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Consuming Pork, Parading the Virgin and Crafting Origami in Tel Aviv: Filipina Care Workers’ Aesthetic Formations in Israel
Abstract
This article investigates the sensual participation of Filipina care workers in Israel, more specifically in the urban space of Tel Aviv. By creating a rich communal life, by parading icons of the Virgin Mary through the streets, and by crafting Origami paper swans that have conquered urban spaces in all sizes, shapes and colours, migrants have fashioned modes of aesthetic and sensual belonging in the city. Their popular aesthetics, I argue, is intricately linked to the ironic Americanisation of a post-colonial nation, as well as the gendered niche of care, which Filipinos in the global economy have come to occupy. Drawing on the concept of ‘aesthetic formation’, this article foregrounds the performative aspects and centrality of objects, appearances and the senses in migrants’ making of community. Filipinos’ aesthetic formations in diaspora speak of collective struggles as well as of the emergence of new subjectivities beyond ethnic or cultural identities.
... In our various research sites in Israel, the Philippines, the UK, and Saudi Arabia, we encountered Christian Filipino converts to Islam sending money home for the building of a mosque in their hometown (Johnson et al. 2010, p. 220); Catholic block rosary groups in Israel doing the same to build a church, while also sacralizing a marginalized Tel Aviv neighbourhood with their weekly processions (Liebelt 2013); and Filipino diaspora activists claiming that 'We are the Jews of today' (Liebelt 2008). In Filipino domestic workers' projects of migration, religion on the one hand operated as a paradoxical symbolic resource that reinforced dominant structures by a stress on endurance and selfsacrifice, and on the other hand facilitated networks and mobilization against exploitation (Johnson et al. 2010, p. 221). ...
Dedicated to the memory of Pnina Werbner, this essay revisits Werbner’s ethnographic and conceptual work on the relationship between diaspora and religion through a close reading of her book on Imagined Diasporas among Manchester Muslims and her later engagements with the concept of diaspora with respect to religion and the background of her work on African and Filipino labour diasporas in the West. It argues that many of Werbner’s insights remain pertinent today, not least because in many European contexts Muslim-background citizens and non-citizens remain excluded from full belonging and are still forced to engage in constant perspectival manoeuvring similar to Werbner’s earlier interlocutors. While the notion of diaspora has lost much of its earlier conceptual verve, in its Werbnerian reading, I argue, it may still offer a scholarly tool for analysing the multiple imaginations, belongings, and ambiguities of migrants’ and religious minorities’ self-representations and complex lives.
... In the enchanted moments of place, mythologies, narratives, identities and materialities are manifested and translated into public rituals. One of the prime expressions of the political use of ritual connected to a saint is public street processions (Jaffrelot 1998, 353;Kong 2005, 62;Liebelt 2013Liebelt , 351, 2015Napolitano 2009, 41;Orsi 1985, 63;Plasquy 2016, 477;Stadler 2011, 51). Processions have long been an integral part of religious everyday life since they reinforce the presence, identity, faith, and piety of their participants in the public streets of cities (Stadler 2020). ...
One of the major paradoxes embedded in religion is the complex dynamics between enchantment and disenchantment. This article takes a critical look at the theoretical implications of the political dynamics of enchantment by examining its stages in depth. We use the term 'enchanted moments of place' to challenge the use of the term 'enchanted' as a static historical or historiographical designation. It takes long-term ethnographic work at a recently emerging pilgrimage site in the north of Israel/Palestine commonly known as the Shrine of Mariam Bawardy, as an empirical point of departure to explore the dynamics of enchantment. We suggest an anthropological theory of enchantment that embraces an analysis of the ways time/place intermingles religious and everyday grassroots political dynamics. This perspective sheds light on the creation of sacred place during moments of renewed creativity, the reformulation of indigenous identities, the process of reinvented rituals, and the restoration and staging of material objects and place. Uncovering these moments can clarify the ways sacred places are politically voiced and spatialized by pilgrims, and appropriated by visitors and religious agents. Our analysis shows that these 'enchanted moments', places are more fragile and susceptible to changes caused by macro-and micro-political shifts. Enchanted moments are more sensitive to local decision-making processes, creativity, contingencies and rivalry among native agents and their aspirations for place and territoriality.
