Relevant bibliographies by topics / Anthropology of religion – Rwanda

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Anthropology of religion – Rwanda'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Anthropology of religion – Rwanda"

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Gatwa, Tharcisse. "Mission and Belgian Colonial Anthropology in Rwanda. Why the Churches Stood Accused in the 1994 Tragedy? What Next?" Studies in World Christianity 6, no. 1 (April 2000): 1–20. http://dx.doi.org/10.3366/swc.2000.6.1.1.

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Gatwa, Tharcisse. "Mission and Belgian Colonial Anthropology in Rwanda. Why the Churches Stood Accused in the 1994 Tragedy? What Next?" Studies in World Christianity 6, Part_1 (January 2000): 1–20. http://dx.doi.org/10.3366/swc.2000.6.part_1.1.

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VAN 'T SPIJKER, Gerard. "Religion in Rwanda after the Genocide." Studies in Interreligious Dialogue 9, no. 2 (September 1, 1999): 156–77. http://dx.doi.org/10.2143/sid.9.2.2003989.

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de Waal, Alex. "Genocide in Rwanda." Anthropology Today 10, no. 3 (June 1994): 1. http://dx.doi.org/10.2307/2783474.

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Van’t Spijker, Gerard. "Religion and the Rwandan genocide." Scripta Instituti Donneriani Aboensis 19 (January 1, 2006): 339–57. http://dx.doi.org/10.30674/scripta.67316.

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This article discusses the problems concerning the relation of religion and the genocide in Rwanda in 1990. One of the most urgent questions – formulated as an accusation by the present political regime in Rwanda – is whether religion and the influence of the churches and church leaders have, in fact, fuelled the genocide, or even was Christian missionary activity the ultimate cause of the genocide? In the broader circles of the present regime that articulate public opinion, it is argued that the presence of Christianity, more precisely the activities of the Roman Catholic Church, has not only contrib­uted to the possibility of the genocide, but has been at the root of the political constellation that led to the genocide, and that during the genocide, Church leaders were actively involved in it. In many documents, it is argued that the Rwandan genocide would never have taken place, if Christian mis­sions, particularly those of the Roman Catholic Church, had not been estab­lished in Rwanda. Related to this is the question of how the religious change after the genocide is to be interpreted, since in fact, after 1994, many new Christian communities have been founded, and a striking growth of Islam may be noticed.
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Strauss, Scott, Philip Gourevitch, and Alison Des Forges. "Genocide in Rwanda." African Studies Review 43, no. 2 (September 2000): 126. http://dx.doi.org/10.2307/524988.

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Grant, Andrea Mariko. "Public Religion after Genocide." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (August 1, 2021): 194–204. http://dx.doi.org/10.1215/1089201x-9127076.

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Abstract This article explores Pentecostal sounds and voice in postgenocide Rwanda. It centers on the question of why gospel singers were criticized for crossing over into “secular” music after beginning their careers in the church. Joining scholarship that examines the relationship between media and religion, it suggests that in Rwanda debates about the kind of music Pentecostal artists should perform must be contextualized in relation to (1) a Pentecostal “theology of sound,” or the belief that particular music and sound practices bring individuals closer to God; and (2) changes within Rwanda's postgenocide media landscape. The liberalization of the media in 2002, coupled with advances in recording technology, created new possibilities for Pentecostals to become individual “gospel stars,” as opposed to choir members, in ways that they had been unable to before, prompting debates about the nature of the postgenocide Pentecostal voice itself. These debates are considered alongside Pentecostal radio, and within a wider context in which the Rwandan government has become increasingly concerned with policing “noise pollution.” Paying closer attention to the materialities of sound and voice helps us trace the specific ways in which Pentecostalism attempts to “go public” and the kind of public it calls into being.
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Vidal, Claudine. "Rwanda 1994." L'Homme, no. 163 (June 21, 2002): 205–16. http://dx.doi.org/10.4000/lhomme.12131.

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Heusch, Luc De. "Rwanda: Responsibilities for a Genocide." Anthropology Today 11, no. 4 (August 1995): 3. http://dx.doi.org/10.2307/2783105.

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Bnok, Peter H. "Anthropology and Religion." Mankind 2, no. 8 (February 10, 2009): 284–85. http://dx.doi.org/10.1111/j.1835-9310.1940.tb00972.x.

