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Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ciencias Sociales y Religión / Ciências Sociais e Religião is the property of Ciencias Sociales y Religion / Ciencias Sociais e Religiao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

La presente comunicación se ubica en el marco más amplio de una investigación en curso, no solamente en el contexto aymara y andino, sino también de manera comparativa en Rwanda, Burundi y Ghana. La problemática propuesta aquí parte de una constatación bastante común desde muchos años en el campo de las ciencias sociales: los diferentes modelos e intentos de desarrollo implementados desde hace treinta años en los países llamados del "Tercer Mundo" resultan ser, frecuentemente, un fracaso. Al respecto, los investigadores encuentran una de las explicaciones posibles —y a la vez una de las significaciones simbólico-religiosas para la comprensión y el manejo de la realidad socio-económica de un pueblo determinado.

ABSTRACT In this article, I examine the recent emergence in Australia of two small, and now regularly enacted, rituals: 'Acknowledgments' and 'Welcomes to Country.' These are expressions of recognition, or response to perceived neglect and injustice. Recognition has become a global theme, part of a broader politics of reparation focused on indigenous and other colonized and subordinated peoples, and includes practices of apology and reconciliation. In Australia, recognition implies expansion the of relationship between categories of people who have been on unequal, distant, and (at some levels) negligible terms as settlers and natives, colonizers and colonized. Practices of recognition are therefore ambiguous: What is to be recognized, and how is recognition to proceed? Here I consider these rituals and their putative origins, structure, content, variations, and affect of participants and audiences. Both rituals cast recognition in ways that continue recent decades of national emphasis on indigenous emplacement, judgments concerning originariness, and authenticity; 'Welcomes' also recast relations in terms of a host-guest framework. The emergence of these rituals fosters new kinds of indigenous public expression and receptions of recognition as well as some standardization of both. It is an indication of change, as well as of its limits in indigenous-nonindigenous relationships. [ABSTRACT FROM AUTHOR]

This paper proposes to identify the social representations constructed by forensic experts on probation, therefore standing at the marginal period of the rite of passage. The notion of rite that pervades the article is based on Turner (1974), Van Gennep (1978), DaMatta (1978, 1983), Rivière (1997), Segalen (2000) and Peirano (2003). It is defined as an extraordinary moment when values and knowledge are introduced to initiates in order to incorporate them into the cultural universe they are about to enter. Social representations constructed over this period will present peculiarities inherent to the position held by initiates. According to Sperber (2001), from an anthropological perspective social representations emerge from a composition articulated around the representation itself, its contents, a user and a producer (who might sometimes be the user himself or herself). Mental representations are those constructed inside the user. Public representations are mental representations shared among the members of a given group. Each member of a social group or community has an inner gamma of mental representations; when publicized, part of that knowledge or representations will be shared among the members of the group. Thus, subjects will construct their mental representations based on that first publicized. The ethnographic method made it possible to follow the initiates from the separation stage to the margin moment. Initiates were approached by participant and simple observation from May 2009 to June 2012. The representations that circulated in the liminal stage considered the work as: emotional distress, a positive value, interfering in family life, identified as CSI, positive and negative in the eyes of the police, black humour and lack of resources. It is worth to mention that humility and criticism with positive aspects were practiced, despite the initiates being newcomers to the public service. That confirms theorizing made by anthropologists to whom humility and moderation are the kind of behavior to be expected in the marginal stage of the rite of passage. [ABSTRACT FROM AUTHOR]

El análisis de las experiencias de la Comisión de la Verdad y la Reconciliación en Sudáfrica, los juicios populares o Gacaca en Ruanda y los rituales de los procesos de transición a la democracia concluye que la participación en comisiones y juicios implica un coste emocional para los participantes (aumenta la emocionalidad negativa y los síntomas) y aumenta el clima emocional negativo en la sociedad, pero también aumenta la sensación de control y eficacia de los participantes, disminuye algunas emociones negativas en los sobrevivientes como la vergüenza, y aumenta los estereotipos positivos y una visión más diferenciada del exogrupo. En países de América Latina donde se han desarrollado procesos y comisiones de verdad más eficaces, se constató una mejora del respeto a los derechos humanos.

