Pre-print - Matei Candea
... the cure. We can see this dichotomy playing out in the debates I briefly outlined above, with
accusations of romanticism and cold-heartedness flying about between protagonists who
increasingly make each other look like stereotypes.
This normative dichotomisation of detachment and engagement has fed ...
The Domestication of Anthropology
... a human skeleton but separated from it by the reniains of a ffiat or
blanket that lay over the hûman and under the lamb (Russell and
Düring in press). The lamb Iay on its side, with its legs pulled awkwardly
straight up, as they. must have been carefully held while the pit was
fihled, perhaps to ~re ...
History and Human Nature: Cross-cultural Universals and Cultural
... the experimental situation. The vacuum produced by the air-pump studied by
Shapin and Schaffer (1985) would be a case in point. Up until then, the
vacuum had been merely a theoretical entity. We can all think of plenty of
parallels from right across the board of twenty-first century science.
Most of ...
Orientalism, Anthropology, and the Other Author(s)
... concept, should be written "against."The culture concept is problematic, says Abu-Lughod,because it focuses on difference, and in doing so it "operatesto enforce separations that inevitably carry a sense of
hierarchy"(1991:137-138). Culture is thus "the essential tool for making other" (1991:143). A ...
Ferdinand de Saussure
... • Pets don’t fit neatly into both or either polarity of the nature-culture opposition.
• Pets are highly tabooed as food for Australians and Americans. (dogs, cats)
• When categories are problematic because they fail to fit neatly into clear, opposite
categories, they are the focus of the greatest c ...
Animal worship (or zoolatry) refers to rituals involving animals, such as the glorification of animal deities.The classical author Diodorus explained the origin of animal worship by recalling the myth in which the gods, supposedly threatened by giants, hid under the guise of animals. The people then naturally began to worship the animals that their gods had disguised themselves as and continued this act even after the gods returned to their normal state (Lubbock, 2005, p. 252). In 1906, Weissenborn suggested that animal worship resulted from man’s natural curiosity. Primitive man would observe an animal that had a unique trait and the inexplicability of this trait would appeal to man’s curiosity (Weissenborn, 1906b, p. 282). Wonder resulted from primitive man’s observations of this distinctive trait and this wonder eventually induced adoration. Thus, primitive man worshipped animals that had inimitable traits (Weissenborn, 1906b, p. 282). Lubbock put forward a more recent view. Lubbock proposed that animal-worship originated from family names. In societies, families would name themselves and their children after certain animals and eventually came to hold that animal above other animals. Eventually, these opinions turned into deep respect and evolved into fully developed worship of the family animal (Lubbock, 2005, p. 253). The belief that an animal is sacred frequently results in dietary laws prohibiting their consumption. As well as holding certain animals to be sacred, religions have also adopted the opposite attitude, that certain animals are unclean.The idea that divinity embodies itself in animals, such as a deity incarnate, and then lives on earth among human beings is disregarded by Abrahamic religions (Morris, 2000, p. 26). In Independent Assemblies of God and Pentecostal churches, animals have very little religious significance (Schoffeleers, 1985; Peltzer, 1987; Qtd. in Morris, 2000, p. 25). Animals have become less and less important and symbolic in cult rituals and religion, especially among African cultures, as Christianity and Islamic religions have spread. (Morris, 2000, p. 24).The Egyptian pantheon was especially fond of zoomorphism, with many animals sacred to particular deities—cats to Bastet, ibises and baboons to Thoth, crocodiles to Sebek and Ra, fish to Set, mongoose, shrew and birds to Horus, dogs and jackals to Anubis, serpents and eels to Atum, beetles to Khepera, bulls to Apis. Animals were often mummified as a result of these beliefs.