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Dissertations / Theses on the topic "Anthropology of religion – Rwanda"

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Grant, Andrea Mariko. "Living under "quiet insecurity" : religion and popular culture in post-genocide Rwanda." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:83b2b3d3-f08e-4556-8d20-e832345fa25d.

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This thesis explores religion and popular culture in post-genocide Rwanda. In particular, I examine the rise of the new Pentecostal churches – the abarokore ("the saved ones") – and the reconstruction of the "modern" music industry after the genocide. I argue that contemporary social life in Rwanda is defined by "quiet insecurity" and "temporal dissonance". I employ these concepts to take seriously how young people in Rwanda create alternative pasts, presents, and futures for themselves within an authoritarian political context. While the government attempts to control the historical narrative and impose a particular developmentalist "vision" of the future onto its citizens, young people articulate and perform their hopes, fears, dreams, and anxieties within the realms of religion and popular culture, creating "unofficial" narratives that both converge with and contest those of the state. Against the prevailing academic consensus of Kigali as silent, I instead reposition the capital as a site of creativity wherein noisy debates take place about Rwandan identity and culture. I examine the new abarokore churches as important affective spaces that allow for healing and the keeping of secrets. Yet the fact that these same churches tend to be mono-ethnic suggests the limits of the born-again project. Conversely, the community imagined within popular culture, particularly through hip hop songs, is more inclusive, with identity forged through the mutual experience of pain and suffering. I pay particular attention to gender, and consider how patriarchal tendencies in the new churches and popular culture undermine the country's "progressive" gender policies. By examining Pentecostal services, conversion testimonies, song lyrics, the Kinyarwanda-language entertainment media, and discourses of musical corruption, I explore how young people respond to a context of quiet insecurity through quiet agency – they actively seek to transform and resolve their life circumstances, however modest or temporary their transformations or resolutions prove to be.
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Brébant, Emilie. "La Vierge, la guerre, la vérité: approche anthropologique et transnationale des apparitions mariales rwandaises." Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209913.

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Depuis le début des années quatre-vingt, la petite localité de Kibeho - un hameau particulièrement difficile d’accès situé aux confins d’une région rurale du sud-ouest du Rwanda, à environ deux cents kilomètres de Kigali - s’est muée en une destination de pèlerinage prisée par de nombreux Catholiques rwandais et, désormais, étrangers. L’origine de ce changement de nature du lieu se confond avec les apparitions de la Vierge (mais aussi du Christ et d’autres personnages du « panthéon » catholique) dont ont été favorisées plusieurs jeunes filles scolarisées au collège catholique local au début des années quatre-vingt, puis un certain nombre d’adolescents des environs. De spontanés et irréguliers qu’ils étaient dans les premières années du phénomène, encore liés aux performances publiques des voyants qui bénéficiaient des apparitions à heures fixes sur un podium surélevé, les déplacements d’individus se sont graduellement organisés. Aujourd’hui, à Kibeho, les apparitions publiques ont pris fin. Les pèlerins, qu’ils appartiennent à l’un ou l’autre mouvement d’Action catholique ou à un groupe de prière et de pèlerinage né des apparitions, se regroupent dans différents centres urbains du pays pour rejoindre le sanctuaire de Notre-Dame des Douleurs, érigé suite à la reconnaissance des apparitions par l’Eglise catholique en 2001 et en perpétuelle expansion depuis lors.

En 2001, la déclaration de reconnaissance mentionne, parmi les signes de crédibilité des apparitions, « la journée du 15 août 1982 qui fut marquée notamment, contre toute attente, par des visions effroyables, qui dans la suite se sont avérées prophétiques au vu des drames humains vécus au Rwanda et dans l’ensemble des pays de notre région des Grands Lacs ». Cette lecture officielle qui confère un horizon de sens aux événements, instituant la prophétie en des termes choisis permettant d’y entrevoir le génocide comme l’hécatombe du choléra dans les camps de réfugiés du Congo, est diversement négociée par les acteurs locaux, même si la conviction de la réalisation d’une prophétie est quasi-unanime. Du point de vue des pèlerins, les apparitions demeurent relativement problématiques. Elles exigent de chacun qu’il négocie sa position en fonction d’une représentation de l’orthodoxie constamment réévaluée dans les limites de ce qui est expérimenté et affirmé comme une identité catholique. Cette difficulté est notamment due à la multiplicité des individus qui ont revendiqué ou revendiquent encore des visions ou apparitions, alors que seules trois jeunes filles ont été reconnues par l’Eglise catholique en 2001.

