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sublime or of the shattering loss of all faith in a benevolent Almighty, and any other possible formulation. Bataille’s speculative analysis of the relations between death, its embodiment in the corpse and the political phenomenon of sovereignty well exceeds the use Kristeva made of certain ele­ments in his theory. However, Bataille appears to suggest tracing the politi­ cal back to its alleged religious underpinnings, not only explaining away the coupling of the systems by understanding the political social system as epiphenomenal to the religious social system, but in

in Human remains and mass violence
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emerges here as a complex subject position. There are intimate tyrannies that tie the individual to the state. But this is not simply the nostalgia for the paternalist Soviet state. It is also the idea of the nation-state as protecting the ethnos that is invoked here. The post-1991 nationalist rhetoric framed the state as the embodiment of the nation and its chief dream. As Aivars’ and Silva’s narratives show, there is waiting for what was hoped for on the Baltic Way, and there is bitterness about how little of what was hoped for and expected has come to be. We see a

in Politics of waiting
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Theoretical approaches

.), 1994, Embodiment and Experience: The Existential Ground of Culture and Self (Cambridge: Cambridge University Press). Das, V. and D. Poole (eds), 2004, Anthropology in the Margins of the State (Santa Fe: School of American Research Press). De Boeck, F., 2007, ‘Youth, Death and the Urban Imagination: A Case from Kinshasa’, Mededelingen der zittingen van de Koninklijke Academie voor Overzeese wetenschappen 52(2): 113–25. Dean, M., 2004, ‘Four Theses on the Powers of Life and Death’, Contretemps 5, December: 16–29. Governing the dead? Theoretical approaches 31 Devji

in Governing the dead
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Death, landscape and power among the Duha Tuvinians of northern Mongolia

, at a far distance from human settlement; the oldest relative must give a farewell speech to the deceased, persuading it to leave this world; sometimes belongings will be burned and a shaman or Buddhist Lama may conduct a ritual in order to guide the soul of the deceased to its proper resting place. The living kin undertake these practices in order to ensure the proper departure of the soul to – in the case of a lay person – some kind of afterworld or – in the case of a shaman – its embodiment in a certain spirit vessel/amulet (eren) or a sacrificial tree (tahih

in Governing the dead

beautiful pattern (Quran 33: 21). In the neo-orthodox Islamic work of faith, considerable attention is given to how one may best follow the example of the Prophet. His behaviour, manner of speech, physical appearance, and high morals are described as the finest and most perfect that has and ever will be achieved by a human. The Prophet is the embodiment of ‘the good example’ in the sense of being a condensation of all possible ethical values that a human being can achieve (see Robbins 2015 ) – the ‘seal’ and completion of divine prophethood

in Descending with angels
Open Access (free)
Death, landscape and power among the Duha Tuvinians of northern Mongolia

, at a far distance from human settlement; the oldest relative must give a farewell speech to the deceased, persuading it to leave this world; sometimes belongings will be burned and a shaman or Buddhist Lama may conduct a ritual in order to guide the soul of the deceased to its proper resting place. The living kin undertake these practices in order to ensure the proper departure of the soul to – in the case of a lay person – some kind of afterworld or – in the case of a shaman – its embodiment in a certain spirit vessel/amulet (eren) or a sacrificial tree (tahih

in Governing the dead
Open Access (free)
Theoretical approaches

.), 1994, Embodiment and Experience: The Existential Ground of Culture and Self (Cambridge: Cambridge University Press). Das, V. and D. Poole (eds), 2004, Anthropology in the Margins of the State (Santa Fe: School of American Research Press). De Boeck, F., 2007, ‘Youth, Death and the Urban Imagination: A Case from Kinshasa’, Mededelingen der zittingen van de Koninklijke Academie voor Overzeese wetenschappen 52(2): 113–25. Dean, M., 2004, ‘Four Theses on the Powers of Life and Death’, Contretemps 5, December: 16–29. Governing the dead? Theoretical approaches 31 Devji

in Governing the dead
Missing persons and colonial skeletons in South Africa

: Reflections on the Origin and Spread of Nationalism (London: Verso, 1983). This funeral was indistinguishable from a guerrilla funeral except for the presence of flags and banners of the 1980s mass democratic movement. M. Ramphele, ‘Political widowhood in South Africa: the embodiment of ambiguity’, Daedalus, 125:1 (Winter 1996), p. 107. Ibid., p. 106. D. McRae, ‘History stalks the torturers who drove Neil Aggett to suicide’, Mail and Guardian, 29 November–5 December 2013. J.  D. Aronson, ‘The strengths and limitations of South Africa’s search for apartheid-era missing

in Human remains and identification

time attempted to include in their ethnographies a sensitivity for the capacity of human beings to act within the social scene (Barth 1966, 1987 ; Bourdieu 1977 ; Ortner 1984 ; Csordas 1990 ; Otto and Pedersen 2005 ). These attempts have centred on concepts such as ‘practice’, ‘embodiment’, or ‘habitus’ that might somehow allow the envisioning of a balanced intertwining of individual choice and social structure. For Mattingly ( 2010 : 51), these attempts have never entirely succeeded. We may encounter individual actors within these frameworks of practice

in Descending with angels
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A new faction of the transnational field of statistics

Isin and Ruppert 2015. 11 After ‘matters of concern’ (Latour 2004). 12 We are suggesting not that statisticians have a more or less embodied relationship with data compared to other professionals but that specific dispositions and their embodiment might be different. Studies of analytic practices in other fields point out that working with data also involves developing a sense for data (see, for instance, Myers 2014). When we refer to ‘sensibilities’ here, we primarily mean a sense of what dispositions are valued by this faction of the field and as part of how

in Ethnography for a data-saturated world