- Religion, Cultural transmission, Anthropology, Social Anthropology, Bruno Latour, Laos (Lao PDR), and 80 moreGuinea, Epistemology, Research Methodology, Social learning, Cognition, Culture and Cognition, Nostalgia, Nostalgia and Memory, Feminist Theory, Feminism, Unesco, Tourism Studies, Material Culture Studies, Loss and Trauma, Memory Studies, Cultural Memory, Collective Memory, Heritage Studies, Gender, Gender Studies, Sexuality, Cultural Heritage, Ethnography, Social Cognition, Gay And Lesbian Studies, Lieux de memoire, Social and Collective Memory, memoralization, Anthropology of Gender, Social and Cultural Anthropology, Cultural Anthropology, Anthropology of Knowledge, Anthropology of Memory, Southeast Asian Studies, African Studies, South Asian Studies, Sociology of Religion, Religious Studies, West Africa, Youth Studies, Learning, Women, Memory, Transmission, French Anthropology, Lévi-Strauss, Memory Boom, Sociology, Social Sciences, Sociology of Science, Cognition (Anthropology), UNESCO world heritage, Philosophy, Cultural Studies, Critical Theory, Historical Anthropology, Psychology, Cognitive Anthropology, Postcolonial Studies, Cultural Theory, Heritage Conservation, Heritage Tourism, Cultural Geography, Museum Anthropology, Psychological Anthropology, Anthropology of Children and Childhood, History and Memory, Memory (Cognitive Psychology), Commemoration and Memory, Oral History and Memory, Social Philosophy, Queer Theory, Queer Studies, Gender and Sexuality, Anthropology of Religion, Tim Ingold, Jewish Studies, Consumption of nostalgia and retro items, Cortisol, and Cosplayedit
- I am Professor of anthropology at the Laboratoire d’Anthropologie des Mondes Contemporains, Université Libre de Brux... moreI am Professor of anthropology at the Laboratoire d’Anthropologie des Mondes Contemporains, Université Libre de Bruxelles, Belgium. My research interests include heritage, social memory, and cultural transmission.edit
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Research Interests: Religion, Comparative Religion, Anthropology, Philosophy Of Religion, History of Religion, and 15 moreReligious Education, Religion and Politics, Ritual, Cognition, Psychology of Religion, Magic, Religious Conversion, Memory Studies, Cognitive Science of Religion, Archaeology of Ritual and Magic, Religious Studies, Anthropology of Religion, Philosophy of Religion, Psychology of Religion and Spirituality, and Maurice Bloch
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Research Interests: Critical Theory, Archaeology, Anthropology, Anthropology of Tourism, Architecture, and 15 moreArt Theory, Conservation, Critical Thinking, Anthropology of space, Architectural Education, Architectural History, Architectural Theory, Anthropology of Development, Architectural Conservation, Architectural Heritage, Cultural Anthropology, Archeologia, Cultural Development, Anthropologie, and Archéologie
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Research Interests: Critical Theory, Cognitive Psychology, Cognitive Science, Comparative Literature, Anthropology, and 15 moreEthics, Epistemology, Ethnography, Cultural Theory, Cognition, Embodied Cognition, Critical Social Theory, Culture, Desire, Ethnographic fieldwork, Cultural Anthropology, Ethnographic Methods, Epistemology of the Social Sciences, Deontology, and Ethnography Research methodology
Research Interests: Critical Theory, Religion, Cultural Studies, Cognitive Psychology, Anthropology, and 15 morePhilosophy, Philosophy of Mind, Philosophy of Science, Ethnography, Cognition, Political Science, Existential Psychology, Reflexivity, Cognitive Dissonance, Cultural Anthropology, Epistemology of the Social Sciences, Religious Studies, Existentialism, Existence, and Anthropology of Religion
Par une description du processus de fondation d'un yiri (maison), l'A. tente de mettre en avant le rapport du monde ouvert par les rituels du bâtir chez les Moose du Burkina Faso et ce, dans l'idee, reprise prudemment a... more
Par une description du processus de fondation d'un yiri (maison), l'A. tente de mettre en avant le rapport du monde ouvert par les rituels du bâtir chez les Moose du Burkina Faso et ce, dans l'idee, reprise prudemment a Heideger, que nous ne parvenons (...) a l'habitation que par le bâtir. En tant que faire habiter, et sans le reduire a des considerations purement materialistes, le bâtir revele la maniere dont les hommes sont-au-monde et, par la, met en scene une representation du monde : rendre une espace habitable recele des enjeux rituels majeurs. Des analyses de Cartry et Liberski, il ressort que la construction d'une nouvelle maison requiert non seulement la participation d'un devin en vue de trouver la bonne assise (le dire oraculaire), mais encore la mise en jeu de pratiques rituelles destinees a recevoir l'assentiment de la terre (Detienne). L'A. fonde son analyse sur une enquete exploratoire realisee en 1997 dans le village de Weotenga, est du plateau mooga, Province du Ganzourgou, district de Zam.
Research Interests: Religion, Comparative Religion, Geography, Anthropology, Social Anthropology, and 15 moreArchitecture, Ethnography, Africa, Magic, Ethnology, Cultural Anthropology, Archaeology of Ritual and Magic, Mossi Studies, Religious Studies, Burkina Faso, Traditional Architecture, House, Anthropology of Religion, Religious Cults, and Civilisations
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Research Interests: History, Cultural History, Cultural Studies, Ethnic Studies, African Studies, and 15 moreAnthropology, Historical Anthropology, Ethnography, African History, Cultural Theory, Africa, Gender, Culture, Cultural Identity, Cultural Anthropology, Ethnicity, Displacement, Borders and Borderlands, Ethnicity and National Identity, and Brill
Research Interests: Critical Theory, Buddhism, Cultural Geography, Archaeology, Anthropology, and 15 moreAnthropology of Tourism, Architecture, Art Theory, Conservation, Buddhist Studies, Anthropology of space, Art Conservation, Critical Geography, Architectural Theory, Architectural Conservation, Architectural Heritage, Cultural Anthropology, City and Regional Planning, Cultural Globalization, and Archeology
As we enter the 21st century, it becomes increasingly difficult to envisage a world detached from religion or an anthropology blind to its study. Yet, how people become religious is still poorly studied. This volume gathers some of the... more
As we enter the 21st century, it becomes increasingly difficult to envisage a world detached from religion or an anthropology blind to its study. Yet, how people become religious is still poorly studied. This volume gathers some of the most distinguished scholars in the field to ...
