Historical Anthropology

We find in the Notebooks a passage that is curious in that it seems, through its praise of indifference and carelessness, to fit within the long philosophical tradition of careful carelessness, the tradition according to which man exercises concern for what he is in the mode of what Claude Romano calls 'a superior carelessness.' Krishnamurti describes a detachment that is at once nonchalant, casual, or relaxed and spontaneous (unpremeditated), 'not sought after".

À l'occasion de son séjour en Basse-Louisiane, en 1730, l'employé de la Compagnie des Indes Marc-Antoine Caillot se plaît à décrire certaines caractéristiques du pays. « Les peroquets [Conuropsis carolinensis] », remarquet-il, « y sont en grand nombre […] les sauvages ne les aiment point et disent que ce sont des esprits » ([s.d.] : 137). À peu près au même moment mais cette fois plus au nord, à la confluence du Mississippi et de la rivière Kaskaskia, le père jésuite Le Boulanger rédige un dictionnaire de la langue miami-illinoise. À l'entrée « Oiseaux » du manuscrit, on peut déchiffrer les expressions nintaperesi8mi 1 , signifiant « Il invoque les oiseaux », et aperesi8mita , c'est-à-dire « Il les invoque » ( [vers 1730] : 128). Pour quiconque s'intéresse aux sociétés autochtones de la vallée du Mississippi, vaste espace qui s'étend du lac Michigan au golfe du Mexique et des Appalaches au haut Missouri, la lecture des archives du xviii e siècle révèle de curieuses anecdotes au sujet des oiseaux avec lesquels ces sociétés ont cohabité. Évoquées au détour d'un paragraphe, elles surgissent presque au hasard dans les sources tout en demeurant souvent lacunaires, voire énigmatiques. Leur caractère épars, ajouté au fait qu'elles ne sont souvent accessibles qu'en langue française dans un contexte historiographique majoritairement anglophone, explique sans doute que les relations autochtones aux oiseaux aient rarement constitué un objet de recherche privilégié pour les spécialistes de la vallée du Mississippi et, plus généralement, de l'Amérique du Nord 1. Selon une convention d'écriture utilisée par les jésuites, le caractère « 8 » indique un son spécifique dans les langues amérindiennes. Anthropologie historique des relations aux oiseaux dans la vallée du Mississippi autochtone au xviii e siècle Je tiens à remercier Benjamin Balloy, Lucia Benayoun, Yann Cerf, Pierre Charrey et Gilles Havard pour leur lecture critique des premières versions de ce texte, ainsi que les évaluateurs anonymes et la rédaction de la revue L'Homme pour leurs remarques stimulantes.

Tradicionalmente, los estudios dedicados a la historia de los relojes y la medición del tiempo han gozado de un gran interés en países como Alemania, Francia o Inglaterra. No se puede decir lo mismo de la historiografía española, donde apenas se ha prestado atención a este particular capítulo de la historia de la humanidad y de la técnica. De manera general, el interés de nuestros autores se ha centrado en las colecciones reales, en la confección de inventarios de relojes de torre y en estudios de ámbito local o comarcal. Frente a estos, han escaseado las obras monográficas con una visión más amplia y ambiciosa, tanto en el marco geográfico como temporal, como es el caso del libro objeto de esta reseña. Tras el prólogo de Isabel del Val Valdivieso, el autor nos presenta el contenido del libro con una introducción en la que define de manera precisa su objeto de estudio: la introducción del reloj mecánico y su valor simbólico en Castilla durante los siglos XIV al .

Láthatóan és talán épp a protestantizmus konzerválta magát az eljárást, és annak egyházjogi következmények nélküli hiedelmeit, mivel azt a reformáció-ellenreformáció vitáinak kereszteződésébe helyezte: ti. létezhet-e olyan csoda, hogy a gyilkos közelében a meggyilkolt teste vérezni kezd? Mindenesetre a központi világi tiltó rendelkezések ellenére a székely székek rendi alkotmányai, statútumai (vagy még inkább a szokásjog maga) hosszú ideig fenntartotta a tetemrehívás, tetememelés eljárásjogi részeit, egészen addig, amíg Mária Terézia és II. József idején épp a rendiség egyik fontos pillérét, a bíróságok autonómiáját fel nem számolták, és vele együtt a tetememelés, halálújítás szokását is végleg száműzték a hatóság eljárási eszközei közül.

