Covers, volume 26, Number 1, 2010

Front and back cover caption, volume 26 issue 1
POST-SOVIET RUSSIAN ORTHODOXY
The last 20 years have seen a striking revitalization of Orthodoxy in Russia. This is remarkable considering that for more than 70 years following the Bolshevik revolution of 1917 the Soviet regime imposed 'scientific atheism' on its citizens. Russian Orthodoxy, institutionally dominated by the Russian Orthodox Church, has emerged as a crucial source of morality and identity. The personal dimension is intertwined with politics and the co-operation between the Church and the Russian state has strong symbolic implications.
The close association between religion and the army is evident in this religious procession. For millions of Russians of different social backgrounds and ages, the fall of the Soviet state still leaves a bitter taste, stemming from the feeling of loss of territory and of superpower status. The Russian Orthodox Church offers an avenue for retrieving a sense of power and moral righteousness.
However, the prominence of the Church and its symbols does not necessarily mean that young soldiers acquire religious knowledge and observe the rules of the Church in their everyday behaviour. Soldiers are no different from teachers, businessmen, or impoverished urban residents in general who, in the face of post-socialist uncertainties, turn to Orthodoxy for healing, protection and as an insurance against an unclear future. Orthodoxy also contributes to the construction of a harmonious and idealized narrative about the recent past, obscuring the memory of violence of the state against Orthodox believers under the Soviet regime.
An anthropology of the Russian case – and religion in the postsocialist world generally – can shed new light on debates about religion in the public realm, secularization, individual morality and identity in the contemporary world.     

Not Quite an Insider—A Scottish Perspective on a Future Coronation

Abstract

Post devolution, Scotland is ‘a bit different’, but how does that relate to a coronation? A Scottish sense of exclusion from the English establishment's assumptions of UK dominance might be a way into developing forms that are more widely inclusive. In this article, two distinctively Scottish models—of sovereignty and of being a national church—are offered as bases for exploring the shape of a coronation that tries to express who we all are. The theological understanding of sovereignty which was a key contribution from the churches to the debate on devolution sees the sovereignty of God entrusted to the community of the realm, and entrusted by that community to whatever institutions they deem appropriate; this might be a starting point for planning a coronation. The self-understanding of the Church of Scotland as a national church cherishing its independence from state control and with less ‘stake’ in the monarchy might prompt a different church-state relationship to be expressed in a coronation.     

The political geographies of religious sites in Moscow’s neighborhoods

Abstract

This paper addresses the spatial politics of Russia’s increased religiosity in Moscow. It analyzes the rights of minority Muslim communities within the context of increased political support for expressions of Russian Orthodoxy in Moscow’s public space. Moscow’s Russian Orthodox and Muslim religious leaders claim that their communities have a lack of religious infrastructure, with one church per 35,000 residents and one mosque per three million residents, respectively. The Russian Orthodox Church has been more successful than Muslim organizations at expanding their presence in Moscow’s neighborhoods. Drawing on ethnographic fieldwork, religious spaces are examined as sites of dissent as well as participatory, active citizenship at three different sites in Moscow. Protests over Russian Orthodox Church construction in one neighborhood are contrasted with the protests over mosque construction in two neighborhoods. This paper provides insights into how civil society and religious groups have increased their public presence in Moscow and shows the unequal access that different groups have to public space in that city.     

Property and ‘publicness’: bishops and lay‐founded churches in post‐Roman Hispania

Accounts of how the church fits into broader narratives of socio‐economic change have been confused by two different issues: an unsystematic application of the terms ‘public’ and ‘private’ to various phenomena, and a separate tendency to elide the ‘public’ with the state. Visigothic thought on lay‐founded churches shows that the legal regime around ecclesiastical properties did not aim at simply enhancing episcopal power. Laypeople had important responsibilities and powers, especially in resisting bishops’ capacities for ‘private’ appropriation of donated property. There existed a sense of communal concern for church property, which was thought of as ‘public’ without reference to the state.     

A new ‘Great Schism'? Theopolitics of communion and canonical territory in the Orthodox Church

This article examines the recent ‘schism’ in Eastern Orthodoxy to show how religion and politics are strongly intertwined in disputes over territory and sovereignty. It argues that two logics are at play in this conflict: one grounded in the theological-political concept of ‘canonical territory’, the other in the notion of ‘communion’ at the basis of the Christian fellowship. The first is deployed in claims for national sovereignty as well as imperial domination, while the latter can make or break communities of faith. Drawing a parallel between the post-socialist revival of religion in Ukraine and the current mobilization on the ground, it shows how these contradictory logics shape the fate of people, churches and states.     

