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The rise of British rule in India in the late eighteenth century was accompanied by the emergence of extensive business networks based on London, Calcutta and Canton. These networks, which organised the private trade of British civilians and military personnel in India, linked the export and import economies of Bengal, Madras, Java, the Philippines, the Malay peninsula and southern China, and came to dominate much of the regional trade of the Indian Ocean, as well as its links to Europe. Many of those engaged in this activity were Scots, and the connections between them - based in part on kinship - provided the institutional setting for the remittance of private money from Asia to Europe. While the activities of the East India Company provided an important part of the setting for these activities, much of them also depended on private enterprise and non-official networks. As a result, the volume of capital remitted from Bengal to Britain during the 1790s and 1800s was much larger than has previously been estimated.application/pdfhttps://eprints.soas.ac.uk/25/1/empire.pdfenKitakyūshū13409689700The Empire of Enterprise: Scottish Business Networks in Asian Trade, 1793-1810Tomlinson, Tom2001Journal Article/ReviewAO
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application/pdfhttps://eprints.soas.ac.uk/26/1/TRANS3.pdfenConference on Hegemonic Transition in Asia, 1930 to 1970700The Erosion of a Relationship? Indo-British Economic Connections, 1930-1970Tomlinson, Tom2002Conference Paper/Proceeding/AbstractAO
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enVaranasi : Published by All India Kashi Raj Trust on behalf of Maharaja Benaras Vidya Mandir TrusDhrupad Annual8610900Dhrupad in Pakistan: the Talwandi gharanaBasra, KhalidWiddess, Richard1989Journal Article/ReviewNA
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The paper reflects on the different types of performance which take place at archaeological sites, as a global phenomenon, and more broadly on the archaeology/ performance interface.application/pdfhttps://eprints.soas.ac.uk/69/1/Lopez_.pdfenArchaeology/Performance. Papers from TAG 2002 conference950900100Choreographing heritage, performing the siteLopez y Royo, AlessandraJournal Article/ReviewNA
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Here we bring together masculinities and popular culture to think about how they are configured within the arena of cinema, focusing in on Kerala's two major male movie stars and the relationship they have with their young male fans. In their relative lack of interest in female stars and turn towards male stars young men are playing out an approach towards gendering which does not take as its foundation hierarchic or compulsory heterosexuality. Young men's tentative (and illicit, difficult) relationships with young women lack the substance of their relationships with each other and with their male movie heroes. We consider cinema as a forum for collective fantasy which acts as a source of helpful orientations, stars being particular nodes within this arena, dense points of transfer of desire, belief, self-affirmation or transformation and so on. Film audiences receive or subvert cinematic messages and form relationships with stars - whether in fantasy or actually - and with each other, mediated through cinematic modes of being or styles of doing. Another effect of cinema-related activities is to provide adolescent and post-adolescent boys with a safe segregated social space in which they can socialise, share information, try out fledgling masculine identities and grapple with the demands of emerging sexualities. The star makes possible identifications with the self- (for Mohan Lal, one who is working class and in solidarity with the poor, in Mammootty's case a solidly bourgeoios self); transformations of the self - opportunities through fan association work to distribute largesse like a high-caste wealthy patron; and an extended sense of self - the possiblity that through the fan association one might participate in the star's power and reach.
