By Mikkel Bille, Frida Hastrup, Tim Flohr Soerensen
In learning fabric tradition, anthropologists and archaeologists use significant actual gadgets from a tradition to aid comprehend the fewer tangible features of that tradition, resembling societal constitution, rituals, and values. What occurs whilst those items are destroyed, via struggle, usual catastrophe, or different old occasions? via distinctive causes of 11 foreign case stories, the contributions exhibit that the absence of gadgets might be simply as telling as their presence, whereas the items created to memorialize a loss even have vital cultural implications.
Covering every little thing from organ donation, to funerary rituals, to prisoners of warfare, The Anthropology of Absence is written at a massive intersection of archaeological and anthropological research. Divided into 3 sections, this quantity makes use of the "presence" of absence to match cultural perceptions of: fabric characteristics and created reminiscence, the mind/body connection, temporality, and loss of life.
This wealthy textual content offers a robust theoretical framework for anthropologists and archaeologists learning fabric culture.
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Additional resources for An Anthropology of Absence: Materializations of Transcendence and Loss
Spyer, P. ), (1998). Border Fetishisms: Material Objects in Unstable Spaces, London: Routledge. , 1993. On Longing: Narratives of the Miniature, the Gigantic, the Souvenir, the Collection, Durham: Duke University Press. , 2004. Partial connections, Walnut Creek, CA: AltaMira Press. , 2004. The aesthetics of absence: rebuilding ground zero. American Ethnologist, 31(3), 311–325. Sørensen, T. , 2008. Urban exploration as archaeological engagement: a review of http://infiltration. org/ – ‘the zine about places you’re not supposed to go’.
There is much more to this argument, of course, but the central claim is that it was precisely because they were able to imagine what they were missing that non-state societies were able to be “non-state” for as long as they were. The second assumption follows from the first: insofar as the State has always been with us as a dangerous possibility, it is never merely absent. The stateless society, for Clastres, is always a society against the state, which is to say it is a society with a state led by leaders with extreme power… similar to the way the NRA is worried about becoming a society filled with guns, or the way neo-primitivists aim for a world with cell phones, SUVs, and computers.
D. Ihde and E. Selinger, 182–194. Bloomington: Indiana University Press. Stallybrass, P. 1998. Marx’s coat. In Border Fetishisms: Material Objects in Unstable Spaces, ed. P. Spyer, 183–207. New York: Routledge. M.. 2003. ’ In Sensible Flesh: On Touch in Early Modern Culture, ed. D. Harvey, 124–140. Philadelphia: University of Pennsylvania Press. Tanaka, K. 1998. Absence of the Buddha Image in Early Buddhist Art. K. Printworld. Versluis, A.. 2008. Interview with John Zerzan. Journal for the Study of Radicalism 2(1):155–168.