Indigenous poetry articulates Indigenous communities' voices deeply rooted in oral culture, mythic narratives, and traditions, reviewing the dominant national identity and culture. In this backdrop, the paper analyzes Shrawan Mukarung's "An Autography of 98" Bhupal Rai's "The Caste System of Water", Bhogen Ekle's "A Request", and Sushma Ranahma's "Adivasi"(Aborigine) poems to examine how they redefine Nepali national identity and symbols for an inclusive nationalism. In doing so, the study has employed the qualitative method, specifically a textual analysis based on the theories of Nationalism by Benedict Anderson, and David Stevens for theoretical tools and Cultural psychology by Kitayama, Cohen, and Shweder as the conceptual framework. The research unveils that national identity and nationalism framed by the dominant Hindu ideology marginalized the ethnic indigenous culture and tradition and the poetry voices for an inclusive approach to national identity and symbols. The study further concludes that Indigenous poetry not only challenges the mainstream national identity, symbols, and nationalism but also seeks to reconcile people-centric nationalism. Inclusive nationalism unites people and cultures from diverse socio-cultural and economic backgrounds to form an equitable and just society. The research has significant implications-bringing awareness to reframe the new national symbols and identities, aiding researchers and academicians for further study in the discipline, and paving the way for policy-makers and planners to see the potential of diversity from new perspectives.

The ongoingimpactofthe dehumanising transatlantic slave trade, which took placefrom the 16 th to the 19 th century, can be still felt today. Karen McCarthy Brown reflected on the powerful experience of how the Vodou priestess Mama Lola began to sob when visiting the Door of No Return monument in Ouidah, Benin. Arriving at the beach memorial, she experienced flashback memories of an ancestor passing through the site on the wayt ot he slave ship. By "heating up" the memories of her ancestors, the priestess pulled them from "their place beneatht he waters of forgetting" and restored them.¹ This moment illustrates the significance of Vodou and the other African-derivedr eligions across the Americas as "sites of memory",w hich have helped to challenget he dominating paradigm of "victimization".But how can these memories be overcome? Is healing reallyp ossible? Focusing on African-derivedr eligions such as Haitian Vodou and Brazilian Candomblé, this chapter discusses how religious sites of memoryc an provide aw ay of dealing with thed ehumanization of enslavement in ap ostcolonial world. It follows Aleida Assmann'sa rgument that locations such as monuments and memorials are not sufficientiftheyare not supported by rituals, personalmemories and narratives.² Based on anthropological research conducted among Caribbean communities and in Brazil, the author argues that these religions with their ceremonies and oral traditions helped to maintain cultural BettinaE .S chmidt, DPhil (habil.), PhD,M Ai nc ultural anthropology (Marburg University,G ermany), professor in the study of religions and anthropologyo fr eligion at the

Global perspective on the archaeology of the African Diaspora will be the main theme of this symposium. Papers will discuss results of ongoing research, analysis, and interpretation of archaeological, bioanthropological and other evidence from the African Diaspora. The Howard University based African Burial Ground Project in New York City, a project that utilises an interdisciplinary and explicitly diasporic and comparative perspective, will serve as the hub and model for the symposium.

Projeto Gráfico Editoração Eletrônica e Design da Capa Imagem da Capa Revisão ortográfica Direitos autorais 2019 -Editora UFPB Efetuado o Depósito Legal na Biblioteca Nacional, conforme a Lei nº 10.994, e 14 de dezembro de 2004 TODOS OS DIREITOS RESERVADOS À EDITORA UFPB É proibida a reprodução total ou parcial, de qualquer forma ou por qualquer meio. A violação dos direitos autorais (Lei nº 9.610/1998) é crime estabelecido no artigo 184 do Código Penal O conteúdo desta publicação é de inteira responsabilidade do autor Impresso no Brasil. Printed in Brazil arrancada dos domínios da curiosidade (GREENBLATT, 1996) e passou a ser tratada a partir do "circo de horrores". O epicentro dessas práticas ocorreu entre a segunda metade do século XIX e as primeiras décadas do século XX, terminando antes da Segunda Guerra (BOËTSCH; SNOEP; BLANCHARD, 2012). Não aleatoriamente, mas por serem duas faces de um mesmo processo, esse período corresponde ao de consolidação dos museus coloniais e de ampliação máxima de seus acervos (STOCKING JR., 1985). Um movimento radicalmente distinto ocorreu na virada entre os séculos XX e XXI. Contrariando todas as perspectivas estabelecidas anteriormente, assistimos a uma explosão no número das instituições museais. No caso do Brasil, a lista de museus disponíveis hoje no site do Instituto Brasileiro de Museus (Ibram) aponta para a existência de mais de 3 mil instituições! 1 Um número infinitamente superior ao quantitativo de instituições existentes no século XIX, quando foram fundados três grandes museus: o Museu Nacional (1818), o Museu Paraense Emílio Goeldi (1871) e o Museu Paulista (1895). Além deles, houve algumas experiências de formação de gabinetes de curiosidades posteriormente convertidos em museus, como o caso do Museu Julio de Castilhos, fundado no Rio Grande do Sul em 1903. O espaço anteriormente ocupado apenas pelos Museus Nacionais, de História Natural e Históricos passou nessa virada a ser disputado pelos museus indígenas, ecomuseus, museus comunitários e uma infinidade de apropriações populares e étnicas de espaços ditos ou de algum modo concebidos como "museus". O crescimento de instituições no início do século XXI fez parte de um movimento muito mais amplo empreendido pelas "populações subalternizadas" de afirmação de suas identidades, trajetórias e de disputa nas narrativas sobre sua importância para a construção nacional. Esse movimento, longe de constituir uma concessão por parte dos detentores das narrativas hegemônicas, correspondeu a um processo em que essas populações tomaram de assalto o seu direito de produzir "autorrepresentações". A cultura, ao invés de constituir o elemento de depreciação e prejuízo de direitos dessas populações, como havia sido no passado, passou a ser um mecanismo através do qual o Estado era acionado a lhes reconhecer direitos. Houve aí a produção de uma agenda política para a cultura, em que essas populações requereram direitos e 1 . Acesso em 30/04/2018.