In Kerala, unlike other states, fandom is not a matter of rivalry, political partisanship or even life and death. While there is a 'hard-core' central group who remain partisan and always committed to 'their' star, in general young men frequently shift associations and change allegiances. Yet the two heroes seem to embody different styles of hero and to have different types of appeal to audiences; sociologically, their fan bases trace slightly different social groupings. Mammootty has an affinity with roles implying powerful and high-status men in control, strong in family drama; Mohan Lal is admired for his abilities in romance, song, dance and fighting. One might wish to be like Mammootty but often feels that one already is in some way like Mohan Lal. Despite considerable overlap and dispute, Mammootty and Mohan Lal embody and perform different styles of manliness, none of which one could dispense with in one's potential repertiore. Both Mammootty and Mohan Lal are necessary in a full fantasy life and a necessarily internally fragmented and shifting gendered identity. Cinema also relates to ethnicity. Mammotty allows young non-Muslim men to experience a fantasy relationship with a powerful mature Muslim man, a community coded 'other' in Kerala. A twist to this is that (similar to analyses of white anglo masculinities and work on the 'blackness' of Elvis) we find working class Hindu masculinity, while explicitly defined in opposition to the Muslim other, at another level actually relies upon an incorporation of aspects of masculinity especially associated in the cultural landscape with Muslimness. In a more mediated and disguised manner, Mohan Lal also plays with elements of fantasy identity culturally coded by young Hindus as 'Muslim'.application/pdfhttps://eprints.soas.ac.uk/76/1/malayali.pdfenWomen Unlimited, an associate of Kali for Women9788186706756200Malayali young men and their movie heroesOsella, CarolineOsella, FilippoChopra, RadhikaOsella, CarolineOsella, Filippo2004Book chapterAO
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Sabarimala – a South Indian all-male pilgrimage to Ayyappan, a hyper-male deity born from two male gods – plays a role in constructing male identities, at both external (socialstructural) and internal (psychological) levels. The pilgrimage draws creatively on relationships
between two South Asian male figures: renouncer and householder, breaking down the opposition between transcendence and immanence to bring into everyday life
a sense of transcendence specific to men. This also has masculine and heroic overtones, characterized by ascetic self-denial and pain and by the identification of pilgrims with the deity and his perilous mountain-forest journey. Pilgrimage bestows power as blessings from Ayyappan and as specifically masculine forms of spiritual, moral, and bodily
strength, while acting as signifier of masculine superior purity and strength and of male responsibilities towards family welfare. Sabarimala merges individual men both with the hyper-masculine deity and with a wider community of men: other male pilgrims, senior male gurus (teachers). This merger is both social and personal. A normal and universal sense of masculine ambivalence and self-doubt has a specific local-cultural resolution, when boys and men experience strengthening of the gendered ego through renunciatory self-immersion in a ‘greater masculine’. The ostensibly egalitarian devotional community is actually hierarchical: pilgrims surrender themselves to deity and guru, while equality and friendship between men can be celebrated and performed precisely because it is predicated upon a deeper sense of difference and hierarchy – gender – with woman as the absent and inferiorized other. Such segregated celebrations of masculinity work both towards masculinity’s reproduction – through processes of ‘remasculinization’ – and in the limiting of masculinity to males.application/pdfhttps://eprints.soas.ac.uk/85/1/jrai6.pdfenWiley13590987200'Ayyappan Saranam': masculinity and the Sabarimala pilgrimage in KeralaOsella, FilippoOsella, Caroline2003Journal Article/ReviewAOhttp://doi.org/10.1111/j.1467-9655.2003.00171.x
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Some thirty per cent of Jains describe themselves as Sthanakavasis. Yet the Sthanakavasi tradition has not received any attention by academic scholarship. The present article is the second of a four-part history of the Sthanakavasi tradition, based on textual and ethnographic sources.
The first part (BIS 13/14 2000) gave an overview of the history and doctrines of the Sthanakavasi mendicant traditions, from the reforms of Lonka in the 15th century, until the creation of a unified Sramanasangha under the command of a single acarya in 1952. It analysed the aims and structure of Sramanasangha, and the refusal of many Sthanakavasi orders in Gujarat and Rajasthan to join the new organisation. In conclusion, four types of Jainism were distinguished: canonical, traditional, protestant, and post-protestant. The Sthanakavasi tradition is a mixture of protestant and traditional elements.
Part II investigates the sectarian dynamic within the Sramanasangha in conjunction with the history and structure of the independent Sthanakavasi traditions in Malva. It starts with a critical analysis of the notion of '22 schools' (baistola) of the Dharmadasa tradition, from which most Malva traditions are derived. The analysis of the relationship between the segments of the Dharmadasa traditions inside and outside the Sramanasangha, leads to the identification of three principal variables of Jain monastic organisation: descent, seniority, and succession. These structuring devices are used to mediate between the imperatives of historical legitimation and maintenance of differential group identity. It is argued that the new Sthanakavasi lists of succession (pattavalis), the prime markers of sectarian identity, were constructed retrospectively on the basis of lists of descent (gurvavalis) and biographical poems, not the other way round, as commonly assumed.
