Mission Encounters in the Colonial World: British Columbia and South-West Australia

This paper considers various aspects of the interactions of missions and indigenous peoples in regions of Canada and Australia. An analysis of first encounters indicates that the introduction of Christianity was dependent on both evangelist and client population agreeing to a modus operandi for the mission. The structure and operation of the mission were determined by the pre-existing indigenous society and the financial and personnel resources of the mission organizations. Attitudes towards, and acceptance of, Christianity were not static, they depended on changing material and political circumstances both within and outside indigenous communities. This comparative analysis indicates that religious change was not only negotiated between missionary and "convert," but among indigenous peoples themselves. The decision to profess Christianity was not a one-off decision made by individuals or communities. Rather it was a long process of change which was contingent on the perceived advantages and disadvantages of the mission world and countervailingpressures from within indigenous and colonial societies.     

Graffiti Revelations and the Changing Meanings of Kilmainham Gaol in (Post)Colonial Ireland

Kilmainham Gaol (1796–1924) became the de facto holding center for political prisoners in Ireland by the mid-nineteenth century. Officially closing in 1910, it reopened a number of times for “emergencies” before its final closure after the Irish Civil War (1922–23). After 1924 it lay abandoned until reopening as a heritage attraction in the early 1960s. It was taken into state protection in 1986. Using a range of graffiti assemblages predominantly dating from 1910 onwards this paper will explore the “imperial debris” of contested narratives of meaning, ownership, and identity that the prison walls continue to materialize.     

Trans youth,science and art: creating (trans) gendered space

This article is based on empirical research which was undertaken as part of the Sci:dentity project funded by the Wellcome Trust. Sci:dentity was a year-long participatory arts project which ran between March 2006 and March 2007. The project offered 18 young transgendered and transsexual people, aged between 14 and 22, an opportunity to come together to explore the science of sex and gender through art. This article focuses on four creative workshops which ran over two months, being the ‘creative engagement’ phase of the project. It offers an analysis of the transgendered space created which was constituted through the logics of recognition, creativity and pedagogy. Following this, the article explores the ways in which these transgendered and transsexual young people navigate gendered practices, and the gendered spaces these practices constitute, in their everyday lives shaped by gendered and sexual normativities. It goes on to consider the significance of trans virtual and physical cultural spaces for the development of trans young peoples' ontological security and their navigations and negotiations of a gendered social world.     

Order (and Disorder) in Early Colonial Moquegua,Peru

In the viceroyalty of Peru, Spanish authorities imposed several mechanisms to try to establish Christian social order among the colonists and dwindling indigenous populations, two of which were encomienda and reducción. The implementation of these and other policies and practices is examined using a case study in Moquegua, a colonial periphery in far southern Peru: the encomienda of Cochuna and the reduction site of Torata Alta. Incomplete knowledge of local conditions left the area vulnerable to social and religious disorder: overlapping boundaries, contested jurisdictions, and competing interests. Further historical archaeological consideration of such disorder can illuminate local impacts of colonialism.     

Superstition in Estonian Folklore: From Official Category to Vernacular Concept [1]

Superstition (ebausk), which was introduced into Estonia as an official religious category, has become a vernacular concept that is widely used nowadays to discuss and interpret supernatural beliefs and magical practices. The present article examines the history of the concept, its current usage, and dominant attitudes towards superstitions in Estonia.     

Strange Encounters: Dreams and Nightmares of High School Students in Papua New Guinea1

The material for this paper is drawn from essays written, as part of their ordinary class work, by a group of Papua New Guinea High School students, under the title ‘Recently I had a Dream’. The paper offers a content analysis of this material. The categories employed to present and analyse the data are rooted in the assumption that a dream may be likened to the performance of a play or a film viewed on the screen. The dream, that is, tends to be a vivid inner visual as well as an affective experience. Focus on the emotional response that the dream evokes yields a simple scheme that enables one to identify and classify the themes and motifs that the dreams reveal: positive affect (i.e. supportive of the dreamer) or negative (i.e. seen as somehow threatening the dreamer). But the picture may also be more complicated as where there are mixed or changing emotions. Positive affect was reported of those dreams experienced as pleasant or ‘good’; most of these were plainly of the wish-fulfilment type. But well over half of the students reported experiencing negative affect, emotions ranging in intensity from nervousness through being frightened or scared to terror or being panic stricken. Anxiety indeed was the predominant emotion that found its most frequent expression in strange encounters with grotesque looking creatures which threatened the dreamer's very existence. In what kind of experience(s) was such anxiety rooted? In seeking an answer the data were approached, after the manner of peeling an onion, from a number of perspectives: the sociological (the social situation of the school), the cultural (the relevance of traditional factors, and the psychological (the role of the unconscious). On the last point, the views of the psychoanalyst Ernest Jones, set out in his classic study ‘On the Nightmare’, were not found to be helpful. On the other hand, more recent strands in psychoanalytic thinking appear to offer a more promising line of attack.     

The Witches' Flying and the Spanish Inquisitors,or How to Explain (Away) the Impossible [1]

The first part of this paper presents four old Spanish explanations of the witches' flying: (1) that (with the Devil's help) they actually did fly; (2) that the experience of flying was the result of narcotic stimulation; (3) that their flying was pure imagination—methodologically demonstrated in the investigations of the Spanish inquisitor Alonso de Salazar Frías; and (4) that they fly by means of the soul. The latter, although strongly rejected by the Church, remained the most popular opinion. The second part discusses the flying of the Sicilian donni di fori [“women from outside”] of the sixteenth and seventeenth centuries. These were cunning women who served as mediators between the local community and the fairy world. On their nightly excursions “in spirit” they would enter the houses with the fairies, who bestowed their blessing on the homes. Or they would join the fairies in a sort of “white sabbath” where everything was reflective of beauty and delight. In the last part, the author describes his encounter with a contemporary Sicilian “night-goer” who claimed to be able to travel “in spirit.” In the concluding discussion, the author asserts that none of the rationalistic approaches used so far leads to a full understanding of the phenomenon. In his reconstruction of the Sicilian fairy cult, the author leaves open the possibility of out-of-the-body experiences and collective dreaming (rêve a deux) being potential explanations for the phenomenon.