Placemaking in the Transnational Caribbean: A Rastafari Community in Ethiopia

2020 ◽  
pp. 002193472096704
Author(s):  
Scott Timcke ◽  
Shelene Gomes

Considered a sacred place, Shashamane plays a foundational role in the Rastafari transnational social imaginary, especially when one considers how it is a purposeful response to the horrors of racial capitalism. Through an analysis of scenes of everyday life in Shashamane, Ethiopia, we examine the components of migrant Rastafari material culture and the resultant placemaking practices. Like other places in Ethiopia, in the last 20 years Shashamane has undergone a significant transformation in its basic infrastructure. The result is qualitative shift in everyday practices, with significant improvements to relations. We examine how some of these facilitate a culture of bonds that stave off extreme vulnerability.

Author(s):  
Tom Hamilton

This chapter explores the material culture of everyday life in late-Renaissance Paris by setting L’Estoile’s diaries and after-death inventory against a sample of the inventories of thirty-nine of his colleagues. L’Estoile and his family lived embedded in the society of royal office-holders and negotiated their place in its hierarchy with mixed success. His home was cramped and his wardrobe rather shabby. The paintings he displayed in the reception rooms reveal his iconoclastic attitude to the visual, contrasting with the overwhelming number of Catholic devotional pictures displayed by his colleagues. Yet the collection he stored in his study and cabinet made him stand out in his milieu as a distinguished curieux. It deserves a place in the early modern history of collecting, as his example reveals that the civil wars might be a stimulus as much as a disruption to collecting in sixteenth-century France.


2021 ◽  
Author(s):  
Iuliia Panfilova ◽  
Anastasia Krasnozhon ◽  
Daria Gugueva ◽  
Daria Brayko ◽  
Margarita Astoyants

Author(s):  
Larisa Badmaevna Mandzhikova ◽  

Introduction.Dorje Soktunovich Bembeyev-Salmin is one of the famous representatives of the old Kalmyk intelligentsia, a linguist, orientalist, public and political figure. His scientific works and biographical information are preserved in the private archive of D. S. Bembeev-Salmin in the Scientific Archive of the Kalmyk Scientific Center of the Russian Academy of Sciences (F. 10). This archive contains 12 items of storage for 1959. Among them are translations of works by Russian writers to the Kalmyk language, manuscripts of the text «The Orthography of the Oirat-Mongolian writing», Kalmyk folk proverbs and sayings, triads, pentastichesrecorded by D. S. Bembeev-Salmin. Of particular interest are the triads ― «orchlngingurvnts»(‘that there are three in the world’), recorded by him in 1931, they are one of the varieties of Kalmyk riddles. The themes of the riddles of the triads are diverse: everyday life, house hold activities, material culture, nature, family and kinship relations, ethics. D. S. Bembeyev-Salmin translated some of the three verses himself. This determines the value of the materials collected by him and their introduction into scientific circulation. The full text of the manuscript materials is published for the first time in this article.


2021 ◽  
Vol 14 (3-4) ◽  
pp. 323-338
Author(s):  
Nino Abakelia

Abstract The subject under scrutiny is Sephardic and Ashkenazi synagogues in Batumi (the Black Sea Region of Georgia) that reveal both universal and culturally specific forms. The paper is based on ethnographic data gathered during fieldwork in Batumi, in 2019, and on the theoretical postulates of anthropology of infrastructure. The article argues that the Batumi synagogues could be viewed and understood as ‘infrastructure’ in their own right, as they serve as objects through which other objects, people, and ideas operate and function as a system. The paper attempts to demonstrate how the sacred edifices change their trajectory according to modern conditions and how the sacred place is inserted and coexists inside a network of touristic infrastructure.


Xihmai ◽  
2014 ◽  
Vol 9 (18) ◽  
Author(s):  
Patricia Fournier Garcí­a ◽  
Bridget M. Zavala Moynahan

Resumen A lo largo del Camino Real los habitantes usaron la cultura material - incluyendo objetos de uso cotidiano destinados a la preparación, almacenamiento y servicio de alimentos- para construir y reafirmar aspectos identitarios. En este ensayo, derivado de nuestras investigaciones concluidas en 2013, consideramos patrones de consumo de estos objetos desde el siglo XVIII hasta inicios del XX reflejados en inventarios de bienes de la época y contextos arqueológicos de la Nueva Vizcaya colonial (hoy Durango y Chihuahua). Contrastamos entre las vajillas que emplearon las personas con alto poder adquisitivo y los de uso entre el común de la gente, según los registros documentales y los contextos arqueológicos con diversas funciones y temporalidades registrados en el valle del Rí­o Sextí­n, Durango.   Palabras clave: Nueva Vizcaya, Camino Real, consumo cotidiano, haciendas, identidad Abstract   The residents along the Royal Road used material culture, including everyday life objects related to the preparation, storage and serving of foods, to construct and reaffirm aspects of their social identity and status. In this article, based on our research finished in 2013, we consider their consumption as reflected in 18th to 20th century documents and archaeological contexts from southern New Biscay (modern-day Durango and Chihuahua). We compare ceramic goods used by individuals with high economic standing with those employed by commoners, as registered in historical sources and data from archaeological sites with diverse functions and temporalities, recorded in the Sextí­n valley, Durango. Keywords: New Biscay, Royal Road, everyday life consumption, haciendas, identity