Parts III-IV (forthcoming) describe the Sthanakavasi traditions in the Panjab and Gujarat, and the overall context of Jain politics of religious modernisation in the 19th - 20th centuries.application/pdfhttps://eprints.soas.ac.uk/86/1/jaina.pdfenWeidler09350004857015001000Protestantische und Post-Protestantische Jaina-Reformbewegungen: Zur Geschichte und Organisation der Sthānakavāsī IIFlügel, Peter2003Journal Article/ReviewAO
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The article provides a short summary of the institutional history of the new field of 'Jain Studies' in its historical and political context. It shows that the Sanskrit term 'Jaina' used as a self-designation (rather than as the designation of a doctrine or in the sense of 'pertaining to the Jina') is based on the vernacular precursor 'Jain' which became prevalent from the early modern period onwards - most likely as an internalised observer category. The words 'Jain' and 'Jainism' became widely used only in the context of 19th communal movements in colonian India. At the same time the Jain scriptures were published to back the identity claims of the Jaina law movement and modern 'Jainism' as a disembodied text-based set of idea-ologies or dogmas from which one can pick and chose was born.application/pdfhttps://eprints.soas.ac.uk/98/1/The_Invention_of_Jainism_%28without_photo%29.pdfenSOAS Centre of Jaina Studies17481074857015001000The Invention of Jainism: A Short History of Jaina StudiesFlügel, Peter2005-09Journal Article/ReviewAO
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http://creativecommons.org/licenses/by-nc-nd/4.0This thesis develops and advocates a feminist philosophy of myth in order to reformulate influential understandings of the roles and functions of myths in recent mythological scholarship. The initial hypothesis which the thesis establishes in Chapter 1 is that the designation of myth qua myth is neither innocent nor organic; highly consequential interests are at stake when myths are narrated, and, moreover, the categorisation of some types of narrative as ‘myth’ and others as ‘science’, or ‘philosophy’, for example, indicates powerful assertions about their relative level of validity and authority. I argue that these assertions are implicated in discursive strategies of containment and exclusion and allied to forms of identity construction characterised by an assertion of singularity. They further rely on the location of a non-transcendable point of origin as a means of securing the stability and legitimacy of these constructions. I develop this argument, in Chapters 2–7, through an extended case study of the German search for origins from the seventeenth to the nineteenth centuries, and demonstrate its relationship to the German romantic attempt to construct a noble German identity. I critique these forms of identity and origin construction, arguing that the German case is but one example of the western metaphysical theories of ontology which are indebted to inflected patrilinearity, the main feature of which is a preoccupation with monogenetic singularity. I consequently develop an alternative feminist model of origins and identity in Chapters 8–10 based on poststructural and psychoanalytical feminist theories of maternality as a site of splitting, doubling, and process. I acknowledge that while the identification of origins is an ontological convention, the assertion of patrilineal provenance creates forms of subjectivity that are exclusionary, dialectical, and monolithic, and are, therefore, inadequate frameworks for constructing ethically oriented models of identity in a post-feminist context. In contrast, I suggest that metaphors of maternal origin offer a considerably more promising, if transitional, discursive frame for articulating identities that stress multiplicity, connectedness, immanence, and dialogue.application/pdfhttps://eprints.soas.ac.uk/144/1/Origins%2C_Genealogies%2C_and_the_Politics_of_Identity.pdfen10001200TOrigins, Genealogies, and the Politics of Mythmaking: Towards a Feminist Philosophy of MythHawthorne, SianThesisSMURhttp://doi.org/10.25501/SOAS.00000144
