Since the early 1990s, armed actors have invaded territories in the Chocó and Antioquia
departments of Colombia, inhabited by Afro-Colombians and Indians whose collective rights
in these territories had recently been legally recognised. Based on long-term fieldwork
among the Emberá Katío, this article examines social, cosmological and ritual alterations
and re-organisation around violent death. Following a national policy of post-conflict
reparations, public exhumations and identifications of human remains reveal new local
modes of understanding and administration. In particular, suicide, hitherto completely
unknown to the Emberá, broke out in a multitude of cases, mostly among the youth. Local
discourse attributes this phenomenon to the number of stray corpses resulting from the
violence, who are transformed into murderous spirits which shamans can no longer control.
The analysis focusses on the unprecedented articulation of a renewed eschatology, the
intricate effects of an internal political reorganisation and the simultaneous inroad into
their space of new forms of armed insurrectional violence. Thus the article will shed
light on the emergence of a new transitional moral economy of death among the Emberá.
Death, landscape and power among the Duha Tuvinians of northern Mongolia
Benedikte Møller Kristensen
devils (chötgör1) thus polluting the land and
its inhabitants. In their effort to avoid such pollution the Duha often,
and during the last years increasingly so, conduct open-air funerals; especially in the case of deceased shamans and ‘ordinary’ people
suffering a ‘non-ordinary’ death as a result of violence, drinking
or magic. This chapter thus aims to explore the Duha concepts of
proper and improper burial, including how their ‘return’ to open-air
funerals may be conceived as an effort to (re)gain control over local
bodies, lives and lands.
decades of intermittent
prosecution before decriminalisation, the debates that followed in the decade
or so after, and to recognise the continued enactment of popular justice
against suspected witches.1 Several collections of essays with an early modern
focus have conscientiously included contributions concerning the continued
belief in witchcraft and magic.2 Ronald Hutton, an eminent historian of early
modern England has, in recent publications concerning paganism, contemporary witchcraft and shamanism, shown how skilled historians can apply
their craft and range of
the rise and fall of Soviet state
regulation of dead bodies, this chapter analyses how the Duha have
perceived and dealt with the state’s claims on their dead bodies and
the implied nationalisation of a landscape that was animated and
managed through the Duha’s open-air burials. Families have had to
navigate between the moral claims of the state, the shamans and the
(agentive) corpses in a post-Soviet context where the Duha see their
lives as increasingly marginalised and unprotected, as evidenced by
the rising number of unnatural deaths.
Christophe Robert explores
the second expedition that fall into this category: A Man Called Bee , which offers a portrait of Chagnon in the field, and
The Ax Fight
, a particularly significant work that I consider later in this chapter. The only other longer film in the Asch-Chagnon Yanomamɨ canon is
, a solo work shot in 1970 by Chagnon, showing a group of shamans taking mind-altering drugs to enable them to enter the world of the spirits.
research of an academic consultant anthropologist. This was
The Shaman and His Apprentice
, based on the work of Graham Townsley among the Yaminahua of Peruvian Amazonia and directed by Howard Reid, who held an anthropology doctorate from Cambridge and had first entered television as a researcher on the Worlds Apart strand.
The same overall pattern was repeated in later series of the Under the Sun strand, as series producers
Sustainability in Kim Stanley Robinson’s Science in the Capital
shadow of the future made all the difference’ 163
images of the past and future, as is attested by his alternate history about
a world where the European population is eradicated by the Black Death,
The Years of Rice and Salt (2003), and his recent prehistoric novel, Shaman:
A Novel of the Ice Age (2013). The images of the past and of the future in
these works of sf are historical constructs that tell us more about their
contemporary moment than they do about either the past or the future.
Robinson has long been concerned with sustainable and unsustainable
, record nos. 1792 (Samond),
1795 (Joan Gibson), and 1793 (Alice Bust).
Wolfgang Behringer, Shaman of Oberstdorf: Chonrad
Stoeckhlin and the Phantoms of the Night , trans. H.C. Erik Midelfort
(Charlottesville, VA: Virginia University Press, 1998; orig. Chonrad
Stoeckhlin und die Nachtschar: eine Geschichte aus der frühen
present a series of scenes of everyday life of the Udege. Among the most memorable scenes are a marriage negotiation, the total quarantining of a mother on her own during the period that she is giving birth, various shamanic performances and a remarkable sequence involving the hunting of a bear. But in some ways the most remarkable of all are the quiet scenes around the village, of mothers cradling their babies, men chatting and smoking their pipes, and children constructing their toys. No doubt based on the long-standing prior relationship developed by Arsenev with the
Anthropology PhD series 68.
Krmpotich, C., J. Fontein and J. Harries, 2010, ‘Preface’, Journal of Material
Culture 15(4): 371–84. Special Issue: The Substance of Bones: The
Emotive Materiality and Affective Presence of Human Remains.
Lomnitz, C., 2005, Death and the Idea of Mexico (New York: Zone Books).
Lydia C., 1975, El Monte (Florida: New House Publishers).
Malvido, E., 2005, ‘Crónicas de la Buena Muerte a la Santa Muerte en
México’, Arqueología Mexicana 13(76): 20–7.
Taussig, M., 1987, Shamanism, Colonialism, and the Wild Man (Chicago:
Chicago University Press).