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Maroon Cosmopolitics: Personhood, Creativity and Incorporation sheds further light on the contemporary modes of Maroon circulation and presence in Suriname and in the French Guiana. The contributors assembled in the volume look to describe Maroon ways of inhabiting, transforming and circulating through different localities in the Guianas, as well as their modes of creating and incorporating knowledge and artefacts into their social relations and spaces. By bringing together authors with diverse perspectives on the situation of the Guianese Maroon at the twenty-first century, the volume contributes to the anthropological literature on Maroon societies, providing ethnographic, and historical depth and legitimacy to the contemporary lives of the descendants of those who fled from slavery in the Americas.
Cosmopolitical Ecologies Across Asia offers a unique insight into the non-human and spiritual dimensions of environmental management in a changing world. This volume presents a comparative, place-based exploration of landscapes across Asia and the entities, practices and knowledges that inhabit them. Rather than treating sacred mountains, terrains and water sources as self-contained, esoteric religious phenomena, the authors consider them within critical 'cosmopolitical ecologies' framings in which non-human entities are engaged as actors in the socio-political arena. The chapters include case studies of healing springs recognized by governments, and sacred mountains that are addressed by heads of states and Communist Party cadres, or that speak to the faithful through spirit mediums in a politics of re-enchantment. Contributors explore the diverse ways in which non-human entities such as forest spirits, reindeer, mountains and Buddhist Masters of the Land are engaged by humans to navigate environmental change and address a range of ecological threats from large-scale mining to climate change. Cosmopolitical ecologies approaches encompass the healing power of topography as well as transformative intimacies with other-than-human beings such as sparrows within an Islamic eco-theological poetic setting. In this light the book observes dynamic and creative processes of cosmological innovation including the repurposing of ritual to address challenges such as the Covid-19 epidemic. This book will be of great interest to students and scholars of environment and society across disciplinary perspectives in general, and to anthropologists, human geographers, political ecologists, indigenous studies, area studies, environmental sciences and environmental humanities scholars in particular. The Introduction to this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.
How do people in an intensely multicultural city live alongside one another while maintaining clear boundaries? This question is at the core of The Cultural Work, which illustrates how the Maroons (descendants of escaped slaves) of Suriname and French Guiana, on the northern coast of South America, have used culture-representational performance to sustain their communities within Paramaribo, the capital. Focusing on three collectives known locally as "cultural groups," which specialize in the music and dance traditions of the Maroons, it marks a vital contribution to knowledge about the cultural map of the African diaspora in South America, Latin America, and the Caribbean.
La presente obra establece una aproximación hacia la comprensión del significado del continente americano desde los contextos sociales y culturales a través de las manifestaciones musicales afrodescendientes, destacando el aporte imprescindible que estas prácticas sonoras suponen a la configuración del territorio. Además, aborda algunos de los procesos sincréticos ocurridos en diversas regiones de África originados con la llegada de las músicas e instrumentos musicales afroamericanos a sus tierras originarias.
This collection of essays explores historical and conceptual locations of Guyane, as a relational space characterised by dynamics of interaction and conflict. Does Guyane have, or has it had, its own place in the world, or is it a borderland which can only make sense in relation to elsewhere?
The Lowland South American World showcases cutting-edge research on the anthropology of Lowland South America, providing both an in-depth knowledge of Lowland South American life ways and engaging readers in urgent social, environmental, and political issues in the contemporary world. Covering the vast expanse of a region that includes all of South America except for the Andes, its 40 chapters engage with questions of what “Lowland South America” means as a geographical designation, both in studies of Indigenous Amazonian peoples and other lowland areas of the continent. They emphasize the multiple ways that local practices and cosmologies challenge conventional Western ideas about nature, culture, personhood, sociality, community, and Indigenous people. Some of the region’s well-known contributions to anthropology, such as animism, perspectivism, and novel approaches to the body are updated here with new ethnography and in light of the varying political situations in which the region’s peoples find themselves. With contributions by authors from 15 different countries, including a number of Indigenous anthropologists and activists, this book will set the agenda for future research in the continent. The Lowland South American World is a valuable resource for scholars and students of anthropology, Latin American studies and Indigenous studies, as well as history, geography and other social sciences.