Editovaná kniha Terra Beliana: diela, texty a kontexty približuje vybrané témy problematiky. Jej jadro tvorí päť tematických blokov (kapitol). Prvá kapitola, ktorej autorkami sú E. Juríková a N. Sipekiová, sa zameriava na identifikáciu citovaných literárnych zdrojov z Vedomostí Trenčianskej, Oravskej, Liptovskej, Turčianskej, Zvolenskej, Tekovskej a Nitrianskej stolice. T. Součková v druhej kapitole skúma kontakty M. Bela s ruskými akademikmi v prvej polovici 18. storočia, vrátane presahov a reflexie tejto spolupráce do historiografickej spisby. Tretia kapitola od P. Chrastinu je rozčlenená do dvoch podkapitol. Ich obsahom je analýza a interpretácia Belovej charakteristiky obyčajných podzemných a studených minerálnych vôd na historickom území Nitrianskej stolice, resp. projekt rekonštrukcie úseku cisársko-kráľovskej poštovej cesty medzi Trakovicami a Leopoldovom (leopoldovským mýtom) od S. Mikovíniho. V štvrtej kapitole P. Krajčovič spracoval podľa Belových Vedomostí otázku habánskeho osídlenia na území Bratislavskej a Nitrianskej stolice. Piata kapitola od S. Bönde Gogovej a D. Bešinu odráža aplikačný rozmer témy v kontexte kultúrnej trasy Terra Beliana – Krajina Mateja Bela s informačnými tabuľami v teréne in situ s digitálnym obsahom. /The edited book Terra Beliana: works, texts and contexts brings together selected themes of the subject. Its core consists of five thematic blocks (chapters). The first chapter, authored by E. Juríková and N. Sipekiová, focuses on the identification of cited literary sources from the Matthias Bel's  Notitia of Trenčín, Orava, Liptov, Turiec, Zvolen, Tekov and Nitra County.  T. Součková, in the second chapter, examines Bel's contacts with Russian academics in the first half of the 18th century, including the overlap and reflection of this cooperation in historiographical writings. The third chapter by P. Chrastina is divided into two subchapters. Their content is the analysis and interpretation of Bel's characterization of common underground and cold mineral waters in the historical territory of the Nitra County, resp. the project of the reconstruction of the section of the imperial-royal postal road between Trakovice and Leopoldov by S. Mikovini. In the fourth chapter, P. Krajčovič elaborated the question of the Haban (anabaptist) settlement in the territory of the Bratislava and Nitra County according to Bel's Notitia. The fifth chapter by S. Bönde Gogová and D. Bešina reflects the application dimension of the topic in the context of the cultural route Terra Beliana - Land of Matthias Bel with in situ information boards in the field with digital content.

An incomplete, probably femoral head (caput femoris) with the appearance of a decorated bone artefact was found in grave AH 168 at the Gáň cemetery (Galanta district, Slovakia). The cemetery was dated to the Early Bronze Age (1900 BC) and belonged to the so-called Nitra culture. The grave proved to be highly disturbed secondarily; it contained much-damaged skeletal remains., It was set in southwest-northeast orientation and had the shape of a slightly irregular rectangle. Approximately in the centre of the grave pit, there were the inhumated human remains of a young adult person. They consisted of broken long bones of the upper extremities, of both the shoulder bones and a right ulna proximal fragment. A copper dagger was lying in between them. In the northeast part of the grave, the incomplete femora, a part of the fibula and a pelvis fragment were found. Near the femoral distal epiphysis, a decorated femoral head was situated. Furthermore, fragments of a temporal bone and six teet...

Książka porusza zagadnienia mało obecne w historiografii, pisanej na ogół z perspektywy historii narodowych. Autorzy i autorki, opisując życie na polsko-ukraińskim pograniczu, odsłaniają mechanizmy prowadzące do załamania przedwojennego ładu społecznego oraz przyglądają się stosowanym przez lokalną ludność strategiom przetrwania, które polegały między innymi na posługiwaniu się tożsamością etniczną w sposób zmienny, zależny od okoliczności.