La ciudad de México, “capital, corte y cabeza”, eje de la monarquía católica en Tierra Firme, constituye un modelo para analizar las actitudes ante la muerte de grupos sociales diferenciados que son peninsulares y criollos, religiosos y laicos, castas indígenas. La capital, sometida a influencias culturales diversas, también se considera ciudad-modelo; en ese sentido, es uno de los terrenos de experimentación del discurso de los Ilustrados. En su análisis, el autor diferencia la muerte (con sus respectivas creencias y rituales) de los muertos (la cuestión de los cadáveres, de la putrefacción y del temor a los muertos). Entre los siglos XVI-XVIII, rituales y creencias se modifican poco; en cambio, la cuestión de los muertos sí se discute mucho en el siglo XVIII. Sin embargo, la expulsión de los muertos fuera de la ciudad es un largo proceso que sólo se solucionó en 1850. Las actitudes tradicionales, arcaicas y barrocas ante la muerte sobreviven a la política higienista. Los Ilustrados tuvieron que enfrentar a la Iglesia que (desde el siglo XVI) había logrado imprimir en las conciencias cierta imagen de los muertos de la ciudad, la de la comunidad de los ancestros identificada a la comunidad de los creyentes, articulando de hecho lo esencial de las prácticas sociales a lo sagrado.

Some theories suggest that collective emotions, in particular emotional entrainment as the feeling of affective attunement with others during rituals, can increase the identification with a social group. Furthermore, emotional entrainment is supposed to emotionally ‘charge’ group symbols that are part of ritual practices and influence group-related attitudes and solidarity even beyond the ritual context. This article tests these assumptions in a naturalistic study around the 2010 Football World Cup, which reliably generates emotional entrainment in a ritualized, nation-focused context. Results indicate that emotional entrainment during the tournament is a predictor of changes in national identification and the perceived emotional significance of national symbols after the tournament. Moreover, emotional entrainment partially mediates the relationship between pre- and post-World Cup national identification and the perception of national symbols. [ABSTRACT FROM PUBLISHER]

The theoretical and methodological approach developed for the study of subjectivity from an anthropological perspective is presented in this paper. First, the main axes that structure it are referred: habitus, modes of subjectivity, bodily alchemy, rituals and inter-subjectivity. Then, these axes are resumed to show how they were used in the research on Argentinean groups of Catholic Charismatic spirituality. [ABSTRACT FROM AUTHOR]

The article falls within the field of religious theater studies, and more specifically the religious theater of mourning. In this respect, the article examines and contrasts two theatrical forms developed into two different world cultures, that is the Judeo-Christian culture on the one hand and the Muslim world on the other. In this intercultural context and using analytical and comparative approaches, the study focuses on the representation of the Passion of Christ and the representation of the martyrdom of Hussein, known as "Ta'ziya" which is an essential part of the tradition and Shia doctrine in Islam. The contrastive analysis of these two forms of religious drama touches on issues of historical and anthropological order, in addition to cultural, religious and literary ones in order to better explain what is common and what is different in these two current ritualized dramatic manifestations and to go deeply into their analogous socio-religious function. [ABSTRACT FROM AUTHOR]

Throughout the XVIII century, in diverse cathedrals of New Spain the problem of rituals established for the vice-patrons was stated, particularly in the solemnities of Holy Thursday. This topic which was addressed indirectly and ambiguously by civil legislation, the bourbon reformers decided not to establish fixed rules for it, and therefore it was greatly influenced by diverse local customs. So practices were introduced such as the demonstration of the Eucharist before its deposit or returning the key of the tabernacle to the vice-patrons. The bishops of the time, although they were faithful servants of the Crown, tried to limit when possible her intervention in some ceremonies that they considered sacred. This is how the ceremonies inherited by the first republican governments were created. [ABSTRACT FROM AUTHOR]

