The Local in the Local

Holtzman, Jon D.

doi:10.1086/379635

Cited by 28 publications

(3 citation statements)

References 24 publications

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“…Therefore, the recent anthropological analyses of time have negotiated the Western and non-Western dichotomization of time by discussing the ideas about modernity, traditional, "exotic", and "others" in the context of globalization (cf. Bear 2014;Birth 2006;Holtzman 2004). Contemporarily, anthropologists regard social change as inevitable to every society and time is embedded, at times tacit, in social analysis through postmodernism.…”

Section: Time and Globalization: Irrelevance Of The Dichotomizationmentioning

confidence: 99%

The western and non-western dichotomization of time in anthropology

Mughal

2023

Int. j. anthropol. ethnol.

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Early anthropological analyses of time produced Western vs. non-Western dichotomies of time. Later on, anthropology gradually shifted from a modernist to relativist and postmodernist tones in the analyses of time. This shift is the result of the criticism on the dichotomization from within the discipline that considered such dichotomization as West-centric or ethno-centric. Additionally, it is argued here that the anthropology’s interest in studying social change, particularly globalization, has contributed to this shift. This article presents the review of selected literature to discuss the way the Western and non-Western dichotomization was generated and later faded away. It provides an insight into how anthropological analyses related to time have changed throughout the history of the discipline.

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Section: Time and Globalization: Irrelevance Of The Dichotomizationmentioning

confidence: 99%

The western and non-western dichotomization of time in anthropology

Mughal

2023

Int. j. anthropol. ethnol.

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“…Ethnographic accounts of Maa moranhood have largely focused on more numerous Maasai and Samburu. 2 These studies demonstrated that moranhood is a crucial category for locating men in local configurations of gender and generation, but is frequently conflated with "tradition" and "warriorhood," at the expense of the diversity of morans' societal roles and masculine subjectivities (Hodgson, 1999;Meiu, 2017;Galaty, 2002;Kasfir, 2002;Holtzman, 2004;Marmone, 2017;Spencer, 1965Spencer, , 1988. Notably, for all Maa-speaking groups, moranhood does not simply refer to "warriorhood," even though the two are frequently conflated: the Maa word "moran" (lmurran) refers rather to a man who is circumcised (Hodgson, 1999: 126;Marmone, 2021: 18, n.3).…”

Section: Youthhood Masculinity and Searching For Respectmentioning

confidence: 99%

Masculinity, Morality, and the State in Northern Kenya: The Case of Baringo County's Il Chamus

Kovač,

Schulz

2023

Africa Spectrum

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Since the early 2000s, armed attacks and inter-ethnic violence have increased in parts of northern Kenya's Baringo County. This article examines how the Maa-speaking Il Chamus men respond to the growing insecurity as they draw on long-standing notions of morality and on the Kenyan state. In contrast to tropes of (agro)pastoralist northern Kenya being plagued by inter-ethnic animosity, lawlessness, and absence of governance, Il Chamus men situate inter-ethnic violence and gun ownership in notions of peace, prosperity, and security and engage the Kenyan state in an effort to achieve these values. Analyses of men in precarious conditions as experiencing “waithood” and turning to violence “in search of respect” need to be complemented by attention to emic notions of morality, masculinity, and intergenerational hierarchy, albeit not as simple remnants of “culture” but as points of debate in contemporary contexts of political and ecological insecurity.

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“…A number of variegated disciplines highlight that a 'landscape' is a created reality by social action. This can be found in different social disciplines such as human geography [24,25], anthropology [26][27][28][29], archaeology [30,31] and the history of religions [32][33][34].…”

Section: Sustainability Of Archaeoastronomical Researchmentioning

confidence: 99%

Archaeoastronomy: A Sustainable Way to Grasp the Skylore of Past Societies

González-García

Belmonte

2019

Sustainability

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If astronomy can be understood as the contemplation of the sky for any given purpose, we must realize that possibly all societies throughout time and in all regions have watched the sky. The why, who, how and when of such investigation is the pursuit of cultural astronomy. When the research is done with the archaeological remains of a given society, the part of cultural astronomy that deals with them is archaeoastronomy. This interdisciplinary field employs non-invasive techniques that mix methodologies of the natural sciences with the epistemology of humanities. Those techniques are reviewed here, providing an excellent example of sustainable research. In particular, we include novel research on the Bohí Valley Romanesque churches. The results provided go beyond the data. This is because they add new value to existing heritage or discovers new heritage due to the possible relationship to the spatial and temporal organization of past societies. For the case of the Bohí churches the results point to a number of peculiarities of these churches in a valley in the Pyrenees. This links these aspects to the ritual, practical and power sphere of past societies. A wonderful example of such links is the high mountain sanctuaries in Gran Canaria, where archaeoastronomy helps promoting a World Heritage candidacy.

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The Local in the Local

Cited by 28 publications

References 24 publications

The western and non-western dichotomization of time in anthropology

The western and non-western dichotomization of time in anthropology

Masculinity, Morality, and the State in Northern Kenya: The Case of Baringo County's Il Chamus

Archaeoastronomy: A Sustainable Way to Grasp the Skylore of Past Societies

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