Après avoir soigneusement défini le cadre socio-historique des apparitions rwandaises, en abordant la question depuis le point de vue de voyants non reconnus - dont l’une expatriée en Belgique - et de ceux qui leur sont proches, la thèse propose une analyse des discours par lesquels ceux-ci se définissent et négocient la légitimité de leur pratique religieuse. Une attention particulière a été portée aux outils stéréotypés de la critique (sexualité, politique, vénalité…), mobilisés dans le cadre des tensions et conflits qui opposent différents acteurs individuels et collectifs. Par ailleurs, les mécanismes qui président aux rhétoriques de la construction de soi ont été mis en lumière, notamment par le biais des récits de guerre qui fondent une identité de survivant liée à la conviction d’une intervention mariale. Ce processus se confond souvent avec ceux qui président à la construction du pouvoir de la Vierge, et donc des voyants. Finalement, au travers de l’analyse des représentations touchant notamment à la prophétie du génocide et de la guerre civile, les nouveaux rapports au national se font jour, les violences des années nonante étant intégrées dans un schéma biblique qui opère un basculement significatif :parce que le Rwanda serait touché de plein fouet par la Mal, il a été choisi par Dieu et par la Vierge comme noyau de la Nouvelle Evangélisation. À travers l’analyse du rapport au divin, à l’autorité, aux représentations de la modernité que les mots des acteurs reflètent, c’est le catholicisme vécu qui s’éclaire à l’ombre du sanctuaire et de son appareil médiatique foisonnant, ce catholicisme empirique dont la richesse se renouvelle à chaque « enculturation » comme au passage des générations successives et dont il importe, pour l’anthropologie comme pour l’histoire du christianisme, d’approcher l’infinie variété.


Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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Tremblay, Jessika. "One laptop per child: technology, education and development in Rwanda." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104579.

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This thesis critically examines the One Laptop Per Child (OLPC) organization in the context of Rwanda‘s socioeconomic development plans for the year 2020. OLPC is a relatively new, large-scale development organization dedicated to the improvement of education in the world‘s poorest countries through the distribution of laptops specially designed for children. Rwanda is one of the poorest countries to have signed on the program since its founding in 2005, and ranks in the top five subscribers, having purchased 110,000 laptops for distribution among primary school students. The Government of Rwanda is committed to establishing a middle-income economy on the basis of an information economy, and has adopted OLPC to suit this agenda, while OLPC seeks to focus on the educational aspects of the program. This thesis, in the tradition of the anthropology of development, analyzes the motivations and ideals that guide both OLPC and the Government of Rwanda, and proposes that evaluating the program is better done by understanding it in its local context. This research is based on three months of ethnographic fieldwork in four grade five classrooms in urban Rwanda, along with interviews with key members of OLPC.
Cette thèse examine l'organisation, « One Laptop Per Child (OLPC)» dans le contexte des plans de développement socioéconomique du Rwanda pour l'année 2020. Fondé en 2005, OLPC est relativement grande et récente comme organisation. Cette fondation cherche à améliorer la qualité de l'éducation dans les pays les plus pauvres en distribuant des laptops conçus spécialement pour les enfants. Le Rwanda est un des pays les plus pauvres ayant souscrit à OLPC, mais, ayant aussi acquis 110,000 laptops, se trouve à être dans les cinq premiers pays souscrivant. Le gouvernement Rwandais cherche à établir une économie de taille moyenne basé sur l'informatique, et a adopté le projet OLPC pour servir cet agenda, alors qu'OLPC cherche plutôt à promouvoir l'amélioration de la qualité de l'éducation. Cette thèse, suivant la tradition de l'anthropologie du développement, analyse les motivations et les idées qui guident OLPC et le gouvernement Rwandais, en proposant qu'il vaille mieux évaluer le programme en contexte des valeurs locales. Cette recherche est basée sur trois mois d'étude ethnographique dans quatre écoles primaires Rwandaises, supplémentée d'interviews avec les chefs d'équipe et volontaires d'OLPC.
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Djordjevic, Darja. "The Cancer War(d): Onco-Nationhood in Post-Traumatic Rwanda." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493385.