Copyright of Memorias is the property of Fundacion Universidad del Norte and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Mexicana de Sociología is the property of Universidad Nacional Autonoma de Mexico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

One of the most important popular religious cults in the City of Puebla is that of the Señor de las Maravillas (Lord of Marvels), who is venerated at the church of Santa Mónica in the historic downtown area of the city. In this text, we will present historic and ethnographic aspects of the religious practices related to this devotion, which range from pilgrimages, processions, a variety of prayers of thanks and petition, to ritual practices including magical elements, such as the "cleansings." All these popular religious expressions take place in an urban context and constitute an expression of the currency of religiosity in a secularized and globalized world. [ABSTRACT FROM AUTHOR]

Allpanchis llega a su número 50 y ofrece a sus lectores un grupo de colaboraciones reunidas bajo el título Símbolos, rituales e identidades. El título evoca un tema muy importante para la revista y para el Instituto de Pastoral Andina. La publicación de estudios y avances de investigación sobre el mundo simbólico en los Andes ha sido una constante en las casi tres décadas de Allpanchis. En esta oportunidad hemos reunido seis trabajos que vuelven sobre el tema desde diferentes enfoques y disciplinas: la antropología, la historia, la teología, la lingüística y la crítica literaria.

En el presente trabajo analizamos la presencia de Liber Pater en la epigrafía y su reflejo en diversos objetos arqueológicos de Segobriga. Proponemos un estudio teórico de los caracteres del dios y de las fiestas dedicadas a éste. Se trata de ofrecer una visión sobre el culto de Liber Pater a la vez que una panorámica sobre la relación entre el culto al dios y la viticultura.

Copyright of Historia Contemporanea is the property of Historia Contemporania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In a city with deep roots in the colonial era, the sense of time and its impact on the daily lives of its inhabitants is anchored firmly on a pace set by the calendar, as an order of time. In the present-day city of San Luis Potosi, the ritual use of the calendar is a feature inherited from the days when the town was under Spanish rule and was organized in a Hispanic center and a periphery formed by the towns and neighborhoods of Indians and people of mixed blood. The purpose of this article is to examine the cultural uses of the calendar in the colonial city of San Luis Potosi. We start from the assumption that an almanac is understood as a tool for perceiving time, but also for influencing everyday life, which allows us to understand the society that uses it as a whole. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to bring together the perspectives of anthropology, photography and the subject being photographed, as a theoretical contribution and a methodological invitation, with the scope of understanding how we anthropologists understands the other, how the other perceives that understanding, how we are observed by the other, and how we perceive its understanding of us. Based on Roy Wagner's contributions, the act of photography is presented as a moment of invention, that is, as the moment in which the contexts that are captured and made objective in the image extend. Two photographic exhibitions will thus be analysed, based on such contributions. They were carried out in the town of Alfajayucán, Hidalgo (Mexico), within the ñáhñu indigenous communities in El Espíritu and San Antonio Corrales, during the months of May and June 2008, respectively. And they focus on the experiences resulting from a project on the view of the photographer-anthropologist and that of the ñáhñu participants, during an anthropological investigation on cosmovision and ritual specialists. [ABSTRACT FROM AUTHOR]

Copyright of Revista Cultura y Religión is the property of Miguel Angel Mansilla Aguero and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ritual use of peyote among Huichols and Tarahumara peoples has been documented from the late xxi Century onwards. However, the resulting image of these ethnographies seem to lead to irreducible differences. In this article we analyse in a comparative form the relationship between this entheogen, the above mentioned peoples' worldview, and specifically with the concept of "regeneration of life". It is upon the later that the system of transformations we are presenting in this text roots and articulates itself. [ABSTRACT FROM AUTHOR]

