Pub Date : 2020-01-02DOI: 10.1080/04308778.2020.1735112
Bob Powell
witchcraft is a persistent doubt, rather than a belief system. These theories are a far cry from conscious decision and coherent faith. And it is not clear if Waters’ characterization of witchcraft as a willed belief system fits very well with the material he himself presents. When discussing the Scottish slander trial from 1862, for instance, he highlights the mixed, ambiguous, agnostic, and changeable attitudes towards witchcraft among the population (80–3). A similar point could be made about his discussion of the paradoxical scepticism of the unwitcher Alexander Henderson (103). It must be said that debates over chronology, causation, and how belief is conceptualized are perhaps inevitable in any book of this methodological, chronological, and geographical ambition, especially one dealing with the ever-contentious topic of harmful magic. As Waters reminds readers, witchcraft remains a matter of life and death today, and readers will find this book a provocative and entertaining read, whether they share his conception of witchcraft belief and its decline or not.
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Pub Date : 2020-01-02DOI: 10.1080/04308778.2020.1735120
J. Roper
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Pub Date : 2020-01-02DOI: 10.1080/04308778.2020.1734155
S. Mc Guinness
ABSTRACT Virungas National Park, Rwanda, is a pristine wild environment abutting some of the most fertile agricultural land in Africa. Climate and altitude provide ideal conditions for many valuable crops there. In this paper, Human Wildlife Conflict (HWC) is highlighted in an excerpt from a fieldwork diary. Various elements that contribute to a wider understanding of challenges faced by various groups, including wildlife are explored through the perspective of global economic and political forces. The paper adopts an interdisciplinary approach from a perspective firmly grounded in conservation biology. It addresses a need for dialogue across fields and disciplines in order to contribute to more robust and effective strategies for both rain forest conservation and the well-being of precarious agricultural, hunter-gatherer and wildlife communities. Human agency in the face of monolithic business models, of ‘primitive’ versus ‘modern’ binaries, and the sustainability of conservation models that exclude such perspectives are outlined and explored.
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Pub Date : 2020-01-02DOI: 10.1080/04308778.2020.1736386
E. J. Håland
ABSTRACT The Anastenaria festival is celebrated by descendants of refugees from the village of Kōsti in eastern Thrace, now in Bulgaria, who settled in Greek Macedonia by 1924, after the Balkan Wars. The festival is dedicated to saints Kōnstantinos and his mother, Elenē, depicted on holy icons brought from Kōsti. Participants’ primary focus is an ecstatic dance over red-hot coals while possessed by the saint. Proscribed by official Orthodox religion, it was formerly conducted in secret. Though the Church still considers the festival a combination of paganism and Christianity, tension between official religion and the Anastenarides has eased. Based on fieldwork in two villages inhabited by both Anastenarides and other ‘indigenous’ Greeks, this article explores how ritual spaces of the Anastenarides replicate the original space in Kōsti. Belonging to ‘former days,’ cultic practices constitute an ancestor cult linked to their original home, the ‘Thracians’ celebrating their ‘Kōstilidian’ identity through religious rituals.
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Pub Date : 2020-01-02DOI: 10.1080/04308778.2020.1734157
Seanán Mac Aoidh
ABSTRACT This article presents an ethnographic overview of the current state of Irish language storytelling in Donegal including its contexts of performance. It examines some notable twentieth century and contemporary initiatives of traditional Irish language storytelling in the Donegal Gaeltacht. There is a particular focus on interpersonal connections that represent the ‘live wires’ of transmission in oral narrative tradition.