Research Interests: Comparative Religion, Cognitive Psychology, Cognitive Science, Anthropology, Anthropology of the Body, and 15 moreCognition, Embodied Cognition, Culture, Archaeology of Religion, Ancient Religion, Catholic Theology, Church History, Ancient myth and religion, Cultural Anthropology, Anthropology of Education, Archaeology of Ritual and Magic, Animism, Comparative mythology, Conversion, and Anthropology of Religion
Research Interests: Anthropology, Communication, Anthropology of Tourism, Art History, Art Theory, and 15 moreActor Network Theory, Anthropology of Knowledge, Anthropology of the Body, Anthropology of Gender, Anthropology of space, Anthropology Of Art, Art and Science, Architectural Theory, Attachment Theory, Archaeological Theory, Bruno Latour, Art and technology, Antropología cultural, Anthropology of Religion, and Archeology
Anna Karlström’s text constitutes a stimulating invitation to rethink the scope of what many preservationists consider “heritage.” Drawing on examples from her research in Lao PDR, she claims that experts must involve religious beliefs... more
Anna Karlström’s text constitutes a stimulating invitation to rethink the scope of what many preservationists consider “heritage.” Drawing on examples from her research in Lao PDR, she claims that experts must involve religious beliefs and practices in their definition of patrimony, and treat them as equal to the “institutionalized heritage discourse.” In a Latourian vein, the author invites us to “take spirits seriously as constitutive elements of heritage.” As a cultural anthropologist, I am sympathetic with Karlström’s stance. I concur that, in various cases, the way that local people understand religious permanence and loss does not correspond to the perspective articulated by international heritage experts. Often, heritage actions appear inappropriate. Nevertheless, in many parts of the world, diverse categories of actors converge around specific heritage sites, despite apparent misunderstandings between multiple parties who do not share a common sense of preservation. Such convergence remains relatively understudied by anthropologists in favor of stories of clashes about heritage, mostly frictions between experts and locals. While I agree with Karlström’s premises, I have important reservations about her “radical approach.” First, what strikes me is her quite vague use of the heritage planners’ discourse. My own research about UNESCO programs demonstrates that, as a matter of fact, these discourses are multiple. Although animated by the same spirit (what I have called an “institutional nostalgia” (Berliner 2012)), experts often hold contrasting perspectives on the modalities of preservation. In my current field site of Luang Prabang (a town of northern Laos and a World Heritage Site since 1995), UNESCO-Paris programs strive to preserve religious and ordinary listed monuments, while the UNESCO office in Bangkok puts emphasis on intangible heritage safeguarding, such as sculpture classes for monks to learn how to restore their temples themselves. Furthermore, within the UNESCO heritage system, discourses have changed considerably. When it started out, UNESCO espoused an evolutionist “anti-superstitions” posture (Stoczkowski 2009). Yet, over time, the scope of what could be grasped under the notion of heritage has been hugely broadened, especially with the adoption of the “Convention for the Safeguarding of Intangible Cultural Heritage” in 2003 (Bortolotto 2011). Ratified by more than 140 countries, this convention has contributed to a global recognition of cultural practices, including specifically religious ones, such as, the “Pilgrimage to the sanctuary of the Lord of Qoyllurit’i” in Peru, the “Traditional knowledge of the jaguar shamans of Yuruparí” in Colombia, and the “Ijele Masquerade” from Nigeria, among others. Today, religion is plainly part of heritage preservation programs, although not all religious elements are considered in the same way. Some are more “heritagizable” than others. What strikes the observer is that many religious items listed by UNESCO very much resemble the colorful and “exotic” traditions and rituals observed by early anthropologists and folklorists. However, even in this field, one should not exaggerate consistency, as heritage selection often operates in an opaque manner (Brumann 2012). The more one studies the UNESCO system, the more one realizes that the decisions made are incoherent, and sometimes contradictory. Thus, instead of considering opposed views of experts and locals, as suggested by Karlström, let us look at heritage planners as part of much broader chains of interconnections. In conservation programs, mediations are as diverse as between nongovernmental organizations, private investors, international experts,
Research Interests: Religion, Archaeology, Cultural Heritage, Heritage Studies, Postcolonial Studies, and 15 moreHeritage Tourism, Political Science, Magic, Cultural Heritage Conservation, Heritage Conservation, Cultures and heritage tourism, Cultural Heritage Management, Material Religion, Architectural Heritage, Heritage Management, Heritage, Anthropology of Religion, Religious Heritage, Archeology, and Post Colonialism
