The Chamorro people inhabit an archipelago known as the Mariana Islands located in the western Pacific Ocean. Seventeenth-century Chamorros took ancestral skulls into warfare against the Spanish in the period of the Spanish conquest. The possession of such skulls manifested profound symbolic power. In the aftermath of the war, the survivors converted to Catholicism, amalgamating their ancient religious practices with that faith. Resistance through the centuries against Spanish, Japanese, and American colonial power has been anchored in Chamorro cultural continuity, albeit in an ostensibly fragmented and augmented form. A site of strategic US military bases, Guam now anticipates further military build-up. War magic and warrior religion are lenses that enable the study of colonial domination where the battle lines fault across military, economic, and political frames toward cultural fronts.
Chamorro Spiritual Resistance to Colonial Domination
D. S. Farrer and James D. Sellmann
Power and Deception in Afro-Brazilian Capoeira
Sergio González Varela
This article is about the meaning of mandinga in Afro-Brazilian capoeira as it is practiced in the city of Salvador, Brazil. Capoeira is an art form that combines elements of ritual, play, and fight. My main argument focuses on the mandinga as an indigenous form of power that shapes social relations, bodily interaction, magic acts, and the definition of a person. The concept of mandinga offers an understanding of the deceptive logic of capoeira and contributes to the development of an ethnographic theory of power. The emphasis here is on the importance of mandinga as a strategy for fighting and as a principle for social interaction with strong ontological implications. It is considered a cosmological force that affects the foundations of subjective reality and the perception of the world.
The Conflict Between Ungdomshuset and Faderhuset
Stine Krøijer and Inger Sjørslev
This article is concerned with the idea of societal 'spaciousness' and its relationship to individual and collective autonomy. These issues are analyzed in the context of the eviction of a self-managed social center of left-radical activists in Copenhagen and the protests and public debate that followed. The authors find that societal spaciousness in Denmark is metaphorically associated with a house or a limited physical space. People should limit themselves in public space, as in a house, to 'make room' for all. Because youngsters are not conceived of as fully fledged political subjects who are able to conduct themselves appropriately in public space, they become a group of special concern. The authors argue that space should be conceived as a dimension of social relations, and that sociality relies on a temporal assemblage of people, things, and imaginaries with space.
Player Tested, Shakespeare Approved
The first or ‘bad’ quarto of Hamlet is the subject of much debate. Is it an early version of the play as some scholars suggest? Or is it corrupted memorial reconstruction, a product of ‘fast writing’ transcription, or just a pirated version of the play rushed into print? In this article I posit that the first quarto is indeed a valid text that deserves to be recognised for its unique, unfussy, playable brilliance. That the text provides clues (if one knows how to look), that elucidate answers to many of the questions that productions must contend with. I believe it to be a time-capsule version of sorts that is a product of what the actors truly performed, rather than a celebration of the poet’s aspirationally complex verse.
Recurring Fieldwork in the Brazilian Candomblé
Setting out from fieldwork experiences in the ritual of the Brazilian Candomblé, this article aims to understand temporality in different ways. The significance of 'unfocused presence' in the field is discussed by way of the concept of 'deep hanging out'. The boredom experienced by the fieldworker is analyzed in relation to sentiments expressed by the people involved in ritual and the fieldworker's changing emotions over time, as previous experiences influence how time spent waiting is perceived. In ritual as well as in the interaction between fieldworker and the people in the field, temporality is deeply related to sociality and the aesthetics of social rhythm. It is concluded that the fieldworker is drawn into the time-geography of the field in a joint chore ography of social interaction.
Michael M. Wagoner
Using interruptions as a specific formal structure, this article explores the varying characterisation of Ophelia/Ofelia in Hamlet. The textual differences apparent in the ‘Nunnery’ scene present an Ophelia in Q2 that is interrupted by Hamlet and possesses little power, whereas her Q1 counterpart actively engages the prince and repeatedly interrupts him. These differences highlight not only a change in characterisation but also a reconceptualisation of the status of the two texts: Q2 presents a directed and writerly dramatic text, while Q1 offers an open and performative theatrical one. By considering the repeated interruptions not as corruptions in the text but as open and artful choices, Q1’s Ofelia becomes a more equal and interesting character who asserts agency and defies Hamlet’s misogynistic invective.
Games and the Post-Bureaucratic Colonization of Contingency
Thomas M. Malaby
Anthropology is turning toward a new engagement with a central question of Weber: how do people come to understand the distribution of fortune in the world? Our discipline's recent examination of the uses of the past prompts us to ask how stances toward the future are both the product of cultural logics and the target of institutional interests. In this article, I trace the engagement with contingency in anthropology and social thought, and then compare the nonchalant stance toward the future found in Greek society with the different disposition of individual gaming mastery in the digital domain, such as in Second Life, but also in the longest-running Greek state-sponsored game: Pro-Po. These examples illustrate how games are increasingly the sites for institutional efforts both to appropriate creativity and to generate distinctive subjectivities.
Framing the Experience Through Linear Meta-Narrative
Christian pilgrims come to the Holy Land to visit specific physical places that give their faith a tangible form. On organized tours, pilgrimage is structured through an itinerary which consists of a series of encounters, purposefully shaped to bring to life the story of Jesus. These encounters involve performative practices of tour-group leaders at specific symbolic sites with particular narratives. The biblical reality is invoked through a process of meta-framing which allows for a cognitive shift from the mundane walking from site to site into a biblical reality. Meta-framing interlaces the Christian religious memory, performed by the spiritual leader, with the Israeli historical memory, performed by the Israeli tour guide, into a single, linear meta-narrative.
Much previous scholarly work has noted the gendered nature of humor and the notion that women use comedy in a different way than do their male peers. Drawing on prior work on gender and humor, and my ethnographic work on teen girl cultures, I explore in this article how young women utilize popular cultural texts as well as everyday and staged comedy as part of a gendered resource that provides potential sites for sex-gender transgression and conformity. Through a series of vignettes, I explore how girls do funny and provide a backdrop to perform youthful gendered identities, as well as establish, maintain, and transgress cultural and social boundaries. Moving on to explore young women and stand-up I question the potential in mobilizing humor as an educational resource and a site in which to explore sex-gender norms with young people.
Despite several breakthroughs that indicate radical right parties' significant electoral potential, they remain highly volatile players in both Poland and eastern Germany. This is puzzling because radical right competitors can benefit from favorable politico-cultural conditions shaped by postcommunist legacies. The electoral markets in Poland and the eastern German Länder show low levels of affective party identification and low levels of political trust in mainstream parties and government institutions. Most importantly, there is a sizeable, yet largely unrepresented segment of voters who share salient counter-cosmopolitan preferences. They point to a “silent counterrevolution“ against globalization and cosmopolitan value change that displays substantive affinities to radical right ideology. Offering a transborder regional comparison of the four most relevant radical right parties and their conditions for electoral mobilization in Poland and eastern Germany, this article argues that the radical right's crossnational volatility-and often underperformance-in elections is mainly caused by internal supply side factors. They range from organizational deficiencies, leadership issues, and internal feuds, to strategic failures and a lack of democratic responsiveness. In turn, the disequilibrium between counter-cosmopolitan demand and its political representation is likely to be reduced if radical right competitors become more effective agents of electoral mobilization-or new, better organized ones emerge.