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Pub Date : 2020-01-02DOI: 10.1080/04308778.2020.1746547
Seanán Mac Aoidh, Gráinne Phroinnsiais, Mhic Grianna, Sorcha Chonaill
● When the above article was first published online there are some minor corrections that needs to be changed: ● In order to have the pictures relate correctly to what is in the text — On page 2 the first sentence reads: “In August 2018, while teaching on the Oideas Gael Irish language courses for adults, in An Coimín (Figure 1), situated amongst the green valleys and rounded peaks of the central Gaeltacht area of Donegal, I had the opportunity to visit Danny Mac Fhloinn and his wife Bríd Mhic Fhloinn in Leitir Bric, a townland found on the R252 between Baile na Finne and An Clochán (Figure 3).” — But it should read: “In August 2018, while teaching on the Oideas Gael Irish language courses for adults, in An Coimín, situated amongst the green valleys and rounded peaks of the central Gaeltacht area of Donegal, I had the opportunity to visit Danny Mac Fhloinn and his wife Bríd Mhic Fhloinn in Leitir Bric (Figure 1), a townland found on the R252 between Baile na Finne and An Clochán (Figure 4). “ ● There is a full stop missing in the first paragraph on page 4. Currently it read: “I thoroughly enjoyed the conversation that evening and was delighted to have heard such a story told in fine central Donegal Irish I was looking forward to visiting again soon, the next time I could get to the area from where I was living in Belfast.” — But is should read: “I thoroughly enjoyed the conversation that evening and was delighted to have heard such a story told in fine central Donegal Irish. I was looking forward to visiting again soon, the next time I could get to the area from where I was living in Belfast.” ● On page 6 part of one sentence in the first paragraph should be removed as it is incorrect. It currently reads: “It is interesting to note that while scholars and Irish language learners would often visit and paid much attention to great Rann na Feirste women storytellers such as Gráinne Phroinnsiais Mhic Grianna, Sorcha Chonaill Mhic Grianna and Méabha Tharlaigh Mhóir, it appears that, just like the usual pattern in the traditional context of Irish language storytelling, men were prominent in public and semi-public contexts and women in more private informal settings – a pattern that continues to the present in the case of storytelling performances for the students of Coláiste Bhríde.” — This should be changed to: “It is interesting to FOLK LIFE 2020, VOL. 58, NO. 1, I–II https://doi.org/10.1080/04308778.2020.1746547
● 当上述文章首次在网上发表时，有一些小的更正需要更改：● 为了使图片与文本正确相关——在第2页上，第一句话写道：“2018年8月，在An Coimín教授成人Oideas Gael爱尔兰语课程时（图1）位于多尼戈尔Gaeltacht中部地区的绿色山谷和圆形山峰之间，我有机会参观了位于Leitir Bric的Danny Mac Fhloin和他的妻子Bríd Mhic Fhloinn，这是一个位于Baile na Finne和An Clochán之间的R252上的城镇（图3）。”——但应该是这样的：“2018年8月，在位于多尼戈尔Gaeltacht中部绿色山谷和圆形山峰之间的An Coimín为成年人教授Oideas Gael爱尔兰语课程时，我有机会参观了位于Leitir Bric的Danny Mac Fhloinn和他的妻子Bríd Mhic Fhloin（图1），这是一片位于Baile na Finne和An Clochán之间的R252公路上的城镇（图4）。“● 第4页第一段缺少一个句号。目前，上面写着：“我非常喜欢那天晚上的谈话，很高兴听到这样一个用多尼戈尔爱尔兰语讲述的故事，我期待着很快再次访问，下次我可以从我住在贝尔法斯特的地方到达这个地区。“——但应该是这样的：”我非常喜欢那天晚上的谈话，很高兴听到这样一个用多尼戈尔爱尔兰语讲述的故事。我期待着很快再次访问，下次我可以从我住在贝尔法斯特的地方到达这个地区。”● 在第6页上，第一段中的一句话的一部分应该删除，因为它是不正确的。当前内容为：“值得注意的是，尽管学者和爱尔兰语学习者经常拜访并关注伟大的兰娜·费尔斯特女性故事讲述者，如Gráinne Phroinsais Mhic Grianna、Sorcha Chonail Mhic Grianna和Méabha Tharlaigh Mhóir，但似乎就像爱尔兰语故事传统背景下的常见模式一样，男性在公共场合也很突出以及半公共环境和女性在更私人的非正式环境中——在Coláiste Bhríde的学生讲故事表演中，这种模式一直延续到现在。”——这应该改为：“《民间生活2020》很有趣，第58卷，第1期，I–IIhttps://doi.org/10.1080/04308778.2020.1746547
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Pub Date : 2020-01-02DOI: 10.1080/04308778.2020.1735110
William Pooley
Specialists and general readers alike will welcome this lively and clearly written synthesis of witchcraft and black magic in Britain from roughly 1800 to the present day. Waters has profited from ...
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Pub Date : 2020-01-02DOI: 10.1080/04308778.2020.1734158
Cozette Griffin-Kremer
ABSTRACT Museums today are confronted by the demands of finding a path towards the future that will engage visitors of all ages and origins without sidestepping current debate or glossing over aspects of ‘hard history’ implicit in their local or national settings. This is especially true of rural life museums that often deal with village life and agriculture while now catering mainly to city-dwellers. With its ‘Theatre of Agriculture’ set in the programme of ‘Living in the 21st Century’, the Ecomuseum of Alsace is working out new ways to link its collections, its buildings and land, its many skills-holders, and its interpretation practices, to an over-arching strategy bridging Alsatian tradition and present-day diversity. This paper explores the strategies adopted by the museum in navigating these tensions.
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