Social Anthropology

Engaged Dharma Israel (EDI) activists resist their state's occupation of West Bank Palestinians by offering them solidarity and support. Whereas most Israelis consider such Palestinians’ houses unsafe, EDI participants “feel at home” when acting as polite guests there, experiencing the hospitality of their politically subordinate counterparts as poignant. Such activists value intimacy—crossing boundaries between self and other on both personal and national levels—which they substantially realize during their visits. However, they also seek to promote Israelis’ and Palestinians’ mutual autonomy, or nonintervention in each other's personal and communal affairs, an often-competing value that the visits likewise help effectuate. These capacities of hospitality result from its ritualized nature—namely, its tendency to follow conventional scripts that do not require certain inner states (e.g., sincerity). Hospitality can therefore be usefully approached as a ritualized arena that enables people to promote multiple values, or culturally valorized ideals, including ones frequently found in tension. This ability of hospitality to work out and negotiate participants’ plural ethical commitments is embedded in the power dynamics and political inequalities that normally characterize hospitality events.

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This chapter looks at some of the 'things' that the Concheros utilise when they carryout their all-night vigils and enact their ritualised dances. They are analyzed as charged entities enabling those involved to act reciprocally with the spirits

Sometime after coming to Mexico City in the early twentieth century, the Concheros gradually became involved in the growing cultural interest in the Aztec past. By the last decades, however, they found themselves in an antagonistic situation with those dancers who called themselves the Mexica who, although they performed the same dances, espoused mexicanidad a strong neo-nationalistic and neo-indianist ideology. The Mexica reject Spanish colonialism and have discarded the clearly Catholic ritual practices of the Concheros who habitually dance outside Churches: the Mexica’s preference is for pyramids. The article, using historical and fieldwork data, examines the growing use of archaeological sites as they have slowly been refurbished, focusing on two: Teotihuacan and Cholula. Importantly, in the last two decades, a gradual rapprochement between the Concheros and the Mexica has occurred as the overall ethos of the dance has been changing once again.

'rupture of modernity' (p. 110), is a baseline for Wulff's work, as are the ambiguous tensions implicit in a resistant stance to nationalizing cultural forms. Wulff examines a range of traditional dance forms, treating dance as a microcosm of culture in Ireland. She moves from Riverdance, to tournaments, to community-based dances in pubs. The initially apparently monolithic 'Irish dance' is fragmented into a bewildering variety. Not only is it highly varied in form and genre, Book reviews 411

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Qué tienen en común un santero y un conchero y qué comperten éstos con un practicante del new age ? Ésta y otras cuestiones son el hilo conductor de la obra que ahora el lector tiene en sus manos, un libro que nunca dejará de tomar en cuenta la profundidad histórica y la dimensión política de los movimientos religiosos. Raíces en movimiento analiza los procesos dinámicos de translocalización que las religiones conocidas como « tradicionales » (como son las religiones de raigambre indígena o africanas) están viviendo en el contexto de los flujos globales. Asimismo, los artículos que conforman esta obra tratan distintos sujetos (santeros, « yorubas del nuevo mundo », « akan », danzantes, indiígenas o neoindígenas, chamanes, huicholes, mazatecos, otomíes, new agers, consumidores de yajé, sufíes, etc.), quienes realizan sus prácticas rituales en distintos contextos geográficos. El conjunto de los textos aquí reunidos contribuye a la descripción de alteridades culturales genera y activa ...

Sometime after coming to Mexico City in the early twentieth century, the Concheros gradually became involved in the growing cultural interest in the Aztec past. By the last decades, however, they found themselves in an antagonistic situation with those dancers who called themselves the Mexica who, although they performed the same dances, espoused mexicanidad a strong neo-nationalistic and neo-indianist ideology. The Mexica reject Spanish colonialism and have discarded the clearly Catholic ritual practices of the Concheros who habitually dance outside Churches: the Mexica's preference is for pyramids. The article, using historical and fieldwork data, examines the growing use of archaeological sites as they have slowly been refurbished, focusing on two: Teotihuacan and Cholula. Importantly, in the last two decades, a gradual rapprochement between the Concheros and the Mexica has occurred as the overall ethos of the dance has been changing once again.

This paper discusses the changing position of women in an indigenous community in Chiapas, Mexico. It argues that women are gaining new agency and an increased pride in their ethnicity as they become members of the various sects that are taking root in the community. A$liation to a sect provides them with an institution that they can call their own thus satisfying their felt need to be part of the longer-term economic and political changes that are occurring while still being shielded from them.