The Things of Others: Ethnographies, Histories, and Other Artefacts deals with the things mainly, but not only, mobilized by anthropologists in order to produce knowledge about the African American, the Afro-Brazilian and the Afro-Cuban during the 1930s. However, the book's goal is not to dig up evidence of the creation of an epistemology of knowledge and its transnational connections. The research on which this book is based suggests that the artefacts created in fieldwork, offices, libraries, laboratories, museums, and other places and experiences – beyond the important fact that these places and situations involved actors other than the anthropologists themselves – have been different things during their troubled existence. The book seeks to make these differences apparent, highlighting rather than concealing the relationships between partial modes of making and being ‘Afro’ as a subject of science. If the artefacts created in a variety of situations have been different things, we should ask what sort of things they were and how the actors involved in their creation sought to make them meaningful. The book foregrounds these discontinuous and ever-changing contours.
An important collection, Cosmopolitan Archaeologies delves into the politics of contemporary archaeology in an increasingly complex international environment. The contributors explore the implications of applying the cosmopolitan ideals of obligation to others and respect for cultural difference to archaeological practice, showing that those ethics increasingly demand the rethinking of research agendas. While cosmopolitan archaeologies must be practiced in contextually specific ways, what unites and defines them is archaeologists’ acceptance of responsibility for the repercussions of their projects, as well as their undertaking of heritage practices attentive to the concerns of the living communities with whom they work. These concerns may require archaeologists to address the impact of war, the political and economic depredations of past regimes, the livelihoods of those living near archaeological sites, or the incursions of transnational companies and institutions. The contributors describe various forms of cosmopolitan engagement involving sites that span the globe. They take up the links between conservation, natural heritage and ecology movements, and the ways that local heritage politics are constructed through international discourses and regulations. They are attentive to how communities near heritage sites are affected by archaeological fieldwork and findings, and to the complex interactions that local communities and national bodies have with international sponsors and universities, conservation agencies, development organizations, and NGOs. Whether discussing the toll of efforts to preserve biodiversity on South Africans living near Kruger National Park, the ways that UNESCO’s global heritage project universalizes the ethic of preservation, or the Open Declaration on Cultural Heritage at Risk that the Archaeological Institute of America sent to the U.S. government before the Iraq invasion, the contributors provide nuanced assessments of the ethical implications of the discursive production, consumption, and governing of other people’s pasts. Contributors. O. Hugo Benavides, Lisa Breglia, Denis Byrne, Chip Colwell-Chanthaphonh, Alfredo González-Ruibal, Ian Hodder, Ian Lilley, Jane Lydon, Lynn Meskell, Sandra Arnold Scham
In Chilam Balam of Ixil Laura Caso Barrera translates for the first time a Yucatec Maya document that resulted from the meticulous reading by the Colonial Maya of various European texts such as the Bible and the Poem of the Mío Cid, as well as various studies on astronomy, astrology, calendars, and medicine. The Maya, showing considerable astuteness and insight, appropriated this knowledge. With this study and facsimile, experts can further their knowledge of Mayan calendars or traditional medicine; and Mayan enthusiasts can discover more about the culture’s world view and history. En el Chilam Balam de Ixil Laura Caso Barrera traduce por primera vez un documento en maya yucateco, que resultó de la minuciosa lectura que realizaron los mayas coloniales de distintos textos europeos como la Biblia o el Cantar del Mío Cid, así como de diversos estudios de astronomía, astrología, calendarios y medicina. Con astucia y perspicacia, los mayas hicieron propio ese saber. Con esta edición, los expertos podrán ahondar en las anotaciones calendáricas o la medicina tradicional maya; y los amantes de esta cultura conocerán otros aspectos de su pensamiento e historia.
How do we live in and with empire? The contributors to Ethnographies of U.S. Empire pursue this question by examining empire as an unequally shared present. Here empire stands as an entrenched, if often invisible, part of everyday life central to making and remaking a world in which it is too often presented as an aberration rather than as a structuring condition. This volume presents scholarship from across U.S. imperial formations: settler colonialism, overseas territories, communities impacted by U.S. military action or political intervention, Cold War alliances and fissures, and, most recently, new forms of U.S. empire after 9/11. From the Mohawk Nation, Korea, and the Philippines to Iraq and the hills of New Jersey, the contributors show how a methodological and theoretical commitment to ethnography sharpens all of our understandings of the novel and timeworn ways people live, thrive, and resist in the imperial present. Contributors: Kevin K. Birth, Joe Bryan, John F. Collins, Jean Dennison, Erin Fitz-Henry, Adriana María Garriga-López, Olívia Maria Gomes da Cunha, Matthew Gutmann, Ju Hui Judy Han, J. Kēhaulani Kauanui, Eleana Kim, Heonik Kwon, Soo Ah Kwon, Darryl Li, Catherine Lutz, Sunaina Maira, Carole McGranahan, Sean T. Mitchell, Jan M. Padios, Melissa Rosario, Audra Simpson, Ann Laura Stoler, Lisa Uperesa, David Vine