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« Tu commences par la valériane, tu termines aux benzodiazépines. » Cette formule pourrait résumer la trajectoire psychologique de nombreux chercheurs dans le monde académique d'aujourd'hui. Non qu'il s'agisse de les plaindre plus que... more
« Tu commences par la valériane, tu termines aux benzodiazépines. » Cette formule pourrait résumer la trajectoire psychologique de nombreux chercheurs dans le monde académique d'aujourd'hui. Non qu'il s'agisse de les plaindre plus que d'autres catégories d'acteurs, celles et ceux qui sont tellement plus exposés que nous aux effets du néolibéralisme et du burnout global, notamment quand règne l'insécurité économique actuelle. Non que tous les chercheurs soient sous anxiolytiques non plus. La recherche en sciences sociales (celle que je connais) est, avant tout, plaisir : jubilation à résoudre une énigme scientifique, suivre des pistes, accumuler des faits, lire à n'en plus finir, un plaisir ressenti « à ne pas comprendre » (écrit Jean Pouillon) et à proposer des modèles théoriques d'explication du monde [Berliner, 2013]. Mais, contrairement à l'image d'Épinal d'un chercheur collectionneur de papillons, toujours en vacances et entre deux avions, les académiques se doivent d'être sur de nombreux fronts : publier dans les meilleures revues et dans toutes les langues, se rendre à des centaines de conférences tout en poursuivant leurs recherches, enseigner ici et sur d'autres continents, diriger des programmes de recherches qui permettront de dégager des fonds pour leurs universités, être des acteurs internationaux et nationaux engagés, encadrer leurs doctorants, se soumettre à des évaluations régulières, être utiles à la société et à leur administration universitaire, et j'en passe. Autant de devoirs qui font du chercheur un véritable entrepreneur de sa propre existence intellectuelle [Shore et McLauchlan, 2012]. Le monde de la recherche ne laisse désormais plus de place à l'hésitation, à l'errance, au doute, à la sérendipité. Notre ère est celle de l'intellectuel néolibéral : pris dans une économie de la citationalité, toujours avec un oeil rivé sur Academia.edu et Google Scholar (Google Scholar, ô mon bon Google Scholar, dis-moi qui est le plus cité au monde ?), il se veut aussi, surtout dans le domaine des sciences sociales, un dénonciateur ironique de ce système. Un révolutionnaire néolibéral, en quelque sorte… Par-delà l'oxymoron, il s'agit d'une position de grand écart, souvent intenable entre romantisme affirmé et hyperproduction stratégique. De fait, dans le même temps, se développe un cynisme croissant à l'égard desdites conditions. D'aucuns, comme Rosalind Gill, nous invitent à rompre le silence [Gill, 2009]. Il suffit de lire quelques articles de The Professor is In 1 pour avoir une idée de la détresse psychologique vécue par les académiques aujourd'hui. Nombreux sont les jeunes et moins jeunes paralysés par le doute sur la légitimé de leur pratique scientifique. « À quoi sert notre discipline ? » est la question existentielle la plus fréquemment posée par mes étudiants qui, souvent, succombent au diktat de l'utilité. Et ne croyez pas qu'elle soit réservée aux étudiants ! Rares sont les chercheurs qui osent encore revendiquer cette part d'inutile, pourtant essentielle à la recherche. L'ère néolibérale ne cesse de nous grignoter cette liberté. Nombreux sont celles et ceux qui ont le sentiment d'être les victimes consentantes d'un système qui leur échappe. Pour avoir été l'éditeur d'une revue scientifique, je suis bien conscient du régime aliénant dans lequel nous fonctionnons, où l'accès aux revues les plus prestigieuses, aux mains de multinationales de l'édition, constitue le critère indispensable d'obtention des meilleurs jobs dans les meilleures universités (bien qu'existent désormais de belles initiatives, notamment en matière d'Open Access). S'y ajoute une hypercompartimentalisation des savoirs qui peut faire rêver nostalgiquement d'un temps où un intellectuel était tout à la fois médecin, inventeur, naturaliste, philosophe et poète. La pensée « PowerPoint » : des idées simples, des formules lapidaires, bonnes à circuler et à consommer « rapidos ». Adieu la complexité, l'interdisciplinarité, la quête intellectuelle ? À ces angoisses du temps que dénoncent de plus en plus d'académiques qui y voient le déploiement de la manie et de la dépression dans la culture néolibérale [Martin, 2007], s'en ajoutent d'autres, inhérentes à la pratique de la recherche, de l'écriture et de l'enseignement. L'un de mes étudiants en anthropologie, Edgar Tasia (aujourd'hui doctorant), a écrit un mémoire de Master passionnant sur ces questions [Tasia, 2014]. L'anthropologie, parce qu'elle questionne la stabilité de nos certitudes, est une discipline anxiogène, comme l'avait déjà brillamment annoncé Georges Devereux dans son ouvrage De l'angoisse à la méthode [Devereux, 1980]. La déconstruction de ces choses qui vont de soi, de nos représentations du monde les plus familières et les plus intimes, est une entreprise déstabilisante et productrice d'angoisses. De même, pour beaucoup, écrire ne rime pas avec paix intérieure. Dans l'écriture, tout l'organisme se crispe. Les insomnies suivront, et ce, alors que le chercheur doit souvent « attendre la cinquantaine avant d'écrire quelque chose de valable » (suivant le mot de 1 Un forum sur la maladie mentale dans le milieu universitaire : <http://theprofessorisin.com/category/mental-illness-and-academia/>.
