Imagination on the Past and Memory for the Future: Re-Establishment of the Lifeworld through Rituals Among the G?ui/G?ana
Imagination on the Past and Memory for the Future: Re-Establishment of the Lifeworld through Rituals Among the G?ui/G?ana
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对过去的想象与对未来的记忆：通过G?ui/G?ana的仪式重建生活世界
DOI：
10.1163/9789004471641_030
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发表时间：
2022
期刊：
影响因子：
--
通讯作者：
Akira & Yukari Sugiyama
中科院分区：
文献类型：
--
作者：
Takada;Akira & Yukari Sugiyama
无论是生活在国际大都市还是卡拉哈里沙漠的郊区，人与物之间的全球联系都在不断增加和加强。然而，全球化并不一定意味着人们的生活世界已经标准化。相反，了解我们生活经历之间的差异，探索具有不同历史和文化背景的人如何共存变得越来越重要。正如Geschiere和Meyer（1998）指出的那样，全球化往往突出了人、商品和图像的“全球流动”与身份的“文化封闭”之间的紧张关系。当一个社会面临新的、不确定的情况时，尤其如此。本章的目的是重新考虑一个面临快速制度和环境变化的社会成员如何重组他们的生活世界。自20世纪90年代末以来，Gaguui/Gaguana，两个密切相关的San相邻群体，面临着巨大的挑战，这是由于实施旨在加速Gaguui/Gaguana，博茨瓦纳的一个微小少数民族融入想象中的民族国家的搬迁政策所造成的，这在很大程度上将占人口多数的塔吉克族的社会文化制度作为事实上的标准。快速的制度和环境变化迫使Ganguui/Ganguana重新组织基于其亲属网络和生计活动的社会关系，这些活动主要依赖于觅食野生植物和动物（Takada 2017）。这里分析的两种仪式chebama（用于异常分娩）和出席人数众多的基督教式葬礼在这种情况下被采用和传播。
Whether living in cosmopolitan cities or on the outskirts of the Kalahari Desert, the global connections between people and things continue to multiply and intensify. However, globalization does not necessarily mean that people’s lifeworlds have become standardized. Rather, it is becoming increasingly important to understand the differences between our lived experiences and to explore how people with diverse historical and cultural backgrounds can coexist. As Geschiere and Meyer (1998) indicate, globalization often highlights the tension between the ‘global flow’of people, goods and images and a ‘cultural closure’of identity. This is particularly true when a society confronts new, uncertain circumstances. The purpose of this chapter is to reconsider how members of a society facing rapid institutional and environmental changes can reorganize their lifeworld.Since the late 1990s, the Gǀui/Gǁana, two closely related neighbouring groups of San, have faced enormous challenges caused by the implementation of a relocation policy aimed to accelerate the integration of the Gǀui/Gǁana, a tiny minority in Botswana, into the imagined nation-state, which largely sets the socio-cultural system of the Tswana majority as the de facto standard. Rapid institutional and environmental changes forced the Gǀui/Gǁana to reorganize social relationships that had been based on their kinship network and subsistence activities, which mainly relied on foraging wild plants and animals (Takada 2017). The two rituals analysed here–chebama for anomalous childbirth, and well-attended Christian-style funerals–were adopted and spread under these circumstances.