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Books on the topic 'Ethnography; Romans'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Bessac, Jean-Claude. La pierre en Gaule narbonnaise et les carrières du Bois des Lens (Nîmes): Histoire, archéologie, ethnographie, et techniques. Ann Arbor, MI: Journal of Roman archaeology, 1996.

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2

Kazubowski-Houston, Magdalena. Staging strife: Lessons from performing ethnography with Polish Roma women. Montréal: McGill-Queen's University Press, 2010.

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3

Staging strife: Lessons from performing ethnography with Polish Roma women. Montréal: McGill-Queen's University Press, 2010.

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4

Pontrandolfo, Stefania. La dissolution identitaire d'une communauté rom: Ethnographie d'une disparition. Paris: L'Harmattan, 2013.

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5

Stephan, Hohmann Joachim, and Wlislocki Heinrich von 1856-1907, eds. Zur Ethnographie der Zigeuner in Südosteuropa: Tsiganologische Aufsätze und Briefe aus dem Zeitraum 1880-1905. Frankfurt am Main: P. Lang, 1994.

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6

International Conference on Gypsy Ethnography, History, Linguistics and Culture (1st 1993 Budapest, Hungary). Az I. Nemzetközi cigány néprajzi-, történeti-, nyelvészeti és kulturális konferencia előadásai (Budapest, 1993. március 16-20.) =: Readings of the 1st International Conference on Gypsy Ethnography, History, Linguistics and Culture (March 16-20, 1993, Budapest). [Budapest]: Mikszáth, 1994.

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7

Dean-Burrows, Carmelina M. On a hill overlooking the pond: The ethnography of St. Catherine of Siena Roman Catholic Church, Hatchet Bay, with a definitive study of the St. Bernard's Mission. Nassau: Media Enterprises Ltd., 2004.

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8

Nesostoi Łavshii si Ła imperator Fedor Alekseevich. Moskva: Veche, 2009.

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9

Iván, Szelényi, ed. Patterns of exclusion: Constructing Gypsy ethnicity and the making of an underclass in transitional societies of Europe. Boulder, CO: East European Monographs, 2006.

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10

Extractions An Ethnography Of Reproductive Tourism. Palgrave MacMillan, 2012.

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11

Verdery, Katherine. Secrets and Truths: Ethnography in the Archive of Romania's Secret Police. Central European University Press, 2014.

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12

Watson, Tim. Cultures in Contact. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190852672.003.0006.

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In this chapter I investigate the paradox that the writer who most vividly embodied the exchange between literature and anthropology during this period, Michel Leiris, worked hard to maintain separate identities and spaces for his life as an anthropologist (working at the Musée de l’Homme in Paris) and as a writer and memoirist (working at home). While Leiris came of age professionally and aesthetically during the fertile interwar period in France of “ethnographic surrealism,” his anthropological writings in the period after World War II show a surprising fidelity to disciplinary protocols. The chapter argues that Leiris’s ethnography of the Francophone Caribbean, Contacts de civilisations en Martinique et en Guadeloupe, tries to subvert those protocols, turning from a social science survey into something like a novel of manners by the end. Ultimately, however, this literary turn falls prey to tropes of imperial romance that Leiris ostensibly seeks to undercut.

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13

Bloomer, Kristin C. Possessed by the Virgin. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190615093.001.0001.

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This book is an ethnographic account of three Roman Catholic women in contemporary Tamil Nadu, south India, who claim to be possessed by Mary, the mother of Jesus. It follows their lives over more than a decade, describing their own, the researcher’s own, and devotees’ understandings of the women’s healing and possession practices along with questions about agency, gender roles, authenticity, and social power. It asks, how is it that some experiences of “possession” (a word introduced to India by Christian missionaries, which the book complicates through Tamil renditions) are recognized as authentic, yet others are not? What are the local conditions that enable their very possibility? Discussions of local and widespread “Hindu” practices and discourses shed light on how these women and their followers navigate their bodily experience, socioeconomic status, caste, and gender roles in a modern world of technological change and global economy—and how Church officials navigate these women. Part travelogue, part academic analysis, the book addresses a wide audience, including academics interested in the study of religion, spirit possession, anthropology, women’s and gender studies, postcolonialism, Global Christianity, Tamil culture, Mariology, fluid boundaries across “traditions,” and the relationship between the ethnographer-“Self” and “Other.”

