This article analyzes the interaction between the digital (online) and physical (offline) activism of Front Harsien ODZ, a Maltese environmental movement organization. It looks into how Front activists perceive these forms of activism and verifies how important each form is to the organization. Consequently, the research presented herein is operationalized through interviews with Front activists and through participant observation from an insider’s point of view. This article concludes that activists within Front Harsien ODZ feel that they are part of a social network. The organization’s recruitment, mobilization and activism techniques are at once digital and physical. Most Front activists were already part of preexisting social networks before joining the Front, and the new Front network made good use of Malta’s political opportunity structures, including the Zonqor controversy; Malta’s small size; and the country’s vibrant media landscape.
Malta’s Front Harsien ODZ
Paradigms of Honour in a Mediterranean Moral Economy
The ‘honour-shame syndrome’ is an anthropological model originally developed in the sixties to describe Mediterranean cultural unity. The model came under heavy criticism, producing a veritable ‘anti-Mediterraneanist’ backlash. There is, however, a renewed interest in the regional paradigm. This article attempts an analysis of concepts of ‘honour’ in Malta, contextualising it within the broader ethnographic and linguistic evidence from the region. The author argues that ‘honour’ is a salient moral concept, and in fact, Maltese has a rich and highly nuanced discourse of honour, which includes both sexualised and nonsexualised aspects. While the author criticises the simplistic ‘honour-shame syndrome’ paradigm, he argues that honour needs to be considered in its own right as an important key to analysing the contemporary Maltese moral economy as it engages with ‘modernity’.
This article discusses the corpi santi, or whole skeletons of saints, which were brought to Malta from the catacombs of Rome in the eighteenth century. Here they had a diff erent meaning than they had in northern Europe. Malta was not aff ected by the Thirty Years’ War and therefore did not have to replace relics destroyed by the Protestants. The Maltese church also had no need to emphasize its connection with Rome. These saints were honored in Malta because they were heroes, having died for Christ as martyrs. Parishioners also perceived corpi santi as patrons, explaining why they were fully integrated within the parish. They rendered the churches in which they were exhibited centers of local devotion, thereby according prestige to the parish and intensifying rivalry between parishes. The saints also gave identity to the parish, so that parents even named children after them.
Déjà vu in the South
Jon P. Mitchell
For good reasons, anthropology some decades ago deconstructed the Mediterraneanist picture of familialist societies in the South. However, this deconstruction unexpectedly had its political twin in Malta’s fight against corruption to meet the conditions for EU-membership in 2004. Drawing on a deeper concept of “territoriality”, introduced by anthropologist Ina-Maria Greverus, the article considers lately observed new variants of nationalist positions that paradoxically are deeply entwined with clientelistic dynamics against the state, culminating in the recent murder of critical journalist Daphne Caruana Galizia.
Ritualised Empathy on the Doorstep of Heaven
This article explores the miracles and ex-votos (votive offerings) associated with the Ta' Pinu shrine on Gozo, Malta's northernmost island. Drawing from ethnographic data, analysis of various personal accounts, and observations of people's interactions with the bricolage of Ta' Pinu ex-votos, I seek to show that Gozitans perform a highly personal yet ritualised form of empathy in the context of miracle worship. The miracles associated with Ta' Pinu are thus seemingly 'contagious' and meaningful, because they elicit existential connections and reflections on the nature of supplication and Gozitan social relations.
As preparations get under way for the celebration, in 2009, of the eightieth anniversary of Tintin and the fiftieth of Astérix, it seems strange that, until now, there has been no journal in English dedicated to European comic art. In France recent Astérix albums have outsold Harry Potter and The Da Vinci Code put together. The movie Astérix aux jeux olympiques [‘Asterix at the Olympic Games’], released on 13 January 2008, is one of the two most expensive French film productions of all time (with Le Cinquième élément [‘The Fifth Element’], on which cartoonists Jean Giraud and Jean-Claude Mézières collaborated), and has topped box office charts in Spain. Like Astérix in Paris, Belgian Schtroumpfs [‘Smurfs’] have their own theme park, and Italy’s Corto Maltese is popular enough to appear on scratchcards, Swatch watches and TV programmes across Europe.
This article explores the decision by two universities, the University of Malta and the University of Maryland, College Park, U.S.A., to create a dual master's degree in transcultural counselling. The difficulties encountered by the two universities in creating a harmonised system encompassing tuition, assessment, accreditation and regulatory procedures will be discussed, as well as the complexities of learning and teaching and the opportunities for intercultural learning. The article explores the experiences of the students and academics as they grapple with two different philosophical and academic systems, but also with their own personal and professional differences as narrated, composed and received in their different contexts – interactional, historical, institutional and discursive. Through the narratives of the research participants a powerful tool for course evaluation was created.