... Emplacement and place-making are deeply sensorial acts as well (Sen, 2016). Belonging is performed through color and aesthetics (Liebelt, 2013); transnational presence is claimed through multi-sensual "showing off" (Fumanti, 2013); space is ritualized "through sonorous, loud and auspicious music" (David 2012, p. 449); and the diaspora is marked with "sites of clamour and work, boisterous communal gatherings, of cultural exchange and artistic creative production" (Morgan, Rocha, & Poynting, 2005, p. 105). As Lidia Marte (2011) argues, migrant presence is like "seasoning," a way of being and incorporating within new, shared spaces (see also Abarca & Colby, 2016). ...
Recent scholarship in the sociological subfields of culture and immigration offers several promising directions for studying how people experience the world in embodied ways and move through and across boundaries. Yet, the lack of overlap between fields has left numerous theoretical angles unexplored. In this review, I consider the limited existing scholarship at the intersection of migration and the senses. I discuss literature on the role of sensation during three critical moments of migration: movement, encounter, and return. These moments highlight the sensorially dislocating nature of travel, the felt politics of inclusion and exclusion, and the transporting power of embodied memories. These works dive deep into the everyday realities of bodies on the move that public and academic discourse has previously ignored. I conclude by briefly outlining exciting new directions to expand work connecting migration and the senses and suggest that we begin to explore globalized migrant sensibilities.
... As around-theclock workers, caregivers often sleep in a private room within the residence, or may sleep in the living room or share quarters with the care recipient, having little privacy (Ayalon and Shiovitz-Ezra, 2010;Liebelt 2011;Mazuz, 2013b). Scholars note that as a result of the long working hours, the boredom, loneliness, and monotony of days spent with the elderly subject of their work, live-in caregivers may experience alienation and depression (Ayalon, 2012;Liebelt, 2013;Mazuz, 2013b). ...
The practice of mourning on social media, known as digital mourning, has become a worldwide phenomenon. While scholarly attention focuses on manifestations of online grief, there is a dearth of research regarding this process among immigrants. Based on a digital ethnography on Facebook on the Filipino community in Israel, this study inquires how migrant workers construct their mourning on digital networks. Focusing on grief upon death in the host country, two different practices of digital mourning were found. When Filipino live-in caregivers announce the loss of their elderly employers, their personal pain is shared on their own Facebook wall, receiving personal condolence comments. However, when a fellow Filipino migrant worker passes away, the pain is shared in closed community groups on Facebook, which are followed by thousands of condolence comments. This practice creates a communal feeling that can be termed Communal Digital Grief, and differs from the Personal Digital Grief experienced by migrants as a result of the loss of their employer. This study sheds light on two different practices of digital mourning. One appears on the personal Facebook walls of the bereaved and has therapeutic impact, while the other appears on closed Facebook groups and contributes to community building.
... Despite the argument that women can transcend the negative associations of niching through cultural and aesthetic practices (Liebelt, 2013), agentic leadership (Silverman, 2003) or entrepreneurial activity (Lee, 2006), the implications of niche theory are that it reinforces and reproduces the marginalisation of women in enclave economies (Wilson and Portes, 1980;Portes and Shafer, 2006). This is supported by evidence of the sexual division of labour, into men's work, women's work and gender-neutral work, and of highly gendered workplaces, on the basis that 'anatomy is destiny' (Bradley, 2007, 11). ...
