This book brings together fifteen essays investigating aspects of interculturality. Like its author, it operates at the borderline between social anthropology and intercultural philosophy. It seeks to make a contribution to intercultural philosophy, by formulating with great precision and painful honesty the lessons deriving from extensive intercultural experiences as an anthropologist. Its culminating section presents an intercultural philosophy revolving on the tenet 'cultures do not exist'. The kaleidoscopic nature of intercultural experiences is reflected in the diversity of these texts. Many belong to a field that could be described as "meta-anthropology", others are more clearly philosophical; occasionally they spill over into belles lettres, ancient history, and comparative cultural and religious studies. The ethnographic specifics supporting the arguments are diverse, deriving from various African situations in which the author has conducted participatory field research (Tunisia, Zambia, Botswana, and South Africa).
This book brings together fifteen essays investigating aspects of interculturality. Like its author, it operates at the borderline between social anthropology and intercultural philosophy. It seeks to make a contribution to intercultural philosophy, by formulating with great precision and painful honesty the lessons deriving from extensive intercultural experiences as an anthropologist. Its culminating section presents an intercultural philosophy revolving on the tenet 'cultures do not exist'. The kaleidoscopic nature of intercultural experiences is reflected in the diversity of these texts. Many belong to a field that could be described as "meta-anthropology", others are more clearly philosophical; occasionally they spill over into belles lettres, ancient history, and comparative cultural and religious studies. The ethnographic specifics supporting the arguments are diverse, deriving from various African situations in which the author has conducted participatory field research (Tunisia, Zambia, Botswana, and South Africa).
With Elementary Forms of Religious Life (1912) the soci0logist ?mile Durkheim formulated the most influential social-science theory of religion to date. Pivotal are the paired concepts ?sacred / profane?, the notion of ?collective representations?, and the hypothesis that through such religious symbols, society compels its members to venerate herself i.e. to submit to the social as an irreducible instance in its own right. Having grappled with this Durkheimian inheritance for half a century, the anthropologist of religion and intercultural philosopher Wim van Binsbergen in this book traces his own steps in confront_ing Durkheim's sacred, through theoretical criticism, through ethnographic application (to popular Islam in the segmentary social organisation of the highlands of Northwestern Tunisia), and by state-of-the-art long-range methods of linguistic and comparative mythological analysis. Thus, much to his surprise, he demonstrates the continued validity of Durkheim's insights in religion.
First published in 1992. This is a book about ethnicity among the Nkoya people in central western Zambia, and about the historical background out of which that ethnicity is made. It studies in detail the fascinating ways in which ethnicity both creates, and feeds upon, ethno-history. At the same time it assesses the possibility of reconstructing objective historical processes, in that region since the sixteenth century, on the basis primarily of one very extensive source, Rev. Johasaphat Malasha Shimunika’s Likota lya Bankoya, whose production (as a compilation and processing of local oral traditions) is intimately related to contemporary ethnicity. But most of all this is a book about that fundamental, and humble, condition of scholarship: reading.
First published in 1992. This is a book about ethnicity among the Nkoya people in central western Zambia, and about the historical background out of which that ethnicity is made. It studies in detail the fascinating ways in which ethnicity both creates, and feeds upon, ethno-history. At the same time it assesses the possibility of reconstructing objective historical processes, in that region since the sixteenth century, on the basis primarily of one very extensive source, Rev. Johasaphat Malasha Shimunika’s Likota lya Bankoya, whose production (as a compilation and processing of local oral traditions) is intimately related to contemporary ethnicity. But most of all this is a book about that fundamental, and humble, condition of scholarship: reading.
With Elementary Forms of Religious Life (1912) the soci0logist ?mile Durkheim formulated the most influential social-science theory of religion to date. Pivotal are the paired concepts ?sacred / profane?, the notion of ?collective representations?, and the hypothesis that through such religious symbols, society compels its members to venerate herself i.e. to submit to the social as an irreducible instance in its own right. Having grappled with this Durkheimian inheritance for half a century, the anthropologist of religion and intercultural philosopher Wim van Binsbergen in this book traces his own steps in confront_ing Durkheim's sacred, through theoretical criticism, through ethnographic application (to popular Islam in the segmentary social organisation of the highlands of Northwestern Tunisia), and by state-of-the-art long-range methods of linguistic and comparative mythological analysis. Thus, much to his surprise, he demonstrates the continued validity of Durkheim's insights in religion.
This volume focuses on how the dynamic interplay of power and identity impacts on political structures and collective actions in the African context. It offers a panoramic sweep over the shifting modes in which various African states and communities have been inventing and re-inventing political identities, interpreting themselves to themselves and to the external world. Out of varied layers of reality and experience, the authors highlight the connections between power and identity at play behind emerging new state forms and searches for political security and self-esteem.
This book on ethnicity in Mediterranean protohistory may well be regarded as the main and final result of the project on the ethnicity of the Sea Peoples as set up by Wim van Binsbergen as academic supervisor and worked out by Fred Woudhuizen who, in the process, earned himself a PhD from the Erasmus University Rotterdam (2006). The book is divided into four parts: I) Ethnicity in Mediterranean proto-history: explorations in theory and method: With extensive discussions of the Homeric catalogue of ships, the Biblical Table of Nations, and the Sea Peoples of the Late Bronze Age, against the background of a long-range comparative framework; II) The ethnicity of the Sea Peoples: an historical, archaeological and linguistic study; III) The ethnicity of the Sea Peoples: A second opinion; IV) The ethnicity of the Sea Peoples: Towards a synthesis, and in anticipation of criticism. It will soon be clear to the reader that the two authors differ considerably in their view on the matter, largely as a result of their different background and disciplinary allegiance. Thus Wim van Binsbergen (Parts I and III) -- apart from providing an elaborate theoretical framework--, as a historicising anthropologist focuses on long-term processes and cultural features, whereas Fred Woudhuizen (Part II), as a historian by origin, is more occupied with the reconstruction (however difficult, in the protohistorical context) of the petty historical incidents. But however much the two authors may differ in detail and in overall disciplinary orientation, in the end they offer the reader a balanced synthesis, co-authored by both of them (Part IV), in which their respective views turn out to be complementary rather than diametrically opposed, and in which also a further methodological and linguistic vindication is offered for the more controversial points contained in the present book.
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