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A review of John E. Cort: Jains in the World: Religious Values and Ideology in India. New York: Oxford University Press, 2001.application/pdfhttps://eprints.soas.ac.uk/153/1/BSOAS_Jainism_and_Society.pdfenCambridge University Press0041977X857015001000Jainism and societyFlügel, Peter2006-02Journal Article/ReviewAOhttp://doi.org/10.1017/50041977X0600005X
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application/pdfhttps://eprints.soas.ac.uk/169/1/Lockyer%2C_Expo_Fascism.pdfenDuke University Press97808223445208560700Expo Fascism? Ideology, Representation, EconomyLockyer, AngusTansman, Alan2009Book chapterNA
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Although Japan is often portrayed as culturally and ethnically highly homogeneous, its music culture has long been extremely diverse, especially so with modernization and globalization. Thus we begin by problematizing the term ‘Japanese music’. We then aim to provide broad historical, cultural and theoretical contexts within which to understand the subsequent genre-specific chapters, by introducing a range of cross-cutting topics, issues and research perspectives - for example: Japan’s interactions with other cultures throughout history; sociocultural contexts of each genre, including issues of patronage, audiences, class and gender; social structures and mechanisms of transmission; music theory in Japan; aesthetic concepts; and research culture. We conclude with a view into the musical future, considering the impact of educational policies, globalization and so forth.application/pdfhttps://eprints.soas.ac.uk/187/1/ARC_to_Jap_Music_-_Ch1_%5BOct_28_proofs%5D.pdfenAshgate Publishing Limited9780754656999900Context and change in Japanese musicTokita, Alison McQueenHughes, DavidBook chapterAO
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This chapter traces the shifting situation and nature of Japanese folk music from ‘traditional’ times to the present day. Topics covered include: importation of the European concept of ‘the folk’; distinction between folk song (min’yō) and folk performing arts (minzoku geinō); folk music in the traditional community; music and local identity, past and present (e.g. local vs national identity; folk music’s role in ‘community building’ in modern Japan); professionalization, commodification, folklorization, secularization and the emergence of stage performances; musical change and the Western impact (e.g. fusion); the rise in popularity of wadaiko, Tsugaru-jamisen and Okinawan music; research history and trends.application/pdfhttps://eprints.soas.ac.uk/188/2/ARC_to_Jap_Music_Ch12_Oct_28.pdfenAshgate Publishing Limited9780754656999900Folk music: from local to national to globalHughes, David W.Hughes, David W.Tokita, Alison McQueen2007-09-01Book chapterAO
oai:eprints.soas.ac.uk:189
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Some thirty per cent of Jains describe themselves as Sthanakavasis. Yet the Sthanakavasi tradition has not received any attention by academic scholarship. The present article is the third of a five-part history of the Sthanakavasi tradition, based on textual and ethnographic sources.
The first part (BIS 13/14 2000) gave an overview of the history and doctrines of the Sthanakavasi mendicant traditions, from the reforms of Lonka in the 15th century, until the creation of a unified Sramanasangha under the command of a single acarya in 1952. It analysed the aims and structure of Sramanasangha, and the refusal of many Sthanakavasi orders in Gujarat and Rajasthan to join the new organisation. In conclusion, four types of Jainism were distinguished: canonical, classical or traditional, protestant, and post-protestant. The Sthanakavasi tradition represents a mixture of protestant and traditional elements. Part II investigates the sectarian dynamic within the Sramanasangha in conjunction with the history and structure of the independent Sthanakavasi traditions in Malva. It starts with a critical analysis of the notion of '22 schools' (baistola) of the Dharmadasa tradition, from which most Malva traditions are derived. The analysis of the relationship between the segments of the Dharmadasa traditions inside and outside the Sramanasangha, leads to the identification of three principal variables of Jain monastic organisation: descent, seniority, and succession. These structuring devices are used to mediate between the imperatives of historical legitimation and maintenance of differential group identity.
