articulation between religious sociology and the sociology of knowledge in line with what Durkheim presents in the conclusion of The Elementary Form . In a letter to Mauss on 24 June 1924 , Halbwachs stated that he linked Les Cadres sociaux de la mémoire to
The Two Hidden Categories of ‘La doctrine d'Émile Durkheim’
“locals,” form their knowledge of cyclones. For these locals, their cyclone knowledge consists of many factors that include both information from disaster management as well as personal experiences and observations. Thus, in my discussion I draw on David
Pyrenees in south-west France. Knowledge about this shrine was disseminated through the growth of mass media associated with the expansion of literacy. During the second half of the nineteenth century newspapers, magazines, pamphlets, and postcards found
knowledge (compare Falk and Balling 1982 ; Knapp 2000 ; Orion and Hofstein 1994 ). But field trips go far beyond the scope of education. Numerous state and non-state institutions around the world, regardless of the country or culture they operate in, use
Mount Moriah and described to him in words All the things that he might have already forgotten. —( Yehuda Amichai, 2006:119 , revised translation) Yehuda Amichai's poem is an exemplary illustration of some of the kinds of knowledge that can be
Marianne Elisabeth Lien
How do certain forms of knowledge become globally mobile? Focusing on Tasmanian salmon farming, this article addresses the negotiation of locally situated knowledge against the persuasive power of universalising expertise. It is argued that intensive salmon farming relies upon techno‐scientific regimes of production in which the universality of salmon as biogenetic artefact is already inscribed. Intensive salmon farming thus lends itself well to the need for legibility and abstract calculations of large‐scale capitalism. The alliance between scientific and economic interests pushes towards greater technological sophistication, and, in turn, towards a standardisation of salmon as a global universal artefact.
Public Anthropology and an Essential Tension in Community-based Participatory Action Research
Carl A. Maida
This paper explores the role of 'public anthropology' in the dialogue between practitioners of professional and lay knowledge about urban quality of life. The focus is on community building in Pacoima, a working-class Latino community in Los Angeles, and explores how professionals and residents established an arena and moved towards common ground on environmental health issues, including lead and other toxic exposures. Similar to Pacoima, arenas have emerged in the more engaged communities, worldwide, where quality of life issues, such as health care, housing and the environment, are debated. Within these arenas, experts and laypersons have resolved disputes over competing claims about the definition of an issue, and for equity and greater access to common resources, or public goods, despite vast disparities in knowledge and perspectives that have been shaped by divergent occupational techniques, habits of mind and world images.
Connecting histories about Haitians in Cuba
Olívia Maria Gomes Da Cunha
This article is an exercise in comparing narratives that depict the ‘presence’ of Haitians in Cuba. It focuses on the creative forms through which groups of and , formally designated , are experimenting with new modes of creating relationships with kin, histories, places and times. Rather than emerging exclusively from the memories of past experiences of immigration and the belonging to ‘communities’, these actors seem to emphasise that histories apparently associating them with certain bounded existential territories can in fact be created and recreated in multiple forms, mediated by diverse objects and events, and apprehended through a critical perspective, albeit one subject to personal interpretations.
Subjectification in Pilgrimage to the Iran-Iraq War Battlefields in Contemporary Iran
). This article focuses on two issues: firstly, the nature of knowledge and ignorance—what counts as “knowledge” in these visits to the battlefields—and secondly, the assumed subjectivity of visitors. To explore what counts as “knowledge” in RN visits to
Rethinking Truth with Midiativistas in Rio de Janeiro
positioned me on the front line of the protest that day, being there and doing with with my collaborators. The video extract is consequently an artefact of both midiativista knowledge and anthropological knowledge, and invites us to reflect on one as a