This article attempts to analyse the role of collective remembering and imagination of certain traditions, practices and rituals that are related to sacred places through the process of cultural transmission and social change among Muslim Georgians living in north-eastern Turkey. For this purpose, I refer to nineteenth-century ethnographic narratives collected by the Georgian critic Zakarya Chichinadze, as well as my own fieldwork materials. I aim to show how these narratives mediate collective remembering of sacred places that is modified with additional imagined constructs.
Imagined Sacred Places and Cultural Transmission among Georgians in Turkey
A New Perspective on C. K. J. Bunsen (1791–1860)
influenced their selections to some extent. This certainly provided some strategic focus for a hymn translation activity that spanned over 25 years. Effective and progressive cultural transmission was underway, beginning with Thomas Arnold's amateurish
All scholarly fields feed on rhetoric of praise and criticism, mostly self-praise and self-criticism. Ethnology and folklore studies are not exceptions in this, regardless of whether they constitute a single field or two separate but related ones. This essay discusses questions concerning ethnological practice and object formation, cultural theory and the theory of tradition (or the lack thereof), cultural transmission, cultural representation, and the ethics and politics of cultural ownership and repatriation. It draws on general observations as well as on work in progress. The main concern is with a discursive move: from tradition to heritage, from the ethnography of repetition and replication to cultural relativist descriptions and prescriptions of identity construction and cultural policy, from ethnography as explanation to ethnography as representation and presentation. In addition, the essay seeks to delineate other underlying tenets that appear to constitute our traditions and heritages - both as strengths and as long-term constraints and biases. Where is ethnology headed in its quest to transcend theories and practices? Less theory and more practice? More theory on practice? Or more practice on theory?
historians, saw in so-called ‘primitive art’ a complex process of cultural transmission, suggesting mental representations beyond what a particular image shows. Chapter 2 introduces pictography as a specific Amerindian mnemonic form. It describes the
Cultural Heritages and Their Transmission
Elizabeth C. Macknight
other parts of the world are further discussed in the third article of this special issue, which is written by Lorraine Macknight. Through careful examination of the cultural transmission of hymns, from nineteenth-century Germany and England to colonial
Historical Obstacles, Current Situation, Future Challenges
Dan Podjed, Meta Gorup, and Alenka Bezjak Mlakar
Collective Survey ’, in The Global Practice of Anthropology , (ed.) M. L. Baba and C. E. Hill ( Williamsburg : College of William and Mary ), 97 – 138 . Bloch , M. ( 2005 ), Essays on Cultural Transmission ( Oxford : Berg ). Breidenbach , J
Doing Ritual While Thinking about It?
( Bonhomme 2005 ; Houseman 2002 , 2012 ), processes of self-representation ( Handelman 1990 ; Severi 2002 ), and/or cognitive frames of cultural transmission ( Højbjerg 2002a ; Whitehouse 2002 ). In these works, the analysis of forms of reflexivity on or
A Critical Review
Laura Calvet-Mir and Matthieu Salpeteur
approach was also recently integrated in a body of research focusing on cultural transmission of LEK. In this line of research, the main theoretical models were inspired by cognitive anthropology (e.g., Romney et al. 1986 ) or evolutionary theory (e
Dervish Lodges and Sofra-Diplomacy in Post-War Bosnia-Herzegovina
Cosmopolitanism in the Age of Empire . Cambridge, MA : Harvard University Press . 10.4159/9780674286894 Bloch , M. 2005 . Essays on Cultural Transmission . London : Berg . Bryant , R. (ed.) 2016 . Post-Ottoman Coexistence . Oxford : Berghahn . 10
Tracing a Transdisciplinary Focal Concept
Melissa M. Parks
“ecological environment” can be conceived of as nested concentric circles surrounding the child that expand from immediate, directly experienced environments to those that are the result of cultural transmission ( 1979: 3 ). Bronfenbrenner's ecological systems