It is argued that the new Sthanakavasi lists of succession (pattavalis), the prime markers of sectarian identity, were constructed retrospectively on the basis of lists of descent (gurvavalis) and biographical poems, not the other way round, as commonly assumed. Part III continues the analysis of the Dharmadasa traditions outside Gujarat, with a focus on history, doctrine, monastic rules and practices: Dharmadasa Sampradaya (Haridas-Tradition); Jñangacch and Nava Jñangacch (Ramcandra-Tradition); Jaymalgacch (Jaymal-Tradition); Ratnavams (Kusala-Tradition); Vardhamana Vitarag Sampradaya (Kusala-Tradition); Amarmuni Sampradaya I-II (Manohardas-Tradition). Parts IV-V describe the Sthanakavasi traditions in the Panjab and Gujarat, and the overall context of Jain politics of religious modernisation in the 19th - 20th centuries.application/pdfhttps://eprints.soas.ac.uk/189/1/jaina3.pdfenWeidler09350004857015001000Protestantische und Post-Protestantische Jaina-Reformbewegungen: Zur Geschichte und Organisation der Sthānakavāsī IIIFlügel, Peter2007Journal Article/ReviewAO
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enTaylor and Francis0737769X200Popular Religion in Shaanbei, North-Central ChinaChau, Adam2003Journal Article/ReviewNAhttp://doi.org/10.1179/073776903804760076
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enRoutledge9780415241298200'Hotels', 'Department Stores', 'Domestic Space', 'Home Furbishing'Chau, AdamDavis, Edward2005Book chapterNA
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enTwo Lines Presshttps://www.catranslation.org/shop/print-journal/two-lines-2-tracks/15255204200Translation of selected entries from The Great Dictionary of the Chinese LanguageChau, Adam1995Journal Article/ReviewNA
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enDuke University Press00382876200Exchanging the African: Meetings at the crossroads of the DiasporaDavis, Christopher1999Journal Article/ReviewNA
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enEdinburgh University Press9780748613052200Death in Abeyance: Illness and Therapy among the Tabwa of ZaireDavis, Christopher2000BookNA
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enC4200Rwanda: The BetrayalDavis, Christopher1996otherNA
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enC4200Alien Nations: Travels in Europe with Andy KershawDavis, Christopher1996otherNA
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This is the first full length account of the life and ideas of Mary Douglas, the British social anthropologist whose publications span the second half of the twentieth century. Richard Fardon covers Douglas' family background, and the pervasive influence of her catholic faith on her writings before providing an analysis of two of her most influential works; Purity and Danger (1966) and Natural Symbols (1970). The final section deals with Douglas' more controversial writings in the fields of economics, consumption, religion and risk analysis in contemporary societies. Throughout, Fardon highlights the centrality of Douglas' role in the history of anthropology and the discipline's struggle to achieve relevance to contemporary, western societies.enRoutledge9780415040921200Mary Douglas: an Intellectual BiographyFardon, Richard1999BookNAhttp://doi.org/10.4324/9780203020227
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enEIDOS in association with the African Studies Centre Leiden and the Centre of African Studies London9789054480372200Modernity on a shoestring : dimensions of globalization, consumption and development in Africa and beyond : based on an EIDOS conference held at The Hague, 13-16 March 1997Fardon, Richardvan Binsbergen, Wimvan Dijk, Rijk1999otherNA
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enLondon Institute of Germanic Studies9780854572038200From Prague Poet to Oxford Anthropologist: Franz Baermann Steiner Celebrated - essays and translationsAlder, JeremyFardon, RichardTully, Carol2003otherNA
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enBerghahn9781571817112200Franz Baermann Steiner: Selected Writings. Vol. 1, Taboo, truth and religionSteiner, Franz BaermannFardon, RichardAdler, Jeremy1999otherNA
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enBerghahn9781571817006200As they like it: overinterpretation and hyporeality in BaliHobart, MarkDilley, Roy1999Book chapterNA
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enUniversity of Sydney. Department of Indonesian and Malayan Studies08157251200The missing subject: Balinese time and the elimination of historyHobart, Mark1997Journal Article/ReviewNA
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enChithira09716963200The Pre-Phalke era in South India: Reflections on the formation of film audiences in MadrasHughes, Stephen1996Journal Article/ReviewNA
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This special issue of Postscripts addresses the interace of religion and film by exploring both hos religion is deployed through film and how film is utilized in service of religion. The issues is based on a workshop, Mediating Religion and Film in a Post-Secular World held June 16-17, 2005, at the University of Amsterdam.enEquinox1743887X200Introduction: Mediating Religion and Film in a Post-secular WorldHughes, StephenMeyer, Birgit2005Journal Article/ReviewNAhttp://doi.org/10.1558/post.v1i2_3.149