In this article, we argue that entrepreneurship is a socio-spatial embedded activity and that the social construction of gender, time, space, economy and culture is manifest in the masculinities that are ascribed a normative role in entrepreneurship development policies. Drawing on feminist approaches to articulate and perform resistance to the hegemonic ‘masculinist’ discourses on entrepreneurship, we argue that women’s entrepreneurship is contextually embedded in institutional and social structures that both limit and provide opportunities for its enactment. Regional economic development policy has focused, inter alia, on stimulating and supporting women’s entrepreneurship through the establishment of women-only entrepreneurial networks to provide support, role models and access to resources. Grounded in feminist geography and based on a detailed qualitative study of network managers and members of formally established women-only networks, we provide evidence of the disconnect between the emancipatory intent and the actual impact of these initiatives. While these networks aim to empower and encourage women into entrepreneurship, in practice, they perpetuate women’s marginalisation and ghettoisation in gendered niches.
... Indeed, much of the literature on religion and diaspora shows a movement from exile, paradigmatically represented by the Jewish yearning for Zion, and associated with a sense of alienation and rupture, to incorporation, the building and integration of diaspora religious communities in the new country of settlement. 3 As we show elsewhere, migrants invest time, labor, money, and imagination in refashioning and sacralizing the homes and streets where they settle (for an overview, see Liebelt 2011Liebelt , 2010Liebelt , 2013Shenar, 2003Shenar, , 2013aWerbner 2012; see also Fumanti 2013). They reconstruct their sufferings, their hard labor, and their difficult living conditions as a sacrifice, thus imbuing the act of abandoning home with transcendental meaning. ...
Against Ghassan Hage’s theorization of migration “guilt”—the view
that migration entails a sense of rupture, animating an unfulfilled
desire to recapture a lost, imaginary, subjective wholeness—this article
explores the conjunctures of migration and religious pilgrimage in
the creation of new, transcendent moral subjectivities away from
“home.” Taking four case studies—Christian Filipino migrants working
in Israel, Muslim Pakistani immigrants to the United Kingdom,
Indian Jewish Bene Israel immigrants to Zion, and Hadramati Sufi
itinerant migrants across the Indian Ocean—we reflect on a central
theme animating the theorization of religion and diaspora: that of
movement away from home as religious and moral exile, and the
sense of subjective alienation and yearning it entails. By going on pilgrimage,
we show, migrants deny the rupture migration has entailed,
creating their own sacred geographies that recapture and renew an
imaginary wholeness. They redefine their sufferings, hard labor, and
difficult living conditions as a religious sacrifice or sacred journey,
imbuing the act of abandoning a former home or homeland and its
familiar surroundings with ethical meaning. By becoming pilgrims,
migrants of diverse origins travel across international borders while
extending trans-local pilgrimage cults as they migrate internationally.
Migration and pilgrimage are thus, we argue, mutually reconfigured as
embodied and subjectively transformative forms of movement
... A remarkable feature of transnational migration is that similar cultural spaces and institutions are produced in different countries across the diaspora, often following predictable patterns -Filipinos create weekend places of assembly, shopping, and conviviality wherever they settle, from Central in Hong Kong to Lucky Plaza in Singapore to the old central bus station in Tel Aviv (Constable 2007;Liebelt 2013). Caribbean migrants celebrate huge carnivals in Notting Hill, Brooklyn, and a multitude of other cities (Cohen 1993;Kasinitz 1992). ...
This chapter argues against simplistic notions of ?simultaneity? in contemporary migration and transnational studies, and suggests that the transnational social field cannot be conceptualized as continuous and homogeneous. Instead it is ?ruptured? as migrants create new socialities, networks, and moral careers. This explains why migrants can ?never return home,? as Stuart Hall has argued, and why they experience a sense of irresolvable ?double consciousness? whenever they do so. The critique of so-called methodological nationalism in international migration studies fails, moreover, to take account of the continued saliency of national borders. In this respect a key limitation of the American school of transnational studies, the chapter proposes, is a tendency to focus exclusively on individual cross-border movement. This methodological individualism leads, however, the chapter contends, to the neglect of transnationalism as a social and cultural movement that inscribes itself spatially, morally, and imaginatively in the dispersed places where migrants settle.
