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• W2011881329 abstract "Click to increase image sizeClick to decrease image size Acknowledgements For the completion of this Introduction, I benefited from a guest scholarship at the Max Planck Institute of Social Anthropology in Halle/Saale (Germany) in 2006; it helped me accessing the theoretical horizons that are present in this introduction. I am indebted to my exchanges with Chris Hann, Deema Kaneff, and Frances Pine. The paper has also benefited from the comments and suggestions of Elisabeth Claverie, Anne‐Marie Losonczy, and Bernard Lory. I am grateful to William A. Christian, Jr., for the careful reading and English language editing of the final draft. Notes [1] Quoting Cannell (2006 Cannell, F. 2006. “Introduction: The Anthropology of Christianity”. In The Anthropology of Christianity, Edited by: Cannell, F. 1–50. Durham and London: Duke University Press. [Crossref] , [Google Scholar]: 3). See Stewart (2001 Stewart, Ch. 2001. “Secularism as an impediment to anthropological research”. Social anthropology, 9(3): 325–328. [Crossref] , [Google Scholar]: 326–327, and the whole issue dedicated to secularism in Social Anthropology vol. 9 no. 3) for a critical view of the implicit assumption of the “secularism”, broadly understood, as a sine qua non condition of contemporary social scholarship on “religion”; see the elaboration of Cannell 2006 Cannell, F. 2006. “Introduction: The Anthropology of Christianity”. In The Anthropology of Christianity, Edited by: Cannell, F. 1–50. Durham and London: Duke University Press. [Crossref] , [Google Scholar]: 3. For a critique of “rationalism” as posture in the study of religious phenomena, see also Claverie (1991 Claverie, E. 1991. ≪ ‘Voir apparaître’. Les ‘événements’ de Medjugorje ≫. Raisons Pratiques, : 157–176. [Google Scholar]), Luhrmann (1989 Luhrmann, T. 1989. Persuasions of the Witch’s Craft. Ritual Magic in Contemporary England, Cambridge, MA: Harvard University Press. [Google Scholar]:12–13) and passim. [2] An approach that is exemplified by Christian (1996 Christian, W. A. Jr. 1996. Visionaries: The Spanish Republic and the Reign of Christ, Berkeley, CA: University of California Press. [Google Scholar]) and Claverie (2003 Claverie, E. 2003. Les guerres de la Vierge. Une anthropologie des apparitions, Paris: Gallimard/NRF. [Google Scholar]: 51–105). [3] Here, “Europe” denotes both the area of cultural and political geography and its association with Christianity. Even if Europe (especially medieval) and Christianity are made relevant to anthropological reflections on religion (Asad 1993 Asad, T. 1993. Genealogies of Religion. Discipline and Reasons of Power in Christianity and Islam, Edited by: Hopkins, Johns. Baltimore, MD: University Press. [Google Scholar]), “Europe” as a field site still remains on the periphery of anthropological debates on religion, even for Christianity; see Hann 2007 Hann, Ch. 2007. “The Anthropology of Christianity per se”. Arch. europ. sociol., XLVIII(3): 383–410. [Google Scholar]. [4] In using the term of “supernatural” in a broad sense, encompassing the divine realm as it is understood in Christianity, I follow the cultural and social‐constructivist direction in the study of sanctity opened by Peter Brown (1981 Brown, P. 1981. The Cult of the Saints, Chicago, IL: The University of Chicago Press. [Google Scholar], 1982 Brown, P. 1982. “Society and the Supernatural: A Medieval Change”. In Society and the Holy in Late Antiquity, Edited by: Brown, P. 302–331. Berkeley, CA: The University of California Press. [Google Scholar]); see Caciola (1996 Caciola, N. 1996. “Through a Glass, Darkly: Work on Sanctity and Society, A Review Article”. CSSH, 38(2): 301–309. [Google Scholar]: 301–302). The analytical and practical difficulties of separating the divine realm from other ‘experiences of the supernatural’ are discussed in a recent elaboration on ‘the supernatural’ as a category: Albert 2009 Albert, J.‐P. 2009. “Postface : Le surnaturel, un concept pour les sciences sociales ?”. 147–159. Archives des Sciences Sociales des Religions no. 146 [Google Scholar], Albert & Rozenberg 2009 Albert, J.‐P. and Rozenberg, G. 2009. “Des expériences du surnaturel”. 