Książka oferuje wielowymiarowy wgląd w dynamikę relacji społecznych w ówczesnej wsi, z uwzględnieniem sytuacji kobiet i dzieci oraz postaw wobec ludności cywilnej wśród partyzantów należących do różnych formacji. Dużo uwagi poświęcono sytuacji świadkowania przemocy przez ówczesne dzieci i specyfiki osadzonej w tych doświadczeniach pamięci. W książce mówi się też o tym, jak mieszkańcy tego regionu obecnie postrzegają swoją lokalną tożsamość i jaką rolę w procesie pamiętania i uobecniania przeszłości odgrywa ich otoczenie materialne.

This chapter discusses the background and methodology of the ethnographic fieldwork research conducted by the authors of this volume under the supervision of its editor. The researchers conducted in-depth interviews mostly with the members of Ukrainian-Polish families, who escaped resettlement to the so-called Recovered Territories in 1944–1947. Drawing on the anthropological literature on the specificity of cultural borderlands as well as memory and trauma studies, Lubańska clarifies why the authors avoid ethnocentric perspective in their analyses. Instead, inspired by Judith Butler’s reflections on precarious lives, the researchers sought to recognize the emic points of views on what determined belonging to the protected ‘we’, and what caused someone’s life to be considered less valuable.
Focusing on situational analysis, Lubańska points out that the picture of
the war and the postwar period that emerges from the interviewees’ accounts differs significantly from the content imposed by the historical policy aimed at creating national myths and overseeing what should be remembered, and how.
Black-and-white, teleologically structured historical narratives are replaced by dramatic, axiologically complex human stories. The witnesses’ memory of past events continues to amaze us and, although it deprives us of landmarks, it also invalidates petrified forms of interpreting the past.

Resumen: A fines del siglo XIX, la explotación de los gomales ubicados en la región amazónica boliviana, al norte del país, suscitó profundos cambios en otros departamentos y, entre otras cuestiones, en el mercado laboral. Los departamentos de Beni y de Santa Cruz se constituyeron entonces en reservorios de mano de obra y el flujo migratorio hacia las regiones gomeras del norte fue creciendo proporcionalmente a las necesidades de los empresarios gomeros. Sin embargo, las regiones de origen, y específicamente Santa Cruz, reaccionaron en contra de este "vaciamiento", desarrollando estrategias para controlar las migraciones o, eventualmente, frenarlas. Este proceso fue acompañado por el despliegue de varias normas novedosas en el ámbito laboral, producto de un debate parlamentario en torno al tema de las migraciones.

The once more-or-less exclusively pastoral Todas of the Nilgiri Mountains in South India still retain vibrant beliefs in gods and goddesses they say once lived among them but thereafter became mountains; they tell also of ancestors who were once living Todas but subsequently became divinities. Beyond such indigenous convictions, Todas have absorbed a plethora of Hindu beliefs and ritual practices. Christian ideology has been propagated among Todas, with foreign-led Christian missionaries succeeded in establishing a breakaway Toda Christian community. But notwithstanding the many divergent sources of Toda religious ideology, the predominant and most public display of Toda ritual activity (apart from among Christian Todas) still centres on their unique sacred dairying cult, despite the rapid decline in the importance of buffaloes in the community's modern-day economic life. This, together with their exclusively Toda deities and culture heroes seems to suggest a unique ethnic religion, frequently categorized as "non-Hindu." But demonstrably Indic (therefore, if only loosely, "Hindu") principles permeate Toda ritual activity. Most notable are the concepts of hierarchy and purity and those of prescribed ritual avoidance coupled with required ritual cooperation. In sum, Toda religion -like the Toda community itself -is at once unique and, at the same time, thoroughly Indic.

On 13 August 1521, Tenochtitlan, the capital of the Aztec Empire, fell into the hands of the Spanish. 500 years later, this book tells the early colonial history of America from Constance. It presents sources that we discovered in our research project on the colonial and slavery history of the Lake Constance region in the 16th century: Letters from Cortés, Charles V, Spanish ambassadors and missionaries to the long-distance trading house Ehinger from Constance. Contracts, letters of exchange, inventories and portraits that show the faces and wealth of the early colonial period from 1528 onwards.

Stephen IV of moldavia – the unknown part of Polish-moldavian relation in 16th century

This article is devoted to Polish-Moldavian relations during the reign of Stephen IV of Mol-davia. This theme played out in the Polish historiography in a completely marginal role. In the studies we find only a brief mention of this ruler. Meanwhile, his reign fell on hard times during Turkish expansion in the Balkans and Moldova barely defended the remnants of a self independence. For Poland, this region played a key role against the threat of Tatars and in the context of the Black Sea trade. That is why King Sigismund the Old wanted to keep its influence in Moldavia and save it for annexation by Turkey. These attempts, however, faced a number of obstacles which can be read in the article.