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14

Gillespie, Caitlin C. Dux Femina. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190609078.003.0006.

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Chapter 5 analyzes Tacitus’s image of Boudica as a warrior woman and considers the challenges she poses to Roman conceptions of masculinity. Whereas other women and wives become observers, placed on the outskirts of the battlefield, Boudica is a commander woman (dux femina), comparable to Vergil’s Dido. Several models and antimodels emerge from Roman history and myth to color a Roman reader’s interpretation of Boudica as a dux femina, including Camilla, Cleopatra, and the women of Tacitus’s ethnographic work, the Germania. Unlike other Roman female leaders, including Fulvia, Agrippina the Elder, and Agrippina the Younger, Boudica spurs on men to prove their masculinity. Boudica’s revolt becomes an insurrection not only against servitude, but also against Roman notions of masculinity and femininity, and leadership without morality. Boudica’s sex becomes a powerful tool to rouse her troops to fight for just vengeance, and to promise to win or die trying.

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15

Bonini Baraldi, Filippo. Roma Music and Emotion. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190096786.001.0001.

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By combining long-term field research with hypotheses from the cognitive sciences, this book proposes a groundbreaking anthropological theory on the emotional power of music. It hig hlights a human tendency to engage in empathic relations through and with the musical artifacts, veritable “sonic agents” for which we can feel pity, compassion, or sympathy. The theory originates from a detailed ethnography of the musical life of a small Roma community of Transylvania (Romania), where Filippo Bonini Baraldi lived several years, seeking an answer to intriguing questions such as: Why do the Roma cry while playing music? What lies behind their ability to move their customers? What happens when instrumental music and wailing voices come together at funerals? Through the analysis of numerous weddings, funeral wakes, community celebrations, and intimate family gatherings, the author shows that music and weeping go hand in hand, revealing fundamental tensions between unity and division, life and death, the self and others—tensions that the Roma enhance, overemphasize, and perceive as central to their identity. In addition to improving our understanding of a community still shrouded in stereotypes, this book is an important contribution for research on musical emotion, which thus far has focused almost exclusively on western classical music.

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16

Cappeti, Carla. Writing Chicago: Modernism, Ethnography, and the Novel (Social Foundation of Esthetic Forms). Columbia University Press, 1993.

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17

Schellenberg, Ryan S. Abject Joy. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190065515.001.0001.

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No extant text gives so vivid a glimpse into the experience of an ancient prisoner as Paul’s letter to the Philippians. As a letter from prison, however, it is not what one would expect. For although it is true that Paul, like some other ancient prisoners, speaks in Philippians of his yearning for death, what he expresses most conspicuously is contentment and even joy. Setting aside pious banalities that contrast true joy with happiness, and leaving behind too heroic depictions that take their cue from Acts, Abject Joy offers a reading of Paul’s letter as both a means and an artifact of his provisional attempt to make do. By outlining the uses of punitive custody in the administration of Rome’s eastern provinces and describing prison’s complex place in the social and moral imagination of the Roman world, this book provides a richly drawn account of Paul’s non-elite social context, where bodies and their affects were shaped by acute contingency and habitual susceptibility to violent subjugation. Informed by recent work in the history of emotions, and with comparison to modern prison writing and ethnography provoking new questions and insights, Abject Joy describes Paul’s letter as an affective technology, wielded at once on Paul himself and on his addressees, that works to strengthen his grasp on the very joy he names.

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18

Seeman, Sonia Tamar. Sounding Roman. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199949243.001.0001.