9–14. Argument, Archives des Sciences Sociales des Religions no. 146 [Google Scholar]. [5] If modernity is the conceptual site from which anthropology operates (Asad 1993 Asad, T. 1993. Genealogies of Religion. Discipline and Reasons of Power in Christianity and Islam, Edited by: Hopkins, Johns. Baltimore, MD: University Press. [Google Scholar]: 19), anthropologists are sensitive to the fact that there is no contradiction between rationalism and thinking with categories of the supernatural, or adopting “magic” as a perspective on modern way of life; see Luhrmann (1989 Luhrmann, T. 1989. Persuasions of the Witch’s Craft. Ritual Magic in Contemporary England, Cambridge, MA: Harvard University Press. [Google Scholar]: 7–18). [6] See Christian (1989 Christian, W. A. Jr. 1989. Local Religion in Sixteenth‐Century Spain, Princeton, NJ: Princeton University Press. [Google Scholar]: especially 212–215) for a longue durée perspective. [7] Apolito (1998 Apolito, P. 1998. Apparitions of the Madonna at Oliveto Citra : Local Visions and Cosmic Drama, Edited by: Christian, William A. Jr. University Park, PA: Pennsylvania State University Press. [Google Scholar], 2003), Bax (1995 Bax, M. 1995. Medjugorje: Religion, Politics and Violence in Rural Bosnia, Amsterdam: Vrije Universiteit Press. [Google Scholar]), Blackbourn (1995 Blackbourn, D. 1995. Marpingen: Apparition of the Virgin Mary in a Nineteenth–Century German Village, Oxford: Clarendon Press. [Google Scholar]), Christian (1981 Christian, W. A. Jr. 1981. Apparitions in Late Medieval and Renaissance Spain, Princeton, NJ: Princeton University Press. [Cited from the 1989 paperback edition.][Crossref] , [Google Scholar], 1984, 1989 Christian, W. A. Jr. 1989. Local Religion in Sixteenth‐Century Spain, Princeton, NJ: Princeton University Press. [Google Scholar], 1996 Christian, W. A. Jr. 1996. Visionaries: The Spanish Republic and the Reign of Christ, Berkeley, CA: University of California Press. [Google Scholar]), Claverie (1991 Claverie, E. 1991. ≪ ‘Voir apparaître’. Les ‘événements’ de Medjugorje ≫. Raisons Pratiques, : 157–176. [Google Scholar], 2003 Claverie, E. 2003. Les guerres de la Vierge. Une anthropologie des apparitions, Paris: Gallimard/NRF. [Google Scholar]) and Zimdars‐Swartz (1991 Zimdars‐Swartz, S. 1991. Encountering Mary. Visions of Mary from La Sallette to Medjugorje, New York: Avon Books. [Crossref] , [Google Scholar]) are among its milestones. [8] See, for instance, Voile (2004 Voile, B. 2004. Les coptes d’Egypte sous Nasser, Sainteté, miracles, apparitions, Paris: CNRS Editions. [Crossref] , [Google Scholar]), Mayeur‐Jaouen (2005 Mayeur‐Jaouen, C. 2005. Pèlerinages d’Egypte. Histoire de la piété copte et musulmane XVe—XXe siècles, Paris: Editions de l’EHESS. [Google Scholar]: especially 107–110) and Aubin‐Boltanski (2007 Aubin‐Boltanski, E. 2007. Pèlerinages et nationalisme en Palestine. Prophètes, héros et ancêtres, Paris: Editions de l’EHESS. [Google Scholar], 2008 Aubin‐Boltanski, E. 2008. ≪ La Vierge, les chrétiens, les musulmans et la nation. Liban, 2004–2007 ≫. Terrain, 51: 10–29. [Crossref] , [Google Scholar]). [9] Anthropological work on post‐colonial (mostly African) societies, in which the effects of political modernity are described in terms of “witchcraft” (Geschiere 1997 Geschiere, P. 1997. The Modernity of Witchcraft. Politics and the Occult in Postcolonial Africa, Edited by: Roitman, Janet. Charlottesville, VA: University Press of Virginia. [Google Scholar], Moore and Sanders 2001 Moore, H. L. and Sanders, T., eds. 2001. Magical Interpretations, Material Realities: Modernity, Witchcraft and the Occult in Postcolonial Africa, London: Routledge. [Google Scholar]) or “sorcery” (Kapferer 1997 Kapferer, B. 1997. The Feast of the Sorcerer. Practices of Consciousness and Power, Chicago, IL: University of Chicago Press. [Google Scholar]), is particularly relevant to our concern with supernatural intervention: see infra. For a relevant work of ‘matching’ the supernatural to anthropology of religion, see Albert 2009 Albert, J.‐P. 2009. “Postface : Le surnaturel, un concept pour les sciences sociales ?”. 