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In Africa, the effects of the HIV/AIDS pandemic, rapidly expanding industrial and extractive economies, uncontrolled economic growth, environmental and lifestyle changes, and the rising age of populations with better access to medicine have occasioned rising rates of cancer. Rwanda’s national cancer program has been hailed as a unique example of how to build clinical oncology into a public healthcare infrastructure. Using ethnographic data, interviews, and historical archives, I address three sets of questions: 1. What historical, economic, social, and political factors have shaped the development of the country’s cancer program? 2. How do local clinicians and patients experience cancer as a treatable chronic disease? And how is that experience affected by the development of a national oncology infrastructure and new biomedical technologies? 3. As an instance of the transnational private-public partnerships characteristic of global health interventions in postcolonial Africa, what successes, limitations, and challenges does this cancer program present for envisioning oncology programs elsewhere in the global south? What are the ethical, political, and epistemological stakes involved in different models of cancer care? This project contributes to a new chapter in medical anthropology, one focused on rising rates of cancer in contemporary Africa. I argue that Rwanda’s cancer project is an exercise in the construction of a new sense of sovereignty, rendered through the politics of life as onco-nationhood; that it is an effort to create a postcolonial polity whose citizen body is gifted care of a international caliber provided by a paternal state. In a critical moment of post-traumatic social reconstruction, national biomedicine is becoming the entity through which government seeks to fuse sovereign statehood and nationhood in the cause of a healthy Rwandan future. Theorizing this relationship holds at least one key to developing an anthropology of cancer in contemporary Africa.
Anthropology
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Løndorf, Maja Haals. "Claims to orphanhood : an ethnographic investigation of childhood adversity in post-genocide Rwanda." Thesis, London School of Economics and Political Science (University of London), 2017. http://etheses.lse.ac.uk/3654/.

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Based on 16 consecutive months of fieldwork with children, their families and communities, this thesis explores the lives, experiences and perspectives of children, young people and their families who live in northwestern Rwanda and have experienced many hardships. In the context of war, genocide, migration and flight, it examines children and young people’s experiences of, as well as the social dynamics pertaining to, parental death or absence. The analysis addresses a key underlying question that remains little examined: how does a dominant global development category, such as that of orphan, become meaningful in the daily lives, subjectivities and identities of children and young people who become associated with such a category when it meets locally available identity and status constructions? What emerges is a messy, complex cultural reality that often seems contradictory in nature. Orphanhood appears simultaneously as a desirable status and a stigmatised and embodied identity; as a means to much-needed social and material resources, such as patrons or inclusion in NGO projects, or as an existential reality. The central argument is that children, young people and their families make diverse and sometimes contradictory claims to orphanhood for a variety of moral, political, social, economic and existential reasons, the primary aim of which is to achieve a more dignified life. Orphanhood is a condition of inherent existential insecurity that children want to overcome. In order to do so they sometimes first have to officially cast themselves as orphans. They have to become orphans to unbecome orphans. But whether they are successful in doing so depends on one key factor that is only sometimes visible to children themselves: post-genocide political-ethnic categories heavily influence children’s experiences of orphanhood by determining their access to charitable and communal support. These in turn are affected by the particular topography of remembering and forgetting that shapes post-genocide Rwanda.
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Zraly, Maggie. "BEARING: RESILIENCE AMONG GENOCIDE-RAPE SURVIVORS IN RWANDA." online version, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=case1189191843.

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Forcier, Angela. ""If you keep your problems in your stomach the dogs cannot steal them" : trauma, forgiveness, and con-viviality in Rwanda : an ethnographic study following the healing and rebuilding our communities (HROC) project in Gisenyi, Rwanda." Master's thesis, University of Cape Town, 2010. http://hdl.handle.net/11427/12220.

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Includes bibliographical references (leaves 75-79).
By bringing together survivors of the genocide with released prisoners to discuss trauma, healing, and trust, Healing and Rebuilding Our Communities (HROC) in Rwanda may help people to broaden their networks of support and rebuild everyday life. ... After 1994, Rwandans, particularly in Gisenyi, found that many neighbours were strangers and members of "the other side". Few Rwandans are able to meet their daily needs without accessing relationships of reciprocity, so how are such relation- ships established after genocide? In this thesis I argue that restoring relationships of reciprocity is critical to the restoration of the everyday in Rwanda. The genocide in 1994 was unarguably a traumatic experience for the population in Rwanda, and it damaged common modes of social interaction. But for those I spoke to, forgiveness was important to the process of healing...
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Bakunda, Isahu Cyicaro Pierre-Célestin. "Les règles implicites de la société rwandaises et leurs impacts sur le développement social et politico-économique de 1898 à 1994." Paris 8, 2005. http://www.theses.fr/2005PA082556.

