This contribution explores the potential of restitution projects as places of transcultural encounter and healing. It draws on ethnographic material recorded during repatriation ceremonies for human remains that were handed back by German
The Repatriation of Human Remains from European Collections as Potential Sites of Reconciliation
The Affective Pedagogy of Post-Secular Sufi Healing in Germany
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
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.
Soviet Military Doctors “Doing Masculinity” during the Afghan War (1979–1989)
The Soviet intervention in Afghanistan can be seen as a laboratory for examining the Soviet construction of masculinity during the last decade of the USSR. Focusing on male Soviet military doctors as individuals, this article aims to present how these doctors constructed their virile presentation of self in a war situation and how they managed their position within the military community. Taking a pragmatic historical approach, the article considers the doctors through their interactions with both women and men, examining gendered practices such as “protecting weak people,” “asserting authority,” “expressing emotions (or not),” and “impressing others.” It offers a case study for the analysis of one of the many forms of Soviet military masculinity under late socialism and its place in Soviet society.
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
Experiential Landscapes of Terror
Sunčana Laketa, Sara Fregonese, and Damien Masson
This special section addresses how the spatiality of terrorism and security responses mobilize and impact the realm of experience. The articles presented here expose how terrorism is encountered as a felt experience by urban residents in Europe through an analysis that encompasses several realms including the body, the intimate, the domestic, and the urban public space. These works develop existing scholarship on the European urban geographies of terrorism, by looking beyond established approaches to normative range of actors and infrastructures that underlie terrorism and counter-terror security responses, and by exploring the fine-grained connections between felt experience, urban space, and global politics. Moreover, in focusing on the experiential landscapes of terror, we start exploring geographies where healing, trust, and societal reconnection can be imagined in the wake of terror.