147–159. Archives des Sciences Sociales des Religions no. 146 [Google Scholar]:148–155. [10] This definition subsumes a class‐sensitive (with attention to resistance) and a gender‐sensitive approach of agency (Comaroff 1985 Comaroff, J. 1985. Bodies of Power, Spirit of Resistance. The Culture and History of a South African People, Chicago, IL: The University of Chicago Press. [Crossref] , [Google Scholar]: 252–254, Comaroff and Comaroff 1992 Comaroff, J. and Comaroff, J. 1992. Ethnography and the Historical Imagination, Boulder, CO: Westview Press. [Google Scholar], Doumato 2000 Doumato, E. 2000. Getting God’s Ear: Women, Islam, and Healing in Saudi Arabia and the Gulf, New York: Columbia University Press. [Google Scholar], Goddard 2000 Goddard, V. 2000. “Introduction”. In Gender, Agency and Change. 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Jr. 1987. “Tapping and defining new power: the first month of visions at Ezkioga, July 1931. American ethnologist, 14(1): 140–166. [Crossref] , [Google Scholar]; the whole book on Ezkioga (Christian 1996 Christian, W. A. Jr. 1996. Visionaries: The Spanish Republic and the Reign of Christ, Berkeley, CA: University of California Press. [Google Scholar]) shows this struggle over the interpretation of the meaning and the appropriation of the symbolic (and the other forms of) capital associated with the seers and the apparition site. See Claverie (2003 Claverie, E. 2002. ≪ Apparitions de la Vierge et ‘retour’ des disparus. La constitution d’une identité nationale à Medjugorje ≫. Terrain, 38: 41–54. [Crossref] , [Google Scholar]) for a similar work on the apparitions of Medjugorje; Rey (2008 Rey, S. 2008. Des saints nés des rêves. Fabrication de la sainteté et commémoration des néomartyrs à Lesvos, Lausanne: Antipodes. [Google Scholar]), for the saints “born out of dreams” on the Greek island of Lesvos. [14] The latter effect is generally attributed to the modern media: see Apolito (2005 Apolito, P. 2005. The Internet and the Madonna: Religious Visionary Experience on the Web, Edited by: Shugaar, Antony. Chicago, IL: University of Chicago Press. [Google Scholar]). It should be stressed that recourse to electronic media does only help the instantaneous spread of “news from Heaven”; it is also a powerful means of persuasion, through a “re‐enchantment” of the modern world (Apolito 1998 Apolito, P. 1998. Apparitions of the Madonna at Oliveto Citra : Local Visions and Cosmic Drama, Edited by: Christian, William A. Jr. University Park, PA: Pennsylvania State University Press. [Google Scholar]: 196–199), as well as for the creation of networks and mental dispositions upon which the production of such “events” is depending (Apolito 1998 Apolito, P. 1998. Apparitions of the Madonna at Oliveto Citra : Local Visions and Cosmic Drama, Edited by: Christian, William A. Jr. University Park, PA: Pennsylvania State University Press. [Google Scholar]: 203–223, Margry 2004 Margry, P. J. 2004. “Global Network of Divergent Marian Devotion”. In Encyclopaedia of New Religions: New Religious Movements, Sects and Alternative Spiritualities, Edited by: Partridge, Christopher. 98–102. Oxford: Lion Publishing. [Google Scholar]). [15] See Christian (1981 Christian, W. A. Jr. 1981. Apparitions in Late Medieval and Renaissance Spain, Princeton, NJ: Princeton University Press. [Cited from the 1989 paperback edition.][Crossref] , [Google Scholar]: 211–212). The pilgrims’ attitudes at the sites of Marian apparitions are further explored by Claverie (1991 Claverie, E. 1991. ≪ ‘Voir apparaître’. Les ‘événements’ de Medjugorje ≫. Raisons Pratiques, : 157–176. [Google Scholar], 2003 Claverie, E. 2003. Les guerres de la Vierge. Une anthropologie des apparitions, Paris: Gallimard/NRF. [Google Scholar]: 51–103); see Apolito (1998 Apolito, P. 1998. Apparitions of the Madonna at Oliveto Citra : Local Visions and Cosmic Drama, Edited by: Christian, William A. Jr. University Park, PA: Pennsylvania State University Press. [Google Scholar]) and Christian (1996 Christian, W. A. Jr. 1996. Visionaries: The Spanish Republic and the Reign of Christ, Berkeley, CA: University of California Press. [Google Scholar]) for their role in the constitution of devotional networks. [16] For a useful parallel with understanding of “events” under communism, see Long (1996 Long, Kr. 1996. We All Fought for Freedom: Women in Poland’s Solidarity Movement, Boulder, CO: Westview Press. [Google Scholar]: 33–36). [17] For the psycho‐physiological and psychic processes in dreaming, see Stewart (2003 Stewart, Ch. 2003. “Dreams of treasure: temporality, historicization, and the unconscious”. Anthropological theory, 3(4): 481–500. 