Resisting the sacred canopy over U.S. ways of war

This article explores the “omnipotent sacrificial sacred canopy” in US war-culture. I argue that sacrificial linguistic habits and patterns of logic in the US successfully discipline citizens, such that the violence of our current wars remains mystified, and clear analysis of the wars' true costs is disabled. Rather than attempt to arrive at one universal theory of sacrifice to analyze and better understand sacrificial US war-culture, I demonstrate that diverse theoretical methods of analysis better help us to understand the pluralistic nuances and permutations of these smothering dynamics. I further argue that increased awareness of the sacrificial sacred canopy over war and militarism in the US finally must lead to self-examination on the part of Christians regarding the way in which sacrificial civil religious admonishments regarding war merge with and are mutually reinforced by theological and ecclesial soteriological habits of Christians in the US Lastly, I advocate a two-fold approach for addressing this disturbing and destructive reality in the nation.     

The Transcendence of State-Sanctioned Violence and Christian Solidarity

Abstract

This essay is concerned with the nature of the human experiences of transcendence and solidarity with particular reference to state-sanctioned violence and the non-violent resistance inspired by Christian faith. With research undertaken in East Timor, the essay identifies two different forms of transcendence—one marked by mob violence; and the other by ecclesial solidarity. It explores these forms of transcendence in the context of the statesanctioned executions in East Timor that occurred in 1999 after the populace voted for independence from Indonesia, which had brutally occupied the territory from 1975 to 1999. Through the story of a group that was to be executed, the essay explores the nature of state-sanctioned violence as structured by violent transcendence; and the Christian solidarity informed by a pacific transcendence located in the victimhood of Christ. The essay claims that the anthropological insights of René Girard provide an important lens to understanding the East Timorese experience, in which I argue that statesanctioned violence was resisted through the pacific transcendence located in Christ that awakened a consciousness of the victim.     

Violence and vigilance in Nahua communities of seventeenth-century central Mexico

While historians have long studied the institutional dimensions of crime and punishment, this article examines the informal, extra-legal efforts of Nahuas and other residents of central Mexican communities to contend with violence and resolve conflicts. Residents of Nahua communities could not rely entirely on the authorities for protection and justice; rather, by being vigilant and taking matters into their own hands, they played a vital but underappreciated role in policing their communities, dealing with disorder, and preserving the peace. As such, they shouldered some of the law enforcement functions of the state apparatus. At times, their contributions could prove indispensable to the administration of justice. Their efforts not only helped to maintain public order and protect one another but they also tell us much about perceptions of acceptable behavior as well as notions of civic responsibility and, by extension, community membership and social solidarity.     

论西周金文所见“宗子主祭”

判定西周金文人物是否为宗子可以依据人物称谓、行事,以及在族墓地中墓葬等级高低等线索。西周时期宗子主导宗族祭祀,"宗子主祭"表现在很多方面,如宗族祖庙设在宗子之家,宗子可祭祀自始祖而下的多代祖先;宗子是祭祀活动的主导者,族人有助祭的义务;宗子通过为族人作器,或是赠予族人祭器、祭品等方式指导、督促族人祭祀;族人祭祀活动会出现仿效宗子的现象。     

Theology and the Origins of Conflict

Abstract

War has its origins in the clash of socially-constructed identities, interests, and norms of behavior of states and armed nonstate actors. This essay examines the economic, political, and cultural factors that contributed to the construction of such identities, interests, and norms during the Shining Path insurgency and the Peruvian government’s response in the years from 1980 to 2000. Drawing on the three levels of liberation outlined by Peruvian theologian Gustavo Gutiérrez, the essay then describes how theology enriches without replacing socio-political and cultural explanations of the Peruvian conflict. The practices that formed both the Shining Path and the government’s response to it can be described as social sin, whereas the Catholic Church in Peru’s commitment to truth and the creation of community solidarity became practices that, by imitating the self-giving love of Christ, helped overcome violence and build peace.     

Touching history and making community. The memory of the 1980 Turkish military coup in the 12 September Museum of Shame

ABSTRACT

This contribution draws on ethnography conducted in Istanbul to analyse the Museum of Shame, an amateur exhibition dedicated to the memory of leftist militants who were victims of state violence following the 1980–1983 military coup in Turkey. This museification is the work of a group of ex-revolutionaries and can be considered a cultural practice that challenges statist historiography and creates a mnemonic community. By exhibiting the possessions of murdered militants, it inscribes their personal experiences into collective frames and fosters intergenerational transmission. Its temporality reflects the ethos of the revolutionary fighter, turning mourning into a political statement. However, though this museum practice allows the community to become an agent of history, it is unable to encompass the varying experiences of ex-militants. Its aestheticization of violence and its moral injunctions limit the extent of social solidarity and advance essentialisms that contribute to the construction of marginality from the inside.     