... A remarkable feature of transnational migration is that similar cultural spaces and institutions are produced in different countries across the diaspora, often following predictable patterns -Filipinos create weekend places of assembly, shopping, and conviviality wherever they settle, from Central in Hong Kong to Lucky Plaza in Singapore to the old central bus station in Tel Aviv (Constable 2007;Liebelt 2013). Caribbean migrants celebrate huge carnivals in Notting Hill, Brooklyn, and a multitude of other cities (Cohen 1993;Kasinitz 1992). ...
Pangunahing layunin ng pag-aaral na ito na ugatin ang ugnayan ng Pilipinas at Australia –na labas o lalagpas sa padrong kinasanayang tumuon at kumiling sa usapin ng diplomasya, politikal, at iba pang usaping pang-estado-sa-estado at nasyon-sa-nasyon –na kung saan napag-iwanan at hindi gaanong nabibigyang tinig at tuon ang halagahin ng taumbayan sa kabuoan. Ang ganitong pamamayani ng Kanluraning pananaw ng Area Studies at Regionalism Studies ay sumasagka sa pagpapalitaw ng kaakuhang makaPilipino-Asyano. Kaya naman upang itaas ang taumbayan, pinahahalagahan sa pag-aaral na ito ang paggamit ng pananaw na kumatig sa balangkas ng Araling Kabanwahan at Kasaysayang Kabanwahan upang siyasatin ang ugnayan o pag-uugnay ng Pilipinas at ibayong dagat. Sa kasong ito, itinuon ang paksa sa pagsasaespasyo at pagpopook sa mga pagkaing Pilipino sa New South Wales, Australia nang sa gayon ay maitanghal ang “bayang Pilipino” sa entablado ng “ibang bayan.” Gayundin, karagdagang ambag ito sa pinagyayamang konsepto ng Kalutong Bayan. Liban sa aktuwal na pakikilahok ng mananaliksik sa espasyo ng Australia, gumamit din ito ng metodolohiyang taal sa mga Pilipino –gaya ng pagtatanong-tanong, pakikipagkuwentuhan o pagpapakuwento, patikim-tikim, pagtingin-tingin, at pagsusuruy-suroy na matagal nang pinagyayaman sa mundo ng Filipinisasyon.
Beauty pageants held by immigrant groups in their host country, or diasporic beauty contests, are a fascinating global phenomenon. While previous studies have mainly explored this practice within permanently settled immigrant communities, there is a dearth of research regarding beauty contests in communities of migrant workers. Based on a seven- year fieldwork in the Filipino community in Israel, this study asks why beauty pageants have become such a prominent event among migrant workers employed as live-in caregivers. Involving candidates from both genders, these events were found significant for migrant workers at the personal, communal and transnational level. The uniqueness of these pageants lies in their inclusive effect, as it is expressed on every level. Unlike the construction of a Western ideal of gendered beauty from which the majority is excluded, diasporic beauty contests offer every migrant worker the opportunity to participate. Thus, becoming a platform for social inclusion and allowing live-in migrant workers to become visible and respectable.
This article examines the social dynamics at sacred "womb tombs" in an effort to discern this architectural form's impact on contemporary religious experience, politics, and landscapes. With this objective in mind, Christian veneration at Jerusalem s' Tomb of Mary is compared with Muslim worship at Maqam Abu al-Hijja in the Galilee. Drawing on our ethnographic findings, we posit that the ancient structure of these shrines mimics the poetry of the human body as well as death and regeneration. While pilgrims to these womb tombs seek preternatural intervention for infertility, sickness, pain, and other misfortunes, the venues concomitantly serve as an outlet for voicing indigenous claims to the land and help minorities bolster their sense of belonging. In the process, we have taken stock of a wide range of ethnographic findings: the sites' architectural representation of the human body, the manner in which the tombs are venerated and experienced by local Christians and Muslims, and the politicization of fertility and well-being rituals by minorities within the context of sociopolitical struggles over, above all, territorial rights.