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Pontalti, Kirsten. "Coming of age and changing institutional pathways across generations in Rwanda." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:bc1f479e-f45d-437a-939c-4b337fb427a6.

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This thesis offers an account of children's lived experiences in Rwanda (1930s-2016) in four key domains: kinship, education, economic transitions, and marriage. Based on historical and ethnographic fieldwork in rural and urban Rwanda from 2012 to 2014, this work explores how three generations of young people have experienced and navigated childhood and coming of age at the interface of 'traditional' and 'modern' institutional systems. Rather than focusing narrowly on 'crisis' childhoods, individual agency, or exogenous forces, as studies of young Africans and social change tend to, this work examines young people's 'everyday' actions - intentional and unintentional, individual and collective, compliant and non-compliant - and locates them within their broader historical, relational, and institutional environment. By focusing on the intensely reproductive period of childhood and coming of age, on Rwanda's unexceptional majority rather than its exceptionally vulnerable minority, and on children's everyday actions rather than the strategic actions of elites, this thesis shows us how children shape the institutions of childhood and marriage and, in so doing, influence how society is reproduced and changed. Theoretically, this thesis explains how children and their institutional environment are mutually constituting: it examines how and why young people experience rapid change and structural violence differently and it traces how they reproduce and change these structural conditions as they engage with institutional mechanisms in (un)intended ways. The research reveals that children in central Rwanda navigate constraints and opportunities by drawing on established kinship relationships and institutions while also opportunistically engaging with modern institutions and their actors. However, in this context of 'institutional multiplicity', traditional and modern institutional systems each need Rwanda's young majority to reproduce their institutions over others', and as intended, to achieve their power-distributional goals. This makes children's actions particularly consequential and demands that we redefine what political action - and political actors - look like.
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Van, Eyen Wilfred. "Urban culture and the rise of the 'Basilimu' : a social history of Kigali and Butare in Rwanda, 1966-1976." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.316006.

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Books on the topic "Anthropology of religion – Rwanda"

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Stevens, Phillips, and Denice J. Szafran. Anthropology of religion. Abingdon: Routledge, 2010.

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Anthropology of religion. Abingdon: Routledge, 2010.

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Vergote, Antoine. Psychoanalysis, phenomenological anthropology and religion. Leuven: Leuven University Press, 1998.

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Vergote, Antoon. Psychoanalysis, phenomenological anthropology and religion. Amsterdam: Rodopi, 1998.

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Kagabo, José Hamim. L' Islam et les "Swahili" au Rwanda. Paris: Editions de l'Ecole des hautes études en sciences sociales, 1988.

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Malefijt, Annemarie De Waal. Religion and culture: An introduction to anthropology of religion. Prospect, Ill: Waveland Press, 1989.

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The anthropology of religion: An introduction. 2nd ed. Oxford, UK: Blackwell Pub., 2006.

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Morris, Brian. Religion and anthropology: A critical introduction. Cambridge: Cambridge University Press, 2006.

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Religion and anthropology: A critical introduction. New York: Cambridge University Press, 2005.

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Bowen, John Richard. Religions in practice: An approach to the anthropology of religion. 5th ed. Boston: Prentice Hall, 2010.

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Book chapters on the topic "Anthropology of religion – Rwanda"

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Eller, Jack David. "Religion." In Cultural Anthropology, 216–40. Fourth edition. | Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9780429197710-12.

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Breed, Ananda. "Resistant Acts in Post-Genocide Rwanda." In Anthropology, Theatre, and Development, 127–46. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137350602_6.

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Bowie, Fiona. "Anthropology of Religion." In The Blackwell Companion to the Study of Religion, 3–24. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405168748.ch1.

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Hansen, Thomas Blom. "Religion." In A Companion to Urban Anthropology, 364–80. Oxford, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118378625.ch21.

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Blaine, Dylan. "Biblical Anthropology." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2017. http://dx.doi.org/10.1007/978-3-642-27771-9_200034-1.

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Blaine, Dylan. "Biblical Anthropology." In Encyclopedia of Psychology and Religion, 211–15. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200034.

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Strenski, Ivan. "Reductionism and Structural Anthropology." In Religion in Relation, 41–56. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-11866-3_3.

