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Regnar Kristensen

? If this is the case, would it raise another more supernatural reason for the Mexican state and the soldiers to watch over the corpse of Beltrán Leyva? What if the forensic staff did desecrate his corpse for a joke and later made the military afraid of the cosmological consequences of their act? Or, to put it differently, what if the symbolic ‘force’ of his corpse, which shows his and his rivals’ ‘will to kill and be killed’, was closely interlinked with the material life of the dead corpse? The substance of dead bodies To approach this line of investigation of the

in Governing the dead
Abstract only
Migrant poetics
Paul Carter

entire human heritage could, on the basis of a supposed mal-pronunciation, be wiped out. The reference here is to a passage in Australian Aborigines concerning a certain ‘clever old witch’: ‘The aborigines had among them sorcerers and doctors, whom they believed to possess supernatural powers. In the Kolor tribe there was a sorceress well known in the Western district under the name of White Lady, who was the widow of the chief, and whose supernatural influence was much dreaded by all. 18 According

in Translations, an autoethnography
From colonial to cross-cultural psychiatry in Nigeria
Matthew M. Heaton

with Western psychiatric models that posited schizophrenia as a cross-culturally universal phenomenon linked to brain biology, he vehemently objected to the idea that the culture of the ‘normal’ African exhibited psychotic tendencies that paved a short, easy path to a schizophrenic break. Reacting to the body of literature claiming that African beliefs in the mystical properties of things and of the omnipresence of supernatural forces represented the kind of ‘logical’ break characteristic of European schizophrenics, Lambo noted that ‘primitive man's magic is no sign

in Global health and the new world order
Enacting human rights in mental health care in Ghana
Ursula M. Read

( 1 ), 27–41 . Bass , Thomas ( 1997 ) ‘ Traditional African psychotherapy: An interview with Thomas Adeoye Lambo ’, in Magic, Witchcraft and Religion: An Anthropological Study of the Supernatural, ed. A. C. Lehmann and J. E. Myers , pp. 165–170 . Paolo Alto : Mayfield Publishing Company . Brodwin , Paul and

in Global health and the new world order
Open Access (free)
Theoretical approaches
Finn Stepputat

not related to the fear of spiritual contagion as in Hertz’s case, but rather to the fear of contagious violence. Obsessed as he is with ‘the fine line between repulsion and desire’ (Posel and Gupta 2009), Bataille notes that the violence of death constitutes ‘a supernatural peril which can be “caught” from the dead body’ and that the ‘desire to kill may take hold of us’ (Bataille 2006: 46–7). Therefore the dead body is subjected to taboo. Within the community, but less so when the dead body belongs to a stranger, the ‘taboo which lays hold on the others at the

in Governing the dead
Open Access (free)
Pollution, contamination and the neglected dead in post-war Saigon
Christophe Robert

their demarcated enclosures. They domesticate and sublimate it in ritual. I ask Lam and other people who have placed their parents’ urns in Buddhist temples why they did so. Echoing what others said, Lam replies: ‘I travel a lot for work. I worry that I may miss important dates in the ritual calendar.’ She means that monks’ prayers and the supernaturally potent milieu of the Buddhist temple provide ritual protection to her mother’s remains, even if she is absent. Her recently widowed father joins in the conversation and adds, ‘I worry about the neglect and abandonment

in Governing the dead
Contested narratives of the independence struggle in postconfl ict Timor-Leste
Henri Myrttinen

arrest him, he summoned the spirit of Dom Boaventura, leader of the 1912 Manufahi uprising against the Portuguese colonial power. With the aid of the spirit, Reinado gained invisibility and escaped past the SAS (Agence France-Presse 2007; Nygaard-Christensen 2011: 220–1). Various other groups, such as the martial arts groups (MAGs) and ritual arts groups (RAGs) that have mushroomed in the country but also allegedly the Sagrada Familia, regularly use ancestral worship in rituals to give them supernatural strengths and skills (Myrttinen 2010; Scambary et al. 2006). The

in Governing the dead
Vanya Kovačič

) or supernatural forces (God, destiny, or karma). The charity model perceives people with disabilities as victims who deserve pity. And the minority model emphasizes the discrimination suffered by the disabled and deals with their struggle for rights alongside other minority groups ( Retief and Letšosa, 2018 ). In the MSF hospital we were able to understand the nuances of all these models. Two main

in Reconstructing lives
Towards atypology of the treatment of corpses of ‘disappeared detainees’ in Argentinafrom 1975 to 1983
Mario Ranalletti

-existing cultural model – in line with Hinton’s analysis of genocide in Cambodia18 – that belonged to the nineteenth century, but was successfully adapted to the context of the Cold War in Argentina. The Argentine military sphere was a social space in which Catholicism had a significance of its own,19 which went beyond its own particular domain20 (namely a belief in the supernatural). For the Argentine military, religion upheld a sense of social and political order, and created a historical teleology. Thanks to the persistent and prolonged work of the indoctrinators, the

in Destruction and human remains
Abstract only
Decolonising public space
Paul Carter

Even the hopeful ambiguity of symbols belongs to the past: where the contract in which ‘Material sign, subjective emotion, and supernatural originating power come together in the symbol’ has long been broken, it may be my ‘mere coincidences’ that make more sense. 47 But I digress. 48 My point is that a personal style is essential if the line is to come out differently: in urban terms, the characteristic gestures of the ‘creative template’ will not seek to correct or

in Translations, an autoethnography