Due to deep-seated political tensions and intermittent violence between various streams of the city's three major religions, Jerusalem's sacred landscape is in the midst of significant change. One of the most salient expressions of this phenomenon is the renaissance of female saint shrines, most notably the Tomb of Mary and the proximate Tomb of Rachel the Matriarch. At these sites, female symbols, imagery rituals, and materiality have become powerful tools for asserting political claims that pertain to land and belonging. I will take stock of this phenomenon through the lens of different ethno-religious groups in Israel/Palestine that are availing themselves of female symbols (such as fertility, suffering, and maternal care) to advance various objectives. I find that these symbols have charged valences within minority communities. For members of the country's hegemonic denominations, Rachel is the Jewish people's "eternal mother" as well as a national symbol of the "return of the exiles" to their homeland. At the same time, local Catholic and Orthodox Christians view Mary to be "the mother of minorities" who suffered on behalf of and continues to provide succor for the weak. As a minority, Christians in Israel/Palestine employ this image of the Virgin as partof their effort to struggle with their weakening grip over the territories. Viewing the Virgin as a protector of minority groups is a departure from the vast majority of the Christian world, where Mary constitutes a national symbol that reinforces social belonging. In sum, I show how, amid the ongoing religious struggle, both female icons and their respective sacred venues are mobilized by different groups for the sake of challenging the political order and reshaping the landscape. © 2015 by the Institute for Ethnographic Research (IFER) a part of the George Washington University. All rights reserved.
Over the past decade, a host of studies probing into the relation between religion and media emerged in the interface of anthropology, sociology, media studies, religious studies, philosophy, and the arts. Moving beyond a view of religion and media in terms of a puzzling antagonism, in which two ontologically distinct spheres-the spiritual and the technological-collide, scholars now develop new approaches that regard media as intrinsic to religion. Rather than interpreting the at times spectacular incorporations of new media by religious groups as an entirely new phenomenon, the question raised is that of how a new medium interferes with older media that have long been part of religious practice. This understanding moves our inquiry out of the limiting field of binary oppositions, in which religion features as the Other of modernity and technology, whose eventual disappearance is presumed. The shift toward a new postsecularist vantage point from which to explore the rearticulation of religion in specific contemporary settings (Asad 2003; Taylor 2007) proves to be far more productive than debates about the decline of religion or its withdrawal from the public sphere undertaken from the paradigm of secularization. It allows us to take a fresh look at the salient appeal and public presence of diverse forms of contemporary religious expressivity (De Vries 2008).
Filipino Christian care and domestic workers' migration to Israel is a deeply transformative process of embodied subjectification, imbuing their religious practice with imaginative meanings rather than merely economic. Filipino pilgrimages to holy sites in Israel sacralise the humdrum and sometimes demeaning realities of their work, enabling them to transcend through performance the 'migrant' label assigned to them by contemporary migration regimes in the international division of labour. Becoming pilgrims (and tourists) in the Holy Land, migrants discover alternative life narratives, which position them on a journey within a sacred geography at the centre of Christian devotion, suffusing their movements along transnational networks and migration routes. By interpreting Holy Land pilgrimages as dynamic and at times awkward encounters with the sacred, inflected by Filipinos' legal, social and economic status in Israel, I show the creative fusion of pilgrimage, tourism and migration achieved by migrants in their transnational journeys.
In this article we trace the creation of Evangelical churches created by and for Latin American undocumented migrants in Israel. First, we relate to the social significance of religious practices and beliefs for migrants' individual and collective identity in the host society and the ways through which non-Jewish labor migrants in Israel are creating alternative spaces that operate simultaneously as a new community of belonging. We consider the possibilities latent in the churches as “free spaces” for foreigners in the Jewish State, along with the limitations that participation in such a church entails for the migrant community. The second theme involves the universe of meanings through which believing migrants interpret their existence and place in the Jewish State. Here we probe how religion becomes a way of legitimizing the migrants' presence in a Jewish state and a means of channeling their claims for inclusion in the host country. We delve into the modes whereby the theological position of Christian Zionism is translated into a sociological position of Christian migrants in a Jewish state.
