in the Tablighi Jamaat in Pakistan 虔诚的宣传,道德的矛盾心理和宗教权威在巴基斯坦塔布里达瓦特的形成
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-09-08 DOI: 10.1080/02757206.2022.2119231
Arsalan Khan
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引用次数: 0
‘He has not been playing the game with us’: Paul Kirchhoff in imperial Britain “他没有和我们一起玩游戏”:保罗·基尔霍夫(Paul Kirchhoff)在大英帝国
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-09-07 DOI: 10.1080/02757206.2022.2119230
Geoffrey Gray, C. Winter
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引用次数: 0
Borderline politics: Reading Nepal-India relations as ‘energohistory’ 边界政治:将尼泊尔与印度关系解读为“能源历史”
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-09-07 DOI: 10.1080/02757206.2022.2119229
Mikkel Vindegg
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引用次数: 2
Visual evidence? Rethinking anthropological photography in republican China (1912–1949) 视觉证据?民国时期人类学摄影的再思考(1912-1949)
IF 0.7 2区 历史学 Q3 ANTHROPOLOGY Pub Date : 2022-09-05 DOI: 10.1080/02757206.2022.2119228
Jingjiang Zhu
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引用次数: 0
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