Electric Santería

Jesús, Aisha M. Beliso-De

doi:10.7312/beli17316

Cited by 282 publications

(2 citation statements)

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“…Close to the ethnographic context I am drawing from, the mimetic possibilities of reversibility have been artfully extended to their more general Afro-Atlantic (see Johnson 2011), 'archeological' (see Apter 1992), sociohistorical (see Palmié 2002: 159-200), performative (see Hagedorn 2001;Wirtz 2014), gendered, sexualized, racialized, and diasporic (see Beliso-De Jesús 2015) dimensions. The mimetic framework creates a tension beyond the one encountered in the formulaic historical imagination.…”

Section: Anastasios Panagiotopoulosmentioning

confidence: 99%

Possessed by a slave, not slavery

Panagiotopoulos

2021

Suomen Antropologi

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The present paper is divided into three large steps around the themes of spirit possession and the historical imagination of slavery in Cuba. These three steps reflect both ethnographic dimensions of these themes and broader theoretical approaches towards them. The last step, ‘apomimesis’, is the one proposed by the author, not by way of replacement but displacement. The first step, ‘formulaic’ historical imagination, covers the ground of a direct expression of slavery as historical trauma through spirit possession. The second step, ‘mimesis’, displaces the first by adding into it the possibility of reversal, of empowerment, the slave becoming an anti-slave. The third creates another simultaneous condition. Through the negative dialectics of apomimesis the non-slave emerges.

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Section: Anastasios Panagiotopoulosmentioning

confidence: 99%

Possessed by a slave, not slavery

Panagiotopoulos

2021

Suomen Antropologi

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“…1. Although this collection of essays does not have the encyclopedic ambition of presenting a comprehensive account of mortuary culture across Ca rib bean socie ties and religious communities, the exclusion of the Spanish-speaking Ca rib bean is unfortunate, because much of the con temporary lit er a ture on the spirits of the dead focuses on Cuba and Puerto Rico (e.g., Beliso-De Jesús 2014;Espírito Santo 2015;Holbraad 2012;Ochoa 2010;Panagiotopoulos 2011;Román 2007;Romberg 2003;Wirtz 2014). Todd Ramón Ochoa and Marta Moreno Vega, who work on Cuban and Puerto Rican religions, were part of the workshop that initiated this book proj ect, and their contributions to the conversations at the workshop have informed many of the chapters.…”

Section: Notesmentioning

confidence: 99%