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Sounding Roman traces the role of music performance in maintaining, shaping, and challenging ascribed social identities of Roman (“Gypsy”) groups, who constitute one of the most socially reviled and yet culturally romanticized minorities in Turkey. Roman communities have been a ubiquitous presence, contributing to social, cultural, and economic life since the Byzantine period in Anatolia up to the present. Alternately exoticized and reviled, Roman communities were valued for their occupational skills and entertainment services. Based on detailed historiographic study and twenty years of ethnographic work, this book examines the issue of cultural and musical representations for creating, maintaining, and contesting social identity practices through philosophical reflections on meaningful symbolic configurations in metaphoricity, iconicity, and mimesis paired with a sociological interrogation of unequal power relationships. Through these lenses, the book investigates the potential of musical performance to configure new social identities and open pathways for political action, while exploring the limits of cultural representation to effect meaningful social change. The book begins with historical representations of çingene as a marked ethnic and social group during the Byzantine to late Ottoman Empire. It then traces how such constructions were revised during the period of the modern Turkish Republic through the creation of a commercial musical genre, the Roman dance tune (Roman oyun havası). The book includes a companion website with illustrative texts, images, and audio examples.

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19

Hales, Shelley. The History of Human Habitation. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190272333.003.0004.

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Charles Garnier’s exhibition L’Histoire de l’habitation humaine, designed for the 1889 Exposition Universelle in Paris, included reconstructions of Greek, Roman and, most originally, a Gallo-Roman house that represented Classical antiquity. The accounts of Garnier’s lost houses offer a means to explore the ways in which the physical resurrection of the domestic past became a powerful means of literal and metaphorical place-making for visitors to exhibitions in Britain and France throughout the nineteenth century. They provide an opportunity to articulate more closely the changing perceptions in European culture. These transpired in both the roles of these reconstructions and the nature of antiquity’s relationship to contemporary personal and national identity. The chapter also documents an ethnographic turn that allows scholars to look back at the century’s domestic reconstructions through a different (and perhaps less comfortable) lens.

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20

Rey, Terry. The Prophetess in Fantasy and Imagination. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190625849.003.0010.

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Methodologically departing somewhat from the strongly empirical chapters that precede it, Chapter 9, “The Prophetess in Fantasy and Imagination,” employs art history, literary analysis, and ethnography to consider the place of Romaine-la-Prophétesse in French and Caribbean fantasy and imagination. Raising the question as to why Romaine does not appear as a figure in Haiti’s celebrated artistic culture, save for brief mention in a single poem, the chapter analyzes his appearance in a novel by Victor Hugo, Bug Jargal, and another by the contemporary Cuban author Maya Moreno, In the Palm of Darkness, to assess imbalances between historical fact and literary imagination. It also considers briefly the prophetess’ subtly emergent status as an icon of both black and LGBT pride and liberation. Processes of racial and sexual identity impelled by Romaine’s historical reality and contemporary appropriation are highlighted in this, the final body chapter of the study.

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21

Humphris, Rachel. Home-Land: Romanian Roma, Domestic Spaces and the State. Policy Press, 2019. http://dx.doi.org/10.1332/policypress/9781529201925.001.0001.

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In contemporary society, passport checks at nation-state borders are accepted. But what if these checks were happening in our own homes? This book provides an intimate ethnographic study of these governing encounters in the home space for migrants who were identified by local state actors as Romanian Roma. Focusing on how the nation-state is reproduced within the home, the book considers what it is like to have your legal status, your right to ‘belong’, judged from your everyday routines within your own home. It explores how we draw the line around our own private and personal space and what it might be like not to have that privilege. In essence this book is about the divide between public and private space, home-land and home and what it means for the new rules of citizenship.

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22

Lange, Barbara Rose. Local Fusions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190245368.001.0001.

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Local Fusions: Folk Music Experiments in Central Europe at the Millennium explores musical life in Hungary, Slovakia, and Austria between the end of the Cold War and the world financial crisis of 2008. It describes how artists made new social commentary and tried new ways of working together as the political and economic atmosphere changed. The book presents case studies from Budapest, Bratislava, and Vienna, drawing from ethnographic research and from conversations about the arts in Central European publications. The case studies illustrate how young musicians redefined a Central European history of elevating the arts by fusing poetry, local folk music, and other vernacular music with jazz, Asian music, art music, and electronic dance music. Their projects contradicted ethnic exclusions and gender asymmetries in Central Europe’s past expressive culture and in its present far-right political movements. The case studies demonstrate how musicians had to become skilled neoliberal actors, even as they asserted female power, broadened masculinities, and declared affinity with regional minorities such as the Romani (Gypsy) people. The author contrasts the live performances and physical recordings of world music 1.0 with the peer-to-peer networks of world music 2.0, arguing that Central European musicians occupy a liminal space between the two spheres. An epilogue describes how economic shocks of the late 2000s transformed sociality, creative processes, and the market for musical experiments in Central Europe.

