Sorcery, Revenge, and Anti-Revenge

Tola, Fernando

doi:10.3167/sa.2019.630205

Cited by 4 publications

(3 citation statements)

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“…I argue that there is, conversely, a primacy of disconnection: people do not simply forget relatives, they break up with them because of quarrels triggered by reciprocal accusations of laziness and stinginess, and such disputes oft en happen at close range. Th is is comparable to Tola's (2019) argument that 'fi ssures' are necessary to prevent 'relational excess'. However, unlike with the Qom (or Toba) of the Argentinean Chaco described by Tola, among the Warao such processes do not primarily happen through shamanic and sorcery attacks and revenge, but rather through ordinary disputes.…”

Section: The Dynamics Of Kinship Relations: Separation and Particular...mentioning

confidence: 68%

“…Even when focusing on care and ethics, it is important not to mistake sociality for sociability. In a world where relations are always potentially multiplying, as with the Warao, what matters is (to know how) to 'cut' them (Strathern 1996) in order to limit 'relational excess' (Tola 2019): in other words, to diff erentiate rather than to join (Wagner 1977), contrary to some implicit assumptions of the 'new kinship studies' (Carsten 2000). Ethical concerns and the resulting confl icts are crucial to understanding the dynamic of connection and disconnection that characterises Warao kinship.…”

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confidence: 99%

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Laziness and Stinginess

Allard

2024

Social Anthropology/Anthropologie Sociale

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Care, in lowland South America, is an ethical practice that is constitutive of kinship relations. Drawing on the case of the Warao, an indigenous people of Venezuela, I complicate this link between care and kinship in two interrelated ways: first, by focusing on the impossibility of perfect care (the particularising orientation of care makes neglect inevitable); and second, by acknowledging that kinship must not only be made, but also unmade. Both strands of this argument contribute to an effort to show that the dark side of the care/kinship nexus is relationally productive. Since kinship relations are constituted by the memory of past acts of care and nurture, quarrels that arise from reciprocal accusations of laziness and stinginess trigger dynamics of separation with long-term implications. Care is remembered but its limits are also acknowledged, especially at death, and such reflexivity contributes to its properly ethical character. Résumé: Dans les basses terres d’Amérique du Sud, le souci des autres (ou care) est une pratique éthique constitutive des relations de parenté. En m’appuyant sur le cas des Warao, un peuple autochtone du Venezuela, je complexifie ce lien entre care et parenté de deux manières interdépendantes : tout d’abord, en soulignant l’impossibilité de prendre parfaitement soin d’autrui (le souci des autres représentant une attention aux besoins spécifiques de personnes particulières, il est inévitable qu’il conduise à en négliger d’autres) ; ensuite, en reconnaissant que les relations de parenté doivent être créées mais aussi rompues. Les deux volets de cet argument représentent une tentative de montrer que le côté obscur du lien entre care et parenté est productif sur le plan relationnel. Dans la mesure où c’est la mémoire des actes nourriciers et de soin qui fonde les relations de parenté, les disputes suscitées par des accusations réciproques de paresse et de mesquinerie déclenchent des dynamiques de séparation qui ont des implications à long terme. On se souvient du care mais on reconnaît aussi ses limites, en particulier lors de la mort des personnes concernées, et cette réflexivité contribue à son caractère proprement éthique.

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Section: The Dynamics Of Kinship Relations: Separation and Particular...mentioning

confidence: 68%

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confidence: 99%

Laziness and Stinginess

Allard

2024

Social Anthropology/Anthropologie Sociale

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“… 34. As in Tola’s (2019: 93) rendering of how Argentinian Qom regard sorcery attacks: ‘victims and aggressors are two alternating facets of a single indissoluble relationship’. Alternation is not a simple dyad; sometimes a pair’s one-ness is acted out as the view from a third vantage point (Rio 2007).…”

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confidence: 99%

Life with and without its antithesis

Strathern

2024

Interdisciplinary Science Reviews

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The impetus for this reflection on well-being comes from the way the sustainability of life itself seems under threat from climate change. The terms of debate, what is meant by ‘life’, are ripe for re-imagining. When anthropologists take the contemporary valorisation of life as obscuring social realities of a destructive kind, they promote a certain kind of antithesis; attempts to re-balance a positive with a negative emphasis re-valorise the positive tenor that life carries. What is in turn occluded in such valorisations are other ways of assessing destruction and rupture. This contribution returns to the old adage about death as the regeneration of life in order to discuss ethnographic materials (from old Melanesia) best served by dismantling the antithetical structure. Death does not just emerge as a part of everyday life but as something for and with which people must actively work in order for there to be any future at all. This gives their sense of misfortune and bodily affliction a very particular resonance. Perhaps, too, such a sense challenges assumptions about just what is taken on board in evaluations of sustainability.

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Danzas de alabanza (Praise Dances): Pentecostal Ritual or Shamanic Resurgence?

Tola

Robledo

2022

Indigenous Churches

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Sorcery, Revenge, and Anti-Revenge

Cited by 4 publications

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Laziness and Stinginess

Laziness and Stinginess

Life with and without its antithesis

Danzas de alabanza (Praise Dances): Pentecostal Ritual or Shamanic Resurgence?

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