The Things of Others: Ethnographies, Histories, and Other Artefacts deals with the things mainly, but not only, mobilized by anthropologists in order to produce knowledge about the African American, the Afro-Brazilian and the Afro-Cuban during the 1930s. However, the book's goal is not to dig up evidence of the creation of an epistemology of knowledge and its transnational connections. The research on which this book is based suggests that the artefacts created in fieldwork, offices, libraries, laboratories, museums, and other places and experiences – beyond the important fact that these places and situations involved actors other than the anthropologists themselves – have been different things during their troubled existence. The book seeks to make these differences apparent, highlighting rather than concealing the relationships between partial modes of making and being ‘Afro’ as a subject of science. If the artefacts created in a variety of situations have been different things, we should ask what sort of things they were and how the actors involved in their creation sought to make them meaningful. The book foregrounds these discontinuous and ever-changing contours.
Global Healing: Literature, Advocacy, Care, Karen Laura Thornber analyzes how narratives from diverse communities globally engage with a broad variety of diseases and other serious health conditions and advocate for empathic, compassionate, and respectful care that facilitates healing and enables wellbeing.
The three parts of this book discuss writings from Africa, the Americas, Asia, Europe, the Middle East, and Oceania that implore societies to shatter the devastating social stigmas which prevent billions from accessing effective care; to increase the availability of quality person-focused healthcare; and to prioritize partnerships that facilitate healing and enable wellbeing for both patients and loved ones.
Global Healing remaps the contours of comparative literature, world literature, the medical humanities, and the health humanities.
Quel est le point commun entre un chérif musulman (descendant du prophète Mohammed) de la confédération Aït Ba’amran des tribus du Sud-Ouest marocain et un Indigène animiste d’Amazonie brésilienne ? À la surprise de l’ethnologue, tous deux sont affiliés à une ascendance juive. Cette judaïté, conçue davantage comme une origine que comme une pratique religieuse, participe à préciser le lien au sol des générations actuelles. La mise en regard de deux cas ethnographiques permet une discussion plus large sur la multiplicité des origines en contexte migratoire dans le temps long. La judaïté des origines participe à asseoir pleinement l’inscription actuelle des populations au sein d’un espace marqué par l’histoire de la construction des Etats empires portugais et espagnols.
Neste artigo reflicto sobre as repercussões da “descoberta” dos Marranos em Portugal, no princípio do século XX, na questão do resgate da identidade brasileira pelos judeus do Brasil. Esta “descoberta” despertou grande interesse de especialistas da História dos Judeus, de cientistas sociais, e também da Média europeia. Mas foi igualmente alvo do interesse de pessoas que, no outro lado do Atlântico, tentavam comprovar a presença de uma população de origem judaica desde os tempos coloniais em Terra de Santa Cruz e, portanto, o seu papel fundamental para a construção da colónia que se tornaria o país Brasil.
The relations between Iberia and its Sephardic diasporas have undergone innumerable reversals and revivals as Spain and Portugal experienced processes of nation-state building. These relations reached a climax with the 2015 New Nationality Laws for Sephardic Jews, that allow them to become Portuguese or Spanish citizens. Given an unexcepted worldwide interest, the governments provided different redefinitions of the criteria of the process. Initially seen as a symbolic act, the attribution of nationality to Sephardic Jews raises questions not just about culture and collective memory, but, above all, about economy, diplomacy and realpolitik in the Iberian countries as much as in the Israeli society itself.