of different narrative structures, metaphors, and images. With these narrative self-presentations, they seek to express in what ways the new approach to technology can be distinguished from the old, as well as to legitimize their research activities
Sanne van der Hout and Martin Drenthen
Trade, Collecting, and Forgetting in the Kongo Coast Friction Zone during the Late Nineteenth Century
Museums can be theorized as sites of forgetting. Furthermore, British traders who collected carved tusks made by Kongo-speaking peoples of the Central African coast in the nineteenth century appear to have had no interest in accounting for the complex narrative scenes that embellished these works. Recent scholarship advocates applying an “archaeological sensibility” (Harrison 2013) that conceptualizes museum collections as “assemblages” in order to reveal new knowledge about collections. This article employs a version of this approach by applying an ichnography, or “science of traces” (Byrne 2013), to the visual narratives carved on tusks in the World Museum Liverpool collection and to the textual narratives of British traders’ from the period, to reveal discrepant and elided themes in these sources. The insights generated by probing the significance of these narrative disjunctions helps provide a “thicker” understanding of the dynamic, cosmopolitan “zone” of cross-cultural interaction from which the tusks were acquired.
Repatriation Narratives and Ritual Performances
Stein R. Mathisen
Introduction: History, Ethnic Conflicts, the Dead, and Their Remains The historical backdrop for the events, narratives, and ritual ceremonies discussed in this article is the Kautokeino rebellion of 1852, leading to the death sentence and
The Case of the Transition Network in Portugal
Vera Ferreira and António Carvalho
This article analyzes narratives and characteristics of socioecological transitions, drawing on research conducted with members of the Transition Network (TN) in Portugal. The TN was founded in Totnes, United Kingdom, in 2005, by Rob Hopkins, a
Autobiography, Kinship, and Alterity in Native Amazonia
Vanessa Elisa Grotti and Marc Brightman
societies outside Amazonia ( Chaumeil 1983 ; Eliade 1964 ; Harner 1973) . In native Amazonia, a genre of ritual autobiography exists that combines mythic narratives and stories of personal experience in performances of dreams and visions, and the analysis
Narratives of Trauma of Iraqi Asylum Seekers and Refugees in Jordan
The occupation of Iraq and the ensuing sectarian violence have created an Iraqi refugee community, estimated at 700,000 to 1 million, which Jordan has hosted for several years. Residing for the most part in Amman's low-rent neighbourhoods, many Iraqis have overstayed their visas and live in fear of deportation. Marginalised both economically and socially, and forgotten by the U.S. and the international community, poverty-stricken Iraqi refugees and asylum seekers suffer not only from the traumatic experience of sectarian persecution and their escape from Iraq, but also from the stress and fatigue of their long-lasting transit to nowhere. Their narratives show a profound distress and a struggle for survival that is both psychological and economical, since their (il)legal status as 'guests' denies them the possibility of obtaining work permits.
Heritage Narratives of Russian Old Believers in Romania
memory central for the heritage narratives of Old Believers in Romania today that will be discussed in this essay. It is this relationship with a mythical past and the various forms in which it is embodied in current heritage practices that is of concern
Pilgrimage Patterns and Authorial Self-Presentation in Three Pilgrimage Texts
This paper explores a theme important in pilgrimage narratives from a variety of cultures: the expression of the author/pilgrim’s developing understanding of the meaning and significance of his or her pilgrimage. It does so through three case studies: readings of three first-person narratives from widely differing chronological, cultural and religious milieux. The first narrative is Aelius Aristides’ The Sacred Tales, an ancient Greek text written AD c. 170, which evokes the culture of Graeco- Roman healing pilgrimage; the second is Friar Felix Fabri’s Evagatorium in Terrae Sanctae (‘Wanderings in the Holy Land’), a Latin narrative of Christian pilgrimage to the Holy Land written c.1484–8; and the third is Pierre Loti’s Un pèlerin d’Angkor (‘An Angkor Pilgrim’), a French text relating a personal (and initially nonreligious) pilgrimage to the temples of Angkor in what was then French Indo-China, published in 1912. These three narratives were produced in cultures with profoundly different traditions of pilgrimage, including its practice, its cultural meanings and the modes of its description. These significant differences immediately raise the question of the meaning and usefulness of attaching the label ‘pilgrimage narratives’ to all three texts, and invite a reasoning for the exercise of comparison across cultures and across time.
Syrian Narratives of Global Power
This article examines Syrian narratives of global power, ranging from the Ottoman era to the present day. Despite the country's relatively peripheral status in international politics, the stories of its people always feature Syria as a central figure in global policy and intrigue. When viewed not merely as speculation or conspiracy theories but as a form of speech act, these narratives can be seen as having an effect on relationships between different groups of people in relation to and among Syrians. This 'identity work' allows Syrians to order their own world through discussions of global power and gives them a sense of agency. Thus, 'talking about the powerful' actually serves to empower a local, 'marginalized' population, momentarily reversing the whole concept of peripheralization.
Contested Narratives of Storied Places—the Holy Lands
The articles in this special section on pilgrimage and the Holy Lands provide a wide range of perspectives on the practice, representation, and production of sacred space as expressions of knowledge and power. The experience of space of the pilgrim and the politically committed tourist is characterized by distance, impermanence, desire, contestation, and the entwinement of the material and the spiritual. The wealth of historical Christian and Western narratives/images of the Holy Land, the short duration of pilgrimage, the encounter with otherness, the entextualization of sites, and the semiotic nature of tourism all open a gap between the perceptions of pilgrims and those of 'natives'. Although the intertwining of symbolic condensation, legitimation, and power makes these Holy Land sites extremely volatile, many pilgrimages sidestep confrontation with the Israeli-Palestinian conflict as inimical to the spirit of pilgrimage. A comparative view of the practices of contemporary Holy Land pilgrims demonstrates how communitas and conflict, openness and isolation are constantly being negotiated.