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Apparitions in Late Medieval and Renaissance Spain, Princeton, NJ: Princeton University Press. [Cited from the 1989 paperback edition.][Crossref] , [Google Scholar]: 7) reminder that such legends may stimulate real apparitions. [21] The paragraph develops a suggestion by Patrick Menget, to whom I express all my gratitude for having attracted my attention to Hispanic American visions and to Gruzinski’s work. [22] That is, moving, bleeding, sweating images; Christian (1981 Christian, W. A. Jr. 1981. Apparitions in Late Medieval and Renaissance Spain, Princeton, NJ: Princeton University Press. [Cited from the 1989 paperback edition.][Crossref] , [Google Scholar]: 8) consider them a separate category of visions, different from “real” apparitions. [23] Suggested by A.‐M. Losonczy; see Losonczy (2002 Losonczy, A.‐M. 2002. ≪ Christianismes contemporains dans les sociétés non européennes ≫. Annuaire EPHE, section des sciences religieuses, 109(année 2000–2001): 467–473. [Google Scholar]: 469). 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[30] A process illustrated by Christian (1996 Christian, W. A. Jr. 1996. Visionaries: The Spanish Republic and the Reign of Christ, Berkeley, CA: University of California Press. [Google Scholar]) for apparitions, by Rey (2008 Rey, S. 2008. Des saints nés des rêves. Fabrication de la sainteté et commémoration des néomartyrs à Lesvos, Lausanne: Antipodes. [Google Scholar]) for dreams. [31] Quoting Burbant (2006 Burbant, N. 2006. “Sorcery, corruption, and the dangers of democracy in Indonesia”. Journal of the Royal Anthropological Institute (N.S.), 12: 413–431. [Crossref] , [Google Scholar]: 421–422); for the concept of embarrassment see Herzfeld (1997 Herzfeld, M. 1997. Cultural Intimacy: Social Poetics in the Nation State, New York: Routledge. [Google Scholar]: 3 and passim), who theorizes it in relation to “cultural intimacy”. [32] Divine intervention (2003), “Prix du Jury” at Cannes Film Festival 2003, portrays the Israeli–Palestinian conflict. It shows how, in a deadlocked situation of violence, the only hope comes literally from above. [33] For the issue of temporality in the socio‐historical and anthropological analysis of prophecy and dreams, see Koselleck (1985 Koselleck, R. 1985. Futures Past. On the Semantic of Historical Time, Edited by: Tribe, Keith. Cambridge, MA: MIT Press. [Google Scholar]: especially 5–19 and 213–230); for historicity, see Hartog (2003 Hartog, Fr. 2003. Régimes d’historicité : Présentisme et expériences du temps, Paris: Seuil/ Gallimard. [Google Scholar]: 18–19). [34] See, respectively, Koselleck (1985 Koselleck, R. 1985. Futures Past. On the Semantic of Historical Time, Edited by: Tribe, Keith. Cambridge, MA: MIT Press. [Google Scholar]: 272, 275). [35] The permanent tension between these two opposites is the precondition of the political use of history, and of past events more in general: see Revel and Levi (2002 Revel, J. and Levi, G., eds. 2002. Political Uses of the Past. 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Apparitions of the Madonna at Oliveto Citra : Local Visions and Cosmic Drama, Edited by: Christian, William A. Jr. University Park, PA: Pennsylvania State University Press. [Google Scholar]: 6–45), Christian (1996 Christian, W. A. Jr. 1996. Visionaries: The Spanish Republic and the Reign of Christ, Berkeley, CA: University of California Press. [Google Scholar]), Claverie (2003 Claverie, E. 2003. Les guerres de la Vierge. Une anthropologie des apparitions, Paris: Gallimard/NRF. [Google Scholar]), Matter (2001 Matter, A. 2001. “Apparitions of the Virgin Mary in the late twentieth century: apocalyptic, representation, politics”. Religion, 31: 125–153. [Taylor & Francis Online], [Web of Science ®] , [Google Scholar]) and Zimdars‐Swartz (1991 Zimdars‐Swartz, S. 1991. Encountering Mary. Visions of Mary from La Sallette to Medjugorje, New York: Avon Books. [Crossref] , [Google Scholar])." @default.
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