it thinks, how thought emerges in it, and at what points this thought reinforces or clashes with dominant opinions. In Badiou’s ( 2005: 88 ) words, I demonstrate how Winter Sleep “lets us travel with a particular idea.” Money, Debt, and Symbolic
Tips, Commissions, and Ritual in Christian Pilgrimage to the Holy Land
The movement of money in Christian pilgrimage is a profound mirror of cultural classifications. By examining tips, commissions, and souvenir purchases in Holy Land pilgrimages, I show how the transfer of monies activates a series of multiple, complex relationships between Jewish guides, Palestinian drivers, and Christian pilgrims. I identify the 'colors'—or moral values—of salaries, tips, and commissions that change hands as 'white', 'black', or 'gray' monies and correlate these colors with particular discourses and degrees of transparency. I then illustrate how prayer, rituals, and the citation of scripture may 'bleach' these monies, transforming tips into 'love offerings' and souvenir purchases into aids to spiritual development or charity to local communities, while fostering relationships and conveying messages across religious and cultural lines. Far from being a universal 'acid' that taints human relationships, pilgrimage monies demonstrate how, through the exchange of goods, people are able to create and maintain spiritual values.
As I began writing this piece, a blog post in the Guardian (18 May 2010) asked if “the markets” are our new religion, likening them to a “bloodthirsty god” in primitive religion. Financial markets are the outcome of thousands of independent decisions, but the media oft en speak of them as a single all-knowing entity. Almost a decade earlier, Thomas Frank (2001) published One Market under God and many others have made a similar connection. The editors of this journal approached me to comment on the possible interest the financial crisis might hold for anthropologists of religion. That begs the question of what religion is and what money has to do with it. In what follows I stick to a Durkheimian line on the affinity between money and religion. Its relevance to the current economic crisis must wait for another occasion.
Collecting old cars, like a cocaine habit, seems to be one of nature’s ways of telling you you are making too much money. Think of Pink Floyd’s drummer Nick Mason and his private collection of Ferraris. Think of the American pharmaceutical heir Josiah K. Lilly III and his vintage automobiles displayed in an imitation Shaker barn-house at a heritage park on Cape Cod. Or remember Hans and Fritz Schlumpf, Alsatian textile magnates unable to resist another Bugatti. Indeed, the brothers’ passion helped lead their firm into bankruptcy and their collection––more than 500 vehicles, including 150 Bugattis––ended up as France’s national motorcar museum, the Cité de l’Automobile, opened at Mulhouse in 1982.
Phillip Vannini, Nanny Kim, Lisa Cooke, Giovanna Mascheroni, Jad Baaklini, Ekaterina Fen, Elisabeth Betz, Federico Helfgott, Giuseppina Pellegrino, Reiner Ruppmann, and Alfred C. Mierzejewski
Tim Ingold, Being Alive: Essays on Movement, Knowledge and Description; Tim Ingold (ed.), Redrawing Anthropology: Materials, Movements, Lines; Tim Ingold and Jo Lee Vergunst (eds.), Ways of Walking: Ethnography and Practice on Foot Phillip Vannini
Tom Standage, A History of the World in 6 Glasses Nanny Kim
Simone Fullagar, Kevin W. Markwell, and Erica Wilson (eds.), Slow Tourism: Experiences and Mobilities Lisa Cooke
Jennie Germann Molz, Travel Connections: Tourism, Technology and Togetherness in a Mobile World Giovanna Mascheroni
Hazel Andrews and Les Roberts (eds.), Liminal Landscapes: Travel, Experience and Spaces In-between Jad Baaklini
Les Roberts, Film, Mobility and Urban Space: A Cinematic Geography of Liverpool Ekaterina Fen
Helen Lee and Steve Tupai Francis (eds.), Migration and Transnationalism: Pacific Perspectives Elisabeth Betz
David Pedersen, American Value: Migrants, Money and Meaning in El Salvador and the United States Federico Helfgott
Leopoldina Fortunati, Raul Pertierra and Jane Vincent (eds.), Migration, Diaspora, and Information Technology in Global Societies Giuseppina Pellegrino
Daniel Flückinger, Strassen für alle: Infrastrukturpolitik im Kanton Bern 1790-1850 Reiner Ruppmann
Richard Vahrenkamp, The Logistic Revolution: The Rise of Logistics in the Mass Consumption Society Alfred C. Mierzejewski
Narratives of Romanian Construction Workers in London
of time. Instead, temporariness is a way of being in place, an indefinite state ( Fedyuk 2012 ) whereby money and resources tend to flow “back home”—the place where migrants see themselves as living their “real” lives, as opposed to their “work” lives
Stemming the Flows of Migrants, but at What Cost?
observers consider that the authorities in Niamey are implementing the antimigration measures requested by the EU to keep European money flowing ( Brachet 2018 ). Behind this appearance of constructive collaboration, however, there is increasing evidence
Comparing Eastleigh, Nairobi, and Xiaobei, Guangzhou, as Sites of South-South Migration
Neil Carrier and Gordon Mathews
for those that cannot reach the desired lands of the West (or South Africa, the next stop for some after Eastleigh), years of frustration can pass by in Eastleigh ( Carrier and Kochore 2019 ). 1 However, much money is sent as remittances for people in
Virtuous Action and Obligation in Contemporary Tibet
agree on the best ‘good’, such as whether to fund temple building or to give money to monks. They do not even always agree that religious donation is the best form of giving. At the very least, it must be balanced against other ‘goods’ (e.g., children
Kai Syng Tan
crawling under) physical (and metaphorical) barbed-wired hurdles across different “challenges” marked out in gaudy colors for easy identification for the (often middle-class) participants who would have paid (quite) a bit of money to take part in such