J. V. Daneš’s collection of the National Museum – Náprstek Museum includes over 700 ethnographic objects from the entire Pacific area. The collection is mostly unpublished, and some of the objects never had their provenience established. The present paper introduces 46 indigenous wooden weapons – clubs and sticks, boomerangs, spears, shields and spear throwers – from Australia.
For the Bulgarian Muslims in Spain wedding videos are a popular device for socializing, overcoming nostalgia and keeping pace with the news and events that take place back home in Bulgaria. The mediatization of the ritual allows an extension of the ritual across time and space. Watching the videos is a re-enactment of the celebration and has become part of the ritual itself. Subsequently, this extension of the ritual through a mediated device has led to its subtle transformations. At the same time, wedding videos and the particular mode of use produce a social effect beyond the structure of the ritual. They contribute to the extending and re-creating of a migrant community that spreads over space transnationally and temporally between the past of home and the present of life in migrancy. Drawing on ethnographic material and using the analytical tools of actor-network theory, the main aim of this paper is to trace the uses and effects of wedding videos for transforming the wedding ritual through postponing and re-enacting it on one hand, and for sustaining the phantasm of an imagined virtual community on the other. The broader problem that this paper seeks to address is the specific role that material devices play for producing social effects for migrant communities.
The crown of the divine child was one of the headdresses that transferred from Egypt to the Meroitic Kingdom. It was integrated in the Egyptian decoration program in the early Ptolemaic time. The first king of Meroe to use this crown in the decoration of the Lion Temple in Musawwarat es-Sufra was Arnekhamani (235-218 BCE). It also appeared later in the sanctuaries of his successors Arkamani II (218-200 BCE) and Adikhalamani (ca. 200-190 BCE) in Dakka and Debod. The Egyptians presented it as the headdress of child gods or the king. In the Kingdom of Meroe the crown was more like a tool to depict the fully legitimised king before he faced the main deity of the sanctuary. To show this the Meroitic artists changed its iconography in such a way that the primarily Egyptian focus on the aspects of youth and rebirth withdrew into the background so that the elements of cosmic, royal and divine legitimacy became the centre of attention. Even if the usage and parts of the iconography were different, the overall meaning remained the same. It was a headdress that combined all elements of the cosmos as well as of royal and divine power.
This paper looks at a set of documents produced in the early 1950s in the Gold Coast to establish land boundaries in a region and to contribute to the crystallization of customary law for future reference and use. The material is placed in a longer historical flow and seen as one of the results of transformations in the metropole, in the colony, and in their relationship over the first decades of the century, and as a significant landmark collection that has been used in land transactions ever since. The analysis pleads for treating the archives in an ethnographic and not just in an extractive manner (Stoler, 2002, 2009), suggesting that the making, the form, the authors’ stances and the use of the documents can be useful supplementary tools in making sense of the already heavily edited representations of the past that we have access to. The focus on this particular archival material contributes to the discussions about the pitfalls of basing land management on, as Sally Falk Moore would put it, “customary” law.
In this paper I argue that sociology was a key discipline in producing relevant knowledge for managing and reimagining the socialist economic development in Romania. It played a central role in placing economic development at the subnational level, since much of the everyday economics unfolded at the level of the regions, which formed around the emerging cities. I analyse the birth of the ‘urban area’, an academic concept and a policy tool, as it was developed by Miron Constantinescu and his associate Henry H. Stahl. This was the main device that shifted economic growth to the subnational level and allowed the planners to regulate the economy as a set of inter-connected production chains. Sociology was disbanded as an academic discipline in 1948; nonetheless, through the figure of Miron Constantinescu, a key member of the Political Bureau between 1945-1957, it remained a central producer of knowledge through complex institutional arrangements, put in place in the 1950s. These institutions employed sociological figures from the inter-war sociological establishment. Their methodological skills and theoretical endeavours were put to work in applied research. I argue that some strategic developmentalist policies in socialist Romania were strongly shaped by the reworking in Marxist terms of certain key ideas of the Gustian school of a ‘sociology of the nation’.
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’s chief Maulana Fazl-ur-Rahman said that he would oppose secularism ( The Express Tribune , 1 March 2016). Religious parties also use this anti-secular debate as a political tool against governments. For example, JI’s chief Sirajul Haq (2016a) criticised the Pakistan Muslim League – Nawaz (PML-N) government by saying that ‘the Prime Minister’s slogan of a liberal and secular Pakistan and [Pakistan Peoples Party] PPP leader Bilawal Bhutto’s move for a political alliance against the religious parties was an indication that whereas the Qibla [direction in which Muslims