This contribution explores the potential of restitution projects as places of transcultural encounter and healing. It draws on ethnographic material recorded during repatriation ceremonies for human remains that were handed back by German
Healing through Heritage?
The Repatriation of Human Remains from European Collections as Potential Sites of Reconciliation
Sacred Landscape, Healing Landscape
“Taking the Waters” in Tunka Valley, Russia
This article examines the sacred mineral springs in Arshan, Buriatiia. These springs have been inscribed as sacred due to their medicinal properties and are marked as sacred through rituals and material offerings. Residents lament the loss of healing, and implicitly sacred, strength of Arshan. The author argues that the sense of loss is due to the medicalization of healing in Tsarist and Soviet times and from the commodification of this type of sacred site through bottling and tourism.
Customary law and the mediation of witchcraft accusations in Eastern Nicaragua
, healing and by signing an official, legally binding ‘peace’ contract known as a ‘mediation act’. The focus is on conciliation and recreating harmony between individuals and within the community. This also implies the communitarians understand the rights
An Unaccountable Love
Healing and Sacrifice in Post-Genocide Rwanda
The anthropology of healing has been largely concerned with the question of whether and how ritual healing worked. Mirroring the breadth of practices grouped under the categories of ritual, religious, symbolic, or indigenous healing, the
Learning the Elsewhere of ‘Inner Space’
The Affective Pedagogy of Post-Secular Sufi Healing in Germany
Hazrat Inayat Khan (1882–1927) during the 1920s. On the day Rose Ausländer's poem was recited, I was attending a healing seminar in the summer school. Murshida Rabeya, 1 a senior teacher in the Inayati network, ran the seminar. 2 Right after the
Senses and Gender in Modern and Ancient Greek Healing Rituals
Evy Johanne Håland
This article is based on a larger ongoing project, The Dangerous Life: Gender, Pain, Health and Healing in Modern and Ancient Greece, a Comparison , which presents a method new to the study of antiquity: ethnographic fieldwork combined with
"Ceremonies of Renewal"
Visits, Relationships, and Healing in the Museum Space
Access to heritage objects in museum collections can play an important role in healing from colonial trauma for indigenous groups by facilitating strengthened connections to heritage, to ancestors, to kin and community members in the present, and to identity. This article analyzes how touch and other forms of sensory engagement with five historic Blackfoot shirts enabled Blackfoot people to address historical traumas and to engage in ‘ceremonies of renewal’, in which knowledge, relationships, and identity are strengthened and made the basis of well-being in the present. The project, which was a museum loan and exhibition with handling sessions before the shirts were placed on displays, implies the obligation of museums to provide culturally relevant forms of access to heritage objects for indigenous communities.
Between Trauma and Healing
Tourism and Neoliberal Peace-Building in Divided Societies
Deeply divided societies that have undergone extreme civil violence are often framed as "collectively traumatized" or in a state of "melancholia." Such aetiologies support peace-building initiatives, which seek either to normalize society by forgetting the legacy of violence and starting anew or by engendering societal remembering to work through trauma and bring about societal healing and eventual "closure." Examining the case of Northern Ireland, this article considers how these discrepant processes regarding collective trauma have become bound with fierce ethnopolitical debates and counter-insurgency methods regarding how to promote the region to tourists. I argue that both approaches represent nostrums, which do little to support peace-building and are ultimately complementary with neoliberal designs concerning the relationship among tourism, economic prosperity and conflict-regulation. Discourses concerning "collective trauma" must therefore be viewed as political strategies to shape the nation, which are finally embodied in the tourist journey to "traumatized sites."
Anthropologists and Healers
to what Jung called their ‘collective unconscious’, and what Thomas Fowler (2008) refers to as the ‘psyche’. Like anthropologists, healers such as Claire are what I call ‘radical empiricists’: they go by what their hands feel and what they see with
Heal and Serve
Soviet Military Doctors “Doing Masculinity” during the Afghan War (1979–1989)
troops and the battalion doctors accompanied the troops at the time of attacks. Indeed, the doctrine of Soviet military medicine advocated first-aid interventions on the battlefield by qualified personnel, including doctors. Their mission was to heal