Copyright of Agora de Enfermeria is the property of Agora de Enfermeria SRL and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Resumen Tinkuys, o “batallas rituales,” son peleas a puñetazos que ocurren durante fiestas católicas en algunas partes de los Andes de Bolivia y Perú. Aunque sus representaciones no circulan abiertamente, luchadores recuerdan sus peleas en días y, a veces, años después de una batalla. Basándome en la narración de un campeón del tinkuy, sugiero que peleadores pueden producir identidades complejas. En la Bolivia contemporánea pelear tinkuy implica ser “indio,” y además que solamente los indios andinos—nunca los “más civilizados”—lo pelean. Pero los peleadores que narran sus historias también movilizan asociaciones con muchos grupos, que incluyen a los españoles, la nación moderna, el ayllu, y la familia. Este artículo analiza los significados, tanto referenciales como no referenciales, de un relato del tinkuy y por lo tanto clarifica el proceso de la auto construcción del campeón. Indico los mecanismos por los cuales se afirma a la vez raza, género, etnicidad, y ciudadanía. Reflexionar sobre la narración del tinkuy como instrumento para reclamar masculinidad hegemonía y ciudadanía desafía las categorías binarias del indio y blanco; además sugiere caminos nuevos para investigar el tinkuy como práctica vivida. Tinkuys, often termed “ritual battles,” are events of hand-to-hand fighting that occur during Catholic feast days in some parts of the Bolivian and Peruvian Andes. Although their representations do not often circulate widely, tinkuy fighters tell stories of their experiences long after the battle is over. Drawing on a narrative told by a self-described tinkuy champion, the article demonstrates that individuals may make complicated claims to subjectivity that imbricate race, gender, ethnicity, and citizenship in their stories. In contemporary Bolivia tinkuy is closely associated with racialized discourses of indianness and violence, yet fighters who narrate their experiences may mobilize multiple associations—with the Spanish and the nation as well as with the ayllu—and may negotiate belonging to diverse communities. Attention to the nonreferential, as well as to the referential, content of this fighter's narrative illuminates the mechanisms through which an individual may constitute self in interaction. Considering the ways narratives of Andean ritual violence may be used to claim hegemonic masculinity and citizenship challenges the categorical distinctions between indian and white and suggests potential avenues for further research on tinkuy as a living practice. [ABSTRACT FROM AUTHOR]

With this essay we intend to contribute to the discussion on the subject of educational anthropology from the point of view of a deep cultural tradition such as Mexican ethnology, through the analysis of representations, ideas and beliefs of educational, their institutionalized practices, production of cultural sense reproduced and built in the daily life of two elementary schools of great tradition located south of the Mexican Valley, as well as its condensation in mythical narratives, ceremonies and rituals. The results are supported on the axis of Weltanschauung and field work, and show us the constitution of individuals and the way in which they restore diverse contents and symbolic nuclei within educational institutions, as well as in their specific spatial-temporal dimensions [ABSTRACT FROM AUTHOR]

This exploratory study explains from an ethnographic perspective the rituals that neighborhood's shopkeepers have promoted in the family niche and in their business area of influence. During the research development we applied ethnographic and ethnological methods. 24 in-depth interviews were applied with shopkeepers of Barranquilla and Neiva; 20 hours of participant and non-participant observation were spent and different documents were analyzed. The rituals proposal resulting from the theoretical review and the obtained categories, indicates that actions of the shopkeepers are determined by an accepted and shared cultural environment. They use two types of rituals related with the: 1. Annual time: passages, "agüeristas", integration. 2. Particular intention: Prayer, possession, spoliation of meaning, personal arrangement, perception of oneself, investment in objects and of extension for more with integration the community where they deliver their services. [ABSTRACT FROM AUTHOR]

This article studies the circulation, appropriation, and commercial and symbolic uses of objects in colonial society, suggesting ways to understand the circulation of objects and commodities through the spaces of the New Kingdom of Granada. It tries to specify the functions played by objects in domestic life and, based on their circulation, to weave together the communications they established between Cities, towns, and settlements and the centers of power in Antioquia and the Viceroyalty during the eighteenth century. By going behind the historicity of the objects, the marks they made and their creation, we can better understand the dimensions of their routes, circuits, and nodes as a substantial part of the culture and the relations of interdependence with other societies. [ABSTRACT FROM AUTHOR]

Copyright of Criminologie is the property of Presses de l'Universite de Montreal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)