Introduction: outside all reason—magic, sorcery and epistemology in anthropology Beyond Rationalism: Rethinking Magic Witchcraft and Sorcery Oxford Berghahn Books 1 Eriksen A. Telle K. Religiosities toward a future: in pursuit of the new millennium Social Analysis 53 1 1 Kwon H. The dollarization of Vietnamese ghost money Journal of the Royal Anthropological Institute 13 1 73 Laidlaw J. Latour B. Lemonnier P. Lindgren E.
Thinking Through Things: Theorising artefacts in ethnographic perspective - Google книги
Merli L. Chinggis Khan and the new shamans Inner Asia 1 Miller D. Navaro-Yashin Y. Affective spaces, melancholic objects: ruination and the production of anthropological knowledge Journal of the Royal Anthropological Institute 15 1 Parry J. Bloch M. Money and Morality of Exchange. Totemism, animism and north Asian indigenous ontologies Journal of the Royal Anthropological Institute 7 Purev O.
Purvee G. Mongolian Shamanism. Sahlins M. The sadness of sweetness: the native anthropology of western cosmology Current Anthropology 37 3 Shimamura I.
The movement for reconstructing identity through shamanism: a case study of the Aga-Buryats in postsocialist Mongolia Inner Asia 2 Stafford C. Swancutt K.
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Representational vs conjectural divination: innovating out of nothing in Mongolia Journal of the Royal Anthropological Institute. Taussig M. Tilley C. Materiality in materials Archaeological Dialogues 14 1 16 Viveiros de Castro E. The crystal forest Inner Asia 10 1 Otto T. Bubandt N.
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Yang M. Putting global capitalism in its place: economic hybridity, Bataille and ritual expenditure Current Anthropology 41 4 Zelizer V. The Social Meaning of Money. Zhukovskaya N. Neo-shamanism in the context of the contemporary ethno-cultural situation in the Republic of Buryatia Inner Asia 1 25 Willerslev and Pedersen have argued that joking with spirits in North Asia partly serves momentarily to place spirits and humans on the same plane without pretending they are part of the same whole. Author: Joe Ellis 1.
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Get Permissions. Export References. Eclecticism and globalisation amongst lay Buddhists in Ulaanbaatar Inner Asia 14 2 false. Contemporary cosmologies, critical re-imaginings Religion and Society: Advances in Research 3 35 50 false. Witchcraft, economics and the continuity of belief Witchcraft Confessions and Accusations London Tavistock false.
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Establishing mutual misunderstanding: a Buryat shamanic ritual in Ulaanbaatar Journal of the Royal Anthropological Institute 20 4 false. The dangers of excess: accumulating and dispersing fortune in Mongolia Social Analysis 56 1 false.
The resurgence of Darhad shamanism: legitimisation strategies of rural practitionars in Mongolia Tsantsa 11 false. Assembling Bodies: Art, Science and Imagination. Tauris 59 84 false. Transcendental perspectivism: anonymous viewpoints from Inner Asia Inner Asia 10 1 false. Absent powers: magic and loss in post-socialist Mongolia Journal of the Royal Anthropological Institute 15 3 false. Editorial introduction: Inner Asian perspectivisms Inner Asia 10 1 false. Materials against materiality Archaeological Dialogues 14 1 1 16 false. Introduction: outside all reason—magic, sorcery and epistemology in anthropology Beyond Rationalism: Rethinking Magic, Witchcraft and Sorcery Oxford Berghahn Books 1 30 false.
Religiosities toward a future: in pursuit of the new millennium Social Analysis 53 1 1 16 false. The dollarization of Vietnamese ghost money Journal of the Royal Anthropological Institute 13 1 73 90 false. The shaman dress of the Dagurs, Solons and Numinchens in north-west Manchuria Geografiska Annaler 17 false. Chinggis Khan and the new shamans Inner Asia 1 false.
Affective spaces, melancholic objects: ruination and the production of anthropological knowledge Journal of the Royal Anthropological Institute 15 1 18 false. Totemism, animism and north Asian indigenous ontologies Journal of the Royal Anthropological Institute 7 false.
The sadness of sweetness: the native anthropology of western cosmology Current Anthropology 37 3 false. During this period the coach will berate the boxers, suggesting strongly that to give up or to slow down entails a failure of their character to withstand the pain and exhaustion of constant punching. Consider also that in some bag-work exercises boxers partner-up, and the striking partner will have his fellow trainee boxer stand behind the bag and hold it in place in order to stop it from swinging backwards.
In reinforcing the stability of the bag, the partnership allows it to take on even more of a problematic presence for the striking partner. So whilst bags are designed to feel good to punch, they are also made to last. But instead of swinging away, with a partner holding it in place the bag is always in the way. The bag becomes sheer obduracy; evoking the sense that most young men in Essex have of being constrained in some way, usually by the social forces they apprehend in their working lives.
Bags are built to evoke unbreakable bodies — to offer trainee boxers a somewhat offensively limited perpetual opponent. In general, boxers do not become subjects according to a logic of identification with the objects they use Warnier Warnier writes that the Mankon in Cameroon are socialised into a political culture where their identity and notion of self as a political subject happens via an analogical identification with the clay pots that contain substances , Persons see themselves as containers, whose surfaces the skin are ceremonially embalmed in substances associated with the king, like raffia wine Warnier Boxers on the other hand do not identify, they incorporate Warnier Wraps are folded around the palms, wrists, knuckles and upper arm to support the joints when punching.
Cushioned boxing gloves are then put on over the wraps to further protect the hands. Materials are incorporated into the body to enable its transformation through the long hours of training: the relentless pad-work, bag-work and shadow-boxing that make up technical training. The work of habitus formation — the creation of the fighter through the slow build-up of embodied dispositions that Loic Wacquant discussed in his classic ethnography of boxing in Chicago — relies upon the way these human-material combinations become imprinted upon bodily dispositions.
Haraway, D. Henare, A. Henare et al. Herzfeld, M.
Ingold, T. Keane, W. Wilkinson, G. Sneath, D.