designed to address highly diversified audiences—both Alevi and non–Alevi—in Turkey’ s public sphere ( Sariönder and Kreinath 2008: 103–105 ). In the following sections, this article conceptualizes reflexive moments during the cem by analyzing one
Jens Kreinath and Refika Sariönder
Tricksters in Cuban and Brazilian Spirit Mediumship Practices
Diana Espírito Santo
of the dividends of their awareness for human experience. Recursivity here is thus deeply related to self-reflexivity or self-awareness: it is because the cosmos is aware of itself as cosmos (in its constitution) that it is able to describe, produce
Methodological Reflections from the Field
that the application of a particular form of embodied reflexivity yielded original, analytically valid insights into the mutually constitutive security practices generated between a triad of actors that included training instructors, myself as
Anthropological Knowledge Making, the Reflexive Feedback Loop, and Conceptualizations of the Soul
Katherine Swancutt and Mireille Mazard
what we propose to call a ‘hyper-reflexive’ point of view. Whereas reflexivity is a reference point for postmodern anthropology, the concept of ‘hyper-reflexivity’ describes the circulation of ideas through multiple sites, as the subjects of
Pragmatic Use of Infrastructure and Reflexive Mobility of Evenkis and Dolgans
Vladimir N. Davydov
reflexivity of other social actors’ movements and possible positions, with chess serving as illustration. This article is based on field data, collected from 2007 to 2015, on several field trips that totaled more than 17 months of fieldwork among Evenkis in
Reflexivity and Emotion in 'End of Life' Research
Fiona M. Harris
This article explores the embodied nature of training in social anthropology and reveals how, while working in multidisciplinary teams and drawing on research methods and approaches more commonly associated with other disciplines, one might still be 'outed' in one's interpretation and analysis. I draw on the experience of working on a project exploring methodological issues and challenges to conducting research with terminally ill cancer patients to reveal the importance of situating ourselves as researchers firmly within the prejudices of our own societies. While personal experience of losing a parent to cancer should have alerted me to other ways of seeing cancer, I was nevertheless obliged to confront sociocultural constructions of cancer and recognise them as my own. Through understanding the power of 'imagined experience', I gained further insight into how intersubjectivity and reflexivity are crucial to the research process.
Moving Relations, Patterned Effusions
François Berthomé and Michael Houseman
This article reconsiders the connection between 'ritual' and 'emotion' from a pragmatic, relational perspective in which rituals are seen as dynamic interactive contexts and emotions as fairly short-lived emergent properties and integral components of these interactions. It emphasizes ritual's capacity to reallocate social positions by instantiating characteristic patterns of relationship, and the way particular emotions crystallize and express these patterns. In short, ritual emotions are treated as the sensate qualities of ritual relationships. From this standpoint, emotions feature in ceremonial settings not as striking experiences grafted onto practices and representations, but as constitutive aspects of ritual interactions themselves, whose properties of bodily salience and relational reflexivity both reflect and inflect the latter's course in a variety of sensory, expressive, moral, and strategic ways. Four issues relating to ritual and emotion are discussed within the framework of particular ceremonial practices that have been the object of much recent research: (1) the ritual expression of emotions in funerary laments, (2) the waning of cathartic models in the interpretation of rites of affliction, (3) the intense emotional arousal characteristic of initiatory ordeals, and (4) the self-constructive, affective dimensions of contemporary devotional practices.
An Accountability, Written in the Year 2108
This 'archaeology of the future' examines how we, as scholars and anthropologists, will be read—and judged—in the time to come. Twenty-second-century theoreticians may well ask (as we today ask of colonial-era scholarship): “Did the scholars in the early twenty-first century see in their analyses new kinds of warfare, unparalleled forms of violence, potentialities yet to be developed?“ Through an analysis of events likely to unfold over the course of the next 100 years (from changing power constellations to anthropology's attempt to commit disciplinary suicide), this article affirms an anthropology that takes ontological reflexivity seriously; that no longer accepts outdated heuristics dividing theory from theoretician from Being (production of the world); and that grounds this approach in an accountability recognizing epistemology as dynamic, honest, and emergent.
Timothy B. Leduc and Susan A Crate
This article is concerned with the way in which indigenous place-based knowledge and understandings, in a time of global climate change, have the potential to challenge researchers to self-reflexively shift the focus of their research toward those technological and consumer practices that are the cultural context of our research. After reviewing some literature on the emergence of self-reflexivity in research, the authors offer two case studies from their respective environmental education and anthropological research with northern indigenous cultures that clarifies the nature of a self-reflexive turn in place-based climate research and education. The global interconnections between northern warming and consumer culture-and its relation to everexpanding technological systems-are considered by following the critical insights of place-based knowledge. We conclude by examining the possibility that relocalizing our research, teaching, and ways of living in consumer culture are central to a sustainable future, and if so, the knowledge and understandings of current place-based peoples will be vital to envisioning such a cultural transformation of our globalizing system.
The Practice of ‘sharing’ in a New Age Variant of Umbanda
.g., Fedele 2014 ; Houseman et al. 2016 ; Lindquist 1997 ; Luhrmann 1989 ; Sutcliffe 2003 ), this reflexive practice is not necessarily formalized or explicitly presented as a ritual sequence in itself. While it may imply prescribed elements—such as