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.
Cross-Cultural Articulations of War Magic and Warrior Religion
D. S. Farrer
Private Security in a Bolivian Marketplace
Daniel M. Goldstein
The appearance of effective security making—demonstrated through surveillance, visibility, and ongoing performance—is significant to contemporary sovereign authority in urban spaces characterized by quotidian violence and crime. This article examines La Cancha, Cochabamba, Bolivia’s enormous outdoor market, which is policed not by the state but by private security firms that operate as nonstate sovereign actors in the space of the market. The article provides an ethnographic account of one of these firms (the Men in Black), and documents the work of both municipal and national police—all of them distinguished by differently colored uniforms—in the management of crime, administration of justice, and establishment of public order in the market. Sovereignty here is derived through public performance, both violent and nonviolent, through which the Men in Black demonstrate and maintain their sovereign power.
In this article I will compare indigenous cultural performances for outsiders in an allegedly 'inauthentic' Embera community in Panama, which welcomes tourists on a daily basis, with similar staged events in some other less accessible communities, which receive visitors much less frequently. I will challenge the idea introduced by several travellers who seek authentic experiences that the first community is 'unreal' and its repetitive representations of Embera culture are mechanical, sterile and unoriginal. I will argue that these repetitive cultural performances constitute real lived experiences, and do not deserve to be demeaned as inauthentic. I will further maintain that in the 'tourist' community, as well as in the less accessible settlements, the Embera respond to the same set of expectations. They imagine what Western visitors would appreciate from their culture and enact very similar representations of these generalised expectations.
A City Connects
museum studies scholar Richard Sandell, who argues that museums are “key sites for the enactment and viewing of performances by visitors; performances which regularly feature negotiations of cultural difference.” 2 The exhibit communicates best when
On the Form and Temporality of Protests among Left Radical Activists in Europe
During the past 10 years, protests timed to coincide with international summits have become a recurrent phenomenon in Europe. The present article describes the protests of left radical activists during NATO's sixtieth anniversary summit in Strasbourg in 2009, paying attention to the particular relationship between form, body, and time. The article establishes a dialogue between the performative theory of Victor Turner, Viveiros de Castro's theorization of Amerindian perspectivism, and newer theories of time and the body. It is argued that during confrontations between activists and the police, a moment of bodily synchronicity emerges among activists. A skillful performance makes a temporal bodily perspective appear that overcomes the antinomies between immanence and transcendence, between the present and the future, that characterize much thought on social change.
Helen A. Robbins and Leigh Kuwanwisiwma
visible and identifiable during the ceremonies and rituals conducted on the village plazas and in the kivas, the Hopi belief system incorporates great complexity in form and content. Through dance, ritual, prayers, kiva speech, and public performance
Is the Holocaust Memorial in Berlin a Jewish space? How are Jews presented there? What are the points of interest about Jews in the memorial from the perspective of the foundation that runs it as well as from various visitors' perspectives? This article focuses on interaction and performance at the memorial, an understudied topic in comparison to what the memorial presents in its installation and the debates that preceded its realisation. I argue that the memorial's form and location create interpretation strategies that are based on the dialectics of representation and non-representation, emotional experience versus knowledge about the Holocaust. This is differently manifested in the action of various groups visiting the memorial. Interpretation strategies rest on Jews being a category of memory. In substantiating this claim, I focus on the experience of German visitors, compared to that of Jewish visitors and claim that whereas Jews' experience of the site is directly linked to sharing intimate knowledge about the Holocaust, Germans tend to talk about the site metaphorically and in emotional terms, confirming the memorial's own ontology.
Fabiola Lizama-Pérez, María de los Ángeles Piñar-Álvarez, Alejandro Ortega-Argueta, María Azahara Mesa-Jurado, María del Carmen Sandoval-Caraveo, and Ady Patricia Carrera-Hernández
English abstract: This article assesses the implementation and performance of Local Agenda 21 (LA21) in Mexico over a decade (2004–2013). Official records of municipal evaluations from all 31 Mexican states were analyzed, comprising 39 indicators of four dimensions of sustainable development: institutional, economic, social and environmental. A positive evolution of the implementation of LA21 was observed, with the economic and social dimensions presenting the best and worst performances, respectively. In general, the local governments of northern Mexico performed better than their southern counterparts. The voluntary nature of LA21 implementation is highlighted, yet necessitating a strengthening of municipal capacities in long-term planning, inter-administration continuity, efficacy evaluation, and integration of all sectors into a more coherent municipal agenda.
