Development discourses often assume linear rural transitions, in which educated young people are supposed to leave their rural communities, becoming urban. However, drawing on fieldwork in Flores (East Indonesia), I argue that tertiary educated young people do return to their natal communities upon graduation. There, they want to act—by virtue of their education—as vanguards of positive change and alter what they consider backward, rural livelihoods and practices. Yet, educated young people often depend on these livelihoods and practices, too, especially when they cannot obtain work, which is common in rural Flores. To better understand the tensions inherent to these young people’s position within their rural communities, I map the reasons for their returns to rural Flores.
Rank Infraction among the Ngadha in Flores, Indonesia
Olaf H. Smedal
social life more generally. The value discrepancies I focus on here are two fundamentally different ideological constructs that parallel those put forward by Howell (this issue), who has also carried out fieldwork on Flores (although the situation that
Andrea Flores Urushima
The 1960s period witnessed the most important internal migration of Japan's population since the modern period with the definitive shift from a rural to an urban-based society. This unprecedented transformation led the Japanese central government to request visions for the prospective development of the national territory in an open competition. Responding to this call, a wide range of reports were produced and debated between 1967 and 1972, mobilizing a vast network of influential representatives in city making, such as sociologists, economists, urban planners, and architects. This article analyzes these reports on the theme of the conservation of natural and historical heritage. To support a sustainable development that was adjustable to economic and social change, the reports emphasized the aesthetic and environmental value of natural landscapes and traditional lifestyles. The reports also proclaimed the rise of an information society and stressed the growing importance of leisure and tourism activities, nowadays one of the most profitable industries worldwide. Apart from their value as interdisciplinary reflections on problems related to urban expansion with visionary qualities, the reports were also highly relevant because they influenced later policies on urban planning and heritage preservation.
Carlos Antonio Flores Pérez
*Full article is in Spanish
Este texto fue presentado en forma de discurso de cierre del congreso RISC 2012 sobre “Globalización, violencia y seguridad: Impactos locales de la integración regional”, realizado del 30 de octubre al 2 de noviembre de 2012 en el ITESM Campus Santa Fe, y co-organizado por el Centro de Investigaciones y Estudios Superiores en Antropología Social (CIESAS), los centros EGADE/EGAP del Instituto Tecnológico de Estudios Superiores de Monterrey (ITESM), y el Consorcio RISC.
Tomaz Carlos Flores Jacques
African philosophy, as a negritude, is a moment in the postcolonial critique of European/Western colonialism and the bodies of knowledge that sustained it. Yet a critical analysis of its' original articulations reveals the limits of this critique and more broadly of postcolonial studies, while also pointing towards more radical theoretical possibilities within African philosophy. Jean-Paul Sartre's essay 'Black Orpheus', a philosophical appropriation of negritude poetry, serves as a guide for this reflection, for the text reveals the inspiration and wealth of expressions of negritude, as well as their ambiguity. Sartre's essay however also renders possible a further act of re-appropriation that takes us beyond culture and identity-centred readings of African philosophy and postcolonialism, readings whose conceptual and critical potential is far greater than what has hitherto been explored.
Eva Infante Mora, Davydd Greenwood, Melina Ivanchikova, Carmen Castilla-Vázquez, Rafael Cid-Rodríguez, Bartolomé Miranda Díaz, and Gustavo A. Flores-Macías
This section of the account of the action research and thorough reform of the CASA-Sevilla study abroad programme describes how the courses in the fields of anthropology, history and art / art history were changed. It explains why a pedagogical reform was needed, the choices faculty members made and the difficulties they faced. Transitioning to an active pedagogy has not been an easy path for faculty. The accounts show how they integrated independent intercultural research into their classes and how they reacted to their new roles as intercultural mentors. It also includes a description of the faculty member-in-residence’s role in the programme and reflections on the reform by the faculty member who served as Cornell representative in CASA-Sevilla during the 2016–2017 academic year.
La construction d'une Légitimité d'expert
Décédé depuis 1990, Jean Fourastié demeure présent à travers certains titres d’ouvrages, le plus célèbre étant Les Trente Glorieuses. Le succès de ce livre, comme de bien d’autres, a fait de Fourastié une sorte de phénomène de l’édition, spécialisé dans des ouvrages d’un type particulier qui depuis lors a fait florès: l’essai économique grand public. On ne saurait négliger en effet les 400 000 exemplaires vendus de trois livres à succès publiés de 1945 à 1949: L’Économie française dans le monde, La Civilisation de 1960 et Le Grand Espoir du XXè siècle1. Dès les lendemains de la guerre, les ouvrages de Fourastié ont connu un incontestable retentissement en France comme à l’étranger, ce dont atteste une quantité impressionnante de comptes rendus, les multiples sollicitations dont il est l’objet pour des conférences et les nombreuses traductions de ses ouvrages.