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enS. R. SundaramKalaccuvatu200Madras Cinema Audiences in the 1920s: a sociological approachHughes, Stephen1996Journal Article/ReviewNA
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enGuang dong dian shi tai20950128200Channel specialisation viewed from the perspective or provincial level television [in China]. (cong shengji dianshi kan pindao zhuanyehua)Latham, Kevin2004Journal Article/ReviewNA
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enCambridge University Press03057410200Nothing but the Truth: News Media, Power and Hegemony in South ChinaLatham, Kevin2000Journal Article/ReviewNAhttp://doi.org/10.1017/S0305741000014594
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enSage00977004200Consuming Fantasies: Mediated Stardom in Hong Kong Cantonese Opera and CinemaLatham, Kevin2000Journal Article/ReviewNAhttp://doi.org/10.1177/009770040002600303
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enIASTETraditional Dwellings and Settlements Working Paper Series200The Lore of the Master Builder: working with local materials and local knowledge in Sana'a, YemenMarchand, Trevor H.J.2000Journal Article/ReviewNA
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enBritish Yemeni Society13630229200In the Shadow of a MasterMarchand, Trevor H.J.2002Journal Article/ReviewNA
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enInternational Association for the Study of Arabia (IASA)13619144200Moulding Minaret Makers in Sana'aMarchand, Trevor H.J.2002Journal Article/ReviewNA
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enYemeni Heritage and Research Center15286657200Defining 'Tradition' in the Context of Yemen's Building TradeMarchand, Trevor H.J.2002Journal Article/ReviewNA
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enIASTETraditional Dwellings and Settlements Working Paper Series200Bozo-Dogon Bantering: Policing Access to Djenne's Building Trade with Jests and SpellsMarchand, Trevor H.J.2002Journal Article/ReviewNA
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enArchaeopress03088421200Reconsidering the role of the Mosque Minaret in Sana'aMarchand, Trevor H.J.2000Journal Article/ReviewNA
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enCollege of Architecture and Planning, King Saud UniversityProceedings of the Symposium on Mosque Architecture 1999200Building Traditional Minarets in Sana'a, YemenMarchand, Trevor H.J.1999Journal Article/ReviewNA
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enJames and James Science Publishers9781902916330200Walling Old Sana'a: Re-evaluating the resurrection of the city wallsMarchand, Trevor H.J.Centre for Earthen Architecture2000Book chapterNA
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enThe Getty Conservation Institute9780892366927200Process over Product: Case Studies of Traditional Building Practices in Djenne, Mali and San'a', YemenMarchand, Trevor H.J.Teutonico, Jeanne MarieMatero, Frank2003Book chapterNA
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enSnoeck9789053494202200Rang Professionnel Laborieusement Acquis: devenir maitre macon a DjenneMarchand, Trevor H.J.Bedaux, R.Diaby, B.Maas, Pierre2003Book chapterNA
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enCultuur Centrum BruggeLes Maitres de la Terre200Sensuous Mud / Sensuele Aarde (English and Flemish)Marchand, Trevor H.J.Joffroy, T.2003Book chapterNA
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enPluto Press9780745320069200A possible explanation for the lack of explanation; or 'Why the Master Builder can't explain what he knows': Introducing the Informational Atomism against a 'definitional' definition of conceptsMarchand, Trevor H.J.Pottier, JohanBicker, AlanSillitoe, Paul2003Book chapterNAhttp://doi.org/10.2307/j.ctt18mbd5m.5
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The former fishing and diving village of Kuzaki had been incorporated into Toba city for several decades when I did my fieldwork in 1984-6. Yet the cho¯ (ward) retained its distance from the city and other nearby cho¯ (which had also been distinct villages in the past), both politically and geographically. In fact, on my return from the field, when I began to organize the material I had gathered, I realized that Kuzaki reinforced its spatial distance from other places through the yearly enactment of a series of rituals linked to the eastern, southern, western and northern boundaries of the village. The question is: why did I not spot this while I was doing fieldwork, since the material on ‘folk’ religion in Japan is full of examples of what might be termed ‘boundary protection’ (cf. Hendry 1984; Ohnuki-Tierney 1984 among others)?enRoutledge9780415172684200Redefining Kuzaki: ritual, belief and cho boundariesMartinez, DoloresHendry, Joy1998Book chapterNA
