Hazrat Inayat Khan (1882–1927) during the 1920s. On the day Rose Ausländer's poem was recited, I was attending a healing seminar in the summer school. Murshida Rabeya, 1 a senior teacher in the Inayati network, ran the seminar. 2 Right after the
The Affective Pedagogy of Post-Secular Sufi Healing in Germany
Visits, Relationships, and Healing in the Museum Space
Access to heritage objects in museum collections can play an important role in healing from colonial trauma for indigenous groups by facilitating strengthened connections to heritage, to ancestors, to kin and community members in the present, and to identity. This article analyzes how touch and other forms of sensory engagement with five historic Blackfoot shirts enabled Blackfoot people to address historical traumas and to engage in ‘ceremonies of renewal’, in which knowledge, relationships, and identity are strengthened and made the basis of well-being in the present. The project, which was a museum loan and exhibition with handling sessions before the shirts were placed on displays, implies the obligation of museums to provide culturally relevant forms of access to heritage objects for indigenous communities.
what Jung called their ‘collective unconscious’, and what Thomas Fowler (2008) refers to as the ‘psyche’. Like anthropologists, healers such as Claire are what I call ‘radical empiricists’: they go by what their hands feel and what they see with their
This article focuses on efforts to overcome the divide between state legality and local practices. It explores a pragmatic effort to deal with witchcraft accusations and occult-related violence in customary courts among the Miskitu people in Eastern Nicaragua, taking into account both indigenous notions of justice and cosmology, and the laws of the state. In this model, a community court (elected by the community inhabitants and supported by a council of elders), watchmen known as ‘voluntary police’ and a ‘judicial facilitator’ play intermediary roles. Witchcraft is understood and addressed in relation to Miskitu cultural perceptions and notions of illness afflictions, and disputes are settled through negotiations involving divination, healing, signing a legally binding ‘peace’ contract, a fine, and giving protection to alleged witches. This decreases tensions and the risk of vigilante justice is reduced. The focus is on settling disputes, conciliation and recreating harmony instead of retribution.
COVID-19 and Urban Métis Girls and Young Women
Carly Jones, Renée Monchalin, Cheryllee Bourgeois, and Janet Smylie
knowing, being, and doing. In this article we provide an historical account of Métis Peoples’ experiences with pandemics, and the role of matrilineal Métis healing knowledges that are passed down from the grandmothers to the girls. We go on to illustrate
Transparency, risk, and good governance in Indonesia
the earthquake: the child in need of “trauma healing.” In this postdisaster landscape, the traumatized child served, as such figures often do, to condense and organize significant changes in governance. The renaissance in theorizing the child and
Don Handelman and Galina Lindquist
We have discussed ritual between us for a long time—Don often from his suspicions of the canonical understanding of ritual as representation, Galina through her studies of healing and therapeutic efficacy
What, if not Durkheim’s ‘collective representations’ acquired during exalted states of effervescence, gives rise to society, culture and science? Marcel Mauss provides another answer by pointing to the different rhythms of social relationships and the human effort to synchronise them. The seasonal cycle of the Eskimo [Inuit], Mauss argues, is in accord with their game; hence people disperse in summer to pursue economic activities in small bands, while they congregate in dense house-complexes in winter and engage in ritual. It would appear that Mauss draws heavily on Boas’s contrast between the Kwakiutl winter celebrations and their ‘uninitiated’ livelihood in summer. These insights have traction for medical anthropologists who are interested in finding an anthropological explanation for the efficaciousness of ‘traditional’ medicines or ‘indigenous’ healing techniques.
Cross-Cultural Articulations of War Magic and Warrior Religion
D. S. Farrer
Previous anthropology emphasized symbolic incantations at the expense of the embodied practice of magic. Foregrounding embodiment and performance in war magic and warrior religion collapses the mind-body dualism of magic versus rationality, instead highlighting social action, innovation, and the revitalization of tradition, as tempered historically by colonial and post-colonial trajectories in societies undergoing rapid social transformation. Religion and magic are re-evaluated from the perspective of the practitioner's and the victim's embodiment in their experiential life-worlds via articles discussing Chinese exorcists, Javanese spirit siblings, Sumatran black magic, Tamil Tiger suicide bombers, Chamorro spiritual re-enchantment, tantric Buddhist war magic, and Yanomami dark shamans. Central themes include violence and healing, accomplished through ritual and performance, to unleash and/or control the power of gods, demons, ghosts and the dead.
A Croatian Example
In this paper I explore the link between research into contemporary alternative medical practices (CAM) and activism. It is based on my recent research (2004-2007) which dealt with the interrelatedness and coexistence of biomedical and non-biomedical systems in the city of Zagreb. The process of adoption and introduction of CAM to Western European countries started some twenty years ago and in Zagreb the process was evident after the fall of communism. My research started with patients and their attitudes towards illness, health, well-being and suffering, factors that determined their choice of therapies and healers. However, hearing stories of people's experiences of CAM propelled me into the role of therapist as listener and, through attending to the silence surrounding the use of CAM in a relatively hostile society, the role of anthropologist as activist. Through the process of understanding and interpreting sensitive cultural practices, I explore whether anthropologists are uniquely placed to actively protect the rights of people to whom they owe their science.