Author(s):  
Sylvia Christine Almeida ◽  
Marilyn Fleer

AbstractInternationally there is growing interest in how young children engage with and learn concepts of science and sustainability in their everyday lives. These concepts are often built through nature and outdoor play in young children. Through the dialectical concept of everyday and scientific concept formation (Vygotsky LS, The collected works of L.S. Vygotsky. Problems of general psychology, V.1, (Trans. N Minick). Editor of English Translation, RW Rieber, and AS Carton, New York: Kluwer Academic and Plenum Publishers, 1987), this chapter presents a study of how families transformatively draw attention to STEM and sustainability concepts in the everyday practices of the home. The research followed a focus child (4–5 year old) from four families as they navigated everyday life and talked about the environments in which they live. Australia as a culturally diverse community was reflected in the families, whose heritage originated in Europe, Iran, India, Nepal and Taiwan. The study identified the multiple ways in which families introduce practices and conceptualise imagined futures and revisioning (Payne PG, J HAIA 12:2–12, 2005a). About looking after their environment. It was found that young children appear to develop concepts of STEM, but also build agency in exploration, with many of these explorations taking place in outdoor settings. We conceptualise this as a motive orientation to caring for the environment, named as E-STEM. The study emphasises for education to begin with identifying family practices and children’s explorations, as a key informant for building relevant and locally driven pedagogical practices to support environmental learning.


2019 ◽  
pp. 301
Author(s):  
Ricarda Hofer

This paper explores dimensions of cultural exchange, a research area that traces mutual exchange activities of various kinds in material culture, including portraits and statues, but also tools of everyday life. At the heart of this study is Castle Ambras, a centre of regional cultural exchange activities in Renaissance Tyrol. Since the days of Archduke Ferdinand II of Tyrol, its proprietors cultivated relationships with other European princes interested in the arts. As will be shown in this paper, various objects found their way to Tyrol as part of this cultural exchange – and can still be found in the halls of Ambras’ present-day museum.


10.1068/d52j ◽  
2005 ◽  
Vol 23 (1) ◽  
pp. 51-69 ◽  
Author(s):  
Jean Duruz

In this paper I examine intersections of food, identity, and place within the imagined ‘regions’ of everyday practices, stories, and memories. As such, I continue traditions of writing in cultural geography exemplified by David Bell and Gill Valentine's [1997 Consuming Geographies (Routledge, London)] focus on connecting cultures of food and place, Jon May's (1996a, “‘A little taste of something more exotic’” Geography81 57–64; 1996b, “Globalization and the politics of place” Transactions of the Institute of British Geographers, New Series21 194–215) nuanced explorations of ‘exotic’ eating in North London, and by Ian Cook, Phil Crang, and Mark Thorpe's [1999, “Eating into Britishness”, in Practising Identities Eds S Roseneil, J Seymour (Macmillan, London) pp 223–248] reflections on British culinary imaginaries and their ‘multicultural’ inscriptions. Specifically, this paper is concerned with ways that conceptions of ethnicity delineate and divide everyday spaces: how meanings of Britishness and Australianness, based in the primacy of ‘tradition’, ‘the West’, and Anglo-Celtic belongings, permeate everyday life in London and Sydney and shape their food cultures. The paper traces moments in the culinary biographies of two women, one English and one Australian of British descent, living in London and Sydney, respectively, and close to shopping streets known for the diversity of their ‘ethnic’ communities. The women's narratives are instructive in their continuities, as much as in their disjunctions. The argument follows some of these, including unexpected engagements with ‘Asia’ and ‘Europe’ and ‘cosmopolitan identity’. Resonances from these engagements contribute to a more complex and ambivalent sense of belonging than first supposed. This is still the region of ‘mainstream’, ‘Anglo’-identity, yet it is one marked by constant spatial redefinition and by occasional porosity of boundary.


Antiquity ◽  
2014 ◽  
Vol 88 (342) ◽  
pp. 1261-1274 ◽  
Author(s):  
María Beatriz Cremonte

The social complexities underlying imperial control are manifest in the material culture of everyday life encountered at archaeological sites. The Yavi-Chicha pottery style of the south-central Andes illustrates how local identities continued to be expressed in practices of pottery manufacture during the process of Inka expansion. The Yavi-Chicha style itself masks a number of distinct production processes that can be traced through petrographic analysis and that relate to the different communities by whom it was produced and consumed. The dispersion of pottery fabric types in this region may partly be attributable to the Inka practice of mitmaqkuna, the displacement and relocation of entire subject populations.


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