On The Grounds Of Post‐Byzantine Greek Icons

The grounds of 51 post‐Byzantine icons (Eastern Orthodox panel paintings) were studied by means of analytical techniques. The artefacts cover the period from the mid‐15th to the mid‐19th century and originate mainly from western (Epirus and the Ionian Islands) and southern Greece (Crete). The findings are examined in the light of technical recipes from related areas and eras, while special insights are gained from the exploration of a gypsum processing recipe by Dionysius of Fourna. A spectrum of ground fabrication practices that is richer than that reported so far or can be deduced from surviving Greek recipes is documented; three instances of ‘grosso‐sottile’ type grounds and a case of ‘inverse grosso‐sottile’ ground are among the reported novel, for post‐Byzantine icons, findings. Moreover, a case of an early icon restoration intervention is documented.     

Front and Back Covers,Volume 28, Number 1. February 2012

Front and back cover caption, volume 28 issue 1 Front and back cover MEAT STILL ON THE MENU? Communities around the world are experiencing changes in the price and availability of animal products. In many places, meat, which was once eaten rarely, if ever, is now more readily accessible. In the top picture, a recently built international supermarket in the Guatemalan highlands stocks its shelves with packaged sandwich meat. The bottom image shows a meal served to mark a momentous occasion in the same community. Both of these images illustrate a change in dietary patterns that is manifesting in many regions of the world. Several international organizations, concerned about balancing the environmental costs of meat with human nutritional needs, have begun to address what they typically describe as ‘the increasing worldwide demand’ for meat. But how might we understand this narrative? What assumptions underpin these representations of demand? What are the implications of this kind of economic framing? In this issue, Emily Yates‐Doerr takes up the question of how anthropologists, with their attention to local contexts and realities, might add to discussions of global transitions. How might ethnographers engage with and respond to the representations of global trends employed by international institutions? What might these questions say about the discipline of anthropology's own engagement with questions of material needs and demands? The front cover shows how entomologists in Wageningen, The Netherlands, are responding to concerns about the ‘growing demand’ for livestock by working to cultivate edible insects, in this case mealworms, as ‘the next white meat’.     

Theocracy,Eschatology, and the Ephemeral Church: Graham Ward and the “Crisis of Democracy”

This article offers a critical assessment of Graham Ward’s political theology and critique of modern democracy. Ward argues that modern democracy expresses a nihilistic metaphysics and lacks an adequate account of the embodiment of sovereignty within the social, with the result that it tacitly harbors totalitarianism. As an alternative, Ward advances a theocratic model of the social, with the aim of providing an account of the social embodiment of sovereignty lacking in democracy. The article argues that Ward is ultimately unsuccessful in this attempt. His eschatological focus separates the church from the world, undermining his account of the embodiment of sovereignty and reinforcing the very emptiness at the heart of the social his theology is intended to counter.     

Unravelling Church Land: Transformations in the Relations between Church,State and Community in Uganda

Christian churches control substantial areas of land in Africa. While intensifying struggles over their holdings are partly due to the increased pressure on land in general, they also reflect transformations in the relations through which churches’ claims to land are legitimized, the increased association of churches with business, and churches’ unique positioning as both institutions and communities. This article presents the trajectory of relations between church, state and community in Uganda from the missionary acquisition of land in the colonial era to the unravelling of church landholding under Museveni. Drawing on long‐term ethnographic fieldwork, the authors argue that claims to church land in contemporary Uganda draw on: 1) notions of belonging to the land; 2) views about the nature of churches as communities; 3) discontent regarding whether customary land owners gave churches user rights or ownership; and 4) assessment of the churches’ success in ensuring that the land works for the common good. The article develops a novel approach to analysing the changing meaning of the landholdings of religious institutions, thus extending ongoing discussions about land, politics, development and religion in Africa.     