Vëllezërit Feti dhe Garip Jakupi janë ndër interpretuesit shqiptarë më të shquar të muzikës popullore në rajonin e Velesit. Ata gëzojnë nder të madh jo vetëm nga dëgjuesit e shumtë, pastaj nga kolegët e tyre – këngëtarë dhe instrumentistë të njohur, por edhe nga studiuesit e folklorit tonë muzikor, sepse veprojnë me ndërgjegjen më të lartë në mbledhjen, kultivimin dhe ruajtjen e traditës së çmuar muzikore. Repertori i tyre i zgjedhur nga gjinia epike, lirike dhe epiko-lirike përfshin shembuj të larmishëm të këndimit, si këngë njëzërëshe, dyzërëshe, këngë me ose pa shoqërim instrumental etj. Përmes gjakut të tyre rrjedhin pandalshëm krijimet më të bukura të thesarit popullor duke i frymëzuar dhe duke i mbushur ata me energji krijuese e prirje pozitive. Interpretimi i tyre të prek në zemër, sepse reflekton histori të egra, të trishtueshme, të qeta, të gëzueshme, të transmetuara përmes këngësh me forma metriko-melodike të thjeshta e të degëzuara me shumë ngjyrime harmonike e zbukurime dinamike, përmes ndjenjash të forta, mimikash e lëvizjesh artistike që burojnë nga thellësia e shpirtit. Vëllezërit Feti dhe Garip Jakupi veprojnë në mënyrë aktive nëpër ndeja, ahengje, dasma, koncerte, festivale si dhe emisione të ndryshme televizive, duke përçuar kurdoherë me shumë besnikëri ngjyrën e bukur tingullore të këngës popullore shqipe. Përkushtimi i tyre ndaj muzikës tradicionale dhe folklorit shqiptar ka lënë gjurmë të thella në kujtesën e publikut të gjerë dhe ka ndikuar në afirmimin e identitetit kulturor të shqiptarëve, jo vetëm në rajonin e Velesit, por dhe më gjerë, andaj janë nderuar edhe me shumë çmime e mirënjohje nga institucione të ndryshme kulturore.

L'ÉCRITURE DE Daniel Fabre sait envelopper son lecteur d'un subtil mélange de bienveillance et de cruauté 1 . Bienveillance du guide qui accompagne son élève le plus ignorant en le prévenant des dangers et des vertiges (de la surinterprétation, de l'anachronisme, du comparatisme sans rivage, etc.) ; cruauté du compagnon qui n'éclaire qu'à peine le sentier sur lequel on s'engage, généralement par un accès assez insolite, et qui contraint à le suivre de près jusqu'à ce qu'imperceptiblement ce qui peinait à être vraiment une piste ne devienne, sous nos pieds, un chemin assuré au bout duquel un horizon est garanti. La fréquentation de ses textes m'a fait de plus en plus me lancer dans la lecture avec une grande confiance, qui n'effaçait pas la petite cruauté nécessaire à l'effet que doit produire la « révélation » finale, où les pièces du puzzle, jusque-là indépendamment tournées et retournées jusqu'à trouver leur sens adéquat, sont assemblées d'un coup et font surgir la figure recherchée, c'est-à-dire la clé explicative de leur concomitance, de leur voisinage ou de toute autre forme de proximité. Cet usage régulier des textes de Daniel Fabre m'a également rendu plus disponible au repérage des mécanismes intellectuels les plus couramment utilisés par l'auteur, à sa rhétorique, mais aussi, progressivement, à certaines de ses obsessions qui se sont affirmées, me semble-t-il, dans les dernières années. Je n'entends pas par là des thèmes récurrents, ni des objets intellectuels, et encore moins des terrains privilégiés. Il s'agit plutôt d'une attention constamment portée sur certains types de phénomènes plutôt que sur d'autres, d'une attirance pour des processus dont les manifestations sociales peuvent être très variées, mais qui sont en quelque sorte apparentés.

Книгата на Милена Ангелова „Образцово село" предлага нов и неочакван прочит на темата за миналото на селото и модернизацията на селското пространство в България. Авторката се обръща към един забравен, макар и общо взето в много отношения успешен (както разбира от книгата читателят) опит за промяна на селското пространство от тридесетте години, ориентиран не само и не толкова към стопанските ресурси на земеделието, колкото към промяна на селото чрез повдигане на културата на земеделието, земеделското образование, хигиената и здравното съзнание, промяна на селското домакинство и рационализиране на домашния труд. Този „образцовизъм" на тридесетте години, превърнат в държавна програма към селото след 1936 г. разчита преди всичко на младите хора в селата - мъже и жени, в голямата си част вече не само грамотни, но и обхванати от мрежата на допълнителните земеделски училища. Той мобилизира усилията на местната власт: кметове, общински съветници, както и значителен експертен ресурс от агрономи, лекари, медицински сестри, учители и свешеници. Към това се приобщава и откриващия селото граждански сектор в България: дружества на червения кръст, на съюза за закрила на децата, женски и християнски дружества и др.

