This article analyses the relationship between the seen and the unseen in the cosmology and practices of Bahraini Shi'a. Rather than contrasting the visible and the invisible, the study delineates the hierarchical relations between them, within a whole or cosmology, as reflected in various discursive and non-discursive actions that are supported by the religious beliefs of Bahraini Shi'a. Issues of the Hidden Imam, concealment, dissimulation and other unseen dimensions of the cosmos are discussed. The article finds that the Shi'a construct the invisible in their social world by using visible ways of creatively enacting their hidden thoughts and beliefs, as represented in their religious discourses, rituals and body symbolism. Their belief in a divine higher power provides a source of emotional, spiritual and socio-political empowerment.
Religious Rituals and Embodied Spirituality among the Bahraini Shi‘a
Defeated Militants and Enduring Revolutionary Social Values in Dhufar, Oman
forbids public recognition or mention of their existence. What, for instance, of ex-insurgents who have been forbidden a continued public presence in forms such as an opposition party or veterans’ association? How do such officially “invisible” veterans
Autobiography, Kinship, and Alterity in Native Amazonia
Vanessa Elisa Grotti and Marc Brightman
Koelewijn 2003: 338) Native Amazonian societies live and engage with a world in which what is visible is never given, where things and people change form and where appearances are deceiving. Apprehending the invisible—that is, relating to persons who cannot
Israeli security agents in the Old City of Jerusalem
Erella Grassiani and Lior Volinz
the visibility and invisibility of the security agents are crucial. We argue that these relationships, as part of the policing strategies, consist of the constant visible presence of police, security personnel, and cameras in the heart of the Muslim
Trillions of dollars move through the world’s markets illegally, and millions of people work in extra-state activities. They move everything from the dangerous (narcotics, toxic wastes, arms) through the luxurious (diamonds and art) to the necessary and the mundane (food, clothing, and electronics). Not only are fortunes made on these profits—empires are built. Empires that are, for various reasons, largely invisible. Illegal transactions are generally embedded in networks that span the globe. The most successful of these networks control finances and resources larger than many of the world’s countries. They can quite literally develop or cripple national emergent economies. These networks are not states, nor are they competing to become states. They thrive precisely because they constitute a different order of politics and economics than formal legal states (Nordstrom 2001). Illegal networks continuously intersect with states as they launder money into legality, move goods across the borders of il/legality, and turn corruption into politics by another name. But it is the tension between state and extra-state that gives both their power.
Do we need to reoccupy student engagement policy?
patterns in these examples from university policy documents support the claim made by Zepke that there is ‘an approach to knowledge that makes it largely invisible in the engagement discourse, a view of learning that emphasises outcomes and performance, and
Erin Moore Daly
This article explores the hidden, suppressed elements of New Orleans leading up to and immediately following Hurricane Katrina. The article is juxtaposed with excerpts from Italo Calvino's Invisible Cities in order to provide a lens through which to ask questions not typically raised by government officials, city planners, and science and technology experts. This uncovers aspects of New Orleans that must not be overlooked in the rebuilding process. If policy, culture, and technology render aspects of New Orleans invisible, then only by revealing these aspects can one ascertain the truth of the city.
This is a story about the disturbed perception of an elderly person of Polish origin who is living through the effects of dementia. Throughout his discontinuous flashes of consciousness, the text plays with senses of alterity and the invisibility of different groups who lived or are still living in Bom Retiro, a neighborhood in the city of São Paulo. The story refers symbolically to a sense of “discovery” of new migration patterns in the city when south-south migration flows became prominent. The existence of different groups of nationalities is also represented in the narrative by the characters’ use of terms borrowed from various languages. While Polish is recovered by the main character in order to explore a sense of belonging, words in Italian, Spanish, or Portuguese are appropriated by him and other figures to establish a certain degree of alterity in relation to the migrants who are native speakers of these three languages.
British society through what he called the ‘Invisible Hand’, which he identified with German-born men naturalised as British citizens. Neither aerial bombardment nor naturalised Germans had featured largely in Le Queux's prewar writing, but by resorting to
Stories as Spirit Traces among the Khmu of Northern Laos
word for spirit at all. When I asked for the direction from which the eagle came, she only indeterminately indicated the direction by bowing her head slightly to her left. Spirits, from the Khmu point of view, are invisible and intangible beings that