Empowering Place: Multilocality and Multivocality

Rodman, Margaret

doi:10.1525/aa.1992.94.3.02a00060

Cited by 484 publications

(235 citation statements)

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“…La consistencia emotiva de los lugares coexiste con su carácter multifacético debido a que el mismo lugar puede ser cruzado por múltiples voces y signifi caciones sin que este pierda sentido para sus habitantes (Rodman, 1992). En esta visión, la importancia de los bordes no consiste en su impermeabilidad sino en su porosidad, siendo el movimiento entre lugares el proceso central para la articulación misma del sentido de lugar (Casey, 2013;Ingold, 2012).…”

Section: Lugar Y Poder En El Paisaje Colonounclassified

“…Los caminos y las rutas establecidas constituyen una manera estructurada de relatar y signifi car el entorno físico, a pesar de que como individuos tenemos la capacidad de tomar caminos y rutas de forma personal (Rodman, 1992). El paisaje puede ser así defi nido como "una serie de localidades con nombres, una serie de lugares conectados por caminos, movimientos y narrativas" (Tilley, 1994: 34).…”

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El paisaje como proceso de vida: experiencias de domesticación del bosque en el sur de Chile

Giminiani

Fonck

2015

Rev. geogr. Norte Gd.

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RESUMENLas ciencias sociales se han aproximado a la construcción del paisaje a partir de sus variables tangibles e intangibles, conceptualizándolo principalmente como una representación cultural o el refl ejo de una ideología. Desarrollos analíticos recientes han indicado el carácter procesual del paisaje, enfatizando la importancia de la experiencia en la interacción social entre elementos humanos y no humanos. Para demostrar los alcances teóricos de una defi nición del paisaje como proceso de vida, se presenta el caso del paisaje colono en el sur de Chile, centrándose en el valor de la domesticación en la relación agencial entre habitantes y bosques. El análisis desarrollado en el presente artículo da cuenta de cómo, en contextos de colonización, el sentido de lugar y la pertenencia geográfi ca no se expresan a través de adscripciones identitarias tradicionales asociada a una presupuesta cultura campesina sino mediante la involucración de los seres humanos con los bosques, en la búsqueda por transformar espacios forestales salvajes en bosques domesticados.Palabras clave: Paisaje, lugar, sociedad colona, Chile. ABSTRACTSocial sciences have approached the social construction of landscape through a focus on tangible and intangible variables, primarily conceptualized as a cultural representation or a refl ection of ideology. New analytical developments have highlighted the procedural character of the landscape, emphasizing the importance of experience on social interaction between human and non-human components. In order to show the theoretical implications of the defi nition of the landscape as a life process, we present here a case study on the colonial landscape of southern Chile. In particular, we will focus on the value of domestication, characterizing the agential relation between forests and their inhabitants. Our analysis shows that, in the historical context of colonization, the sense of place and geographical belonging are not manifested through traditional identity claims associated with an assumed farming culture. Rather, they materialize as a result of human engagement with forests, aimed at the transformation of wild forest areas into domesticated woods.

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Section: Lugar Y Poder En El Paisaje Colonounclassified

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El paisaje como proceso de vida: experiencias de domesticación del bosque en el sur de Chile

Giminiani

Fonck

2015

Rev. geogr. Norte Gd.

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“…Narratives of space and place vary cross-culturally (Feld and Basso 1996;Küchler 1993;Rodman 2003) and change historically, often in reaction to, or in accommodation with, the views of more powerful others. Narratives may also vary among members within a particular culture-between clergy and laity, men and women, or members of different generations.…”

