In quest of life <i>Hocart's scheme of evolution from ritual organization to government</i>

Schnepel, Burkhard

doi:10.1017/s0003975600005634

Cited by 11 publications

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“…For a discussion of Subaltern Studies' polyvalent intellectual orientations, see Sivaramakrishnan (1995). 12 As Burkhard Schnepel (1988) observes, the coalescence of the interdependent yet 'irreducible foundations' of social life -religion, politics, economy, and kinship -in the ritual enactment of prescribed cosmic order that would ensure the continued prosperity of state and society through the sovereign, it follows that the primary object of kingship was not the practise of political power per se, but the maintenance of order in all (material and immaterial) aspects of the realm. 13 The culture of the dominant castes consequently came to define that of the political body writ large, which explains the dissemination of the ruling strata's 'Rajput ethos' into virtually all levels of West Himalayan society (Parry 1979, 41).…”

Section: Kingship and The Himalayan Borderland: Concepts And Sourcesmentioning

confidence: 99%

Kingship and Polity on the Himalayan Borderland

Moran¹

2019

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KingsHiP and Polit y on tHe Himalayan Borderland grant number 334489) enabled this project's completion -my warm thanks to them all.The responsive assistance of staff members at depositaries and libraries across the globe was indispensable for research. My deep thanks to the staff at the British Library in London, the Bodleian Library at Oxford, the National Archives of India in New Delhi, and the Himachal Pradesh Department of Arts, Languages & Cultures Library at Shimla -a great many of the sources that are mentioned in this book would have been inaccessible without them. A shorter version of the third chapter was published in Modern Asian Studies, my thanks to Cambridge University Press for allowing its reproduction in an expanded format here, and to Lucy Rhymer of the same for insightful remarks on this project as a whole. Further credits are due to Alexander Cherniak for help with Kahluri diacritics, to Offek Orr for maps that are both readable and reflective of the mythic qualities attributed to Pahari Rajputs in modern historiography, and to Isabelle Ratié for photographs of the region.Parts of this book had developed through scholarly exchanges in various academic platforms. In Germanophone circles, my thanks to William Sax for Heidelbergian hospitality and engrossing discussions around the globe, and to Martin Gaenszle and Michael Mann for facilitating an exposition of key topics from the book in Vienna and Berlin, respectively. I am grateful to Elena de Rossi Filibeck and John Bray for fruitful collaborations during early phases of research in Rome. In Paris, I am thankful to the faculty and staff of the Centre d'Études Himalayannes (CNRS, UPR 299) for many warm welcomes and engaging scholarly enquiries; to Marie Lecomte-Tilouine and Anne de Sales for immaculately planned workshops that persistently managed to break new grounds in Himalayan Studies; and to Daniela Berti and Véronique Bouillier for delightful exchanges over the years. Further thanks to Emmanuel Francis for discussions at the Centre d'Études de l'Inde et de l'Asie du Sud and elsewhere.Across the Channel, I am grateful to Roy Fischel, Michael Hutt, and James Mallinson of the School of Oriental and African Studies in London for comments on an earlier version of Chapter 2. Farther still beyond the Atlantic, my thanks to Mark Turin for prompting a rethinking of Himalayan history, to Sara Shneiderman for pointed comments on the same, and to Catherine Warner for collegial collaboration on the topic. For academic exchanges in conferences and research institutes in India, I am grateful to

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Section: Kingship and The Himalayan Borderland: Concepts And Sourcesmentioning

confidence: 99%

Kingship and Polity on the Himalayan Borderland

Moran¹

2019

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“…The apparently seamless marrying of the politicalcosmological significance of the pardoning act with the industry-promoted pursuit of profit derived from consumption and the 'fun' that goes with it is striking -and for anthropologists, it should recall A.M. Hocart's half-forgotten but highly relevant theories about the co-evolution of economy and governance (see Schnepel 1988). (The NTF for its part must inevitably be worrying about the dangers of any 'politicizing' of the Thanksgiving game, as this might ruin their 'fun'.…”

Section: Eagles Vs Turkeysmentioning

confidence: 99%

The reluctant sovereign: New adventures of the US presidential Thanksgiving turkey

Fiskesjö

2010

Anthropology Today

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This article revisits the annual US presidential ritual of pardoning a Thanksgiving turkey, and explores the changes made to the procedures since 2003, when the author's Prickly Paradigm pamphlet on the issue was published. This includes such curious developments as the turkey being retired to Disneyland in Florida instead of a nearby petting zoo; the presidential contender Sarah Palin's attempt at pardoning her own turkey, a PR disaster with a twist; the new Virginia‐based movement to pardon a pig instead of a turkey; and President Obama's apparent reluctance in face of the ceremony — by now a spectacle so firmly implanted in US political life that it can no longer be dislodged. An extended interpretation is offered for just how all these developments relate to the deep‐seated American ambivalence towards the place of Native Americans in the nation's history, as well as towards the position of the US as a military superpower.

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“…25 Community sacrifice can be said to be a mechanism by which a community gains contact with the realm of the 'sacred' 26 so as to allow its power of life to flow into the process of reproduction. 27 In this connection, I have argued elsewhere through an analysis of a community ritual [Tanabe 1999b] that there are three social configurations and values-submission, hierarchy and dominance-each 25 I feel that the most inspiring part of Hocart's theory is his suggestion that a polity-society may be seen as being organized to perform sacrifice in order to contact the sacred 'in quest of life' [Schnepel 1988].…”

Section: Caste and Sacrificementioning

confidence: 99%

Recast(e)ing Identity: Transformation of Inter-caste Relationships in Post-colonial Rural Orissa

Tanabe

2006

Mod. Asian Stud.

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Caste in contemporary Indian society has often been seen as a remainder of waning tradition. Advent of egalitarian liberalism and/or capitalism is taken to be the force of change which is destroying or restricting the relevance of caste in contemporary society. Against such a view, this paper will argue that caste remains an important frame of reference for defining people's identity especially in rural society. In particular, I would like to discuss the role of people's agency in the reshaping of caste in contemporary rural Orissa. It is the aggregate efforts of different groups of people in local situations to constantly redefine the form and meaning of caste that maintains its relevance. I feel this aspect has been neglected in many previous theories, which have tended to consider caste concerns merely in terms of the presence or absence of ‘hierarchy’ or in terms of ‘substantialized’ group formations.

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In quest of life Hocart's scheme of evolution from ritual organization to government

Cited by 11 publications

References 4 publications

Kingship and Polity on the Himalayan Borderland

Kingship and Polity on the Himalayan Borderland

The reluctant sovereign: New adventures of the US presidential Thanksgiving turkey

Recast(e)ing Identity: Transformation of Inter-caste Relationships in Post-colonial Rural Orissa

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