De Bodin a Rousseau. Derecho y política de la ciudadanía en la Francia del Antiguo Régimen

De Bodin a Rousseau: Dret i política de la ciutadania en la Franca de l'Antic Règim Aquest article exposa la teoria i la pràctica de la "ciutadania" des de la formació d'un model absolutista en l'obra del jurisconsulte francès Jean Bodin fins a l'inici de la "revo lució en la ciutadania" de mitjan segle XVIII. Es centra en l'anomenat droit d'aubaine, el dret que els reis francesos tenien d'apropiar-se dels béns d'un estranger que hagués mort en el regne sense hereders nadius. Considera el procés pel qual aquesta prerrogativa reial en el dret civil sobre facultats successòries es va convertir en un instrument de la cons trucció de la monarquia absolutista francesa al llarg del segle XVII, i la manera en què va esdevenir part del model post absolutista de ciutadania després de la dècada de 1760. La desaparició de la noció absolutista de ciutadà no només va tenir lloc en els escrits de Jean Jacques Rousseau, en especial el Contrat sociale (1762), sinó també en l'esfera del dret internacional privat i en les abolicions mútues i recíproques del droit d'aubaine entre França i les potències europees durant les últimes dècades del segle XVIII.From Bodin to Rousseau. The Law and Politics of Citizenship in Ancien Régime France This article outlines the theory and practice of "citizenship" from the formation of an absolutist model in the work of the sixteenth-century jurisconsult Jean Bodin until the begin ning of the "citizenship revolution" of the mid-eighteenth century. It focuses on the so-called droit d'aubaine, the French king's night to seize the property of a foreigner who died in the kingdom without native heirs. It considers how this regal prerogative over successoral capa cities in civil law became a tool in the construction of the French absolutist monarchy through the seventeenth century, and how it became part of the post-absolutist model of citi zenship after 1760s. The unmaking of an absolute citizen took shape not only in the writings of Jean-Jacques Rousseau, especially the Contrat sociale (1762), but also in the sphere of international private law and the mutual and reciprocal abolitions of the droit d'aubaine bet ween France and the European powers during the last decades of the eighteenth century.-

Cultura, proteínas, beneficios: Un comentario al libro de Marvin Harris «Caníbales y reyes».

Sin resume

On Kings

In anthropology, as much as in the current popular imagination, kings remain figures of fascination and intrigue. As the cliché goes, kings continue to die spectacular deaths only to remain subjects of vitality and long life. This collection of essays by a teacher and his student — two of the world’s most distinguished anthropologists— explores what kingship actually is, historically and anthropologically. The divine, the stranger, the numinous, the bestial—the implications for understanding kings and their sacred office are not limited to questions of sovereignty, but issues ranging from temporality and alterity to piracy and utopia; indeed, the authors argue that kingship offers us a unique window into the fundamental dilemmas concerning the very nature of power, meaning, and the human condition. With the wit and sharp analysis characteristic of these two thinkers, this volume opens up new avenues for how an anthropological study of kingship might proceed in the 21st century

Guest Editorial: Alternative Valuations

[Extract] This issue of Valuation Studies presents an anthropological take on 'alternative valuations'. The three articles in this issue stem from a workshop held in August 2012 at James Cook University in Cairns, Australia. The workshop was organized by the authors of this commentary along with Bruce Kapferer, and the focus was on Values of Dominance and Difference.\ud \ud The contributions came from anthropologists, sociologists and economists especially, and there was a strong focus on affairs that were relevant to an Australian audience at the time. One collection of contributions was later published in the Australian interdisciplinary journal eTropic with a focus on transvaluation and globalization (Dalsgaard and Otto 2014). The present contributions are all anthropological and were collected because they bring three distinct approaches to the theme of alternative valuations. On first sight the articles go in divergent directions but collectively and in relation to each other they illustrate present limitations as well as potential future directions of anthropological theorizing on value

Working out abjection in the Panapompom bêche-de-mer fishery: Race, economic change and the future in Papua New Guinea