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23

Hummer, Hans. Visions of Kinship in Medieval Europe. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797609.001.0001.

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What meaning did human kinship possess in a world regulated by biblical time, committed to the primacy of spiritual relationships, and bound by the sinews of divine love? In the process of exploring that question, this book offers a searching re-examination of kinship in Europe between late Roman times and the high Middle Ages, the period bridging Europe’s primitive past and its modern present. It critiques the modernist and Western bio-genealogical and functionalist assumptions that have shaped kinship studies since their inception in the nineteenth century, when biblical time collapsed and kinship became a signifier of the essential secularity of history and a method for conceptualizing a deeper prehistory guided by autogenous human impulses. It argues that this understanding of kinship is fundamentally antagonistic to medieval sentiments and is responsible for the frustrations researchers have encountered as they have tried to identify the famously elusive kin groups of medieval Europe. It delineates an alternative ethnographic approach inspired by recent anthropological work that privileges indigenous expressions of kinship and the interpretive potential of native ontologies. The book reveals that kinship in the Middle Ages was not biological, primitive, or a regulator of social mechanisms; nor is it traceable by bio-genealogical connections. In the Middle Ages kinship signified a sociality that flowed from convictions about the divine source of all things and wove together families, institutions, and divinities into an expansive eschatological vision animated by “the most righteous principle of love.”

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24

Lundgren, Gunilla, and Alyosha Taikon. From Coppersmith to Nurse: Alyosha, the Son of a Gypsy Chief (Interface Collection). University Of Hertfordshire Press, 2003.

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25

Szelenyi, Ivan, and Janos Ladanyi. Patterns of Exclusion: Constructing Gypsy Ethnicity and the Making of an Underclass in Transitional Societies of Europe (East European Monographs). East European Monographs, 2006.

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26

Walton, Jeremy F. Muslim Civil Society and the Politics of Religious Freedom in Turkey. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190658977.001.0001.

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Muslim Civil Society and the Politics of Religious Freedom in Turkey is an inquiry into the political practices of contemporary Turkish Muslim NGOs. Based on ethnographic research conducted in Istanbul and Ankara, it examines how Muslim NGOs interrogate statist sovereignty over Islam in Turkey. Muslim NGOs target two facets of state power in relation to Islam: Kemalist laicism and its marginalization of Islam in public life and the state-based production of a homogeneous form of Sunni Islam. In making this double criticism of statist sovereignty over Islam, Turkish Muslim NGOs champion religious freedom as a paramount political ideal. This nongovernmental politics of religious freedom has entailed the naturalization of second mode of power in relation to religion—that of liberal governmentality. It has also sanctioned a romance of civil society as uniquely suited to authentic, nonpolitical modes of belonging—the civil society effect. This nexus of religious freedom, nongovernmental politics, and the civil society effect determines a counterpublic relationship between Turkish Muslim NGOs and statist forms of Islam. The institutions that the book discusses span the dominant sectarian divide in Turkey—that between Sunnis and Alevis. The book develops a broad set of comparisons and contrasts between Sunni and Alevi organizations. On one hand, it argues that Sunni and Alevi NGOs articulate a shared discourse of religious freedom. On the other hand, it attends to the persistent, hierarchical differences between Sunnis and Alevis in Turkey, which situate Sunni and Alevi NGOs unevenly within a broader field of power.

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27

Nationalist politics and everyday ethnicity in a Transylvanian town. Princeton, NJ: Princeton University Press, 2007.

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28

1956-, Brubaker Rogers, ed. Nationalist politics and everyday ethnicity in a Transylvanian town. Princeton: Princeton University Press, 2006.

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29

Feischmidt, Margit, Jon Fox, Liana Grancea, and Rogers Brubaker. Nationalist Politics and Everyday Ethnicity in a Transylvanian Town. Princeton University Press, 2006.

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30

Hirth, Friedrich. China And The Roman Orient: Researches Into Their Ancient And Mediaeval Relations As Represented In Old Chinese Records. Kessinger Publishing, LLC, 2007.

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