Alongside Violence: Everyday Survival in Chocó, Colombia

The naturalization of violence in Colombia has made gory testimonies a common yet counterproductive product when creating narratives that reproduce some of the violence they attempt to scrutinize. This article explores women’s activism as an everyday survival practice, as well as the ethics of researching and writing about survival in Chocó. I focus specifically on two groups of Chocoan women activists and their counternarratives of violence: (1) the group Vamos Mujeres founded by women from the rural community of San Francisco de Ichó and (2) the members of the Gender Commission of a farmworker’s organization, both groups belong to Consejo Comunitario Mayor de la Asociación Campesina Integral del Atrato (COCOMACIA), the Main Community Council of the Integral Peasant Association of the Atrato River. Based on my ongoing collaboration with COCOMACIA’s Gender Commission since 2010, I argue that everyday practices reflect an ‘alongside’ (which is neither oppositional nor resistant) narrative of violence that challenges linear explanations of survival within the Colombian armed conflict. Centering survival narratives allows us to move from gory memories that reproduce violence, to an ethical rehearsal that recognizes the utopian potential of moving beyond victimhood.     

Anatomy of a Social Virtue

Abstract

Humanity is radically and pervasively interdependent. Catholic social teaching uses solidarity as the lens through which to critically examine our interdependence. Solidarity is multifaceted, at once a feeling, an attitude, and a duty, with each of these building to culminate in the virtue. How is solidarity a virtue? What are the habits and practices by which it is cultivated? To whom does it apply? And what, if any, are corresponding vices? This article proposes that solidarity is both an individual virtue and a social virtue. By offering an examination of the anatomy of this social virtue, this article will propose the scope and boundaries of solidarity, corresponding sets of vices for this virtue, and the cultivation of this virtue by communities through practicing respect for human rights.     

Church-in-a-box: making space sacred in a non-traditional setting

ABSTRACT

How are non-traditional sacred spaces experienced and sacralized? Non-traditional sacred sites offer a unique and useful perspective for exploring notions of sacralization, the process of making space sacred. This paper explores sacralization through an investigation of Unity of Fredericksburg, a non-traditional spiritual community that meets in an executive office building, using in-depth interviews with church leaders and members. These interview findings help shed light on how the process of sacralization occurs and suggest that it is the collective, emotional engagement with space that makes it sacred. Non-traditional houses of worship, though not imbued with conventional notions of “sacredness”, serve as functionally sacred for believers and the transiency of their sacred qualities provides a useful foundation for geographers of religion to explore how the sacred is made and experienced.     

Herds for the Gods? Selection Criteria and Herd Management at the Mass Sacrifice Site of Huanchaquito-Las Llamas During the Chimú Period,Northern Coast of Peru

ABSTRACT

The discovery of the sacrificial remains of 140 children and 206 camelids sacrificed at the site of Huanchaquito-Las Llamas, on the northern coast of Peru, has provided new data on mass sacrifice practices during the Chimú period. The exceptional state of preservation of the camelids, including the presence of coats and hides, opens new research perspectives on the utilisation of animals in ritual contexts. This article will focus on the results of the zooarchaeological analysis, particularly of mortality profiles and coat colour, to address the criteria used to select the sacrificial victims. Young individuals were exclusively selected, and while there is a majority of brown coats, three colours that are present in modern herds are absent at Huanchaquito. This reveals the preferential choice made by the Chimú officiants for this sacrifice. A spatial analysis did not reveal preferences in the organisation of the deposits. The killing of the youngest cohort of the livestock probably had an impact on the whole livestock. This suggests the existence of large herds that were controlled by the Chimú empire. Our results provide additional insights into the management of camelid herds and show the complexity of pastoralism on the pacific coast during pre-Hispanic times.     

Putting Religion First

Abstract

This paper examines a version of the religious violence thesis drawn from William Cavanaugh's critical diagnosis of it, and particularly the characterization of some of its proponents that religion is uniquely divisive and, consequently, a unique cause of conflict and violence. According to one representative model advanced by Martin Marty, Mark Juergensmeyer, and others, religion is an inherently disunifying phenomenon because it uniquely enables sacred and exclusive bonds that nurture antagonistic proclivities toward those outside that bond. This paper presents some viable counterexplanations for this kind of phenomena that provide a sufficient basis for questioning the core thread of the thesis.     

秦雍城马家庄宗庙遗址祭祀遗存的再探讨

本文通过对陕西省凤翔县秦雍城马家庄宗庙遗址祭祀坑的分析 ,认为当时每一次祭祀活动以使用一种牺牲为主 ;使用牺牲种类不同 ,其埋入方式亦有差别 ;该遗址中打破宗庙主体建筑的人坑 ,其埋放时间、性质及目的当与分布于中庭的它类祭祀坑有别。     

Madonna and Child of Soweto: Black Life Beyond Apartheid and Democracy

ABSTRACT

South African artist Laurence Vincent Scully’s 1973 painting, Madonna and Child of Soweto, offers an analytical tool for understanding the capacity of public religion to advance black life. The author argues that this image censures apartheid violence against black persons and reimagines a just sociality by displaying sacred, black motherhood and infancy in the figures Mary and Jesus. Their temporality and corporeality, when analyzed with a queer womanist method, gestate sacred public religion that exceeds both the apartheid governance of the past and also the secular, post-apartheid democracy of today.     

