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). My reading is moored to Van der Merwe and Gobodo-Madikizela’s book Narrating our Healing 2 which demonstrates quite lucidly the functionality of stories and storytelling as spaces of healing and the centrality of narration to the rediscovery of an erstwhile ruptured sense of self. I frame this

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. Like Dikosha, the Barwa “play with the darkness”. The male dancers surround Dikosha with their erect penises, euphemistically referred to as “maleness”, “pointed unflinchingly at her.” This virility is not sexual, however, but indicative of an energy harnessed for healing. There is a female component

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grievously mangled bodies have never before been seen in Ethiopia. The girl never speaks except to murmur “Abbaye” (father) on two occasions. 39 The constantly guarded patient slowly improves in health, but the effectiveness of his healing confronts Hailu with a dilemma: for whom—or what 40 —is he healing

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aimed at educating, feeding and protecting them and even healing them when they are sick, among other responsibilities of either the state to its citizens or the church to its members. However, the text constructs a counter-discourse to this by showing the spirits of the ancestors taking care of their

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European Ideas 41.7 (2015): 858–882. 25 Michael T. Taussig, Mimesis and Alterity: a particular history of the senses (New York: Routledge, 1993). 26 Michael T. Taussig, Shamanism, Colonialism, and the Wild Man: a study in terror and healing (Chicago: University of Chicago Press, 1986); Michael T

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