The tradition of burial, so-called interment, is one of the most prominent manifestations of man›s long-standing view of death. Although this tradition has a very long history, it has witnessed many changes and ups and downs along its path till now. The study of these developments can reveal various political, social, environmental, cultural, and religious aspects of different ethnic groups. The purpose of this study is to investigate other elements of cemetery emergence in the prehistoric period of Iran and identify the factors affecting the occurrence of this phenomenon as a public space for the burial of bodies outside the sites. This research data has been collected through library studies and according to archaeological, anthropological, and sociological evidence. Data analysis shows that, firstly, in prehistoric times, at a glance, no specific factor could be considered for the emergence of cemeteries. Because the time and nature of the formation of cemeteries in regions of Iran are different and have gone through a completely different process, instead of asking a general question, the following question should be considered: what are the factors affecting the formation of cemeteries? Factors influencing the formation of cemeteries should be regarded in their context and geographical location because most of them do not offer a single perspective, and each one is created with specific meanings and goals. The findings also indicate various geographical, environmental, economic, political, and social reasons for the emergence and evolution of cemeteries.

Есть ряд положений в интерпретациях истории Южного Урала и Зауралья, которые воспринимаются едва ли
не как аксиомы. К таковым положениям можно отнести
и следующие: коллективное владение и распоряжение
вотчинной землёй всеми башкирами каждой волости; с
первым тесно связано и следующее: невозможность единоличного распоряжения вотчинными угодьями. В данном
случае я использую обозначение «башкиры», поскольку
именно так обозначено в подавляющем большинстве исследований. При этом надо учитывать, что в XVII веке
вотчинниками являлись представители самых разных
групп ясачного населения: башкиры, татары, вогулы
и т. д. Как бы то ни было, существует слишком много
фактов, противоречащих приведённым выше положениям,
чтобы считать их действительно общими. Представляется,
что действительность была намного сложнее и не укладывалась в рамки этих конструкций. Даже уже опубликованные документы дают нам примеры как единоличного
распоряжения вотчинами, так и примеры коллективных
владений угодьями всеми ясачными людьми ясачной волости. Если же привлечь не публиковавшиеся ранее материалы из фонда Уфимской приказной избы Российского
государственного архива древних актов и Государственного архива Свердловской области, то окажется, что ситуация с вотчинными владениями была настолько разнообразна, что исследователям предстоит немало поработать,
чтобы осмыслить этот материал.

A Comprehensive Historical Study on Nepal's Sen Dynasty.
The History of the Sen Dynasty of Nepal by Dr. Nawa Raj Subba is a meticulously researched historical account that delves into the lasting impact of the Sen kings on the history of mediaeval Nepal. It traces the dynasty's roots, political development, administration, military organisation, economic significance, and cultural contributions to give a comprehensive view of their imprint on Nepalese civilisation.
Historiography reconstructs the arc of the Sen Dynasty, drawing on a range of primary and secondary sources—historical documents, inscriptions, folklore, and scholarly evaluation. Dr. Subba explores the administrative institutions constructed by the Sen rulers and their military conquests, as well as the shifts in socioeconomic structure that took place during their reigns. The book also fills major gaps in our understanding of the way in which the Sen monarchs engaged diplomatically and militarily with their neighbours and embeds the dynasty in a wider South Asian geopolitical mirroring context.
The History of the Sen Dynasty of Nepal not only deals with political and military issues but also looks at the cultural and intellectual achievements of the dynasty. The Sen emperors were significant patrons of literature, the arts, and religious traditions that have shaped Nepalese society. Their influence, said to have transcended politics, started a cultural revolution that influenced Nepal.
This descriptive, accessible book will be valuable for historians, researchers, students, and the general reader interested in the mediaeval history of Nepal. Dr. Subba delivers academic rigour without being obtuse, which means it can work as both an academic research tool and a personal discovery device. The History of the Sen Dynasty of Nepal is one of the important contributions to Nepalese historiography; it gives a critical and well-contextualised work to realise and analytically preserve the legacy of the kings of Sen to posterity.

Mental Health Colonial Power Land Resistance Infrastructure Kumase Gold Coast Aside from financial constraints, land acquisition was one of the main issues confronting the colonial government in building a second mental health facility in the Gold Coast, (now present-day Ghana). This work argues that between 1919 and 1957, the inability to institute a second mental hospital was highly influenced by land ownership dynamics and resultant resistance. Although colonial officials recognized that an additional facility was needed to alleviate the dire overcrowding conditions at the Accra Mental Hospital, their actions were hampered by financial constraints and, more importantly, by concerns regarding the availability of appropriate land. This demonstrates how the local chiefs and communities, particularly in places like Dabaa near Kumase, resisted the issuance of their land, which was regarded not only as a means of subsistence but also as a source of political and cultural power. The colonial administration did not adopt large-scale land expropriation for fear of antagonizing local rulers whose cooperation under the indirect rule arrangement was deemed indispensable; instead, prolonged negotiations were preferred without achieving a desirable result. This paper develops the fineness of how colonial power relations, local resistances, and cultural conceptions of land cut through one another to impede infrastructural developments in mental health care and the more significant struggles between colonial ambitions versus localized realities.