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This exciting new book is a detailed examination of pilgrimages in Japan, including the meanings of travel, transformation, and the discovery of identity through encounters with the sacred, in a variety of interesting dimensions in both historical and contemporary Japanese culture, linked by the unifying theme of a spiritual quest. Several fascinating new approaches to traditional forms of pilgrimage are put forward by a wide range of specialists in anthropology, religion and cultural studies, who set Japanese pilgrimage in a wider comparative perspective. They apply models of pilgrimage to quests for vocational fulfilment, examining cases as diverse as the civil service, painting and poetry, and present ethnographies of contemporary reconstructions of old spiritual quests, as conflicting (and sometimes global) demands impinge on the time and space of would-be pilgrims.enRoutledge9780415323185200Pilgrimage and spiritual quests in JapanRodriquez, MariaAckermann, PeterMartinez, Dolores2007otherNAhttp://doi.org/10.4324/9780203318508
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enRoutledge, UK9780415323185200Pilgrimage and experience: an afterwordMartinez, DoloresRodriquez, MariaAckermann, PeterRodriguez del Alisal, Maria2007Book chapterNA
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enCurzon, Routledge9780415545556200When Soto becomes Uchi: Some thoughts on the Anthropology of JapanMartinez, DoloresHendry, Joy2006Book chapterNA
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enRoutledge9780415328470200Seven samurai and six women: Kurosawa's Shichinin samuraiMartinez, DoloresPhillips, AlistairStringer, Julian2007Book chapterNA
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Dolores Martinez heads an international team of scholars in this lively discussion of Japanese popular culture. The book's contributors include Japanese as well as British, Icelandic and North American writers, offering a diversity of views of what Japanese popular culture is, and how it is best approached and understood. They bring an anthropological perspective to a broad range of topics, including sumo, karaoke, manga, vampires, women's magazines, soccer and morning television. Through these topics - many of which have never previously been addressed by scholars - the contributors also explore several deeper themes: the construction of gender in Japan; the impact of globalisation and modern consumerism; and the rapidly shifting boundaries of Japanese culture and identity. This innovative study will appeal to those interested in Japanese culture, sociology and cultural anthropology.enCambridge University Press9780521637299200The Worlds of Japanese Popular CultureMartinez, Dolores1998otherNAhttp://doi.org/10.1017/CBO9780511470158
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enYale University Press9780300066913200Burlesquing Knowledge: Japanese quiz shows and models of knowledgeMartinez, DoloresBanks, MarcusMorphy, Howard1997Book chapterNA
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enWiley9780471963097200The tourist as deity: ancient continuities in Modern JapanMartinez, DoloresSelwyn, Tom1996Book chapterNA
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enEditions de l'Ecole de Hautes Etudes en Science97827132122848580200Honour, Caste and Conflict: The Ethnohistory of a Catholic Festival in Rural Tamil Nadu (1730-1990)Mosse, DavidAssayag, JackieTarabout, Gilles1997Book chapterNA
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enWiley0012155X8580200The symbolic making of a common property resource: history, ecology and locality in a tank irrigated landscape in South IndiaMosse, David1997Journal Article/ReviewNAhttp://doi.org/10.1111/1467-7660.00051
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enRoutledge97804152762528580200Interventions in development: towards a new moral understanding of our experiences and an agenda for the futureQuarles van Ufford, PhilipGiri, Ananta KumarMosse, DavidQuarles van Ufford, PhilipGiri, Ananta Kumar2003Book chapterNA
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enPluto Press97807453142808580200Responding to subordination: identity and change among south Indian Untouchable castesMosse, DavidCampbell, JohnRew, Alan1999Book chapterNA
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enRoutledge97804151860568580200Process-oriented approaches to development practice and social research: an introductionMosse, DavidMosse, DavidFarrington, JohnRew, Alan1998Book chapterNA
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enRoutledge97804151860568580200Process documentation and process monitoring: cases and issuesMosse, DavidMosse, DavidFarrington, JohnRew, Alan1998Book chapterNA
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enKumarian Press9781565492172200Development Brokers and Translators. The Ethnography of Aid and AgenciesMosse, DavidLewis, David2006otherNA
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enRoyal Anthropological Institute135909878580200South Indian Christians, purity/impurity and the caste system: death ritual in a Tamil Roman Catholic communityMosse, David1996Journal Article/ReviewNAhttp://doi.org/10.2307/3034898
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enHurst97818506547118580200Irrigation and statecraft in Zamindari south IndiaMosse, DavidFuller, C. J.Bénéï, Véronique2001Book chapterNA
