By Mikkel Bille, Frida Hastrup, Tim Flohr Soerensen
In learning fabric tradition, anthropologists and archaeologists use significant actual gadgets from a tradition to aid comprehend the fewer tangible elements of that tradition, similar to societal constitution, rituals, and values. What occurs whilst those items are destroyed, via warfare, average catastrophe, or different historic occasions? via certain reasons of 11 foreign case reports, the contributions demonstrate that the absence of gadgets could be simply as telling as their presence, whereas the gadgets created to memorialize a loss even have very important cultural implications.
Covering every little thing from organ donation, to funerary rituals, to prisoners of struggle, The Anthropology of Absence is written at a big intersection of archaeological and anthropological examine. Divided into 3 sections, this quantity makes use of the "presence" of absence to match cultural perceptions of: fabric features and created reminiscence, the mind/body connection, temporality, and demise.
This wealthy textual content offers a robust theoretical framework for anthropologists and archaeologists learning fabric culture.
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Additional info for An Anthropology of Absence: Materializations of Transcendence and Loss
Europeans clearly took it for granted that native people on the colonial frontier, once they were made aware of their nakedness, would naturally desire to clothe themselves. ) But they also extended this logic from clothing to things like domesticated plants and animals, all the way up to political institutions. Once made aware of their lack of agriculture, foragers would, naturally, want to correct this absence and become civilized farmers. Once they realized their acephalousness, the natives would obviously long for a head of state.
The stateless society, for Clastres, is always a society against the state, which is to say it is a society with a state led by leaders with extreme power… similar to the way the NRA is worried about becoming a society filled with guns, or the way neo-primitivists aim for a world with cell phones, SUVs, and computers. None of these absent things come naturally. Like a dugout canoe, all require a great deal of excavation to construct. And neither the society clothed by the state nor the society clothed by the state is any more naked than the other.
Why are so many scholars in the humanities and social sciences eager to write about everything except actual people? “These days,” observes Bill Brown (2004: 2), “you can read books on the pencil, the zipper, the toilet, the banana, the chair, the potato, the bowler hat…” – not, mind you, books written by pencil manufacturers or by agri scientists detailing the best ways to grow bananas and potatoes. Rather, these are books written within disciplines that not so long ago only had eyes for other eyes (that is, for other humans) but now find they have much more to say about zippers and telephone poles.