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Research Interests: Religion, History, Sociology, Psychology, Clinical Psychology, and 28 moreCognitive Science, Geography, Archaeology, Earth Sciences, Computer Science, Health Sciences, Gender Studies, Economics, Anthropology, International Relations, Philosophy, English Literature, Media Studies, Humanities, Languages and Linguistics, Social Sciences, Science Education, Literature, Mental Health, Career Guidance Counseling, Political Science, Pedagogy, Neoliberalism, Linguistics, Public Health, Medicine, University, and Academics
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Research Interests: Critical Theory, History, American History, European History, Modern History, and 192 moreCultural History, Sociology, Cultural Studies, Political Sociology, Social Movements, Social Theory, Psychology, Cognitive Psychology, Psychoanalysis, Social Psychology, Human Geography, Historical Geography, Ethnic Studies, Area Studies, European Studies, Archaeology, Psychiatry, Gender Studies, Queer Studies, Anthropology, Psychological Anthropology, Historical Anthropology, Comparative Politics, Philosophy, Philosophy of Mind, Political Philosophy, Epistemology, Moral Psychology, Art History, Indigenous Studies, Media Studies, Media and Cultural Studies, Critical Discourse Studies, Historical Sociology, Social Anthropology, Cultural Sociology, Historical Archaeology, Self and Identity, Jewish Studies, Cultural Policy, French History, Peace and Conflict Studies, Social Sciences, Globalization, Soviet History, Film Theory, Memory (Cognitive Psychology), Eyewitness memory, Learning & Memory, Political Theory, German History, Social Identity, Cultural Heritage, Ethnography, Gender History, Literature, Social Philosophy, Heritage Studies, Refugee Studies, Narrative, Postcolonial Studies, Sociology of Knowledge, Queer Theory, Maritime History, Race and Racism, Latin American politics, Critical Pedagogy, Urban History, Political Anthropology, Social and Cultural Anthropology, Historiography, Social Representations, Legal History, Genocide Studies, History and Memory, Heritage Tourism, Cultural Theory, Embodied Cognition, Critical Thinking, Political Science, Social Cognition, Embodiment, Cultural Psychology, Identity (Culture), Sociology of Identity, Race and Ethnicity, Cultural Heritage Conservation, Cross-Cultural Psychology, Politics, Identity politics, Nationalism, Japanese History, Trauma Studies, Oral history, Historical memory, World History, Heritage Conservation, Cultural Politics, Food History, Spanish History, Culture, Archives, Literary Theory, Political History, Cross-Cultural Studies, Culture Studies, Working Memory, Post-Colonialism, Paul Ricoeur, Cultural Identity, Ethnic and Racial Studies, European Politics, International Politics, European Union, Critical Social Psychology, National Identity, Postmodernism, Critical Discourse Analysis, Neurobiology of Learning and Memory, Memory Studies, Psychology of Memory, Social and Collective Memory, Cultural Memory, Communication Of Memory In Archives, Libraries And Museums, Qualitative Research, Post-Soviet Studies, Memory (Psychology), Commemoration and Memory, Lieux de memoire, Holocaust Studies, Social Archaeology, Global History, Collective Memory, Postcolonial Theory, African Politics, Historical Theory, Narrative and Identity, Structuralism/Post-Structuralism, Social History, Ethnic Conflict, Popular And Political Cultures Of Memory, Personal Identity, History, Writing and Memory, Social Memory, Historical Materialism, Middle East Politics, Archaeological Theory, Indigenous Peoples, Public Memory, Narrative Theory, memoralization, Literature and Trauma, Architectural Heritage, Cultural Anthropology, Ethnicity, Postcolonial theory (Cultural Theory), Chinese history (History), Autobiographical Memory, Memory and materiality, Archeologia, Episodic Memory, Trauma, Cross-Cultural Communication, Refugees, Epistemology of the Social Sciences, Nostalgia, Holocaust, Identity, Memory, Oral History and Memory, Historia, Política, Political Identity, Race, Maurice Halbwachs, Identidad, Patrimonio Cultural, História, Histoire, Historia Cultural, Politics of Memory, Art and Memory, Social Remembering, Nostalgia and Memory, Historical and Comparative Sociology, Ethnicity and National Identity, Theories of Socialism, Uses, Memory Boom, Sociology of the State, Refugee memory, and Anthropological Debates
How our contradictions make us human and inspire creativity (published on AEON, 7/12/16, https://aeon.co/ideas/how-our-contradictions-make-us-human-and-inspire-creativity)
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Research Interests: Critical Theory, History, Cultural History, Sociology, Cultural Studies, and 27 moreAfrican Studies, Anthropology, Tourism Studies, Social Anthropology, Southeast Asian Studies, Social Sciences, Cultural Heritage, Ethnography, Material Culture Studies, Heritage Studies, Social and Cultural Anthropology, Historic Preservation, Urban Anthropology, Heritage Tourism, Political Science, Cultural Heritage Conservation, Heritage Conservation, Unesco, Culture, Cultural Tourism, Ethnology, Architectural Heritage, Nostalgia, Heritage, Anthropology of Religion, UNESCO world heritage, and Archeology
Research Interests: Anthropology, Epistemology, Social Anthropology, Social Sciences, Ethnography, and 15 morePostcolonial Studies, Social and Cultural Anthropology, History and Memory, History of Social Sciences, History of Anthropology, Ethnology, Postmodernism, Memory Studies, Cultural Memory, Collective Memory, Cultural Anthropology, Epistemology of the Social Sciences, Nostalgia, Memory, and Consumption of nostalgia and retro items
Research Interests: Religion, New Religious Movements, Comparative Religion, Cultural Studies, Social Theory, and 79 moreSociology of Religion, Psychology, Cognitive Psychology, Cognitive Science, Psychoanalysis, Social Psychology, Ethnic Studies, African Studies, Anthropology, Philosophy Of Religion, Education, Indigenous Studies, Social Anthropology, Sociology of Children and Childhood, Social Sciences, Youth Studies, Memory (Cognitive Psychology), History of Religion, Cultural Heritage, Ethnography, Religious Education, Postcolonial Studies, Sociology of Knowledge, Religion and Politics, Critical Pedagogy, Anthropology of Knowledge, Social and Cultural Anthropology, Spirituality, History and Memory, Ritual, Cognition, Embodied Cognition, Africa, Social Cognition, Psychology of Religion, Theory of Religion, Cultural Psychology, Magic, Embodied Mind and Cognition, West Africa, Oral history, Anthropology of Children and Childhood, Shamanism, Secrecy, Culture, Oral Traditions, Traditional Ecological Knowledge, Youth Culture, Indigenous Knowledge, Pedagogy, Ethnology, Knowledge Transfer, Memory Studies, Social and Collective Memory, Cultural Memory, Collective Memory, Islam, Youth Subcultures, Indigenous Peoples, Oral Traditions (Culture), Magic and the Occult (Anthropology Of Religion), Ritual (Anthropology), Cultural Anthropology, Witchcraft, Religion and Magic, Ritual Theory, Anthropology of Education, Archaeology of Ritual and Magic, Anthropology of Shamanism, Learning, Youth, Memory, Religious Studies, Oral History and Memory, Guinea, Transmission, Sociology and Anthropology, Ritual Practices, Anthropology of Religion, and Psychology of Religion and Spirituality
This article explores the workings of nostalgia as a major driving force in heritage-making. Based on my fieldwork in Luang Prabang, an ancient royal town of northern Laos which became a UNESCO Listed World Heritage Site in 1995, I... more
This article explores the workings of nostalgia as a major driving force in heritage-making. Based on my fieldwork in Luang Prabang, an ancient royal town of northern Laos which became a UNESCO Listed World Heritage Site in 1995, I propose that it is necessary to disentangle the multiple nostalgic attachments which lie behind the often-mentioned label ‘nostalgia’ from those which are not necessarily nostalgic. I explore the various engagements of diverse actors with nostalgia, and how these engagements, rooted in personal experiences, intersect with specific postures towards time, history, heritage, development, and culture. Secondly, my aim is to highlight the performative aspects of nostalgia in the fabric of heritage. I argue that, by attempting to preserve spaces, practices, and objects, UNESCO experts and national civil servants effectively transform them. Far from stopping transmission and culture mechanisms, patrimonial recognition creates aesthetic forms, historical narratives, politics of transmission, and, more generally, social configurations. I delve into the processes through which Luang Prabang has been turned into a heritage scene and a tourist attraction, and I contend that such transformation is rendered possible by the concatenation of UNESCO projects, cosmopolitan gentrification, tourism development, and state programmes.