Antropologiczne klucze do przeszłości -poznanie, opis, metoda "Przedmiotem antropologii nie jest odtwarzanie dawnych społeczeństw, lecz wyjaśnianie logiki społecznej i logiki historycznej" Marc Augé 1 I. Wprowadzenie. II. Badania własne: przeszłość jako kontekst i tło działań. III. Przeszłość jednostkowa a historia zbiorowa. IV. Relacje zesłańcze, jako jeden z kluczy do poznania przeszłości. V. Perspektywy antropologicznego analizowania przeszłości Przeszłość intryguje ludzi niemal od zawsze i wzbudza zupełnie inne emocje niż przyszłość. Ta ostatnia, jawiąca się jako tajemnicza i mglista, rozpala wyobraźnię, igra nadzieją i daje szansę zarobku niepozbawionym fantazji samozwańczym wieszczom i wróżom 2 . Ich popularność od jakiegoś czasu zdaje się jednak maleć, gdyż rosnącą konkurencję na rynku usług nietypowych stanowią genealodzy, miłośnicy archiwaliów i tropiciele skandali z czasów minionych. Trend ten, zarówno w amatorskiej, jak i profesjonalnej odsłonie, tłumaczy się wzrastającą tendencją do poszukiwania własnych korzeni oraz odkrywania tożsamości 3 . Udokumentowane długie trwanie rodu dowodzi tradycji, podnosi prestiż towarzyski, a pewnie także poprawia samoocenę. Walory te w realny sposób wpływają na funkcjonowanie człowieka w społeczeństwie i grupie lokalnej. Wspomnianą tendencję wzmacnia również polityka ochrony dziedzictwa materialnego i niematerialnego, traktowana od pewnego czasu jako priorytetowa strategia rozwoju regionalnego 4 . Zastosowana w tytule mojego tekstu metafora klucza, będącego atrybutem ludzi poszukujących prawdy i wiedzy, to nie tylko fi gura retoryczna, ale przede wszystkim nawiązanie do pracy Katarzyny Kaniowskiej, Opis -klucz do rozumienia kultury 5 . Tytuł ten, stanowiący credo bodajże większości praktykujących antropologów, można sparafrazować następująco: kluczem do zrozumienia kultury (a więc również historii rozumianej jako zbiór faktów z prze-

Markus Plate "Grundlagen der Kommunikation. Gespräche effektiv gestalten" Mit seinem Buch Grundlagen der Kommunikation hat Markus Plate eine knappe Überblicksdarstellung über Forschungsergebnisse der letzten 100 Jahre aus dem Bereich der Kommunikation publiziert. Der Autor hat sich "neun Klassiker der Moderne" (Plate 2013:13) ausgesucht, die in originären Modellen Kommunikation als Ganzes zu erklären versuchen. Einzelne Aspekte werden in eingeschobenen Exkursen vertieft und bringen dabei Interessantes, bisweilen auch Unerwartetes zutage. Am Ende eines jeden Kapitels schlägt der Autor vielfältige Schneisen in die Praxis: Trainingseinheiten verzahnen Theorie und Anwendung und werden als Anleitungen für das eigene kommunikative Handeln präsentiert.

Publikacja z jednej strony zdecydowanie różni się od popularnych w regionie monografii miejscowości, z drugiej nie jest też typowym studium źródłoznawczym, do którego przyzwyczaili nas współcześni badacze dziejów – choć powierzchownie przypomina i jedno, i drugie. To zupełnie nowe spojrzenie na intersdyscyplinarne badania nad polską wsią, obejmujące zagadnienia geograficzne, autoetnograficzne, antropologiczne oraz historyczne, które razem ujęte odsłaniają zupełnie nowy obraz polskiej wsi.

Die Welt ist aus den Fugen. Bildlich gesprochen hören wir den ganzen Tag die Martinshörner heulen. In meinem Bekanntenkreis gibt es den einen oder anderen, der schon gar keine Nachrichtensendungen mehr hören oder anschauen will: "Es sind ja doch nur Katastrophen!-Das verkrafte ich nicht mehr!" Doch ist das die ganze Wirklichkeit? Müssen die, die auf das Schöne und Gelungene hinweisen, sich den Vorwurf gefallen lassen, dass sie naiv seien, oder noch schlimmer: Dass sie den Kopf in den Sand stecken und das Negative nicht wahrhaben wollen? Es gibt eine alte Journalistenregel: Nur eine schlechte Nachricht ist eine gute Nachricht. Das heißt: Sie ist mitteilenswert. Dass täglich 10.000 Flugzeuge sicher landen, ist keine Nachricht wert. Aber wenn irgendwo auf der Welt ein Flugzeug abstürzt, wird darüber auf der ganzen Welt berichtet. Und so gibt es das Paradox, dass einerseits-umgerechnet auf transportierte Personenkilometer-das Flugzeug statistisch das sicherste Transportmittel ist, sicherer als das Auto, aber es viel mehr Menschen mit Flugangst als Menschen, die Angst haben, im Auto mitzufahren. Aber nicht nur bei den Nachrichten, auch sonst ist die Aufmerksamkeit gegenüber dem Negativen größer als gegenüber dem Positiven.

