This article traces the formalisation of anthropology in Australia from 1880 to 1920, during which time the 'discipline' shifted from a framework of developmental evolution to one of structural ...functionalism. It argues that this paradigm shift necessitated an elimination of anthropology's once-foundational logic of Aboriginal antiquity: severed, first, from a paired notion of human primitivity, then removed altogether. While historians acknowledge functionalist anthropology's rationale of 'time-less' Aboriginality, this article unpacks how it was uniquely created, tracing antiquity's erasure across the texts central to anthropology's formalisation in Australia. Doing so reveals that the elimination of Aboriginal antiquity was not just part of anthropology's development in Australia but a crucial functioning aspect of it.
La licence binaire Strathern, Marilyn
La Revue du MAUSS semestrielle,
01/2022, Letnik:
60, Številka:
2
Journal Article
Recenzirano
Cet article fait usage de la « licence binaire » offerte par le titre du symposium dans lequel il prend place (« Comparative Relativism ») comme une sorte de promesse de connexion. L'auteur suggère ...que le pouvoir de la bifurcation réside dans le défi de l'hétérogénéité, du caractère fractal de la perspective, du perpectivalisme et des multiplicités : le moment où la divergence crée une relation. Si nous sommes invités - dans le même geste - à considérer des formes de comparaison et des formes de relativisme (en laissant tomber la différence et la similarité), deux autres voies nous sont également offertes, l'une fondée sur un monde de singularités et de multiplicités, et l'autre sur un monde de répétitions pas-tout-à-fait-identiques. L'auteure se demande si le mode binaire n'est pas essentiel au travail épistémique que les chercheurs occidentaux (euro-américains) pourraient vouloir faire, puisqu'ils réinventent sans cesse la division entre le moderne et le post-/pré-moderne. Strathern part du principe que l'anthropologue a le droit de parler des concepts à travers les personnes et commence par interroger la façon dont les Papous Néo-Guinéens qui coexistent dans une ville se comparent entre eux, par opposition aux comparaisons ethniques effectuées ailleurs (par exemple, dans les interactions balkaniques décrites par Sarah Green). En parlant des personnes à travers les concepts, il convient de se demander ce qu'implique la relativisation du travail d'un chercheur à travers celui d'un autre. L'auteur dit que son « intuition » est que dans les deux cas, l'analyste pourrait souhaiter avoir la liberté de discerner - d'un même geste - les multiplicités de ce que John Law et Annemarie Mol appellent le perspectivalisme (leur alternative à la comparaison) et le perspectivisme radicalement divergent d'Eduardo Viveiros de Castro (un relativisme autonome, récursif et surtout socialement spécifique).
Ancient links connected the lands of what is now Canton Ticino to Milan, through long-term migratory strategies based on bilocalism or plurilocalism, depending on the profession. Within the urban ...context, they reflect some professional peculiarities: services, building, entrepreneurship and the advanced tertiary sector. Of course, these social distinctions were not monolithic: they were fluid. In the course of the modern era, chocolate or chestnut sellers, innkeepers or porters built their future by diversifying their investments. Their descendants returned to the ranks of those who have achieved prosperity and social recognition, so that alongside collective modes of operation, individual trajectories of success are distinguished and differentiated.
The present contribution explores how the field of Roman History has formalized and justified the absence of “belief”—and religious belief in particular—as part of its standard research programme. In ...positing an unbridgeable gap between ancient Romans and modern human beings mainly based on the idea that “belief” and “faith” are modern Protestant concepts, Roman History inadvertently transmogrified its subjects of study into a legion of zombies incapable of holding meta-representations of their own religious (and non-religious) beliefs. While Roman History might have been an outlier in its staunch commitment to this exclusionary approach, the post-1970s move towards the abandonment of “belief” insofar as the study of ancient religion(s) is concerned was part of a widespread paradigm shift within the Humanities, which only very recently has been questioned. The history of the concept of “belief” in both Roman History and anthropology, as well as its rejection from the former’s disciplinary toolbox, are tackled, while the peculiar disciplinary concepts of Roman “orthopraxy” and “demythicization” (sometimes hailed as explananda or replacements for the absence of “belief” in Roman antiquity) are also explained. Finally, a cognitive rebuttal of this absence is provided through a reappraisal of David Chalmers’ “philosophical zombies” mental experiment.
