This Forum contribution builds on the ethnographic engagement with restitution projects as places of transcultural encounter. Based on data collected in 2019 during repatriation ceremonies in Berlin and Leipzig, I show how a responsibility for human remains that was shared between European museums and Australian Indigenous custodians set in motion processes of healing, both among Indigenous groups and those working with these collections in Europe. I further argue that ethnographic museums change in these processes from supposedly passive exhibition spaces to spaces of socio-critical engagement. Finally, I explore the decolonial potential of such collaborative engagements with heritage within and beyond European borders that are motivated by provenance research and repatriation practices.
The Repatriation of Human Remains from European Collections as Potential Sites of Reconciliation
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.
Martyrdom and Memorials in Post–Civil War Lebanon
Are John Knudsen
buildings adjoin a larger plot of land, appropriately named the Garden of Forgiveness, which aims to aid the ‘process of post-war reconciliation and healing by providing an inclusive, multi-confessional space open to all’ (Solidere n.d.). Nonetheless, the al
Le goût du sec
This text touches on the consumption of dry or dried products from the point of view of valorization and dessication as a norm of the “good”. Dried foods are also those which can circulate in the intra- and extranational migratory contexts thus allowing the commonality of sharing in absence. They also allow us to establish a clear distinction between human foods and demonic foods. And at last, they are the only ones to possess healing powers in the universe of therapeutic rituals linked to alimentation.
Ce texte propose d'aborder la consommation des produits secs et/ou séchés dans une perspective de valorisation de la dessiccation comme norme du « bon ». Les nourritures séchées sont aussi celles qui peuvent circuler dans le contexte migratoire intra et extranational permettant le partage au travers de la commensalité des absents. Elles permettent d'établir une nette distinction entre nourritures humaines et nourritures démoniaques. Enfin, elles seules possèdent des pouvoirs de guérison dans l'univers des rituels thérapeutiques liés à l'alimentation.
Alexandra Délano Alonso, Abou Farman, Anne McNevin, and Miriam Ticktin
Movement Sanctuary Is … An experiment Training for the not-yet Taken, not given A threshold An interruption A corridor Imagination Healing Autonomy Refuge Presence Solidarity Courage Dignity Non-innocent Shared fate
Refugee-Refugee Hosting in a Faith-Based Context
and the divine influence of the Holy Spirit, God, and Jesus Christ in their everyday lives. Moreover, the role of charismatic gifts (such as healing, prophesizing, and speaking in tongues) is of great importance as is knowledge of the word of God. As
scent of pine in December. … War, revolution, sanctions, jihad, fanaticism, will all take turns ripping a country apart, but Noruz prevails no matter where you're washed ashore, as do the food, the song, the poetry, and the art that heal any torn
Marcos Farias Ferreira, Máiréad Nic Craith, Markéta Slavková, Linda M. Mülli, Mariann Vaczi, Annika Lems, and Işıl Karataş
accessible to the poor (in comparison to biomedicine). One of the most important of Jašarević's interlocutors is a healer, known as Queen, who can be found only via the market on recommendation or alternatively on social networks (see Introduction, 1–52, and
contemporary Morocco and shows that the recourse to biomedicine does not deny indigenous traditions of medicine and healing outright. In recognizing the resilience of these traditions, Katz stresses that Europe's influence on Morocco was never complete and
Hospitality and Hostility between Local Faith Actors and International Humanitarian Organizations in Refugee Response
Olivia J. Wilkinson
. “ Jacques Derrida on the Ethics of Hospitality .” In The Ethics of Subjectivity , 144 – 156 . London : Palgrave Macmillan . https://doi.org/10.1057/9781137472427_9 . 10.1057/9781137472427_9 Kamya , Hugo . 2008 . “ Healing from Refugee Trauma: The