A néprajzi látásmód 1. 3. 2. A történeti etnográfia 1. 3.3. Forráskritika és kontextualizáció IV. í. 4. Tem plom gondnok-világiak az egyházi gazdálkodásban 10Î V. 1.5. Két példa 107 IV. 1.6. Politikai község és egyházközség 10g IV. 2. Kultusz és liturgia X1g IV. 2.1. Szentmisék, litániák, imaórák a i g IV. 2. 2. Processziók, búcsújárás, zarándoklat 121 IV. 2. 3. Nyelv és részvétel 12Î V. 2. 4. Szentségek és szentelmények ÎV. 3. Templompénztár és templomgazdaság IV. 3.1. A dós beneficii IV. 3. 2 .Tőkék és alapítványok IV. 3. 3. Az "alamizsna (persely)" és a "politikai község segélyezése" IV. 3. 4. Két példa IV. 4. A plébános jövedelme 150 IV. 4.1. A kegyúri rész ÎV. 4. 2. A köz(ös)ségi szolgáltatások-lecticale, deputatum, praestationes i 52 IV. 4 .3. A lelkipásztori szolgálatokért járó eseti jövedelmek IV. 4. 4. Két példa l6 o IV. 4. 5. Részösszefoglalás-feudális jövedelmek a polgári korban 363 V. Szobovits Alajos -egy plébános élete !g g V. 1. Fiatal é v e i-é le t-é s jellem rajz a5g V.

Sociologi, storici, antropologi, filosofi, intellettuali, rappresentanti di diversi ambiti culturali e disciplinari, hanno voluto partecipare a questa raccolta di studi pensata dai colleghi dell'Università del Molise in riconoscimento della lunga e prestigiosa carriera accademica di Vincenzo Spera. Questo numero raccoglie saggi di storia religiosa, risultati di ricerche sul campo, riprese di autori classici-come le pagine di Comte sul feticismo, per la prima volta integralmente tradotte in italiano-, riflessioni epistemologiche sui processi di patrimonializzazione e definizione del Patrimonio culturale immateriale, e insieme nuove letture di documenti legati alle tradizioni popolari. Temi ricorrenti anche nel percorso scientifico di Vincenzo Spera, in buona parte ne riflettono gli interessi scientifici, la vivacità culturale e l'approccio interdisciplinare del suo metodo. Uno studioso mai scontato Vincenzo Spera, instancabile sostenitore della ricerca sul campo, dotato di un...

Ruins, rubble and decaying material can foster a more layered theory of time, change and memory. The seven ethnographic case studies in Haunting Ruins trace human engagements with the temporal forces of ruins, which can trace the past and transform the present. Conjuring environmental humanities, the anthropology of history, memory and archaeology, this book delves into the complex influence of the past on the present and the future and urges scholars to consider ruins as things to think with.

May 19-Thursday At about 7 o'clock Paul Robinson calls up and says "How about going around the world this Saturday, playing in the ship orchestra?" After a moment's consultation, I say "Fine." That's that. 10 p.m.-Paul called up and told me what little he knew of the trip. He had heard about it an hour or so before he called me.

At the beginning of the twentieth century, the Royal Dutch Geographical Society commissioned three expeditions to Suriname with the aim of mapping the territory and promoting the collection of minerals, plants, and animals there. These were the Gonini (1903), the Tapanahoni (1904), and the Toemoekhoemak expeditions (1907). Through the analysis of official reports, diaries penned by expedition members, correspondence, photographs, and the ethnographic, botanical, geological, and zoological collections kept at the Wereldmuseum, Leiden University, and the Naturalis Biodiversity Center, this article seeks to rectify the marginalization of the contributions of Indige-de ruiter et al. 10.1163/22134360-bja10038 | New West Indian Guide (2025) 1-38 nous and Maroon laborers to the success of these expeditions in Suriname, challenging traditional narratives of exploration and "discovery." Our research illustrates how local communities were instrumental in curating the collections currently housed at the Wereldmuseum and the Naturalis Biodiversity Center in the Netherlands, underscoring the significance of acknowledging the invaluable contributions of non-European individuals in the annals of Western science.

This article discusses the hypothesis that Etruscan eschatology was influenced by Orphic ideas, which are thought to have flourished in southern Italy in the fifth and fourth century BC. This hypothesis is often used to explain changes in motifs in Etruscan tomb paintings from the fifth century, with its merry scenes of revellers, to the fourth century, when scenes depicting the soul’s journey to the underworld gained popularity. The hypothesis has been discussed at irregular intervals for more than a century, and today this explanation is often mentioned without thorough elaboration or critical examination. Through a critical, comparative analysis of Etruscan tomb paintings and Orphic texts from the fifth century and later, I argue that there is little evidence to support this hypothesis, and that the reasons for the change of motifs needs to be approached from a different perspective.