This paper considers how migrant women become embodied subjects in foreign cities. It draws on the experiences of Filipino domestic workers in Hong Kong, and their active creation of places in the city that emulate a 'sense' of home (through sights, sounds, tastes, aromas and so on). Rather than explicate extreme forms of bodily experience some women mediate in their working lives - such as physical containment, hunger or violence - I interrogate unconventional forms of body politics that take place outside Hong Kong homes. In examining spaces of the city where Filipinas engage in mass leisure activities, I shed light on the relationship between space, bodies and sensory experience. The senses are not merely an intrinsic property of the body - they are a situated practice that connects the body to overlapping spaces of power in the cultural economy of labour migration. By linking sensory experience to urban culture and power relations in the city, I offer alternative maps of people and places that tell us something different about diasporic experience and the political importance of geographies of the senses.
Global flows of people and information in the Asia–Pacific region are creating new forms of place that stretch across national boundaries and rural–urban distinctions. These new mobile forms of place link long-inhabited rural areas to cities, national centres, and to rural frontiers within the nation. Here, we describe new forms of place that are being produced by contemporary migration and economic change, using data from the Philippines and applying Appadurai's theorisation of translocality. Our analysis links these flows of overseas migrants to concomitant processes of economic change, migration and new rural livelihoods. We outline changing practices of place within the Philippines, exploring ways that transnational migration can articulate with apparently ‘local’ development and the flow-on effects from migration on the spatial patterns of rural livelihoods.
Taking an innovative, postcolonial, feminist perspective on transformations in the Philippine nation in the context of globalization, Fantasy-Production provides a theoretical framework for understanding the nationalist and postcolonial capitalist logics shaping the actions of the Philippines as a nation-state. © 2004 by The Hong Kong University Press, HKU All rights reserved.
The Philippines is the world's largest exporter of temporary contract labor with a huge 800,000 workers a year being deployed on either six month or two year contracts. This labor migration is highly regulated by the government, private, and non-governmental/non-private organizations. Tyner argues that migrants are socially constructed, or 'made' by these parties and that migrants in turn become political resources. Employing a post-structural feminist perspective Tyner questions the very ontology of migration.
Transnational Migration to Israel in Global Comparative Context explores both how and why the recent influx of approximately 200,000 non-Jewish migrants from dozens of countries across the globe has led state officials to declare in definitive terms that Israel "is not an immigration country" despite its unwavering commitment to welcoming unlimited numbers of "homeward-bound" Jewish immigrants. As this innovative volume illustrates, the arrival of these economically motivated migrants, about half of whom are defined by the state as "legal" and half as "illegal," has dramatically transformed the local labor economy of Israel/Palestine. Moreover, the presence of labor migrants, along with smaller groups of asylum seekers and victims of trafficking in women, has also generated a wide array of complicated legal, policy-related, cultural, and ideological questions and dilemmas for the Israeli state, local municipalities, and civil society.Taking both the Palestinian-Israeli conflict and Israel's newfound embeddedness in globalizing labor markets as backdrop, this multidisciplinary collection investigates the causes as well as the consequences of these new waves of transnational migration to Israel both in comparison to other world regions and in terms of three interrelated levels of analysis: first, the micro-level of migrants' everyday experience; second, the meso-level of state and institutional policies and practices; and finally, the macro-level of global political economic trends and processes.
People strive for ‘better lives’. Young women in Bohol temporarily out-migrate to Manila and other urban centres for economic and aesthetic reasons, which are both complementary and contradictory. Their temporary out-migration is a kind of rite of passage in which they transform themselves into beautiful and marriageable women in far-away places in the proximity of beautiful people and things in the city. The modernizing state translates the question of ‘better lives’ into a solvable problem via purification. Towards the end, I introduce Japanese gold, the metaphor and metonym for plundered wealth brought from Singapore, which is pursued by both Japanese experts and Boholanos. Japanese gold enables us to see ‘better lives’ as an unpurified hybrid equally sought after by Boholanos, Japanese experts, the dictator and his prodigal beauty queen.
