The absent presence: Discourses of crypto-colonialism

South Atlantic Quarterly

Volumn 101, Issue 4, 2002, Pages 899-926

  Herzfeld, Michael ^a  

^a NONE

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EID: 13244259689     PISSN: 00382876     EISSN: 15278026     Source Type: Journal    
DOI: 10.1215/00382876-101-4-899     Document Type: Review

References (72)

1. Martin Bernai, Black Athena: The Afro-Asiatic Roots of Classical Civilization (New Brunswick: Rutgers University Press, 1987)
2. A few key authors (for example, Emiko Ohnuki-Tierney, The Monkey As Mirror: Symbolic Transformations in Japanese History and Ritual [Princeton: Princeton University Press, 1987], 11-12) have begun to turn the tide, but this development has, significantly, arrived slowly and late
3. Michael Herzfeld, Anthropology through the Looking-Glass: Critical Ethnography in the Margins of Europe (Cambridge: Cambridge University Press, 1987)
4. Douglas Holmes, Integral Europe: Fast-Capitalism, Multiculturalism, Neofascism (Princeton: Princeton University Press, 2000)
5. See, for example, the useful comparative overview provided by T. M. Luhrmann, The Good Parsi: The Fate of a Colonial Elite in a Postcolonial Society (Cambridge: Harvard University Press, 1996), 5-24
6. See James C. Scott, Weapons of the Weak (New Haven: Yale University Press, 1985)
7. but see also Lila Abu-Lughod, "The Romance of Resistance: Tracing Transformations of Power through Bedouin Women," American Ethnologist 17 (1990): 41-55
8. Deborah ReedDanahay, "Talking about Resistance: Ethnography and Theory in Rural France," Anthropological Quarterly 66 (1993): 221-29
9. The idea that Slavs were subject to a "somehow communistic influence," possibly attributable to their living in extended family structures that were later to be taken as positive evidence for that supposed proclivity, was articulated early; see Dora d'Istria, "La nationalité hellénique d'après les chants populaires," Revue des deux mondes 70 (1867): 584-627; see especially 590. The converse view, that the true European must be an individualist, remains prominent in the discourse of Greek identity politics, especially among right-wingers
10. See Scot Barmé, Luang Wichit Wathakan and the Creation of a Thai Identity (Singapore: ISEAS, 1993), 126-27, 147-49
11. the Greek phrase, emblematic of the struggle especially on the island of Crete, was celebrated by the novelist Nikos Kazantzakis in the novel published in English as Freedom or Death (New York: Simon and Schuster, 1956)
12. On the Thai terminology, see Barmé, Luang Wichit Wathakan, 160
13. Thongchai Winichakul, "The Quest for 'Siwilai': A Geographical Discourse of Civilizational Thinking in the Late-Nineteenth and Early-Twentieth-Century Siam," Journal of Asian Studies 59 (2000): 528-49
14. David Horn, Social Bodies: Science, Reproduction, and Italian Modernity (Princeton: Princeton University Press, 1994)
15. George L. Mosse, Nationalism and Sexuality: Respectability and Abnormal Sexuality in Modern Europe (New York: Howard Fertig, 1985), 32
16. Sydel Silverman, Three Bells of Civilization: The Life of an Italian Hill Town (New York: Columbia University Press, 1975)
17. Thongchai, "The Quest for 'Siwilai,'" 532
18. following Mary Louise Pratt, Imperial Eyes: Travel Writing and Transculturation (New York: Routledge, 1992)
19. Herzfeld, Anthropology through the Looking-Glass
20. Thongchai Winichakul, Siam Mapped: A History of the Geo-body of a Nation (Honolulu: University of Hawaii Press, 1994), 170
21. On Santi Asoke, see Marja-Leena Heikkilä-Horn, Santi Asoke Buddhism and Thai State Response (Åbo: Åbo Akademis Förlag, 1996)
22. On the Dhammakaya movement, see the special report on research by Apinya Feungfusakul, Bangkok Post, no. 21 (December 1998)
23. Rosalind C. Morris, In the Place of Origins: Modernity and Its Mediums in Northern Thailand (Durham: Duke University Press, 2000), 218, discusses the engagement of medium cults with issues of modernity
24. Stanley J. Tambiah, World Conqueror and World Renouncer: A Study of Buddhism and Polity in Thailand against a Historical Background (Cambridge: Cambridge University Press, 1976)
25. Stanley J. Tambiah, Magic, Science, Religion, and the Scope of Rationality (Cambridge: Cambridge University Press, 1990)
26. Herzfeld, Anthropology through the Looking-Glass, 195, 200
27. E. B.Tylor, Primitive Culture (London: John Murray, 1871)
28. Margaret T. Hodgen, Early Anthropology in the Sixteenth and Seventeenth Centuries (Philadelphia: University of Pennsylvania Press, 1964), 22
29. E. E. Evans-Pritchard, Essays in Social Anthropology (London: Free Press of Glencoe, 1962), 46-65
30. Nancy Struever, "Fables of Power," Representations, no. 4 (Fall 1983): 173-85; the discussion of civil disability is on 123
31. Evans-Pritchard, Essays, 50
32. For example, Jan Vansina, Oral Tradition: A Study in Historical Methodology (Chicago: University of Chicago Press, 1965)
33. On lineage segmentation and event structure, see E. E. Evans-Pritchard, The Nuer: A Description of the Modes of Livelihood and Political Institutions of a Nilotic People (Oxford: Clarendon Press, 1940)
34. Paul Dresch, "The Significance of the Course Events Take in Segmentary System," American Ethnologist 13 (1986): 309-24
