Zones of Peace and Conflict workshops focused on how we should define the virtual. Where is the boundary between a physical, offline reality and a digital online reality in cyberspace, and how do we distinguish between what is real and what is unreal
The Digital Age Opens Up New Terrains for Peace and Conflict Research
Josepha Ivanka Wessels
Negotiating Comics with David B.'s Epileptic
With Epileptic, French comics artist David B. presents a graphic novel as innovative in style as it is experimental in content. In the foreground, Epileptic is an autobiographical tale about his youth overshadowed by his brother's suffering from epilepsy, but it is also the illustration of a dream-world. David B. consequently entangles the levels of reality, autobiography and dreamlike fantasy. Emphasised by the interaction of clear graphics with hard black-and-white contrasts and the use of surrealistic and medieval quotations, David B. presents a unique combination of art, narrative and abstraction.
Rematerializing Martyrs and the Missing Soldiers of the Iran-Iraq War
, transformation, and relation. As testaments to the reality of the imagination, Corbin underlines both ‘dreaming’, particularly as an experience that we all share and that opens onto the imaginal, and the veridical nature of visionary dreams, as bearers of other
An Essay on the Semantic Structure of Religious Discourses
The widespread opinion among conceptual historians is that political concepts are always contested in their actual usage. Religious concepts in modernity are also not only contested; they are constructed on an ontological contradiction. They imply that the object to which they refer exists, and at the same time that it does not. I demonstrate this idea using four religious concepts: religion, God, the beyond, and spirit. I conclude with discussion on the reality status of religious concepts in modern historiography and religious studies.
Emergent Dalitbahujan Anthropologists
Reddi Sekhara Yalamala
, 2004 , 1996 , 1989 ) but not much in terms of the role they will play in the social sciences in a G20 India. Central to this discussion is the question of whose reality counts and how low-caste anthropologists will be positioning themselves in
Regions & Cohesion is proud to present two photographs by Edith Kauffer that are related to the journal’s special section on transboundary waters and river basins. The section includes three articles with focus on water issues at the border between Mexico and the United States in a context of scarcity, with bilateral agreements eventually contested and relatively tense. At the complete opposite of these realities, the following images show the heterogeneity of transboundary river basins at the Mexican borders, particularly in the case with Guatemala.
Fantastic Imaginings, Rebellion and Control in Terry Gilliam's Brazil
It is my intention here to explore the fictional and non-fictional texts that may have informed (or are at least isomorphic to) the sentiments articulated in this seminal dystopian film. The film centres on the struggles of protagonist Sam Lowry (Jonathon Pryce), a cog in the impersonal machinery of the bureaucracy that governs Brazil's society who desires anonymity within consensus reality, but in his dreams is a winged warrior fighting noble battles with symbolic adversaries. Sam finds he is increasingly unable to successfully reconcile or differentiate these paradoxical existences as they begin to bleed into one another throughout the film.
A Lesson Learned in an Epistemology for Anthropology
Anthropology, with its deep commitment to fieldwork, has produced, through the dialectics of learning and unlearning, a contradictory self-understanding of the nature of the knowledge it has produced: one that is driven by a search for certainty, on the one hand, and by a desire for surprise, on the other. This article narrates a genealogy of anthropological perspectives that derive from the latter desire, the one that aims to undermine constantly that which is taken for granted. It shows how this perspective—often underappreciated these days in places where anthropological knowledge has been required to legitimate itself on an activist ground—has affected the way in which the author, a Japanese anthropologist, understands his fieldwork experience in Guatemala.
Dreaming and Shamanism in a Brazilian Indigenous Society
Waud H. Kracke
Drawing on his extensive psychoanalytic ethnographic work among the Parintintin Indians of Brazil, the author discusses the place of dreaming in Parintintin shamanism. In this culture, dreams are spiritually significant, and there are traditional modes of interpreting them. While dream interpretation was formerly the province of shamans, even ordinary people are considered to have the capacity to use dreams to predict events and sense feelings directed toward them. The article deals primarily with the dreams of an informant who was not a shaman but had an intense interest in this practice. Because his birth had not been 'dreamed' by a shaman, he was not considered to be one; nevertheless, he experienced in dreams the cosmic journey of a shaman. While the informants' dreams manifest yearnings in what could be considered stereotypical forms, the author finds that they do express personal meanings and reflect intimate, unconscious wishes.
The Case of Muslim and Orthodox Shepherds in Middle Albania
This essay provides grass-roots insights into interreligiosity in Middle Albania. I focus on two individuals, Muslim Arif and Orthodox Anastas, to show how notions of cultural intimacy prevail over hegemonic discourses on religious identity that have re-emerged in postsocialist and 'post-atheist' Albania. The process of religious revitalisation took place simultaneously with a pervasive reshaping of local cultural identity. These discourses give simultaneously an opportunity for religious differentiation and symbolic contestations, as well as for diverse collaborations on a social, cultural and economic level. I illustrate how cultural intimacy is performed and cultivated as a shared practice of multipart singing, and understood by the local shepherds not as a marker of difference but as common ground for mutual dialogue. By sharing the social activity of singing the shepherds do not only form a 'sonic community' but also celebrate an interreligious 'community of friends'.