Editorial

Abstract

Solidarity has become a central concept in Christian ethics. Although solidarity or analogous concepts can be found in other Christian traditions, as well as other religious and philosophical systems of ethics, the Catholic social tradition has perhaps most fully developed a concept of solidarity over the last century. This article contends that solidarity as conceived in Catholic social teaching (CST) provides a robust and useful understanding of the social obligations of individuals, communities, institutions, and nations. As a general overview of the concept of solidarity in CST, the article elucidates its biblical, theological and experiential foundations, its historical antecedents, and the goals, methods and scope of solidarity. The article also describes contemporary applications of the Catholic ethic of solidarity, and theoretical and practical challenges to its realization.     

Doing the handfailure: At the margins of global capitalism

What can an account of manual labour in an increasingly precarious environment tell us about how humans build meaningful lives? Using an ethnographic example from the working relations on a fishing boat based out of the fishing community Tombo in Sierra Leone, I argue that shared bodily work entails possibilities of individual economic gain while simultaneously laying the foundations for solidarity and care. We find a playful competition between working mates at the core of this seeming contradiction. This article explores how people make a living and make a life, not simply despite their continued marginalization in political and economic terms, but through it. In the physically demanding shared labour of hauling a fishing net and learning how to compete for the fish by doing the handfailure, crew members forge relations of care and solidarity that stimulate individual aspirations while asserting the right to life by the sea.     

Open borders as an act of solidarity among peoples,between states or with migrants: changing applications of solidarity within the Schengen process

Abstract

The article analyses the historical understanding of the term ‘solidarity’ in the context of the Schengen process, which started in the 1980s and remains relevant until today. During this time, the Schengen Area grew from encompassing five Western European countries to 26 member-states across the whole continent. In this context, the term ‘solidarity’ was referred to frequently in official documents, in speeches or in the media – despite the fact that the term was not at all central at the time of foundation. It is important to note, however, that during the process of enlargement, the meaning of the term ‘solidarity’ changed repeatedly. First meant to denote solidarity between all the European peoples, in the Western European Union it also referred to the reconciliation of European peoples after the Second World War. In the 1990s, the official understanding of solidarity concerning Schengen shifted to describe an effective inter-state cooperation among the EU member-states. In the last years, the term solidarity was most evoked in the call for an even burden-sharing within the European Union. All these different understandings have one aspect in common: they focus on the internal dimension of European solidarity. However, during the entire Schengen process, the term ‘solidarity’ was also applied in another, an external, global dimension, to call for humanitarian support towards refugees reaching the Schengen Area from anywhere in the world. The article argues that the term ‘solidarity’ must hence be looked at as a political concept and not a neutral, analytic term. Critical regard for the current political interests as well as the concrete historical framework are crucial for any academic discussion of European solidarity. The categories of inclusion and exclusion especially must be core aspects when analysing the term ‘solidarity’ historically.     

Does Solidarity Pay? The Case of the Small Enterprise Foundation,South Africa

This article argues that the costs of lending through solidarity groups are high. This is explained by the nature of groups: groups are not a forum for contractual exchange, but are costly institutions built on social capital. The costs of group formation and interaction outweigh the benefits of high repayment rates associated with group control. Supposedly sustainable group-lenders often depend on large injections of subsidized loans or capital from donors. This is usually ignored in mainstream literature which does not pay sufficient attention to the operational costs of credit extension. The argument is illustrated with a study of the Small Enterprise Foundation, South Africa, which shows a contradiction between staff-intensive, personalized lending technology and sufficient cost-recovery.     

Talking about others: archaeologists,indigenous peoples and heritage in Argentina

Abstract

In the process of creating the Argentinean nation, the indigenous peoples were dispossessed of their lands and their sacred sites. The indigenous past was therefore neglected in a nation that was thought to be formed by European immigrants. As a result, pre-Hispanic heritage was considered part of the public domain of the State and a subject of scientific enquiry. In the last few decades, legal and political changes have encouraged indigenous peoples' claims on heritage issues. The aim of this paper is to analyse a number of contested heritage issues in which indigenous communities were involved, as well as a few examples in which archaeologists, authorities and indigenous groups have succeeded in building a dialogue regarding the care of specific archaeological sites. These issues are further discussed in the context of the current socio-political and economic crisis in Argentina.     

试论郑州小双桥商代祭祀遗存的有关问题

郑州小双桥遗址发现了众多与祭祀有关的遗存,多数研究者认为其性质为宗庙祭祀.通过与其他祭祀遗存的比较,并对其祭祀现象进行分析,本文认为目前的考古发现还没有证据表明小双桥祭祀遗存的性质为宗庙祭祀,而更有可能是对自然神或战争进行祭祀的场所.