Research Interests: Critical Theory, Buddhism, History, Sociology, Cultural Studies, and 121 moreFuture Studies, Social Theory, Cultural Geography, Social Geography, Urban Geography, Area Studies, Archaeology, Anthropology, Tourism Studies, Anthropology of Tourism, Art History, Indigenous Studies, Tourism Marketing, Tourism Management, Cultural Sociology, Southeast Asian Studies, Thai Studies, Art, Social Sciences, Architecture, Art Theory, Globalization, Sociology of Tourism, Cultural Heritage, Ethnography, Tourism Planning and Policy, Urban Politics, Heritage Studies, Conservation, Postcolonial Studies, Buddhist Studies, Landscape Architecture, Cultural Transmission (Evolutionary Biology), Archaeological Science, Tourism economics, Urban History, Social and Cultural Anthropology, South Asian Studies, Urban Anthropology, History and Memory, Heritage Tourism, Nostalgia (Psychology), Cultural Theory, Urban Education, Urban Planning, Identity (Culture), Cultural Heritage Conservation, South Asia, Nationalism, Social Development in developing countries, Tourism Geography, Heritage Conservation, Southeast Asia, Architectural Education, Laos (Lao PDR), Unesco, Culture, Gentrification, Perceptions of the Past, Vernacular Architecture, Architectural History, Urban Studies, Cultural Tourism, Indigenous Knowledge, Culture Studies, Travel & Tourism, Thailand, Nationalism And State Building, Urban Ecology, Memory Studies, Social and Collective Memory, Cultural Memory, Rural Tourism, Art Conservation, Critical Geography, Collective Memory, Postcolonial Theory, Sustainable Tourism, Architectural Theory, Urban Sociology, Traditional Crafts, Restoration, Cultural Heritage Management, Architectural Conservation, World Cultural Heritage, Intangible Cultural Heritage (Culture), Urban And Regional Planning, Architectural Heritage, Theravada Buddhism, Archaeological Conservation, Urban Development, Sustainable Tourism Development, Archeologia, Tourism Impacts, Nostalgia, Heritage, Tourism, Identity, Memory, Travel and Tourism Industry, Science for Conservation and Restoration of Cultural Heritage, Urban Design, Patrimonio Cultural, Cultural Globalization, Tourism and Hotel Management, Special Interest Tourism (Adventure, Film, Wine Tourism etc.), Eco-Tourism, Restauration and Conservation, Traditional Architecture, Archéologie, Monuments, Nostalgia and Memory, Patrimonio, UNESCO world heritage, Tourism Planning & Development, Environmental Preservation through Tourism, Tourism Flows, Tourism Sustainability, Archeology, Restoration and Conservation of Ancient and Historic Buildings and Structures, and Architectural Heritage Conservation
Research Interests: Critical Theory, Sociology, Social Theory, Cognitive Psychology, Cognitive Science, and 57 morePsychoanalysis, Comparative Literature, Anthropology, Philosophy, Ethics, Epistemology, Social Anthropology, Social Research Methods and Methodology, Social Sciences, Research Methods and Methodology, Participatory Research, Research Methodology, Ethnography, Empathy (Psychology), Literature, Social Philosophy, Research Ethics, Narrative, Postcolonial Studies, Methodology, Queer Theory, Qualitative methodology, Qualitative Methods, Social and Cultural Anthropology, Cultural Theory, Cognition, Embodied Cognition, Social Cognition, Fieldwork in Anthropology, Critical Social Theory, Identity (Culture), Culture, Literary Theory, Participation, Narrative Methods, Interpretive research methodology, Ethnology, Ethnography (Research Methodology), Qualitative Research, Desire, Postcolonial Theory, Qualitative Research (Education), Postcolonial Literature, Narrative Theory, Qualitative Research Methods, Ethnographic fieldwork, Cultural Anthropology, Ethnographic Methods, Postcolonial theory (Cultural Theory), Insider research, Epistemology of the Social Sciences, Literatura, Deontology, Qualitative Methodologies, Imitation, Woody Allen, and Participant Observation
Research Interests: History, Sociology, Cultural Studies, Social Theory, Psychology, and 66 moreCognitive Psychology, Psychoanalysis, Social Psychology, Music Education, Anthropology, Epistemology, Art History, Education, Indigenous Studies, Media Studies, Cultural Sociology, Sociology of Education, Social Sciences, Memory (Cognitive Psychology), Teacher Education, Tacit Knowledge, Cultural Heritage, Ethnography, Learning Sciences, Heritage Studies, Sociology of Knowledge, Cultural Transmission (Evolutionary Biology), Anthropology of Knowledge, Social and Cultural Anthropology, Historiography, Anthropology of the Body, History and Memory, Arts Education, Cultural Theory, History of Social Sciences, History of Anthropology, Embodiment, Cultural Psychology, Identity (Culture), Cross-Cultural Psychology, Intercultural Education, Oral history, Anthropology of Children and Childhood, Culture, Learning Styles, Oral Traditions, Traditional Ecological Knowledge, Cross-Cultural Studies, Indigenous Knowledge, Ethnology, Communication Theory, Knowledge Transfer, Memory Studies, Cultural Memory, Collective Memory, Sociology of the Body, Traditional Crafts, Cultural Anthropology, Anthropology of Education, Identity, Knowledge, Memory, Tradition, Historia, Communication Studies, Transmission, Sociología, Sociology and Anthropology, Cultura, Knowledge Communities, and Persistance
Research Interests: Critical Theory, History, Sociology, Cultural Studies, Social Psychology, and 20 moreAnthropology, Philosophy, Media Studies, Social Anthropology, Social Sciences, Ethnography, Social and Cultural Anthropology, History and Memory, Cultural Theory, Political Science, Ethnology, Memory Studies, Social and Collective Memory, Cultural Memory, Lieux de memoire, Collective Memory, Cultural Anthropology, Nostalgia, Memory, and Nostalgia and Memory
