By Mikkel Bille, Frida Hastrup, Tim Flohr Soerensen
In learning fabric tradition, anthropologists and archaeologists use significant actual items from a tradition to aid comprehend the fewer tangible points of that tradition, equivalent to societal constitution, rituals, and values. What occurs while those gadgets are destroyed, through struggle, ordinary catastrophe, or different old occasions? via certain reasons of 11 foreign case reports, the contributions show that the absence of items could be simply as telling as their presence, whereas the gadgets created to memorialize a loss even have very important cultural implications.
Covering every thing from organ donation, to funerary rituals, to prisoners of conflict, The Anthropology of Absence is written at an enormous intersection of archaeological and anthropological learn. Divided into 3 sections, this quantity makes use of the "presence" of absence to check cultural perceptions of: fabric traits and created reminiscence, the mind/body connection, temporality, and dying.
This wealthy textual content presents a robust theoretical framework for anthropologists and archaeologists learning fabric culture.
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Additional resources for An Anthropology of Absence: Materializations of Transcendence and Loss
B. Brown, 1–16. Chicago: University of Chicago Press. Clark, K. 1956. The Nude: A Study in Ideal Form. Princeton: Princeton University Press. Clastres, P. 1987 . Society Against the State. New York: Zone Books. Crossland, Z. 2002. Violent spaces: conflict over the reappearance of Argentina’s disappeared. In: Matérial Culture: The Archaeology of Twentieth-Century Conflict, eds. J. Schofield, W. Johnson and C. Beck, 115–131. New York: Routledge. Dant, T. 2005. Materiality and Society. New York: Open University Press.
Cf. ” Miller’s argument follows in step with Latour’s analysis of the citizen-gun and is born, I suggest, of the same sidestepping of the presence of absence as a matter of theoretical inquiry. 9 40 S. Fowles ———. 2006. Material civilization: things and society. The British Journal of Sociology 57(2):289–308. Engelke, M. 2007. A Problem of Presence: Beyond Scripture in an African Church. Berkeley: University of California Press. Fowles, S. 2008. Steps toward an archaeology of taboo. In: Religion, Archaeology, and the Material World, ed.
Morgan 1974: 561) Latour is similarly struck by the degree to which “modernity” has come to be overwhelmed by the swarms of objects that act more like subjects and vie with us for control over events. Following Michel Serres (2007: 224–34), he refers to these nonhuman actors – guns and astrolabes, for example – as “quasi-objects,” subjectlike things that constantly mediate our experience and transform our goals. 7 Ever more things, it would seem. Ever slippery, Latour both supports and denies this trajectory in his writings.