This is the accepted version of the following article: Rollason, W. (2010), Working out abjection in the Panapompom bêche-de-mer fishery: Race, economic change and the future in Papua New Guinea. The Australian Journal of Anthropology, 21: 149–170. doi: 10.1111/j.1757-6547.2010.00076.x, which has been published in final form at http://onlinelibrary.wiley.com/doi/10.1111/j.1757-6547.2010.00076.x/abstract.This is a paper about how men from Panapompom, an island in Milne Bay Province of Papua New Guinea (PNG), understand how they relate to white people and imagine the future. Until recently, men from Panapompom understood themselves to be engaged in a project of ‘development’, in which they would become more and more similar to white people. This was a desirable future. However, changes in the way Panapompom men work for money have resulted in a very different imagination of the future—one in which Panapompom people are not getting whiter, but blacker, and hence more and more excluded from the lives to which they aspire. Men now dive for bêche-de-mer, work which they regard as being particularly hard and dangerous. Diving has profound effects on the skin, blackening and hardening it, leading Panapompom men to liken themselves to the machines that create the wealth that white people use. These ‘mechanising’ effects that diving has on the black body lead men to see white people as the sole beneficiaries of the bêche-de-mer industry, and black people as mere tools or extensions. For bêche-de-mer divers, value and desired forms of life are lodged in Australia, Europe or America, while they find themselves excluded from this future by their growing blackness.ESR

Endo-cannibalism in the making of a recent British ancestor

Following his death in 1975, the ashes of Wally Hope, founder of Stonehenge People's Free Festival, were scattered in the centre of Stonehenge. When a child tasted the ashes the rest of the group followed this lead. In the following decades, as the festival increasingly became the site of contest about British heritage and culture, the story of Wally's ashes was told at significant times. His name continues to be invoked at gatherings today. This paper discusses these events as 'the making of an ancestor', and explores wider contexts in which they might be understood. These include Druidic involvement in the revival of cremation, Amazonian bone-ash endo-cannibalism, and popular means of speaking of and to dead relatives. In addition to considering the role of 'ancestors' in contemporary Britain, the paper contributes to considerations of 'ancestry' as a different way of being dead, of a particular moment in the evolution of an alternative religious neo-tribal movement, of the meanings of 'cannibalism', and of the ways in which human remains might be treated by the bereaved and by various other interested parties

We are playing football: Seeing the game on Panapompom, PNG

© Royal Anthropological Institute 2011.This article is about football, played by men from Panapompom in Papua New Guinea's Milne Bay province. Football is problematic not because it is culturally appropriated or modified, but rather because Panapompom desired accurately to reproduce the appearance of the international game. As such it questions conventional frames of reference. An interpretation in terms of culture obscures Panapompom interests in football: its globally recognizable character. It mattered profoundly that Panapompom people played football. Yet framing football as a universal sporting institution is equally inadequate, erasing the specific political project that was embedded in the game. Displacing the interpretative framings, I argue that football itself provides a context in which Panapompom people can judge themselves in relation to others, who are defined in terms of colonial and postcolonial discourses on ‘development’. Taking football as a contextualizing image, Panapompom people appear in distinctive ways in the field of relationships that it defines.ESR

Kinship Past, Kinship Present: Bio-Essentialism in the Study of Kinship

In this article, I reconsider bio-essentialism in the study of kinship, centering on David Schneider’s influential critique that concluded that kinship was “a non-subject” (1972:51). Schneider’s critique is often taken to have shown the limitations of and problems with past views of kinship based on biology, genealogy, and reproduction, a critique that subsequently led those reworking kinship as relatedness in the new kinship studies to view their enterprise as divorced from such bio-essentialist studies. Beginning with an alternative narrative connecting kinship past and present and concluding by introducing a novel way of thinking about kinship, I have three constituent aims in this research article: (1) to reconceptualize the relationship between kinship past and kinship present; (2) to reevaluate Schneider’s critique of bio-essentialism and what this implies for the contemporary study of kinship; and (3) subsequently to redirect theoretical discussion of what kinship is. This concluding discussion introduces a general view, the homeostatic property cluster (HPC) view of kinds, into anthropology, providing a theoretical framework that facilitates realization of the often-touted desideratum of the integration of biological and social features of kinship. [bio-essentialism, kinship studies, homeostatic property cluster kinds, Schneider, genealogy

Sobre la cultura del valor material y la cosmografía de la riqueza

Herein is a discourse on value and how economics fails as a science thereof by banishing culture to the status of “exogenous factors.” The argument is demonstrated by an ethnographically informed study of the external origins of riches. Among the conclusions: money (“magical property”) as a means rather than the antithesis of extended kinship; scarcity as a function of value rather than the value of scarcity; and other such contradictions of the deceived wisdom.Este trabajo trata el tema del valor y de cómo la economía fracasa como ciencia del valor al desterrar la cultura al estatus de los “valores exógenos.” Esta tesis es demostrada recurriendo a un estudio de índole antropológica sobre el origen externo de la riqueza. Algunas de las conclusiones: el dinero (“propiedad mágica”) como un medio antes que como una antítesis del parentesco extendido; la rareza como función del valor antes que el valor como función de la rareza; y otras contradicciones de esta clase propias de la “sabiduría equivocada”