Research Interests: Sociology, Psychology, Social Psychology, Anthropology, Philosophy, and 12 moreSocial Sciences, Ethnography, Social and Cultural Anthropology, History and Memory, Political Science, Memory Studies, Cultural Memory, Collective Memory, Epistemology of the Social Sciences, Nostalgia, Consumption of nostalgia and retro items, and Nostalgia and Memory
Research Interests: History, Sociology, Cultural Studies, Psychology, Psychoanalysis, and 25 moreSocial Psychology, Emotion, Economics, Anthropology, Psychological Anthropology, Philosophy, Publishing, Social Sciences, Anxiety Disorders, Science Education, Academic Development, Research Methodology, Ethnography, Social and Cultural Anthropology, Political Science, Academic Writing, Academia Research, Neoliberalism, Cultural Anthropology, Peer Review, Academic Ranking, Academic Publishing, Academic Procrastination, Research and Publications, and Academics
Research Interests: Critical Theory, Sociology, Cultural Studies, Anthropology, Philosophy, and 18 moreEpistemology, Social Anthropology, Social Sciences, Ethnography, Postcolonial Studies, Social and Cultural Anthropology, Epistemology (Anthropology), Cultural Theory, History of Social Sciences, History of Anthropology, Race and Ethnicity, Ethnology, Postmodernism, Memory Studies, Cultural Memory, Cultural Anthropology, Epistemology of the Social Sciences, and Nostalgia
Research Interests: Cultural History, Sociology, Cultural Studies, Social Change, Social Theory, and 51 morePsychology, Cognitive Psychology, Cognitive Science, Psychoanalysis, Social Psychology, Human Geography, Cultural Geography, Ethnic Studies, Anthropology, Psychological Anthropology, Philosophy, Media and Cultural Studies, Social Anthropology, Cultural Sociology, Sociology of Education, Social Sciences, Memory (Cognitive Psychology), Learning & Memory, Cultural Heritage, Ethnography, Sociology of Knowledge, Political Anthropology, Anthropology of Knowledge, Social and Cultural Anthropology, History and Memory, Cultural Theory, Social Cognition, Critical Psychology, Cultural Psychology, Race and Ethnicity, Cross-Cultural Psychology, Culture, Cross-Cultural Studies, Working Memory, Neurobiology of Learning and Memory, Contemporary Social Theory, Memory Studies, Social and Collective Memory, Cultural Memory, Commemoration and Memory, Collective Memory, Social Memory, Cultural Anthropology, Memory and materiality, Memory, Oral History and Memory, Patrimonio Cultural, Sociología, Sociology and Anthropology, Social Remembering, and Refugee memory
Research Interests: Religion, Archaeology, Southeast Asian Studies, Cultural Heritage, Heritage Studies, and 24 morePostcolonial Studies, South Asian Studies, Spirituality, Heritage Tourism, Magic, Cultural Heritage Conservation, Heritage Conservation, Southeast Asia, Unesco, Cultures and heritage tourism, Post-Colonialism, Cultural Heritage Management, Intangible Cultural Heritage (Culture), Magic and the Occult (Anthropology Of Religion), UNESCO, WTO, ASEAN, Architectural Heritage, Heritage Management, Heritage, Religious Studies, Science for Conservation and Restoration of Cultural Heritage, Anthropology of Religion, UNESCO world heritage, Religious Heritage, and Archeology
Research Interests: Sociology, Cultural Studies, Social Theory, Psychology, Psychoanalysis, and 52 moreSocial Psychology, Music Education, Anthropology, Education, Social Anthropology, Cultural Sociology, Self and Identity, Sociology of Education, Social Sciences, Memory (Cognitive Psychology), Learning & Memory, Science Education, Cultural Heritage, Ethnography, Heritage Studies, Popular Culture, Sociology of Knowledge, Cultural Transmission (Evolutionary Biology), Critical Pedagogy, Anthropology of Knowledge, Social and Cultural Anthropology, History and Memory, Arts Education, Cultural Theory, History of Anthropology, Identity (Culture), Cultural Heritage Conservation, Cross-Cultural Psychology, Intercultural Education, Anthropology of Children and Childhood, Heritage Conservation, Unesco, Culture, Cross-Cultural Studies, Intangible cultural heritage, Knowledge Transfer, Memory Studies, Cultural Memory, Collective Memory, Cultural Heritage Management, World Cultural Heritage, Intangible Cultural Heritage (Culture), Cultural Anthropology, Anthropology of Education, Identity, Memory, Oral History and Memory, Science for Conservation and Restoration of Cultural Heritage, Patrimonio Cultural, Psychologie, Patrimonio, and UNESCO world heritage
Research Interests: Religion, Comparative Religion, Sociology of Religion, Anthropology, Philosophy Of Religion, and 19 moreHistory of Religion, Religious Education, Religion and Politics, Ritual, Cognition, Psychology of Religion, Theory of Religion, Magic, Religious Conversion, Study of Religions, Memory Studies, Cognitive Science of Religion, Magic and the Occult (Anthropology Of Religion), Ritual Theory, Archaeology of Ritual and Magic, Religious Studies, Anthropology of Religion, Psychology of Religion and Spirituality, and Maurice Bloch
Research Interests: Critical Theory, Sociology, Cultural Studies, Social Theory, French Literature, and 36 moreAnthropology, Philosophy, Ontology, Philosophy of Mind, Social Anthropology, Social Sciences, Philosophical Anthropology, French Studies, Structuralism (Literary Criticism), Ethnography, Social Philosophy, Environmental Studies, Social and Cultural Anthropology, Cultural Theory, History of Social Sciences, Contemporary French Philosophy, Literary Theory, Amazonia, Ethnology, Social Ontology, Structuralism/Post-Structuralism, Nature Culture, Anthropology Of Nature, Structuralism (Philosophy), Bruno Latour, Cultural Anthropology, Philosophy of Nature, Poststructuralist Theory, French, Post-Structuralism, Epistemology of the Social Sciences, Philosophie, French Anthropology, Cultural and Social Anthropology, Lévi-Strauss, and Descola