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Geertz, Armin W. "Hopi Religion and Anthropology." In Encyclopedia of Sciences and Religions, 1017–21. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1500.

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Quadrio, Philip A. "Politics, Anthropology and Religion." In Politics of Religion/Religions of Politics, 29–49. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9448-0_3.

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De Hemmer Gudme, Anne Katrine. "Modes of Religion: An Alternative to ‘Popular/Official’ Religion." In Anthropology and the Bible, edited by Emanuel Pfoh, David J. Chalcraft, Anne Katrine de Hemmer Gudme, Niels Peter Lemche, Neelam Pradhananga, Eveline van der Steen, and Philippe Wajdenbaum, 77–90. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463221287-007.

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Conference papers on the topic "Anthropology of religion – Rwanda"

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Dandirwalu, Resa. "Church Sasi: beyond Religion Boundaries Study of Religious Anthropology." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.30.

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Rajsky, Andrej. "RELIGION FACING CURRENT CHALLENGES OF NIHILISTIC CULTURE." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.108.

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Subchi, Imam, Rena Latifa, and Munir. "Religion and Anthropology: Identifying Koentjaraningrat’s Elements of Culture in The-Quran." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009938520062013.

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4

Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.
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Jawaut, Nopthira, and Remart Dumlao. "From Upland to Lowland: Karen Learners’ Positioning and Identity Construction through Language Socialization in the Thai Classroom Context." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.9-2.

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Karen (or Kariang or Yang) are a group of heterogeneous ethnic groups that do not share common culture, language, religion, or material characteristics, and who live mostly in the hills bordering the mountainous region between Myanmar and neighboring countries (Fratticcioli 2001; Harriden 2002). Some of these groups have migrated to Thailand’s borders. Given these huge numbers of migrant Karens, there is a paucity of research and understanding of how Karen learners from upland ethnic groups negotiate and construct their identities when they socialize with other lowland learners. This paper explores ways in which Karen learners negotiate and construct their identities through language socialization in the Thai learning context. The study draws on insights from discourse theory and ecological constructionism in order to understand the identity and negotiation process of Karen learners at different levels of identity construction. Multiple semi-structured interviews were conducted to gain deeper understandings of this phenomenon between ethnicity and language socialization. The participants were four Karen learners who were studying in a Thai public university. Findings suggest that Karen learners experience challenges in forming their identity and in negotiating their linguistic capital in learning contexts. The factors influencing these perceptions seemed to emanate from the stakeholders and the international community, which played significant roles in the context of learning. The findings also reflect that Karen learner identity formation and negotiation in language socialization constitutes a dynamic and complex process involving many factors and incidences, discussed in the present study. The analysis presented has implications for immigration, mobility, language, and cultural policy, as well as for future research.
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Tayeh, Brohanah, Kamila Kaping, Nadeehah Samae, and Varavejbhisis Yossiri. "The Maintenance of Language and Identities of the Thai-Melayu Ethnic Group in Jaleh Village, Yarang District, Pattani, Thailand." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.4-1.

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At the Thai-Malaysian border, a majority of the population comprises the Thai-Melayu ethnic group, as speakers of the Pattani-Malay dialect. Here, heritage language maintenance presents a salient factor. The ethnicity resides on both sides of the border. This study aims to investigate the heritage language maintenance and identities of the Thai-Melayu ethnic group in Jaleh Village, Yarang District, Pattani, Thailand, and to examine their attitudes towards the language used in their community. The samples-set comprised 20 local respondents who were born and raised in the village. A questionnaire addressing the effects of the heritage language maintenance of the Thai-Melayu was employed as a tool of data collection. A descriptive analysis method was used for data analysis. The results of the study revealed ideological underpinnings of the ethnic group with regards to language, as well as demographic information that informs population and cultural studies. These factors include that the Pattani-Malay dialect constitutes a major language, where the Thai language in comparison has a minor usage in the community. The Pattani-Malay dialect is used in the family domain, with extended families, or with neighbors, and in ritualistic or religion domains. In contrast, Thai is used with strangers, in government and official domains, in the school domain, and in the domain of public health. Moreover, the results support that the dialect has not as yet become endangered, evidenced by that the samples prefer the Pattani-Malay dialect as the main language for daily life, and for passing on their ethnic language to younger generations, a process labeled as ‘accidental maintenance.’
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