, 2012, 2014 and in April 2015, I present in this article an analysis of ritual tattooing performed on these occasions as the culmination of the initiation process in the Manaw Seittokpad congregation. The rituals marking entry into Burmese exorcist
An Inquiry into the Initiation Process in a Burmese Organization of Exorcists
Bénédicte Brac de la Perrière
A Means to Socialize by Acquiring Invulnerability, Authority, and Spiritual Improvement
Jean-Marc de Grave
Kanuragan is a secret ritual initiation tied to local cosmological practices and cults used by the Javanese as a source of self-help on issues related to health, welfare, and protection. At basic levels, the practitioners of kanuragan use special entities called aji to gain strength and invulnerability. At the next level, the teaching of the master involves a specific mystical knowledge tied to the acquisition of spiritual authority. This article describes the process of transmission, the persons involved, and the role that kanuragan plays in Javanese society for security purposes and in warfare. The analysis shows how kanuragan competes with new secular and religious systems of value as well as with sorcery and new embodied practices such as sports competitions, to provide comparative insights on the formation of social categories.
Despite a nearly two decades’ long war on high school and college hazing, the traditional practice of paddling male pledges on the buttocks persists as a physical and psychological test of worthiness for membership in certain all-male organizations. In its elements of nudity, homoeroticim, and stylized sadomasochism, this ritual condenses a great many of the psychological processes essential to male bonding in groups. An application of Freud’s insights in his 1919 essay, “A Child Is Being Beaten,” to the puzzle of posterior paddling reveals a complex psychological process by which the pledge is feminized by the paddling, represses the feminine part of his self, and is initiated into the status of a brother among other heterosexual males.
Caridad Hernández Sánchez
This article explores the pedagogical strategies of applying anthropology in the field of Education, particularly in the initial training courses for teachers. It shows a way of doing applied anthropology by anthropologists who work as non-anthropologists but use their anthropological training and knowledge in their work. This study presents anthropology as a productive discipline in promoting different perspectives for the analysis and understanding of the social phenomena which, used in the classroom, facilitates students in training as educators to critically approach the fundamentals of Education as much as the processes of teaching and learning. Ultimately, this article points out how the shifts in Education students' perspectives instigated by the use of anthropology in the classroom might eventually lead to changes in education policies.
Despite some scholarly attention, the Native-American–Chinese association is mainly studied from the White perspective. One may get the impression that connections between the two similarly marginalized groups are either imagined or promoted by Whites for their own benefit. But, as a matter of fact, American Indians, joined by their White friends, did initiate associations with the Chinese out of their own racial considerations. One case in point is Pan-Indians’ reference to the Chinese in the process of forging a united and unique identity for the Indian race at the turn of the twentieth century. With those allusions, Native Americans were constructed into a group that was exceptional and progressive, benevolent and cosmopolitan—in short, a group that Whites should accept and respect as fellow Americans. Passively involved in proving Indians’ eligibility for American nationality, the Chinese emerged as racialized but less repugnant than they had been in Whites’ racist depictions. Pan-Indians’ citation of the Chinese thus registers the caution with which they navigated the constraints imposed by American racism in the late nineteenth and early twentieth centuries.
A Practical Experiment for Thinking about Ritual
This essay reports on the performance of an initiatory rite of the author’s invention, undertaken as a practical experiment for thinking about certain recurrent features of ritual action and, specifically, of (male) initiation. In keeping with an approach that sees ritual as the enactment of special relationships, this initiation, The Red and the Black, was designed to demonstrate the importance of interactive patterning both for the structuring of ritual performance and for the participants’ commitment to the relationships they ritually enact. Its meaningfulness, as well as its capacity to affect the participants’ perceptions and ideas, is shown to derive less from the (minimal) explicit symbolism it employs, the beliefs it presupposes, or the social functions that can be attributed to it than from the relational entailments of the coordinate interactions it involves. Framing, simulation, secrecy, imposed suffering, symbolism, ceremonial efficacy, ritual condensation, and the complex interplay of in-group and out-group perspectives are among the issues that are illustrated and discussed.
Shamanic Sickness, Spirit Embodiment, and Fragmentary Trancescape in Contemporary Buriat Shamanism
During fieldwork on a contemporary revival of shamanism in Buriatiia in the summer of 2005, I was initially puzzled by what I had witnessed. The spirits that were embodied by the shamans were interacting with the audience. Afterward, the shamans did not remember what had occurred while they were in trance. To me, it resembled what has been described as spirit-mediumship performance. While discussing this with shamans, their initial response was that Buriat shamanism is real shamanism, insisting that authentic trance is unconscious, while at the same time dismissing other forms as fake. Later, however, some quietly admitted that Buriat shamans used to be able to remember their ecstatic journeys, and eventually they will be able to regain this ability. I argue that the post-trance amnesia among the contemporary Buriat neo-shamans is the result of the disruption caused by the Soviet anti-religious legacy, which inhibited Buriats to progress to higher degrees of initiation.
Belief and Unbelief in the Trinidadian Orisa Movement
Stephen D. Glazier
Belief and unbelief are major categories of Western thought. Some Trinidadians do not subscribe to the power of the Orisa, while many more (Spiritual Baptists, Pentecostals, and Protestant Fundamentalists) 'recognize' and 'acknowledge' the Orisa yet do not 'believe' that Orisa should be worshipped. By contrast, few Orisa devotees question the ontological and epistemological status of Orisa, who are part of their daily lives and play a central role in family interactions. By serving a particular Orisa, devotees delineate their own positions within the movement as well as their positions relative to others outside the movement. Serving the Orisa can be draining, and parents attempt to postpone initiation for as long as possible. This often engenders much interpersonal and religious conflict.
Ritual in Its Own Ludic Right
Ritual can be rehabilitated in its own right by emphasizing what it has in common with play: the ludic evocation of a simultaneous shadow reality. What is more, ritual can be understood as an enjoyable form of playing with realities. More than a solemn occasion, useful because of its social and cultural functions, ritual is a festive enactment of a counterreality. Connectionist ideas on the parallel processing of schemas and repertoires lend themselves for mapping the properties of ritual in its own ludic right. The human mind allows for a rapid comparison by the parallel—and not serial or sequential— processing of alternative schemas for thought, action, and emotion. An ethnographic illustration is taken from a boys’ initiation ritual among the Wagenia (Congo).
In the last decade, many descendants of immigrants from Turkey have been grappling with new expressions of their belongingness and workable identifiers to express their place within German society. Those searching are often citizens and young professionals who have been born or raised there. Until recently it had been assumed that incorporation though citizenship would be a sufficient basis for becoming Germans. It was also a political belief that to introduce the territorial right (ius soli) to citizenship would be a step toward Germany recognizing itself as a country of immigration. Whether or not this has been the case is addressed in this article. To do this critical events since the initiation of the settlement process and the messages communicated during this period will be examined. A review of these events and messages suggests that tradition, institutions and public discourse continue to articulate an ethnicized view of citzenship that creates barriers to identification with becoming a German. Two prototypes of responses to this situation are analyzed. Finally, there is a discussion of the understanding of citizenship required in this context.