Introduction

Delaplace, Grégory

doi:10.4000/emscat.1482

Cited by 6 publications

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“…My own conversations with Dörvöd herder-hunters, diviners, and monks in Uvs province confirmed that the protocol followed to choose, request, and take a place for funerary purposes is roughly similar today, despite the upheavals caused in Mongolian funerary practices by the 1950s reform, officially forbidding the practice of laying out the dead in the open. To begin with, and as I have shown elsewhere, the practice of laying out in the open was never completely abandoned throughout the socialist period, and has even regained prominence in Mongolia since the abrogation of funerary laws at the beginning of the 1990s (Delaplace 2008;Delaplace and Legrain 2021). As a result, herder-hunters in Tarialan or Ömnögovi districts still perform these protocols out in the mountains, whenever they are instructed by a lama or diviner to lay out a dead parent there.…”

Section: O F H O R S E S a N D G R Av E S I T E Smentioning

confidence: 99%

“…Another more discreet, less known, and more contemporary way in which horses, as mor', are made to contribute to Mongolian funerals, however, is to detect the presence of invisible things at the gravesite. More specifically, saddled horses contribute to the process of 'requesting' and 'seizing a place' (gazar guih, gazar avah), most of all when laying Delaplace: A Concern for the Invisible: Dwelling with Sensitive Horses and Vanishing Graves in Mongolia a body out in the open as was the custom for commoners in Mongolia before the funerary reform of 1955 (Delaplace 2008). This process has been well described by Charles R. Bawden (1994aBawden ( [1977), on the basis of three different texts: one manuscript detailing "prayers" to be read and protocols to be performed when "requesting land" for a gravesite, the transcript of an interview of two elders by a colleague of the author's, and an excerpt from the autobiography of Jügderiin Damdin, published in 1973, where he described his grandmother's funeral in the first decades of the 20th century.…”

Section: O F H O R S E S a N D G R Av E S I T E Smentioning

confidence: 99%

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A Concern for the Invisible: Dwelling with Sensitive Horses and Vanishing Graves in Mongolia

Delaplace

2023

Journal of Ethnology and Folkloristics

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Dwelling well, for the Dörvöd herders with whom I have interacted over the years, involves getting a few things right about the invisible. On the one hand, they need to navigate spaces that are teeming with ‘things’ that not everybody can see plainly, and which are best left undisturbed. On the other hand, behaving properly towards spiritual ‘land masters’ that constitute the places through which herders circulate involves them conforming to a certain regime of marking, i.e. a geography that implicitly values discretion and disappearance. Considering two apparatuses with which the invisible is either taken care of or produced – saddled horses and gravesites –, this paper explores a concern, and a talent, that people in Mongolia exhibit for things that exist by virtue of (dis)appearing.

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Section: O F H O R S E S a N D G R Av E S I T E Smentioning

confidence: 99%

Section: O F H O R S E S a N D G R Av E S I T E Smentioning

confidence: 99%

A Concern for the Invisible: Dwelling with Sensitive Horses and Vanishing Graves in Mongolia

Delaplace

2023

Journal of Ethnology and Folkloristics

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“…Many studies have highlighted the power of uttered words in Mongolia (e.g. Delaplace 2009 a : 196‐209; Empson 2011: 86‐7; Hamayon 1971; Hamayon & Bassanoff 1973; Højer 2003: 81‐120; 2004: 50‐61; Legrain 2014 a : 288). There exists a triadic performative relation between a person, his/her fortune, and speech, which is maybe most evident in people's concerns about the choice of names.…”

Section: Power Of Speech and Economy Of Attentionmentioning

confidence: 99%

Shared secrecy: teasing, attachment, and children's emotional management in rural southern Mongolia

Michelet

2022

Royal Anthropological Inst

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In recent decades, anthropologists have scrutinized psychologists' claim that humans process information about others by imputing mental states. The debate remains open whether cross-cultural variability in how people conceive of minds and inner states reflects differences in their folk theories only, or whether it engenders deep-grained psychological differences. In this article, I look at the very onset of children's apprenticeship in emotional management to examine its cognitive consequences. In the context of rural Mongolia in the late 2000s, questions about homesickness prompted by adults raised children's awareness of the existence of a private self and by the very same process discouraged verbalization or public display of personal feelings. I start by presenting interactions where children were routinely teased about homesickness, and invited to deny that they missed their family. I contextualize this teasing routine within local conceptions about emotional control and linguistic ideology to unveil how it introduced children to the performative power of words while also making them face moral dilemmas. The irreconcilable tension between behaving according to expectations of self-control and experiencing separation induced children's discovery of the possibility of disconnecting intimate feelings from public self-presentation, thus transforming the experience of separation into an experience of secret connection. I speculate that the secrecy that hallows homesickness contributed to making it all the more poignant. The way adults constantly checked on whether children were missing their home prompted children to actually identify some emotional state or aspect of their experience as 'missing home'. It gave a name to a personal experience which thus became social and guaranteed that it became a shared feeling, albeit a secret one.Bilgüün 1 was a -year-old girl whose parents were herders and who was living in the home of her uncle and aunt, Erdene and Tuyaa, during the school year. One night in May , her cousins had joined their parents' mattress laid on the floor while she, as usual, was lying alone on the eastern wooden bed. She whispered, 'I think of my home (Bi geree sanaj baina)' . 2 Overhearing her niece, Tuyaa abruptly told Bilgüün that she should sleep.The next day, I asked Bilgüün whether it was hard to be away from her family. She first admitted to missing her home but soon added, 'I don't like explaining this to you, auntie. Missing home is a secret (geree sanah nuuts)!' and finally took her admission back, 'It is not true (Hudlaa)! I don't miss home. It is easy to be in the district centre. I have learned. Two days after my mother leaves, the thought of her goes'.