Section: Narratives and Practices Of Storied Spacementioning

confidence: 99%

Introduction: Contested Narratives of Storied Places—the Holy Lands

Feldman¹

2014

Religion and Society

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ABSTRACT:The articles in this special section on pilgrimage and the Holy Lands provide a wide range of perspectives on the practice, representation, and production of sacred space as expressions of knowledge and power. The experience of space of the pilgrim and the politically committed tourist is characterized by distance, impermanence, desire, contestation, and the entwinement of the material and the spiritual. The wealth of historical Christian and Western narratives/images of the Holy Land, the short duration of pilgrimage, the encounter with otherness, the entextualization of sites, and the semiotic nature of tourism all open a gap between the perceptions of pilgrims and those of 'natives' . Although the intertwining of symbolic condensation, legitimation, and power makes these Holy Land sites extremely volatile, many pilgrimages sidestep confrontation with the Israeli-Palestinian conflict as inimical to the spirit of pilgrimage. A comparative view of the practices of contemporary Holy Land pilgrims demonstrates how communitas and conflict, openness and isolation are constantly being negotiated.n KEYWORDS: conflict, Holy Land, home, materiality, narratives, performances, pilgrimage, sacred spaces, tourism Edith Turner (2005: 7145-7148) provides the following definition of pilgrimage: "A religious believer in any culture may sometimes look beyond the local temple, church, or shrine, feel the call of some distant holy place renowned for miracles and the revivification of faith, and resolve to journey there. " According to this definition, the space of pilgrimage is a renowned place, a storied place. Like Mount Moriah of Isaac's sacrifice, it is "one of the mountains I shall tell thee of " (Genesis 22:2; King James translation), a distant space beyond a horizon that becomes a focus of vision and imagination, one that calls people to take to the road to journey there-a place that creates desire and, perhaps, transformation. The spiritual charge or 'magnetism' (Preston 1992) of the place, the accretion of new stories around the original ones, the transmission of those narratives in text, ritual, and iconography through generations and beyond borders-all this leads to the success of a site's career, but it also sows the seeds of conflict. The sheer number of individuals attending the site makes it a source of legitimation for believers with differing visions and a Introduction: Contested Narratives of Storied Places n 107 point of contestation between the conflicting claims of locals and visitors, laity and hierarchy, and more. Should one lapse into comfort, into taken-for-grantedness at such a place, some other will be there to remind one that claims and stories must be voiced (yet again), flags unfurled, and rituals displayed to reassert a sense of belonging to what cannot be fully possessed. Space and Place in Pilgrimage-Centers Out ThereThe study of space and place in religion has developed at a rapid pace since the spatial turn in anthropology in the 1990s, although studies of pilgrimage and the Holy Land-b...

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“…Recently anthropologists have recognized the importance of space in anthropological analysis. Since the influential work on space by scholars such as Foucault (1980), Henri Lefebvre (1991), and Edward Soja (1996), an increasing number of anthropologists have been advocating for anthropological theories of space (see, eg, Gupta and Ferguson 1997; Kahn 2000;Rodman 1992). …”

Section: Tongans' New Spatial Mobilitymentioning

confidence: 99%

Tauhi va: Nurturing Tongan Sociospatial Ties in Maui and Beyond

Ka‘ili¹

2005

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When I arrived on the island of Maui in the summer of 2002, I felt a sense of reverence toward this Hawaiian island. Deep inside my spirit, I knew that I was returning to a sacred place. As I felt the sacredness of the island of Maui, my mind began to ponder the similarities between 'äina (the Hawaiian term for land), 2 and käinga (the Tongan term for relatives/kin). Both terms are based on 'ai /kai, (to feed, to nourish). 3 Moreover, 'äina and käinga convey the central idea that people are fed, both physically and spiritually, by two important sources of nourishment: their land and their kin. As I reflected on this connection, I began to understand my feeling of reverence toward this island. Maui is one of the 'äina that fed and nourished many of my ancestral käinga during their ancient long-distance voyages in the moana, the open sea. 4 Maui, they said, had great mana. In ancient times, when the sun traveled too quickly over the skies, Maui snared the sun, releasing it only when it promised to travel more slowly and provide abundant daylight for our people. Knowing this story since my early childhood, I felt it a historical moment for me to finally walk near the Haleakalä summit, where Maui stood and snared the sun. With this and all of Maui's other superhuman abilities-raising the skies, fishing up islands with his mäta'u fusifonua (land fishing hook), and smuggling fire from the underworld to our world-I have always been intrigued by Maui's ability to be present in almost all of the islands. 5 In Tonga, people talk about the same sun-snaring Maui as the people in Hawai'i. As I pondered Maui's presence in all of the Moana islands, I wondered how he kept ties with all of them. Perhaps my initial short visit to this island would help me get a sense of how Maui sustained relationships with many of his relatives who were dispersed yet connected across distant physical spaces. Connecting Social Spaces at the MarketEvery Wednesday morning on the island of Maui, the 'Ohana Farmers and Crafters Market in the Kahului Center teems with local vendors (mostly Filipinos, with a handful of Tongans) and tourists, bargaining for fruits, vegetables, and handicrafts such as tapa, baskets, and tiki. As my public shuttle bus approached the main entrance to the market, I noticed a Tongan woman in the far left corner, under a large tree, selling bananas, taro, and coconuts, along with Tongan baskets, mats, and various designs and sizes of tapa cloth. I got out of my shuttle and stood a way off, watching her interactions with pälangi (white European /American) tourists. Noticing her all-black attire, I immediately suspected that she was going to a Tongan funeral. I watched her demeanor as the pälangi tourists approached, the way she stood up from her seat, folded her hands neatly in front of her body, and smiled as the tourists scanned the merchandise and asked for prices. After standing by for a few minutes, I walked over to her booth. Before I could say anything, the Tongan lady greeted me in English with a polite "Hello." Be...

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Empowering Place: Multilocality and Multivocality

Cited by 484 publications

References 52 publications

El paisaje como proceso de vida: experiencias de domesticación del bosque en el sur de Chile

El paisaje como proceso de vida: experiencias de domesticación del bosque en el sur de Chile

Introduction: Contested Narratives of Storied Places—the Holy Lands

Tauhi va: Nurturing Tongan Sociospatial Ties in Maui and Beyond

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