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Jens Kreinath and Refika Sariönder

in both its constitutive parts and overall design, ranging from the modes of performance and participation to the intended audiences. As a response to different audiences in the environs of cities like Istanbul, there have been some collective

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“That’s Where I First Saw the Water”

Mobilizing Children’s Voices in UK Flood Risk Management

Alison Lloyd Williams, Amanda Bingley, Marion Walker, Maggie Mort, and Virginia Howells

on research conducted for Lancaster University and Save the Children’s “Children, Young People and Flooding: Recovery and Resilience” (2014–2016) project, to argue that children can mobilize and become mobilized by mobile and performance-based methods

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Weapons for Witnessing

American Street Preaching and the Rhythms of War

Kyle Byron

responding to this imperative, street preachers transform streets, sidewalks, and other forms of urban infrastructure into sites of religious performance. 2 Referencing Filip De Boeck (2012) , Penny Harvey and Hannah Knox (2015: 5) describe

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PJ Carlino

and participatory museum experiences identified by 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

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Alejandro Miranda

during performances. Performing is a located phenomenon produced by the convergence of groups of people, artifacts, skills, and meanings as the event unfolds. My contention is that to understand the mobilities of social practice, it is crucial to examine

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Introduction

Doing Ritual While Thinking about It?

Emma Gobin

reflexivity’ and the role they play in the formal economy of ritual performance have remained largely unexamined. In drawing on various empirical case studies to address these issues, this collection of articles proceeds from the idea that the reflexive

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The Religious Foundations of Capoeira Angola

The Cosmopolitics of an Apparently Non-religious Practice

Sergio González Varela

circle called a roda ( Lewis 1992 ). Other capoeira players typically help the audience form the circle, and advanced practitioners are the ones in charge of playing the live music that accompanies the performance. Depending on styles, different

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Assessing and Adapting Rituals That Reproduce a Collectivity

The Large-Scale Rituals of the Repkong Tantrists in Tibet

Nicolas Sihlé

In discussions on processes of ritual assessment and modification, the rituals examined are most often of a ‘performance-centered’ nature. 1 I am drawing here on Atkinson’s (1989: 14–15) useful distinction between ‘liturgy-centered’ and

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Christopher Howard and Wendelin Küpers

See Christopher A. Howard, “Horizons of Possibilities: The Telos of Himalayan Travel,” Literature and Aesthetics 22, no. 1 (2012): 134–155; Michael Haldrup and Jonas Larsen, Tourism, Performance and the Everyday: Consuming the Orient (New York

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Lazy Labor, Modernization, and Coloniality

Mobile Cultures between the Andes and the Amazon around 1900

Jaime Moreno Tejada

Runa mobility undermined modernity’s foundations, while reinforcing the pact of coloniality. Coloniality, in my understanding of the term, is the modern performance of colonial habits: embodied submission, the ever renewed actuality of tired rituals of