Latina immigrant women who work as nannies or housekeepers and reside in Los Angeles while their children remain in their countries of origin constitute one variation in the organizational arrangements of motherhood. The authors call this arrangement “transnational motherhood.” On the basis of a survey, in-depth interviews, and ethnographic materials gathered in Los Angeles, they examine how Latina immigrant domestic workers transform the meanings of motherhood to accommodate these spatial and temporal separations. The article examines the emergent meanings of motherhood and alternative child-rearing arrangements. It also discusses how the women view motherhood in relation to their employment, as well as their strategies for selectively developing emotional ties with their employers' children and for creating new rhetorics of mothering standards on the basis of what they view in their employers' homes.
This paper investigates migrant domestic workers as a marginalised group in Singapore's urban landscape by examining the ways in which their social maps are structured and negotiated in relation to public space. It argues that the phenomenon of the 'divided city' evident in capitalist societies which reflects and reinforces the sexual division of labour in general is even more salient in the lived experiences of migrant female domestic workers who must contend not simply with the spatial expressions of patriarchy, but also with racialisation and other means of segregation. However, it is clear that these women are not entirely passive recipients of dominant practices and ideas, but are capable of different styles and strategies in the use, colonisation and even contestation of public domains.
This review makes the case for anthropological reflection on the intersection of food and the senses. Given that a focus on food and the senses allows us to explore some of the most basic boundaries of inside and outside, private and public, individual and collective, this topic offers an excellent window onto that elusive notion of everyday life that anthropologists wish to understand theoretically and examine ethnographically. At the same time, food is a key component of ritual, which has typically been understood as heightening or stimulating sensory experience to instill social or cosmological values. Food and the senses overlap in notions of taste as distinction and in an increasing recognition of the culturally cultivated phenomenon of synesthesia. Furthermore, in making food and the senses central to understanding wider social issues, this review argues for the productivity of a concept of “gustemology” in opening up new realms of ethnographic and theoretical inquiry.
The First Edition of this contemporary classic can claim to have put ‘consumer culture’ on the map, certainly in relation to postmodernism. Updated throughout, this expanded new edition includes a fully revised preface that explores the developments in consumer culture since the First Edition. Among the most noteworthy areas discussed are the effect of global warming on consumption, the rise of the new rich, changes in the North/South divide and the new diversity of consumer culture. The result is a book that shakes the boundaries of debate, from one of the foremost writers on culture and postmodernism of the present day.
With audacious dexterity, David Howes weaves together topics ranging from love and beauty magic in Papua New Guinea to nasal repression in Freudian psychology and from the erasure and recovery of the senses in contemporary ethnography to the specter of the body in Marx. Through this eclectic and penetrating exploration of the relationship between sensory experience and cultural expression, Sensual Relations contests the conventional exclusion of sensuality from intellectual inquiry and reclaims sensation as a fundamental domain of social theory. David Howes is Professor of Anthropology, Concordia University, Montreal, Quebec.
In a masterful evocation of Italian Harlem and the men and women who lived there, Robert Orsi examines how the annual festa of the Madonna of 115th Street both influenced and reflected the lives of the celebrants. His prize-winning book offers a new perspective on lived religion, the place of religion in the everyday lives of men, women, and children, the experiences of immigration and community formation, and American Catholicism. This edition includes a new introduction by the author that outlines both the changes that Italian Harlem has undergone in recent years and significant shifts in the field of religious history.
Raijman and Kemp (2004: 163) have used the term 'new sacriscape' to describe a transnational space of religious meaning and action. 14. Bubot Niyar (Paper Dolls), directed by Tomer Heymann
- Drawing
- Appadurai
Drawing on Appadurai (1996), Raijman and Kemp (2004: 163) have used the term 'new sacriscape' to describe a transnational space of religious meaning and action. 14. Bubot Niyar (Paper Dolls), directed by Tomer Heymann, Israel/Switzerland/ United States, 2006.
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