In 1945, the day after his famous public lecture on existentialism, Sartre gave an interview to a reporter at the café Le Flore; in it, he talks more about his novels The Age of Reason and The Reprieve than about Being and Nothingness, and he talks about the project for the future volume, The Last Chance. In this article I touch on how he reiterates points from the famous lecture in the interview, but especially on some of his comments about Mathieu and Brunet in terms of freedom and 'bad faith'. I move on to discuss why the next volume, Death in the Soul (translated in the USA as Troubled Sleep), was not the final one, and why The Last Chance was never completed. Then I turn to the largely unrecognized fact that the American translation of the third volume distorts Sartre's text for 150 pages by failing to show that he wrote the action of all of Part II in the present tense without paragraph breaks; I will offer an interpretation of this tense choice on Sartre's part.
Judith Casselberry, Stephen D. Glazier, Minna Opas, Viola Teisenhoffer, Anastasios Panagiotopoulos, Brendan Jamal Thornton, Joseph Trapido, Sergio González Varela, Bruno Reinhardt, Cristóbal Bonelli, Bernardo E. Brown, and Grete Viddal
ABRAMS, Andrea C., God and Blackness: Race, Gender, and Identity in a Middle Class Afrocentric Church, 195 pp., references, index. New York: New York University Press, 2014. Paperback, $26. ISBN 9780814705247.
CHRISTENSEN, Jeanne, Rastafari Reasoning and the RastaWoman: Gender Constructions in the Shaping of Rastafari Livity, 202 pp., bibliography, index. Lanham, MD: Lexington Books, 2014. Hardback, $80. ISBN 9780739175736.
COX, James L., The Invention of God in Indigenous Societies, 192 pp., notes, bibliography, index. Durham: Acumen, 2014. Paperback, $ 31. ISBN 9780520280472.
DAWSON, Andrew, Santo Daime: A New World Religion, 240 pp., notes, bibliography, index. New York: Bloomsbury Academic, 2013. Paperback, $40. ISBN 9781441154248.
DESCOLA, Philippe, Beyond Nature and Culture, trans. Janet Lloyd, 488 pp., notes, bibliography, index. Chicago: University of Chicago Press, 2013. Hardback, $52. ISBN 9780226144450.
FLORES, Edward Orozco, God’s Gangs: Barrio Ministry, Masculinity, and Gang Recovery, 243 pp., notes, references, index. New York: New York University Press, 2013. Paperback, $22. ISBN 9781479878123.
GESCHIERE, Peter, God’s Witchcraft, Intimacy and Trust: Africa in Comparison, 243 pp., notes, references, index. 328 pp., notes, references, index. Chicago: University of Chicago Press, 2013. Hardback, $75. ISBN 9780226047584.
Johnson, Paul Christopher, ed., Spirited Things: The Work of “Possession” in Afro-Atlantic Religions, 344 pp., notes, bibliography, index. Chicago: University of Chicago Press, 2014. Hardback, $97.50. ISBN 9780226122625.
KLASSEN, Pamela E., Spirits of Protestantism: Medicine, Healing, and Liberal Christianity, 348 pp., notes, bibliography, index. Berkeley: University of California Press, 2011. Paperback, $29.95. ISBN 9780520270992.
KOHN, Eduardo, How Forests Think: Toward an Anthropology Beyond the Human, 288 pp., notes, bibliography, index. Berkeley: University of California Press, 2013. Paperback, $29.95. ISBN 9780520276116.
LUHRMANN, T. M., When God Talks Back: Understanding the American Evangelical Relationship with God, 464 pp., notes, bibliographic notes, bibliography, index. New York: Vintage Books, 2012. Paperback, $20. ISBN 9780307277275.
RAMSEY, Kate, The Spirits and the Law: Vodou and Power in Haiti, 448 pp., illustrations, maps, notes, bibliography, index. Chicago: University of Chicago Press, 2011. Hardback, $50. ISBN 9780226703794.
The Catholic Church, Adat, and ‘Inculturation’ among Northern Lio, Indonesia
’ dogma in Indonesia. Notwithstanding avowals to the contrary, inculturation as practiced by Catholic priests on Flores seeks to replace the hierarchically organized cosmology ( adat ) that constitutes Lio hierarchical and holistic symbolic order and