Introduction

Palmié, Stephan; Stewart, Charles W.

doi:10.14318/hau6.1.014

Cited by 86 publications

(12 citation statements)

References 60 publications

(42 reference statements)

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“…15. While beyond the scope of this essay, a few comments on the relationship between 'textured historicity' and the recent appeal for an 'anthropology of history' on the part of Palmié and Stewart (2016) are apposite here. Palmié and Stewart advocate 'the exploration of how history is conceived and represented to take in non-Western societies, where ethnographic study can reveal local forms of historical production that do not conform to the canons of standard historiography' (Ibid., 208).…”

Section: The Itinerary Aheadmentioning

confidence: 99%

“…More panoramically, our volume takes root in the fertile soil tilled by the recent 'turn toward memory' in anthropology, history, and the social sciences broadly (Krause 2007; see also Hawlbachs [1941Hawlbachs [ ] 1992Huyssen 2003;Assmann 2012;Hirsch 2012;de Cesari and Rigney 2014;Palmié and Stewart 2016). Pierre Nora's (1989) concept of 'sites of memory,' with its emphasis on the antinomy between historical knowledge and memory and its attention to the contextual embodiments of collective memory, is a beacon for many of our essays.…”

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confidence: 99%

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Introduction: Textured historicity and the ambivalence of imperial legacies

Walton

2019

History and Anthropology

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In pursuit of a novel perspective on legacies of empire in the present, this introduction addresses prominent debates related to post-imperialism, collective memory, and the construction of historical knowledge, while also reviewing recent trends in post-Habsburg and post-Ottoman studies. First, I examine the insights and limitations of 'memory studies,' ultimately proposing a more capacious model of post-imperial 'ambivalence.' I then recapitulate Walter Benjamin's dialectical approach to historical knowledge in order to anchor the signal conceptual contribution of the volume, 'textured historicity.' This discussion is followed by a meditation on the role of metaphors in conceptualizing postimperial legacies and a roster of the most common metaphors for post-imperial legacies. Finally, the introduction briefly summarizes the volume's constituent essays and the rubrics that unite them.

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Section: The Itinerary Aheadmentioning

confidence: 99%

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confidence: 99%

Introduction: Textured historicity and the ambivalence of imperial legacies

Walton

2019

History and Anthropology

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“…Experiencing historical affect and equating oneself with something as large as history in a state of political trans are local modes of subjectivity formation, dwelling and being revolutionary, and having ownership of history and alternative historizing (Palmié and Stewart 2016). The notion of history as a transcendence immanence operates in the form of a cosmology -an unlocatable existence whose majesty envelops pasts, presents, and futures (emphasis on plural).…”

Section: Historical Affect Political Transcendence and Being Historymentioning

confidence: 99%

“…First, I explain Rancière's historical affect and how history operates as a 'transcendence immanence' (Deleuze 2001) interlinked with local practices of remembering and living with the past. My argument contributes to the anthropology of history (Palmié and Stewart 2016) by ethnographizing history and theorizing 'being history' from a social actor-centered view. I encourage broadening the anthropology of history or doing history in anthropology by priotorizing inquiries into modes of being instead of looking for representations and meanings.…”

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We are history: historical affect, memory and militancy among revolutionary youth in postwar Iran

Saramifar

2021

Rethinking History

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We are history' is a declaration that traverses identity labels, generational memories and nation building through history. I demonstrate that announcing we are history is a political-mystical practice, and living with evocative historical affect permeated from the reminiscent of past violence. It allows social actors to indulge in a type of transcendence, which expands them into a cosmological scale that exceeds social imaginaries and banalities of everyday life. I borrow from Iranian revolutionary youth's experiences and my ethnographic journeys among Iranian volunteer combatants who fought in Iraq and Syria to illustrate how history is localized in settings which socialization occurs in postwar societies. By way of anthropology of history or doing history in anthropology, I explain how the claim we are history is an attempt to become a community of individuals via history and how social actors turn history into a world-making practice that informs political participation and justifies for them to support authoritarian traits of a state.

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“…Here, alternative histories are generated in bodies that encompass and transform the ruins of a historical imagination, refracting it. The past, as Palmié and Stewart (2016) suggest, cannot be understood purely on its own terms, nor solely in chronological code. But neither does it simply "pollute" the present.…”

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confidence: 99%

Residues of History, Affect, and the Resonance of Revolutionary Spirits in Two Cuban Forms of Spiritism

Santo

2021

anthropologica

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The figure of the Revolutionary or independence fighter, or indeed the Afro-Cuban maroon, is a fundamental trope of efficacy in Cuban Spiritism. But the question of the vestiges, or residues of resistance and ruin in bodies is an interesting one to ask in the light of Cuba’s socialist Revolution and its obvious traces of trauma in people’s bodies. I will look at two cases, in different historical periods, that understand Revolution as a material dimension of the body; in the first case as a molecular structure of the body enmeshed with the dead — which must be necessarily disentangled; in the second case, as an attrition, a worn-out ideal, which, when manifest as the disenchanted, pragmatic street-wise spirits of a post-1980s Cuba, perpetuate the remnants of something “lost” in people’s sensory experiences. In both cases I will follow Kristina Wirtz’s proposal of applying the concept of “chronotopes” to Afro-Cuban religion, as well as looking at affect as an intensive force that manifests as a bodily awareness of Revolution modulated through states of possession.

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Introduction

Abstract: He has conducted long-term field research on the Greek island of Naxos and specializes in the anthropology of religion, dreaming, and theories of cultural mixture (creolization, syncretism). He is the author of Demons and the devil: Moral imagination in modern Greek culture

Cited by 86 publications

References 60 publications

Introduction: Textured historicity and the ambivalence of imperial legacies

Introduction: Textured historicity and the ambivalence of imperial legacies

We are history: historical affect, memory and militancy among revolutionary youth in postwar Iran

Residues of History, Affect, and the Resonance of Revolutionary Spirits in Two Cuban Forms of Spiritism

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