Front and Back Covers,Volume 32, Number 3. June 2016

Front and back cover caption, volume 32 issue 3 Front cover STANDSTILL Behzad Sarmadi tells the story of Dubai's descent into an economic crisis in 2009 by seizing on the financial concept of ‘standstill’. The government of Dubai publicly (and unilaterally) invoked this concept in late 2009 so as to pause the debt obligations of a ‘government‐related’ corporation in the face of immanent bankruptcy. This figurative use of standstill by the city‐state, however, soon manifested itself in the city. Cars once owned by over‐indebted foreign residents began to accumulate dust on the sides of roads and parking lots as they were abandoned to literally stand still. Sarmadi examines this process by repurposing the notion of standstill as a tool with which to ethnographically link the structural dimensions of a financial crisis and its lived experience. Back cover DISEASES OF THE SOUTH At night the chimneys of the Ilva steelworks loom behind a residential building in Taranto, southern Italy. The largest steelworks in Europe, and one of the few former state factories still standing in southern Italy, Ilva provides much needed employment in an impoverished region. However, it is also one of the worst polluters in Italy. Epidemiological studies have shown a high incidence of pulmonary cancers in the area, prompting Italian legal authorities to put the owners on trial for illegal polluting emissions. In spite of the unhealthy environment both in Taranto and in toxic waste‐ridden Terra dei fuochi, near Naples, the state's dominant message is for its residents to adopt ‘healthier lifestyles’. Biomedicine emphasizes individual, lifestyle‐linked factors of disease. Yet such an emphasis diminishes some of the most obvious underlying factors, such as pollution, over which individuals have little or no control, and which affects entire territories and populations. When a population is stigmatized or racialized as ‘backwards’, as southern Italians are, even the most obvious environmental injustices can be obfuscated in this way. In southern Italy, as in other areas hit by environmental injustice, marginality is compounded by a stigma that demonizes as irrational local environmental movements fighting pollution on their own doorstep. Effectively, people are blamed for aiding and abetting their own diseases. While the health‐or‐jobs dilemma is a classic issue of industrialization, companies have even more power to pollute once they are the only source of jobs left.     

On the Geography of the Wars Between the Saxons of Northumberland and the Northern Britons,from the Battle of Menao to that of Kaltraez

Abstract

The techniques of spatial analysis are deployed to gain insights into the ways in which smaller churches of the 11th and 12th centuries were designed to be used. A range of plan types is discussed, including churches with one, two and three cells, linear and cross-shaped plans, and ‘round’ churches. The resulting analysis of the forms of buildings is then placed in the historical context of ecclesiastical reform, and it is argued that some of the changes in church layout were designed to separate the clergy from the laity, mirroring their increasing legal and social differentiation. It is also argued that the ways in which clergy used space were similar in all types of church examined, and that they show continuity from early Christian buildings to the late 12th and 13th centuries, when rising belief in the transubstantiation of the Host led to the evolution of new forms of clergy space     

Front and Back Covers,Volume 28, Number 2. April 2012

Front and back cover caption, volume 28 issue 2 Front cover A simple, austere cross hangs on the St. Maria‐Magdalena church in the newly constructed Rieselfeld neighbourhood of Freiburg im Breisgau, Germany. Completed in 2004, the building contains both a Protestant and a Catholic church, with moveable partition walls also allowing for the creation of a single ecumenical site when desired. Similarly, a diversity of associations, meanings, and histories are attributed to the symbol of the cross itself in different spaces and times. Its appearance on the wall of a multi‐ecumenical space highlights the theological connections between Protestant and Catholic Christianities; its location near the French‐German border calls attention to the doctrinal disputes and historical violence that have occurred between these two faiths. The significance of the cross – while often presumed to be self‐evident – is complex and ever shifting. Its connotations are produced through processes as diverse as the urban renewal project of the church of Maria‐Magdalena and juridical rulings on its display in public spaces. Recently, the European Court of Human Rights rejected a claim that crucifixes hanging in Italian classrooms were an affront to freedom of conscience and a parent's freedom to educate his or her children. As a symbol, the Court declared, the cross does not stand for Christianity alone, but also for ‘European heritage’. While today, signs associated with Islam are treated as a threat to public spaces in countries throughout Europe, anthropologists can explore how claims made about the cross produce it as a flexible sign connoting not only the story of the Passion, but also European history and secular tolerance. Back cover LEGENDARY HOMINOIDS Gregory Forth inspects what villagers in one part of western Flores describe as a burial mound marking the place where their ancestors interred a group of hominoids they killed in a violent confrontation. After receiving details of the mound and its history from Forth, in 2011 several Indonesian and Western palaeoanthropologists began exploring possibilities for excavating the site and hope to gain permission to begin digging in the near future. The 2003 discovery on the eastern Indonesian island of Flores of a small, physically primitive hominin interpreted as a new species, Homo floresiensis, came as a surprise to anthropology. Not only is the find extraordinarily recent in geological terms, but the hypothetical species bears a close resemblance to indigenous images of similarly diminutive, hominoid creatures reputedly encountered by local villagers in an even more recent historical era. The challenge posed by Homo floresiensis to our previous understanding of hominin (or ‘human’) evolution is well documented. But the unexpected find poses challenges for sociocultural anthropology as well. Searches for the physical remains of non‐sapiens hominins are typically motivated by prevailing palaeoanthropological theories and interpretations. However, contextual as well as physical peculiarities of the Flores hominin suggest that future investigations of the new species may be crucially informed by ethnographic evidence, the bulk of which was collected prior to, and independent of, the palaeoanthropological discovery.     

