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One hundred years ago in Brazil the rituals of Candomblé were feared as sorcery and persecuted as crime. Its cult objects were fearsome fetishes. Nowadays, they are Afro-Brazilian cultural works of art, objects of museum display and public monuments. Focusing on the particular histories of objects, images, spaces and persons who embodied it, this book portrays the historical journey from weapons of sorcery looted by the police, to hidden living stones, to public works of art attacked by religious fanatics that see them as images of the Devil, former sorcerers who have become artists, writers, and philosophers. Addressing this history as a journey of objectification and appropriation, the author offers a fresh, unconventional, and illuminating look at questions of syncretism, hybridity and cultural resistance in Brazil and in the Black Atlantic in general.
The study of indigenous religions has become an important academic field, particularly since the religious practices of indigenous peoples are being transformed by forces of globalization and transcontinental migration. This book will further our understanding of indigenous religions by first considering key methodological issues related to defining and contextualizing the religious practices of indigenous societies, both historically and in socio-cultural situations. Two further sections of the book analyse cases derived from European contexts, which are often overlooked in discussion of indigenous religions, and in two traditional areas of study: South America and Africa.
Panama is an ethnically diverse country with a recent history of political conflict which makes the representation of historical memory an especially complex and important task for the country’s museums. This book studies new museum projects in Panama with the aim of identifying the dominant narratives that are being formed as well as those voices that remain absent and muted. Through case analyses of specific museums and exhibitions the author identifies and examines the influences that form and shape museum strategy and development.
Examines how in the middle of the twentieth century, Bahian elites began to recognize African-Bahian cultural practices as essential components of Bahian regional identity. Previously, public performances of traditionally African-Bahian practices such as capoeira, samba, and Candomblé during carnival and other popular religious festivals had been repressed in favor of more European traditions.
A revealing look at how and why we dress up for events from historical reenactments to Halloween, with an “engaging writing style and rich illustrations” (Choice). What does it mean to people around the world to put on costumes to celebrate their heritage, reenact historic events, assume a role on stage, or participate in Halloween or Carnival? Self-consciously set apart from everyday dress, costume marks the divide between ordinary and extraordinary settings and enables the wearer to project a different self or special identity. In this fascinating book, Pravina Shukla offers richly detailed case studies from the United States, Brazil, and Sweden to show how individuals use costumes for social communication and to express facets of their personalities. “Revelatory . . . a wide-ranging book bringing attention to clothing as part of festivals and folk heritage events, pop culture conventions and dramatic performances.” —Nuvo
One of the few interdisciplinary volumes on Bahia available, The Making of Brazil’s Black Mecca: Bahia Reconsidered contains contributions covering a wide chronological and topical range by scholars whose work has made important contributions to the field of Bahian studies over the last two decades. The authors interrogate and problematize the idea of Bahia as a Black Mecca, or a haven where Brazilians of African descent can embrace their cultural and spiritual African heritage without fear of discrimination. In the first section, leading historians create a century-long historical narrative of the emergence of these discourses, their limitations, and their inability to effect meaningful structural change. The chapters by social scientists in the second section present critical reflections and insights, some provocative, on deficiencies and problematic biases built into current research paradigms on blackness in Bahia. As a whole the text provides a series of insights into the ways that inequality has been structured in Bahia since the final days of slavery.
Proceeding from the bold and provocative claim that there never has been a comprehensive and systematic theory of race, Mustafa Emirbayer and Matthew Desmond set out to reformulate how we think about this most difficult of topics in American life. In The Racial Order, they draw on Bourdieu, Durkheim, and Dewey to present a new theoretical framework for race scholarship. Animated by a deep and reflexive intelligence, the book engages the large and important issues of social theory today and, along the way, offers piercing insights into how race actually works in America. Emirbayer and Desmond set out to examine how the racial order is structured, how it is reproduced and sometimes transformed, and how it penetrates into the innermost reaches of our racialized selves. They also consider how—and toward what end—the racial order might be reconstructed. In the end, this project is not merely about race; it is a theoretical reconsideration of the fundamental problems of order, agency, power, and social justice. The Racial Order is a challenging work of social theory, institutional and cultural analysis, and normative inquiry.
In the early twentieth century, Brazil shifted from a nation intent on whitening its population to one billing itself as a racial democracy. Anadelia Romo shows that this shift centered in Salvador, Bahia, where throughout the 1950s, modernist artists and intellectuals forged critical alliances with Afro Brazilian religious communities of Candomblé to promote their culture and their city. These efforts combined with a growing promotion of tourism to transform what had been one of the busiest slaving depots in the Americas into a popular tourist enclave celebrated for its rich Afro-Brazilian culture. Vibrant illustrations and texts by the likes of Jorge Amado, Pierre Verger, and others contributed to a distinctive iconography of the city, with Afro-Bahians at its center. But these optimistic visions of inclusion, Romo reveals, concealed deep racial inequalities. Illustrating how these visual archetypes laid the foundation for Salvador’s modern racial landscape, this book unveils the ways ethnic and racial populations have been both included and excluded not only in Brazil but in Latin America as a whole.
Bathhouses (hamams) play a prominent role in Turkish culture, because of their architectural value and social function as places of hygiene, relaxation and interaction. Continuously shaped by social and historical change, the life story of Mimar Sinan's Cemberlitas HamamA in Istanbul provides an important example: established in 1583/4, it was modernized during the Turkish Republic (since 1923) and is now a tourist attraction. As a social space shared by tourists and Turks, it is a critical site through which to investigate how global tourism affects local traditions and how places provide a nucleus of cultural belonging in a globalized world. This original study, taking a biographical approach to tell the story of a Turkish bathhouse, contributes to the fields of Islamic, Ottoman and modern Turkish cultural, architectural, social and economic history.
This accessible, state-of-the-art review of Mayan hieroglyphics and cosmology also serves as a tribute to one of the field's most noted pioneers. The core of this book focuses on the current study of Mayan hieroglyphics as inspired by the recently deceased Mayanist Linda Schele. As author or coauthor of more than 200 books or articles on the Maya, Schele served as the chief disseminator of knowledge to the general public about this ancient Mesoamerican culture, similar to the way in which Margaret Mead introduced anthropology and the people of Borneo to the English-speaking world. Twenty-five contributors offer scholarly writings on subjects ranging from the ritual function of public space at the Olmec site and the gardens of the Great Goddess at Teotihuacan to the understanding of Jupiter in Maya astronomy and the meaning of the water throne of Quirigua Zoomorph P. The workshops on Maya history and writing that Schele conducted in Guatemala and Mexico for the highland people, modern descendants of the Mayan civilization, are thoroughly addressed as is the phenomenon termed "Maya mania"—the explosive growth of interest in Maya epigraphy, iconography, astronomy, and cosmology that Schele stimulated. An appendix provides a bibliography of Schele's publications and a collection of Scheleana, written memories of "the Rabbit Woman" by some of her colleagues and students. Of interest to professionals as well as generalists, this collection will stand as a marker of the state of Mayan studies at the turn of the 21st century and as a tribute to the remarkable personality who guided a large part of that archaeological research for more than two decades.