6. 《托马斯督察的审判:牙买加的治安和民族志》

D. Paton
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引用次数: 3

摘要

最近对非洲-大西洋文化的研究使用了对话的隐喻,既强调了在美洲非洲人后裔的文化史中起作用的复杂过程,又超越了在解释这些过程时“非洲连续性”和“文化创造力”支持者之间的两极分化辩论。我之前关于奥拜礼的法律和文化历史的研究也引用了这个比喻,认为奥拜礼是“通过一个不平等对话的过程”产生的,并将“仪式专家、穷人和挣扎的人、许多教会的成员、殖民官员、传教士和加勒比地区的居民精英”视为这种交流的参与者。在本章中,我更精确地研究了“不平等对话”的作用,通过这种对话,obeah作为犯罪、作为人类学调查的对象、作为理解精神危险的框架而产生和复制。这一章表明,殖民地对奥比阿的了解取决于当地对精神危险的认识和策略,以及如何应对。这一章审查了针对obeah的日常执法,特别关注导致特定个人被逮捕和起诉的情况,而不是受警察管辖的仪式实践类型。≥该报告主要关注牙买加,因为在那里obeah法经常得到强有力的执行,也因为报纸上关于牙买加因obeah被捕和审判的报道相对容易获得。虽然我们可以通过证据了解导致逮捕的情况,但有一些重要的缺失,这足以证明警察在执法中并不是单独行动的。相反,他们经常依靠牙买加工人阶级和农民的合作,以及侦探工作和诱捕来进行逮捕。这种合作表明,普通人会做出精细的判断
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6. The Trials of Inspector Thomas: Policing and Ethnography in Jamaica
Recent studies of Afro-Atlantic culture have used the metaphor of the dialogue both to emphasize the complex processes at work in the cultural history of people of African descent in the Americas, and to move beyond a polarized debate between proponents of ‘‘African continuities’’ and ‘‘cultural creativity’’ in interpreting these processes.∞ My own previous work on the legal and cultural history of obeah has invoked this metaphor, arguing that obeah was produced ‘‘through a process of unequal dialogue,’’ and identifying ‘‘ritual specialists, poor and struggling people, members of many churches, colonial officials, missionaries, and members of the Caribbean resident elite’’ as participants in this exchange.≤ In this chapter, I investigate more precisely the working of the ‘‘unequal dialogue’’ through which obeah was produced and reproduced as crime, as object of anthropological inquiry, and as a framework for understanding spiritual danger. Colonial knowledge of obeah, the chapter demonstrates, depended on local knowledge and strategies regarding spiritual danger and how to respond to it. This chapter examines the day-to-day enforcement of the law against obeah, attending especially to the circumstances that led to particular individuals being arrested and prosecuted, rather than to the type of ritual practice that was subject to policing.≥ It focuses on Jamaica, because obeah law was often vigorously enforced there, and because of the relative accessibility of newspaper reports about Jamaican arrests and trials for obeah.∂ While the evidence through which we can learn about the circumstances leading to arrests is marked by important absences, it is sufficient to demonstrate that the police did not act alone in their efforts to enforce the law against obeah. Instead, they frequently relied on the cooperation of working-class and peasant Jamaicans, as well as on detective work and entrapment, to make arrests. This cooperation suggests that ordinary people made fine-grained judgments
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