The Religious Crisis of the 1960s: The Experience of the Australian Churches

The decade of the 1960s in North America and Europe is generally seen by historians and sociologists as a time of sudden and unexpected religious upheaval. But was this the case in Australia? This article examines the changes in belief and behaviour within Australia’s major churches during the ‘remembered sixties’ from c. 1964 to c. 1972, in relation to the cultural and social context, and the extent to which these amounted to a religious turnaround or crisis. Areas examined include the impact of radical theology, symbolized by the book Honest to God, and the ‘new morality’; the changes in Australian Catholicism initiated by the Second Vatican Council; the debate among Catholics over birth control and the papal encyclical Humanae Vitae; the decline in weekly church attendance, Sunday school enrolments and the membership of church youth organizations; the ‘crisis’ in the ordained ministry; changing attitudes in the churches towards social issues; and the responses of the churches to the Vietnam War. The religious unsettlement that occurred in Australia during this period was very similar to North America and Europe, though there were distinctive local emphases. The central issues in debate were common to all major denominations: the relevance and authority of traditional institutions and formulations of belief.     

Front and Back Covers,Volume 33, Number 6. December 2017

Cover caption, volume 33 issue 6 Front Cover Rescuing tradition from the rubbish, a Jewish man in Israel recovers discarded sacred books. This scene serves as a metaphor for the struggle to hold on to tradition in the modern nation state of Israel. The achievement of political sovereignty is thought to be a form of liberation. It is supposed to bring freedom to the subaltern nations who attain it. But can the modern state create the conditions in which a once persecuted minority can finally flourish? Ethnonational states are always exclusionary. Israel inflicts the conditions that European Jews once suffered onto Palestinians, who have been displaced, disinherited, walled off; and even when they are citizens, they are always second class. But what about those at the center of sovereign citizenship: ‘the people’ themselves? Hannah Arendt reminded us that Jews were never quite at home in Europe. They had to be exceptional to be accepted. They had to be Jews, but not be like Jews, relegating their identity to the private sphere: ‘men in the street and Jews in the synagogue’. But these forces of ‘emancipation’ did not make them citizens like all others. The story of modernity and secularism in Europe is also foundational to nationalism and claims of self‐determination elsewhere. The question is whether or not emancipation has been achieved through political self‐determination, and if so, what such emancipation looks like. Do the forces of assimilation end with political self‐determination? Can a once persecuted people finally be liberated? Who feels free to be Jewish in the modern state of Israel? Whose cultures flourish and whose Jewish traditions can be practised freely? Who finally feels at home? And who, among the sovereign citizens of the ethnonational state, still experience a sense of exile, reflected in the need to rescue traditional texts from being tossed out with the rubbish? Back Cover: MALAGASY JUDAISM Through a warren of alleys in densely packed Antananarivo, capital of the island nation of Madagascar, there is a gated compound. Beyond the gate is a metal door to the entrance of the house within the compound. Emblazoned on it are a seven‐branched menorah and the Hebrew letter ? (shin, for Shaddai, God). Down the corridor, to the left, is a door with Hebrew writing affixed to it; behind it is a prayer room. Instead of pews or chairs, there are rugs, as one might expect to see in a mosque. This is Madagascar's synagogue, in the home of Tubiyya, the self‐taught Malagasy hazzan (Hebrew: cantor). Tubiyya stands next to his wife Miriam and their children. As with the man pictured on the front cover of this issue, Tubiyya sports payos – long strands of hair, sidelocks, that ultra‐Orthodox Jewish men grow on the sides of their faces, to obey the Old Testament commandment from the book of Leviticus 19: 7: ‘Ye shall not round off the edge‐growth of your heads, neither shalt thou diminish the corner edge‐growth of thy beard’. Most observant Jewish men do not follow this particular commandment. In this sense, the Malagasy Tubiyya and the Ashkenazi Haredim in Jerusalem (see front cover) represent small but visible minorities within the greater Jewish world. But they are outliers – both globally and locally – in a deeper, theopolitical sense: both are anti‐Zionist Haredim, rejecting the legitimacy of the Jewish State on religious grounds. The Messiah has not yet come to ‘ingather the exiles’. In the meantime, Israeli society is too secular for them. And yet, would the hawker on the front cover accept Tubiyya as a fellow Jew? Race and Jewish genealogy set them apart. This issue of ANTHROPOLOGY TODAY bookends antipodes of Jewry, where inclusion and exclusion are in constant tension.     