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“…Otros, como los selk'nam, los cheyennenes, los siux y los !kung, suponen que, a la muerte, las personas han de alejarse a lugares remotos de los que casi nunca han de volver; y, si acaso llegaran reencontrarse con los vivos sólo será para atraer diversas clases de desgracias (véanse Gusinde 2008:111-157;Straus 1978;Hassrick 1993:17-23, 341-345, 246;Marshall 1999:27-30, 177-180;Woodburn 1982:195). Y otros más, como los aborígenes australianos, los inuit, los cree, los tlingit y los forrajeros siberianos, creen que, tras el fallecimiento, los seres humanos han de retornar a la vida como un miembro del mismo grupo pero en una próxima generación -sea por el intermedio de ancestros totémicos o por el de entidades zoológicas ligadas al bosque (véanse Spencer y Gillen 1904:145-150, 506-543;Moizo 1983;Thalbitzer 1930:93;Rasmussen 1931:220;Tanner 1979:148, 153, 172;Kan 1987:35;Hamayon 2010:42-51;Delaplace 2009;Lambert 2003). Lo relevante es que en todos estos pueblos los muertos, en condiciones habituales, sólo parecen existir transitoriamente; pues, ya sea que se esfumen en el medio, se dirijan a lugares remotos o se reciclen como nuevos humanos, éstos tienden a dejar de interactuar con los vivos o, en su defecto, devienen entidades a las que es preferible alejar.…”

Section: Entre Lo Visible Y Lo Invisibleunclassified

El arte de morir: Una aproximación a las concepciones del deceso humano en el Paleolítico Superior europeo = The Art of Death: Exploring the Conception of Human Demise in the European Upper Palaeolithic

González

Straffon

2017

ETFI

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ResumenA partir del análisis de contextos arqueológicos con restos humanos y las manifestaciones rupestres del Paleolítico Superior europeo, se proponen dos principales formas de tratamiento mortuorio; uno dirigido a la dispersión y eventual desaparición de los difuntos y otro centrado en su preservación y retención. En el primero se observa una tendencia a la difuminación de las diferencias sociales y, en el segundo, se nota una distinción en función del grupo de edad y género. Tras el cambio climático y de patrones de asentamiento en el paso del Gravetiense al Magdaleniense y Epigravetiense, se percibe que, hasta cierto punto, las formas en que se inhumaban los diversos sectores sociales se tornaron más homogéneas. Pero, reconociendo constantes, se concluye que las concepciones paleolíticas de la muerte conformaron un fenómeno de larga duración en el que, pese a la existencia de modificaciones superficiales, pudieron mantenerse una serie de elementos más centrales. Palabras claveArte paleolítico; entierros paleolíticos; sociedad paleolítica; simbolismo de muerte; arte rupestre AbstractBased on a comparative analysis of archaeological burial contexts and rock art in the European Upper Palaeolithic, this paper suggests two main forms of mortuary practices for that period: one aimed at the disposal and eventual disintegration of the dead, and another focused on their preservation and retention. The earlier reveals an intention to disguise social differences, the latter, on the contrary, seems to represent an effort to singularize the gender and age-group of the deceased. It appears that, following the changes in climate and settlement patterns that took place after the Gravettian and into the Magdalenian and Epigravettian, the burial forms and practices pertaining to different social groups became more homogeneous, to some extent. However, we identify some continuous trends which lead us to conclude that the Paleolithic idea of death may be perceived as a long-term phenomenon that, despite superficial transformations, maintained some basic elements at its core. Es en razón de dicha situación que, en el presente escrito, hemos decidido recurrir al análisis contrastado de ambas clases de contextos para construir los esbozos de una escatología propia a los primeros pobladores sapiens del subcontinente europeo. Los datos disponibles son muy escasos en lo relativo a los registros arqueológicos de restos humanos y demasiado abundantes en lo tocante a las obras de arte; es por ello que esta primera aproximación se ve obligada a tratar el fenómeno mortuorio en su aspecto más general, obviando variaciones regionales y sin considerar la especificidad de cada uno de los conjuntos rupestres. KeywordsSiguiendo la propuesta de Riel-Salvatore y Gravel-Miguel (2013:305), la muestra que conformamos a partir de los estudios previamente realizados en torno a las prácticas mortuorias fue dividida en dos periodos principales; el Paleolítico Superior Temprano -que comprende de 31,000 a 22,000 a.p.-y el Paleolítico 3. Ambas clases de ...

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Introduction

Cited by 6 publications

References 0 publications

A Concern for the Invisible: Dwelling with Sensitive Horses and Vanishing Graves in Mongolia

A Concern for the Invisible: Dwelling with Sensitive Horses and Vanishing Graves in Mongolia

Shared secrecy: teasing, attachment, and children's emotional management in rural southern Mongolia

El arte de morir: Una aproximación a las concepciones del deceso humano en el Paleolítico Superior europeo = The Art of Death: Exploring the Conception of Human Demise in the European Upper Palaeolithic

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