Spanish abstract: Este estudio analiza la implementación y desempeño de la Agenda Local 21 (AL21) en México en un periodo de una década (2004–2013). Se analizaron registros oficiales de evaluaciones municipales de los 31 estados de la república, que comprenden 39 indicadores de cuatro dimensiones del desarrollo sustentable: institucional, económico, social y ambiental. Se observó una evolución positiva en la implementación de la AL21, con las dimensiones económica y social mostrando el mejor y peor desempeños, respectivamente. En general, los gobiernos locales del norte de México tuvieron mejores desempeños que sus contrapartes del sur. Se destaca la naturaleza voluntaria de la implementación de la AL21, que todavía necesita un fortalecimiento de las capacidades municipales en la planificación de largo plazo, en la continuidad inter-administrativa, la evaluación de eficacia y la integración de todos los sectores en una agenda municipal más coherente.
French abstract: Cette étude analyse la mise en oeuvre et les performances de l’Agenda 21 local (AL21) au Mexique sur une période de dix ans (2004-2013). Les archives officielles des évaluations municipales des trente-et-un états de la République ont été analysées. Elles comprennent trente-neuf indicateurs de quatre dimensions du développement durable: institutionnel, économique, social et environnemental. Une évolution positive a été observée dans la mise en oeuvre du LA21, les dimensions économique et sociale affichant respectivement les meilleures et les plus basses performances. En général, les administrations locales du nord du Mexique ont obtenu de meilleurs résultats que leurs homologues du sud. On souligne la nature volontaire de la mise en oeuvre de la LA21, qui nécessite toutefois encore un renforcement des capacités municipales dans la planification à long terme, dans la continuité inter-administrative, l’évaluation de l’efficacité et l’intégration de tous les secteurs dans un agenda municipal plus cohérent.
Germany has reduced its emissions of greenhouse gases more than almost any other industrialized democracy and is exceeding its ambitious Kyoto commitment. Hence, it is commonly portrayed as a climate-policy success story, but the situation is actually much more complex. Generalizing Germany's per-capita emissions to all countries or its emissions reductions to all industrialized democracies would still very likely produce more than a two-degree rise in global temperature. Moreover, analyzing the German country-case into eleven subcases shows that it is a mixture of relative successes and failures. This analysis leads to three main conclusions. First, high relative performance and high environmental damage can coexist. Second, we should see national cases in a differentiated way and not only in terms of their aggregate performances. Third, researchers on climate policies should more often begin with outcomes, work backward to policies, and be prepared for some surprises. Ironically, the most effective government interventions may not be explicit climate policies, such as the economic transformation of eastern Germany. Moreover, the lack of policy-making in certain areas may undercut progress made elsewhere, including unregulated increases in car travel, road freight, and electricity consumption. Research on climate and environmental policies should focus on somewhat different areas of government intervention and ask different questions.
This article argues that state visits are highly symbolic political performances by analyzing state visits to Berlin in the 1950s and 1960s. The article concentrates on how state visits blended in the Cold War's culture of suspicion and political avowal. Special emphasis is placed on the role of mass media and on the guests' reactions and behavior. State visits to Berlin illuminate the heavy performative and emotional burden placed on all participants. Being aware of the possibilities for self-presentation offered by state visits, West German officials incorporated state visitors into their symbolic battle for reunification. A visit to Berlin with extensive media coverage was, therefore, of prime importance for the German hosts. Despite their sophisticated visualization strategies, total control of events was impossible. Some visitors did not want to play their allotted role and avoided certain sites in Berlin, refused to be accompanied by journalists or cancelled their trips altogether.