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.
“Taking the Waters” in Tunka Valley, Russia
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."
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 their
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.
This article focuses on efforts to overcome the divide between state legality and local practices. It explores a pragmatic effort to deal with witchcraft accusations and occult-related violence in customary courts among the Miskitu people in Eastern Nicaragua, taking into account both indigenous notions of justice and cosmology, and the laws of the state. In this model, a community court (elected by the community inhabitants and supported by a council of elders), watchmen known as ‘voluntary police’ and a ‘judicial facilitator’ play intermediary roles. Witchcraft is understood and addressed in relation to Miskitu cultural perceptions and notions of illness afflictions, and disputes are settled through negotiations involving divination, healing, signing a legally binding ‘peace’ contract, a fine, and giving protection to alleged witches. This decreases tensions and the risk of vigilante justice is reduced. The focus is on settling disputes, conciliation and recreating harmony instead of retribution.
Transforming Fear, Violence, and Shame in Fourteenth-Century Provence
This article considers the crises of plague, civil war, and mercenary invasion that Provençal communities faced in the years between 1343 and 1363. Canonization inquest testimony reveals that both combatants and noncombatants prayed to the holy woman, Countess Delphine de Puimichel, to heal the spiritual sickness of violence. In their testimonies, witnesses relived moments of crisis when they had used Delphine's special relationship to God to escape death, fear, and humiliation.
Sonya Atalay, Nika Collison Jisgang, Te Herekiekie Herewini, Eric Hollinger, Michelle Horwood, Robert W. Preucel, Anthony Shelton and Paul Tapsell
Edited by Jennifer Shannon
authors below attest to, transformative work for all who are involved, whether they are from a museum, Indigenous community, or both. Sonya Atalay (Anishinaabe—Ojibwe) University of Massachusetts Amherst Repatriation is healing. Rituals of repatriation
Christianity functions as a significant identity marker for the Bunun, an Austronesian-speaking indigenous people of Taiwan. However, identity construction and boundary maintenance are not given by them as immediate reasons for conversion. Instead, the continuity between Bunun traditional beliefs and Christianity is commonly viewed as the most important reason why the latter took strong hold among the Bunun. This article aims to explain why this is so, and to illustrate how the Bunun have transformed Christianity from a foreign religion into something that is familiar, indigenous, and of their own. Among the local Christians, theology is downplayed in favor of piety, which is cultivated and expressed through practical activities. Healing, in particular, is seen as a demonstration of the power of the Christian God and constitutes the Bunun experience of Christianity.
Gartner, Richard B., ed. 2018. Understanding the Sexual Betrayal of Boys and Men: The Trauma of Sexual Abuse . Oxon: Routledge. 368 pp. $44.95. ISBN 978-1-138-94222-6 (paperback) Gartner, Richard B., ed. 2018. Healing Sexually Betrayed Men and
In Search of Unity through the Holy Spirit in Vanuatu
The rapid growth of new Pentecostal churches in the South West Pacific nation Vanuatu is the focus of this article. It is argued that we need to look at the social dimensions of new religious movements—the way that the social in itself becomes the key to a transformed life—in order to gain an understanding of these movements' significance and proliferation in this area. This does not imply that the religious in its ontological sense is not important, but that this might be inseparable from the social—the rules and regulations, the activities and meetings. In order to highlight this dimension of the new churches, the literature on the cargo movements from Melanesia is used as a comparative background.