Seeing the churches like the state: taxes and wealth redistribution in late antique Italy

Two key economic questions tend to be asked about the transformation of the Roman world. First, how did Roman fiscal structures continue, disintegrate and transform? Second, how did emerging churches play a role in the redistribution of wealth through new administrative structures to create a new social system, what Ian Wood has called a ‘temple society’? These two processes – one focussing on the continuity or discontinuity of the Roman economic structures and the other on churches within that system – are usually examined separately or assumed to follow, what we call here, a ‘Gallic model’. In this article, we first demonstrate that Wood’s ‘temple society’ is far more complex in its emergence in Italy than in Gaul. Second, we argue that the churches of Italy remained embedded within late Roman fiscal structures, even as they transformed during late antiquity. Fiscal arrangements, examined through the churches of Rome and Ravenna, established churches as ever more central economic actors to the state fiscal system by 600 and shaped their long-term wealth redistribution process.     

Archaeological Intelligence

The county of Norfolk is well known for its huge number of ruined and abandoned medieval churches. ‘St Mary's Chapel’ at Ashwellthorpe has not usually been, reckoned among these. Although local tradition always maintained that it was the parish church of the lost village of Ashwell, some architectural historians have been sceptical, suggesting that it is merely a post-medieval domestic building on which part of a church roof has been re-used. Renovation of the property has not only confirmed its ecclesiastical origin, but revealed that it is the chancel of a church later used as a chantry chapel, with a major refurbishment in the fifteenth century.     

What makes sovereignty a relative concept? Empirical approaches to international society

Sovereignty takes on many forms today. Legalistic and absolute conditions of sovereignty have dominated in theoretical reasoning and its practical applications whereas empirical attributes of statehood and relative sovereignty conceptualisations have generally been neglected. Yet, the quantification of empirical sovereignty would give us a few ways to compare and contrast the different degrees of internal and external sovereignty and demonstrate the ‘differences of being sovereign’ among internationally recognised states, de facto states, autonomous regions, dependent territories and governments-in-exile. All these entities display their internal and external attributes of sovereignty, which results in power (efficiency of governance) or symbols (representation of ideas). This paper highlights the need to pay more attention to the empirical aspects of sovereignty – it has to be complemented with the facts on the ground – and shows how to operationalise the relative concept of sovereignty. Ignoring the empirical aspects of sovereignty, or spurning the time-honoured requirement of recognition, is bound to lead to the emergence of failed states.     

伪满殖民政权的东正教政策

中国东北沦陷之后,日本殖民政权从强化统治和对抗苏联的需要出发,针对伪满境内的东正教会,制定了怀柔和高压并举的宗教政策。一方面安抚和拉拢东正教会,利用其煽动俄国侨民从事反共反苏活动;另一方面则严密监控东正教会,镇压神职人员和教徒的反日亲苏活动,并通过宣扬惟神之道、强迫教徒拜祭天照大神等方式,从思想上改造东正教,进而根除俄国侨民的民族意识。这些政策似曾一度取得成功,但却招致东正教会和教徒的普遍抵制,最终归于失败。