Research Interests: Critical Theory, Sociology, Feminist Sociology, Social Theory, Psychology, and 53 moreSocial Psychology, African Studies, Gender Studies, Queer Studies, Anthropology, Epistemology, Sex and Gender, Women's Studies, Feminist Theory, Social Research Methods and Methodology, Social Sciences, Research Methods and Methodology, Research Methodology, Ethnography, Postcolonial Studies, Methodology, Queer Theory, Qualitative methodology, Qualitative Methods, Social and Cultural Anthropology, Epistemology (Anthropology), Feminist Epistemology, Feminist Philosophy, Cultural Theory, Africa, Gender and Sexuality, Anthropology of Gender, Race and Ethnicity, Gender, Women, Gender Discourse, Ethnology, Feminism, Women and Gender Issues in Islam, Ethnography (Research Methodology), Theories of Gender and Transgender, Qualitative Research, Postcolonial Feminism, Masculinities, Gender and Development, Postcolonial Theory, Islam, Studies On Men And Masculinity, Gender and religion (Women s Studies), Qualitative Research Methods, Feminist Research Methods, Ethnicity, Ethnographic Methods, Women and Culture, Epistemology of the Social Sciences, Gender, Men and Masculinities, Guinea, and Men
Même si la plupart des humains disposent de la conscience d’avoir un moi unique et stable, ce dernier est plus fragmenté et plastique qu’on ne tend à le penser. Des sosies de Napoléon à Gary inventeur d’Ajar, de la cosplayeuse fan de... more
Même si la plupart des humains disposent de la conscience d’avoir un moi unique et stable, ce dernier est plus fragmenté et plastique qu’on ne tend à le penser. Des sosies de Napoléon à Gary inventeur d’Ajar, de la cosplayeuse fan de Wonder Woman à l’amateur de devenir animal, du rôle d’acteur au jeu grandeur nature, en passant par l’anthropologue qui s’indigénise, David Berliner étudie un répertoire étonnant d’expériences identificatoires. En électrisant nos capacités de prise de perspective, d’empathie et d’imitation, ces formes spectaculaires du devenir autre sont autant de laboratoires de l’exploration du soi qui rendent possible l’émergence de la multiplicité et de la versatilité identitaires. On y est, notamment, amené à se découvrir soi-même comme un autre.
Et si être soi, c’était non seulement ressentir l’unité du moi, mais également éprouver son inconstance, le passage incessant entre ses diverses facettes et l’acquisition de nouvelles dimensions ? Si être soi-même, c’était à la fois être un et plusieurs, permanent et oscillant ?
Cet essai invite à étudier la gymnastique complexe du soi pour appréhender la nature hétérogène des identités ordinaires. Dans le même mouvement, il pose les bases d’une nécessaire discussion sur l’une des grandes controverses culturelles de notre époque : qui peut jouer à être qui ?
Et si être soi, c’était non seulement ressentir l’unité du moi, mais également éprouver son inconstance, le passage incessant entre ses diverses facettes et l’acquisition de nouvelles dimensions ? Si être soi-même, c’était à la fois être un et plusieurs, permanent et oscillant ?
Cet essai invite à étudier la gymnastique complexe du soi pour appréhender la nature hétérogène des identités ordinaires. Dans le même mouvement, il pose les bases d’une nécessaire discussion sur l’une des grandes controverses culturelles de notre époque : qui peut jouer à être qui ?
Research Interests: Fiction Writing, Sociology, Psychology, Social Psychology, Gender Studies, and 15 moreGame Theory, Anthropology, Game studies, Self and Identity, Social Sciences, Identity (Culture), The Self, Acting, Epistemology of the Social Sciences, Empathy, Reenactment, Cosplay, Imitation, Roleplaying Games (RPGs) and Library Collections, and Drag Performance : Kings & Queens (Culture
We’re losing our culture… our heritage… our traditions… everything is being swept away. Such sentiments get echoed around the world, from aging Trump supporters in West Virginia to young villagers in West Africa. But what is triggering... more
We’re losing our culture… our heritage… our traditions… everything is being swept away.
Such sentiments get echoed around the world, from aging Trump supporters in West Virginia to young villagers in West Africa. But what is triggering this sense of cultural loss, and to what ends does this rhetoric get deployed?
To answer these questions, anthropologist David Berliner travels around the world, from Guinea-Conakry, where globalization affects the traditional patriarchal structure of cultural transmission, to Laos, where foreign UNESCO experts have become self-appointed saviors of the nation’s cultural heritage. He also embarks on a voyage of critical self-exploration, reflecting on how anthropologists handle their own sense of cultural alienation while becoming deeply embedded in other cultures. This leads into a larger examination of how and why we experience exonostalgia, a longing for vanished cultural heydays we never directly experienced.
Losing Culture provides a nuanced analysis of these phenomena, addressing why intergenerational cultural transmission is vital to humans, yet also considering how efforts to preserve disappearing cultures are sometimes misguided or even reactionary. Blending anthropological theory with vivid case studies, this book teaches us how to appreciate the multitudes of different ways we might understand loss, memory, transmission, and heritage.
Such sentiments get echoed around the world, from aging Trump supporters in West Virginia to young villagers in West Africa. But what is triggering this sense of cultural loss, and to what ends does this rhetoric get deployed?