35. On the rise of the Libyan monarchy in this framework, see E. E. Evans-Pritchard, The Sanusi of Cyrenaica (Oxford: Clarendon Press, 1949)
36. compare J. Davis, Libyan Politics: Tribe and Revolution - An Account of the Zuwaya and Their Government (Berkeley: University of California Press, 1988)
37. On Greece and Europe, see J. K. Campbell, Honour, Family, and Patronage: A Study of Institutions and Moral Values in a Greek Mountain Community (Oxford: Clarendon Press, 1964)
38. J. Davis, "History and the People without Europe," in Other Histories, ed. Kirsten Hastrup (London: Routledge, 1992), 14-28
39. A. R. Radcliffe-Brown, Structure and Function in Primitive Society (Glencoe, IL: Free Press, 1952), 1
40. On structuration, see especially Anthony Giddens, The Constitution of Society: Outline of the Theory of Structuration (Berkeley: University of California Press, 1984)
41. See Struever, "Fables of Power." I might add, ironically, that even those anthropologists who have mined Vico for his very considerable insights have virtually ignored the centrality to these of a subversive reading of classical history - and thus of a subversive classical history to the critical project of examining the Eurocentric assumptions that underlie anthropological practice
42. In these "neutral" of "professional" anthropological readings of Vico (for example, José Guilherme Merquior, "Vico et Lévi-Strauss: notes à propos d'un symposium," L'Homme 10 [1970]: 81-93), the material Vico used appears to be incidental to the ideas, rather than - as Vico intended - critical for understanding a modern world in which we have reexpropriated classical culture for exclusive ideological ends
43. At the University of the Aegean, Mytilene (Lesbos); see Evthymios Papataxiarchis and Theodoras Paradellis, Taftotites fee Filo sti Singkhroni Elladha (Athens: Kastaniotis, 1992)
44. Marcel Détienne, The Creation of Mythology (Chicago: University of Chicago Press, 1986 [1981]), 8
45. S. C. Humphreys, Anthropology and the Greeks (London: Routledge and Kegan Paul, 1978)
46. Ernestine Friedl, Vasilika:A Village in Modern Greece (New York: Holt, Rinehart, and Winston, 1962)
47. Claude Lévi-Strauss, "The Structural Study of Myth," Journal of American Folklore 68 (1955): 428-44
48. Bernai, Black Athena, 78
49. Louis Gernet, Anthropologie de la Grèce antique (Paris: François Maspero, 1968)
50. Ruth Benedict, Patterns of Culture (Boston: Houghton Mifflin, 1934), 57
51. On possessive individualism, see C. B. Macpherson, The Political Theory of Possessive Individualism: From Hobbes to Locke (Oxford: Oxford University Press, 1962)
52. on its extension to nationalism, see Richard Handler, Nationalism and the Politics of Culture in Quebec (Madison: University of Wisconsin Press, 1988)
53. Michael Herzfeld, "The European Self: Rethinking an Attitude," in Anthony Padgen, ed., The Idea of Europe from Antiquity to the European Union (Washington, DC: The Woodrow Wilson Center Press, and Cambridge: Cambridge University Press, 2002), 139-70
54. G. E. R. Lloyd, Polarity and Analogy: Two Types of Argumentation in Early Greek Thought (Cambridge: Cambridge University Press, 1966)
55. compare, for example, Rodney Needham, "Introduction," in Right and Left: Essays on Dual Symbolic Classification (Chicago: University of Chicago Press, 1973), xxix
56. See Hodgen, Early Anthropology, 28
57. compare François Hartog, Le miroir d'Hérodote: Essai sur la représentation de l'Autre (Paris: Gallimard, 1980). 42 The terminological distinction follows Dimitrios Tziovas
58. The Nationism of the Demoticists and Its Impact on Their Literary Theory (1888-1930): An Analysis Based on Their Literary Criticism and Essays (Amsterdam: A. M. Hakkert, 1986)
59. The terminology is that of Ioan Lewis, "Force and Fission in Northern Somali Lineage Structure," American Anthropologist 63 (1961): 94-112
60. See James Clifford, "On Ethnographic Authority," Representations, no. 2 (Spring 1983): 118-46
61. Margaret T. Hodgen, The Doctrine of Survivals: A Chapter in the History of Scientific Method in the Study of Man (London: Allenson and Company, 1936), 48 n. 1
62. Campbell, Honour, Family, and Patronage
63. Friedl, Vasilika
64. Irwin T. Sanders, Rainbow in the Rock The People of Rural Greece (Cambridge: Harvard University Press, 1962)
65. On Gobineau, see the special issue of Nouvelle revue française (1934): 119
66. See, for example, Luhrmann, The Good Parsi
67. Takis Mikhas, "I Elladha, thima mias neas modhas," Eleftherotypia, February 24, 1994, 44
68. Stephen Gudeman and Alberto Rivera, Conversations in Colombia: The Domestic Economy in Life and Text (Cambridge: Cambridge University Press, 1990), 145-49
69. Morris, In the Place of Origins, cites C. Nadia Seremetakis, "The Memory of the Senses: Historical Perception, Commensal Exchange, and Modernity," Visual Anthropology Review 9 (1993): 2-18
70. For example, George R. Saunders, " 'Critical Ethnocentrism' and the Ethnology of Ernesto de Martino," American Anthropologist 95 (1993): 875-93
71. Johannes Fabian, Time and the Other: How Anthropology Makes Its Object (New York: Columbia University Press, 1983), 106-9
72. See, for example, Achille Mbembe, "Provisional Notes on the Postcolony," Africa 62 (1992): 3-37