These essays examine how various communities remembered and commemorated their shared past through the lens of utopia and its corollary, dystopia, providing a framework for the reinterpretation of ...rapidly changing religious, cultural, and political realities of the turbulent period from 300 to 750 CE. The common theme of the chapters is the utopian ideals of religious groups, whether these are inscribed on the body, on the landscape, in texts, or on other cultural objects. The volume is the first to apply this conceptual framework to Late Antiquity, when historically significant conflicts arose between the adherents of four major religious identities: Greaco-Roman 'pagans', newly dominant Christians; diaspora Jews, who were more or less persecuted, depending on the current regime; and the emerging religion and power of Islam. Late Antiquity was thus a period when dystopian realities competed with memories of a mythical Golden Age, variously conceived according to the religious identity of the group. The contributors come from a range of disciplines, including cultural studies, religious studies, ancient history, and art history, and employ both theoretical and empirical approaches. This volume is unique in the range of evidence it draws upon, both visual and textual, to support the basic argument that utopia in Late Antiquity, whether conceived spiritually, artistically, or politically, was a place of the past but also of the future, even of the afterlife. Memories of Utopia will be of interest to historians, archaeologists, and art historians of the later Roman Empire, and those working on religion in Late Antiquity and Byzantium.
Since antiquity, the importance and versatility of deception as a key military stratagem is demonstrated by military commanders' reliance on an array of subterfuges encompassing disinformation, ...covert or clandestine actions, false flags, ruses, and feints designed to deceive an adversary and degrade situational awareness of genuine intent. In parallel, commanders attempt to use intelligence for determining a potential opponent's capabilities and getting indicators and warnings of an adversary's intent. Better understanding of the interconnectedness between waging and countering deception provides insights into the dynamic relationship between deception and intelligence in warfare.
Reseña: de Edward J. Watts, The Eternal Decline and Fall of Rome: The History of a Dangerous Idea, Oxford, Oxford University Press 2021, 301 pp. ISBN: 9780190076719
Paul seems neither to know anything about rhetoric nor to appreciate it. On the one hand he calls himself an ‘amateur in speech’ (2 Cor 11.6). On the other hand he rejects rhetoric as part of the ...wisdom of the world (1 Cor 1–4). Such statements could, however, be a rhetorical strategy, which belongs to dissimulatio artis (‘concealment of (rhetorical) art’). Thus, while Paul seems to dissociate himself from rhetoric, he might in some way declare himself for rhetoric. This article gives a survey of the realisation of dissimulatio and of its functions in pagan literature of antiquity and deals with the question whether this rhetorical means is to be found in Paul's letters.
The aim of this paper is to provide new data on forest management and arboricultural practices in the Roman and Late Antique periods in the north-eastern Iberian Peninsula. In this study, the ...waterlogged branches found in three wells at the sites of Iesso and Vilauba in the northeast of the Iberian Peninsula were analysed. To determine management practices the roundwood method, based on the correlation between age and diameter, has been applied. The study has revealed the presence of a wide range of species collected on surrounding forests, especially in riparian forest. Moreover, it is remarkable the abundance of fruit trees at both sites, being the most abundant Prunus sp. The comparison of the archaeological branches with a reference collection of modern twigs from cultivated and non-managed individuals of the Prunaceae family, Salix sp. and Sambucus nigra, has provided clear evidence of management practices in these taxa. In addition, direct evidence of pruning was observed on some branches of Vitis vinifera.
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