To answer these questions, anthropologist David Berliner travels around the world, from Guinea-Conakry, where globalization affects the traditional patriarchal structure of cultural transmission, to Laos, where foreign UNESCO experts have become self-appointed saviors of the nation’s cultural heritage. He also embarks on a voyage of critical self-exploration, reflecting on how anthropologists handle their own sense of cultural alienation while becoming deeply embedded in other cultures. This leads into a larger examination of how and why we experience exonostalgia, a longing for vanished cultural heydays we never directly experienced.
Losing Culture provides a nuanced analysis of these phenomena, addressing why intergenerational cultural transmission is vital to humans, yet also considering how efforts to preserve disappearing cultures are sometimes misguided or even reactionary. Blending anthropological theory with vivid case studies, this book teaches us how to appreciate the multitudes of different ways we might understand loss, memory, transmission, and heritage.
Research Interests: History, Sociology, Psychology, Psychoanalysis, Geography, and 15 moreAnthropology, Philosophy, Tourism Studies, Art History, Social Sciences, Globalization, Cultural Heritage, Cultural Transmission (Evolutionary Biology), Social and Cultural Anthropology, Political Science, Identity (Culture), Culture, Memory Studies, Nostalgia, and UNESCO world heritage
« On perd notre culture », « On a abandonné nos coutumes », « Les traditions se perdent », « Tout fout le camp »… La perte se décline aujourd’hui sous toutes ses formes. Perdre sa culture, son identité ou ses racines, et son corollaire... more
« On perd notre culture », « On a abandonné nos coutumes », « Les traditions se perdent », « Tout fout le camp »… La perte se décline aujourd’hui sous toutes ses formes. Perdre sa culture, son identité ou ses racines, et son corollaire (le besoin de transmission), sont des figures largement mobilisées de par le monde. Cet ouvrage explore les nostalgies patrimoniales contemporaines en révélant les formes diverses que peut prendre le diagnostic de la perte culturelle. L’anthropologie nous enseigne qu’il existe des façons différentes de penser la disparition, la mémoire et le patrimoine, et invite à réfléchir sur la durabilité des groupes humains face aux ruptures de l’histoire.
Research Interests: History, Sociology, Psychology, Social Psychology, Anthropology, and 15 morePhilosophy, Art History, Social Anthropology, Social Sciences, Cultural Heritage, Ethnography, Social and Cultural Anthropology, Political Science, Trauma Studies, Ethnology, Memory Studies, Cultural Anthropology, Loss and Trauma, Nostalgia, and Anthropologie
Nostalgia is intimately connected to the history of the social sciences in general and anthropology in particular, though finely grained ethnographies of nostalgia and loss are still scarce. Today, anthropologists have realized that... more
Nostalgia is intimately connected to the history of the social sciences in general and anthropology in particular, though finely grained ethnographies of nostalgia and loss are still scarce. Today, anthropologists have realized that nostalgia constitutes a fascinating object of study for exploring contemporary issues of the formation of identity in politics and history. Contributors to this volume consider the fabric of nostalgia in the fields of heritage and tourism, exile and diasporas, postcolonialism and postsocialism, business and economic exchange, social, ecological and religious movements, and nation building. They contribute to a better understanding of how individuals and groups commemorate their pasts, and how nostalgia plays a role in the process of remembering.
Research Interests: Critical Theory, History, Cultural History, Sociology, Cultural Studies, and 40 morePsychology, Social Psychology, Anthropology, Political Philosophy, Social Anthropology, Social Sciences, Globalization, Memory (Cognitive Psychology), Ethnography, Postcolonial Studies, Poststructuralism, Political Anthropology, Social and Cultural Anthropology, History and Memory, Cultural Theory, Political Science, Race and Ethnicity, Post-socialism (Anthropology), Post-Colonialism, Ethnology, Postmodernism, Memory Studies, Social and Collective Memory, Cultural Memory, Post-Soviet Studies, Commemoration and Memory, Collective Memory, Postcolonial Theory, Migration Studies, Social Memory, Post-Socialism, Cultural Anthropology, Ethnicity, Nostalgia, Memory, Oral History and Memory, Remembrance, Social Remembering, Nostalgia and Memory, and Post-Communist Studies
Research Interests: African Studies, Art History, Art, Art Theory, Museum Studies, and 17 moreContemporary Art, African History, Africa, Iconoclasm, African Religion in Africa and the Diaspora, Performance Art, West Africa, Secrecy, Islamic Art, Memory Studies, Cultural Memory, Art Conservation, Sculpture, Museums and Exhibition Design, African Art History, Masks, and Anthropology of Religion
Research Interests: History, Sociology, Sociology of Culture, Psychology, Psychoanalysis, and 24 moreSocial Psychology, Anthropology, Philosophy, Art History, Social Anthropology, Social Sciences, Memory (Cognitive Psychology), Sociology of Knowledge, Cultural Transmission (Evolutionary Biology), Anthropology of Knowledge, Social and Cultural Anthropology, Anthropology of Children and Childhood, Indigenous Knowledge, Memory Studies, Cultural Memory, Commemoration and Memory, Collective Memory, Cultural Anthropology, Anthropology of Education, Translation, Memory, Sociología, Sociology and Anthropology, and Knowledge Communities
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Research Interests: Sociology, Cultural Studies, Psychology, Social Psychology, Geography, and 24 moreEconomics, Anthropology, Psychological Anthropology, Philosophy, Publishing, Social Research Methods and Methodology, Social Sciences, Anxiety Disorders, Academic Development, Research Methodology, Social and Cultural Anthropology, Epistemology (Anthropology), Political Science, Academic Writing, Qualitative Research, Neoliberalism, Research, Academic Emotions and Motivation, Cultural Anthropology, Academic Ranking, Academic Publishing, Epistemology of the Social Sciences, Academic Procrastination, and Academics
Glasgow Anthropology Network - webinar series 2020-2021
Losing Culture: Nostalgia, Heritage, and Our Accelerated Times
Discussants - Adeline Masquelier & Jonas Tinius
Losing Culture: Nostalgia, Heritage, and Our Accelerated Times
Discussants - Adeline Masquelier & Jonas Tinius