). Over the last ten years or so, other parts of Mauss’s vast output have been produced in English via the British Centre of Durkheimian Studies, notably his thesis on prayer (1909, tr. 2003) and his manual of ethnography (1947, tr. 2007). It is well known
Adeel Hamza and John Gannon
] 2006: 63; italicized in volume). In the technical terms of Mauss’s (and Durkheim’s) sociology, a civilization is the geographic spread of collective representations and practices. Collective representations are the shared imaginary and material symbols
Ritual, Social Change and Les Formes élémentaires de la vie religieuse
The article begins by examining Durkheim’s editorial role in the creation of Hubert and Mauss’s essay on sacrifice, published in his new journal, the Année sociologique, in 1899. It then brings out how, in Les Formes élémentaires de la vie religieuse, Durkheim operated both with an ‘official’ and a more or less ‘hidden’ theory of sacrifice, the first based on the approach in Hubert and Mauss’s essay, the second rooted in Durkheim’s earlier views and critical editorial comments on Hubert and Mauss’s ideas. In the process it brings out, through a detailed analysis of the work’s chapters specifically on sacrifice but also on piacular rites, tensions, ambiguities and cross-purposes in the work as a whole. These especially turn round Durkheim’s approach to violence and to the sacrificial offering or gift, and are also evident in his concern with different types of effervescence, the foundational and commemorative, as well as the ‘joyous’ and piacular. The article concludes by linking these tensions with issues at stake in Durkheim’s interest in the French Revolution and account of the role of effervescence in moments of rupture and fundamental social change.
Relationships emerging between corporate actors and environmental conservation organizations range from partnerships in field operations to gifts brokered at the upper echelons of corporate and nongovernmental organization (NGO) management. Drawing on Mauss’s original formulation of “the gift,” I consider the social consequences and contexts of these relationships, over various territorial and temporal scales. I argue that recent critiques of conservation NGOs for having “sold out” to corporate interests obscure a more nuanced view of such relationships, their roots in the history of wildlife conservation under colonial circumstances, and their connections to new modes of hybrid environmental governance. These latter include transformations in corporate practice vis-à-vis consumer preference, processes of certification, and educational impacts on professional training for industry personnel, as well as the adoption by many NGOs of terminologies and planning processes from the corporate world. These relational norms and institutional transformations make any oversimplified notion of corporate responsibility insufficient with respect to environmental sectors.
Le lien Gley (1857–1930)
This article develops that of William Watts Miller (in Durkheimian Studies 2005), who called for further detective work on the idea of ‘dynamogénie’. My investigations show a way of linking it with Durkheim and Mauss in bringing out that Eugène Gley – according to Mauss, a ‘lifelong friend’ of Durkheim’s – was one of the last to work with the idea’s chief originator, C-E. Brown-Séquard, a doctor who succeeded Claude Bernard at the Collège de France and a central figure in Watts Miller’s article. ‘Dynamogénie’ was first described by Brown-Séquard in 1851 in relation to a case of religious ecstasy, and was characterized by him as an exceptional and unconscious mobilization of nervous and muscular energy. It was then actively – if somewhat mysteriously – taken up by Durkheim and Mauss over sixty years later in their co-signed review of Les Formes élémentaires de la vie religieuse. Gley, whose trajectory ran in parallel with Durkheim’s and to a lesser extent Mauss’s, constitutes a link between them and ‘dynamogénie’ that helps us fill out the two men’s intellectual horizons.
country (p. 120); the fifth is about intellectual networks (p. 123). As in the last case, Épinal’s Harmonie Républicaine accepted Mauss’s mother and brother and also, in 1938, the town’s future Jewish mayor, Léon Schwab (who was briefly to become mayor
the concerns of Mauss’s essay. More specifically, however, he was an accomplished scholar whose ‘internal critique’ drew on the Hebrew biblical text rather than the Septuagint (in light of the difference between them pointed out in a subsequent
Personhood and Cognitive Disability in Urban Uganda
begin with Mauss’s 1938 lecture on ‘the category of the person’ ( Mauss 1985 ). Mauss’s lecture provided the touchstone for subsequent conversations by observing that personhood arises through the social inscription and accretion of a variety of media
The Place of Destruction in the Organization of Social Life, Which Means Hierarchy
Frederick H. Damon
The opening and italicized question in Mauss’s The Gift reads: “ What force is there in the thing given which compels the recipient to make a return? ” (  1967: 1 ). The facts I adduce in this article pose an analogous question: what quality
W. S. F. Pickering
William Watts Miller
reunion and serious ‘English’ academic tradition. One day, Bill offered me the new edition of Mauss’s On Prayer in such a kind way that I was very moved. I also remember Bill coming to France and visiting me at the Sorbonne, as always friendly, with his