The Way of the Buffaloes: Trade and Sacrifice in Northern Laos

Sprenger, Guido

doi:10.2307/3774092

Cited by 7 publications

(4 citation statements)

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“…Such exchanges, flowing both ways although not mutually equally, should be considered in gift-giving frameworks. Another element shown in this transnational giving is that once established, gifting involved an expectation of continuation whether reciprocated fully or not (Sprenger, 2017, 2019). A third element seen in the transnational giving of the medical involvement, is a humanistic one of extending to others what one has received, although not necessarily from them.…”

Section: Medical Humanitarianism With Twists On Mauss' Paradigmmentioning

confidence: 99%

“…Hence differences of wealth or status among those exchanging gifts enter into exchange relationships (Foster, 1990; Sprenger, 2017, 2019). Sprenger expresses this asymmetrical relationship, stating; “This general asymmetry supports the differentiation of social relationships” (Sprenger 2017: 4). Shikoku, Japan and Burma/Myanmar exchanges reflect this perceived asymmetrical differentiation.…”

Section: Geographical Diversity In Japan (And Myanmar): Shikoku As a ...mentioning

confidence: 99%

“…To constitute moral exchanges, the asymmetrical relations of those involved are considered in the obligations to give, receive, and repay. Hence differences of wealth or status among those exchanging gifts enter into exchange relationships (Foster, 1990; Sprenger, 2017, 2019). Sprenger expresses this asymmetrical relationship, stating; “This general asymmetry supports the differentiation of social relationships” (Sprenger 2017: 4).…”

Section: Geographical Diversity In Japan (And Myanmar): Shikoku As a ...mentioning

confidence: 99%

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Transnational giving between Shikoku, Japan and Burma/ Myanmar: From memorializing One’s dead to humanitarianism with peace and war reflections

Creighton

2022

Ethnography

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Bagan, Myanmar (formerly Burma) is famous for its over 2200 Buddhist temples. People contribute to these temples as charitable work, to fulfill social or sacred obligations, or show they are “good Buddhists”. In World War II Japan’s military government sent Shikoku youth to South East Asia, including Burma, where over 6000 died. Following WWII, Shikoku groups sent funds to Burma to memorialize their dead. Thus began over 70 years of transnational giving involving construction and maintenance of temples, generalized support, and bringing medical advances to Burma/Myanmar. This article explores Shikoku-Myanmar transnational giving, and how it reverberates with peace and war issues. It raises a counter narrative to the Japanese state’s assertion that Yasukuni Shrine is necessary to memorialize war dead, makes links with Japanese citizens’ movements upholding Japan’s pacifist constitution and Article 9 (renouncing militarism), and adds to gift-giving frameworks, showing how, once established gift-giving can create obligations including those not directly about reciprocation.

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Section: Medical Humanitarianism With Twists On Mauss' Paradigmmentioning

confidence: 99%

Section: Geographical Diversity In Japan (And Myanmar): Shikoku As a ...mentioning

confidence: 99%

Section: Geographical Diversity In Japan (And Myanmar): Shikoku As a ...mentioning

confidence: 99%

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Transnational giving between Shikoku, Japan and Burma/ Myanmar: From memorializing One’s dead to humanitarianism with peace and war reflections

Creighton

2022

Ethnography

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“…As in sukhwan for humans, the buffalo are offered cigarettes, betel nut, rice, bananas, and cooked chicken (1984: 167). Guido Sprenger (2005) relates that the Rmeet of Northern Laos practice a similar ritual for their buffalo when they roam too far from the village. In a ceremony modeled after the "wrist-tying" ceremonies that fasten human souls more closely to their body among many Southeast Asian peoples, the Rmeet tie strings to the horns of the buffalo (2005: 295).…”

Section: Magical Animalitymentioning

confidence: 99%

Wilder powers

Langford

2013

HAU: Journal of Ethnographic Theory

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Among the figures of animality evoked in narratives of violence are the "beast" who perpetrates acts of brutality and the debased creature who is subjected to captivity, forced labor, or slaughter. Yet a third figure of animality appears in the stories of animistically inclined emigrants who survived war and terror in Laos or Cambodia: the wild animal as transmigrated ancestor or capriciously sympathetic spirit who offers a powerful if unpredictable source of protection. Encounters with fantastic animals implicitly question the relationship between humanity and animality that often prevails in accounts of violence, opening possibilities for a zoopolitics of morality and animality.

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Shamanism, Magic, and Indigenous Ontologies: Eco-Critical Perspectives on Environmental Changes in India

Beggiora

2020

Dealing With Disasters

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The Way of the Buffaloes: Trade and Sacrifice in Northern Laos

Cited by 7 publications

References 0 publications

Transnational giving between Shikoku, Japan and Burma/ Myanmar: From memorializing One’s dead to humanitarianism with peace and war reflections

Transnational giving between Shikoku, Japan and Burma/ Myanmar: From memorializing One’s dead to humanitarianism with peace and war reflections

Wilder powers

Shamanism, Magic, and Indigenous Ontologies: Eco-Critical Perspectives on Environmental Changes in India

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