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enEburon B V97890597203818580200Social analysis as product development: anthropologists at work in the World BankMosse, DavidGiri, Ananta Kumarvan Harskamp, AvanSalemink, Oscar2004Book chapterNA
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Development as Process addresses the questions raised by the different natures of the two approaches. The authors examine development projects through experience in water resources development in India and in organizational learning by a Bangladeshi NGO. Inter-agency contexts are examined in the setting of an aquaculture project in Bangladesh and in the setting of agriculture and natural resources development in Rajisthan, India. Finally, the role of process monitoring is explained in the context of policy reform, with illustrations from forestry in India and land reform in Russia.enRoutledge9780415186056200Development as Process: Concepts and Methods for Working With ComplexityMosse, DavidFarrington, JohnRew, Alan1998otherNAhttp://doi.org/10.4324/9780203982754
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application/pdfhttps://eprints.soas.ac.uk/281/1/ColonialAndContemporaryIdeologies.pdfenCambridge University Press0026749X8580200Colonial and contemporary ideologies of community management: the case of tank irrigation development in South IndiaMosse, David1999Journal Article/ReviewNAhttp://doi.org/10.1017/S0026749X99003285
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enWiley0012155X8580200Is good policy unimplementable? Reflections on the ethnography of aid policy and practiceMosse, David2004Journal Article/ReviewNAhttp://doi.org/10.1111/j.0012-155X.2004.00374.x
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enSameeksha Trust001299768580200On the margins in the city: adivasi seasonal labour migrants in western IndiaMosse, David2005-07-09Journal Article/ReviewNA
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Today international development policy is converging around ideas of neoliberal reform, democratisation and poverty reduction. What does this mean for the local and international dimensions of aid relationships? The Aid Effect demonstrates the fruitfulness of an ethnographic approach to aid, policy reform and global governance. The contributors provide powerful commentary on hidden processes, multiple perspectives or regional interests behind official aid policy discourses. The book raises important questions concerning the systematic social effects of aid relationships, the nature of sovereignty and the state, and the working of power inequalities built through the standardisations of a neoliberal framework. The contributors take on new challenges to anthropology presented by a ‘global aid architecture’ which no longer operates through discrete projects but has moved on to sector wide approaches, budgetary support and other macro-level instruments of development; but they remain faithful to the fieldwork methodology that is anthropology’s strength and the source of rare insight.enPluto Press9780745323862200The Aid Effect: Giving and Governing in International DevelopmentMosse, DavidLewis, David2005otherNAhttp://doi.org/10.2307/j.ctt18fs3zx
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application/pdfhttps://eprints.soas.ac.uk/285/1/RuleAndRepresentation.pdfenCambridge University Press175204018580200Rule and representation: transformations in the governance of the water commons in British south IndiaMosse, David2006Journal Article/ReviewVoRhttp://doi.org/10.1017/S0021911806000064
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Why are there so many failures and disappointments in development? Why have development goals been so unattainable? For those working within aid agencies perhaps the most common response is to say that past approaches have been misguided, and if only aid agencies had better theory, the results of development would be more positive. Certainly, development agencies of all kinds promote a constant search for better theory, clearer goals, new paradigms, and alternative frameworks. They have little loyalty to their ideas: community development is abandoned in favour of micro-credit, farming systems development gives way to sustainable rural livelihoods (cf. Edwards 1999: 122). But, then, for others the problem is not theory, but the gap between theory and practice, and the real question is how can the gap between intention and results be explained and reduced? How can plans be more effectively implemented?enRoutledge97804152762528580200The making and marketing of participatory developmentMosse, DavidQuarles van Ufford, PhilipGiri, Ananta Kumar2003Book chapterNA
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enThe World Bank97808213631028580200Power relations and poverty reductionMosse, DavidAlsop, Ruth2004Book chapterNA
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enBerg97818597348728580200Social Research in rural development projectsMosse, DavidGellner, David N.Hirsch, Eric2001Book chapterNAhttp://doi.org/10.5040/9781474214971.ch-008
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enZed Press97818564979478580200'People's knowledge', participation and patronage: operations and representations in rural developmentMosse, DavidCook, BillKothari, Uma2001Book chapterNA
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