Search Results (8)

Petroglyph motifs from 23 sites and 37 panels in northern Georgia and western North Carolina foothills and mountains are analyzed within their archaeological, ethnographic, and landscape contexts. The Track Rock Tradition comprises 10 chronologically sequenced marking categories: (1) Cupules/Meanders/Open Circles; (2) Soapstone Extraction cars; (3) Vulva Shapes; (4) Figures; (5) Feet/Hands/Tracks; (6) Nested Circles; (7) Cross-in-Circles; (8) Spirals; (9) Straight Lines; and (10) Thin Incised Lines. Dating spans approximately 3800 years. Early cupules and meanders predate 3000 years ago, truncated by Late Archaic soapstone extraction. Woodland period (3000–1050 years ago) motifs include vulva shapes, figures, feet, tracks, and hands. Early Mississippian concentric circles date to 1050–600 years ago, while Middle Mississippian cross-in-circles span 600–350 years ago. Late Mississippian spirals (350–200 years ago) and post-contact metal tool incisions represent the most recent phases. The Track Rock Tradition differs from western Trapp and eastern Hagood Mill traditions. Given the spatial overlap with Iroquoian-speaking Cherokee territory, motifs are interpreted through Cherokee beliefs, supplemented by related Muskogean Creek ethnography. In Cherokee cosmology, the matrilocal Thunderers hierarchy includes the Female Sun/Male Moon, Selu (Corn Mother)/Kanati (Lucky Hunter), Medicine Woman/Judaculla (Master of Game), and Little People families. Ritual practitioners served as intermediaries between physical and spirit realms through purification, fasting, body scratching, and rock pecking. Meanders represent trails, rivers, and lightning. Cupules and lines emphasize the turtle appearance of certain rocks. Vulva shapes relate to fertility, while tracks connect to life-giving abilities. Concentric circles denote townhouses; cross-in-circles and spirals represent central fires. The tradition shows continuity in core beliefs despite shifting emphases from hunting (Woodland) to corn cultivation (Mississippian), with petroglyphs serving as necessary waypoints for spiritual supplicants. Full article

This article critically considers sample multigenerational oral traditions of Numic-speaking communities known as the Nüümü (Northern Paiute), Nuwu (Southern Paiute), and Newe (Western Shoshone), written down over the last 151 years. Utilizing the GOAT! phenomenological method to compare the onto-epistemologies of Numic peoples with a wide range of data from (G)eology, (O)ral traditions, (A)rchaeology and (A)nthropology, and (T)raditional knowledge, the author analyzed 824 multigenerational ancestral teachings. These descriptions encode multigenerational memories of potential geological, climatic, and ecological observations and interpretations of multiple locations and earth processes throughout the Numic Aboriginal homelands within California and the Great Basin. Through this layered and comparative analysis, the author identified potential convergences of oral traditions, ethnography, ethnohistory, rock art, and geological processes in the regions of California, the Great Basin, and the Colorado Plateau, indicative of large-scale earth changes, cognized by Numic Indigenous communities as earth birthing events, occurring during the Late Pleistocene/Early Holocene to Middle and Late Holocene, including the Late Dry Period, Medieval Climatic Anomaly, and Little Ice Age. Full article

Drawing on life-story interviews and ethnography conducted in Israel from 2009 to 2023, this article examines how members of the Spanish-speaking Moroccan–Jewish diaspora in Israel recalled their habits of eating non-kosher food in Morocco. We explore how these memories emerged in response to commonplace discourses that depict Moroccan Jews as a distinctly religious-traditional ethnic group, untouched by European secular influences, and dichotomous to modern secular cultures in Israel. Contrary to this image, members of the community whom we interviewed highlighted a Jewish Moroccan life that was deeply connected to Spanish colonialism and the broader Hispanic and Sephardi worlds. We focus specifically on the concept of selkear, a Haketia (Judeo-Spanish) term meaning to let something go, make an exception, or turn a blind eye. Our analysis of our participants’ memories provides a nuanced understanding of Jewish religiosity in the context of colonialism and of how Mizrahi–Sephardi immigrants in Israel reclaimed their Judaism. Highlighting the practice of eating non-kosher food is thus a strategy used to challenge dominant notions of rigid religious commitment within the Sephardi diaspora and their interpretation in Israel. Full article

Multilingual speakers’ languaging practices are undervalued and problematised in formal teaching and learning spaces in higher education. The environment has legitimised monolingualism as the only acceptable practice, hence students often lack the confidence to recruit their full linguistic repertoires. In the third and fourth years of their Occupational Therapy studies, many African students faced challenges due to socio-historic-political factors that put them at risk of failure. These challenges were addressed in academic support tutorial spaces using pedagogical translanguaging. The aim of the paper is to demonstrate the use of translanguaging as a socially just strategy, its affordances, and its challenges. This paper utilises data from a case study within a larger project aiming to describe the use of translanguaging in multilingual teaching and learning settings at a historically White university in South Africa. The case study comprised of eight African students. Linguistic ethnography and Moment analysis were employed. Pedagogical translanguaging and humour were used to create a space conducive to collaborative learning and co-construction of knowledge that granted epistemic access to occupational therapy discourse. Respect and dignity were fundamental in fostering cohesion, improving confidence, enacting speaking rights, and creating a sense of belonging among students who often felt alienated. Full article

In contemporary Western society, fatness speaks for itself, affirming the fat person as an aesthetic and moral failure even before they say a word. Fat bodies, and fat female bodies in particular, are produced and reproduced as sites of excess and obscenity. Christian theology has protected itself from the contaminating touch of fat by ignoring fatness in theological discourse. Especially concerning is the relative absence of ‘fat talk’ from liberation and feminist theologies. It is time for a different word to be offered on fat that does not speak for itself and that emerges from the lived experiences of diverse women as they interpret their own faith and fatness. This essay explores the need for critical feminist theologies on fat liberation and identifies some features they might display. Here, I discuss Feminist Participatory Action Research and ethnography as methodologies that might help feminist theologians researching fat to prioritise the overlooked bodies and stories of fat women, and to continue liberation theology’s longstanding commitment to constructing historical projects oriented towards social change. Fat liberation, as a historical and theological project, calls for a ‘conversion’ to fatness and for a critical questioning of assumed ‘truths’ about fat. It positions the struggle against fat hatred as a pursuit of life and as faithful participation in the liberating activity of the God of Life. Full article

The Baggara Belt constitutes the southernmost periphery of the Arabic-speaking world. It stretches over 2500 km from Nigeria to Sudan and it is largely inhabited by Arab semi-nomadic cattle herders. Despite its common sociohistorical background, the ethnography of Baggara nomads is complex, being the result of a long series of longitudinal migrations and contacts with different ethnolinguistic groups. Thanks to a number of comparative works, there is broad agreement on the inclusion of Baggara dialects within West Sudanic Arabic. However, little or nothing is known of the internal classification of Baggara Arabic. This paper seeks to provide a comparative overview of Baggara Arabic and to explain dialect convergences and divergences within the Baggara Belt in light of both internally and externally motivated changes. By providing a qualitative analysis of selected phonological, morphosyntactic, and lexical features, this study demonstrates that there is no overlapping between the ethnic and dialect borders of the Baggara Belt. Furthermore, it is argued that contact phenomena affecting Baggara Arabic cannot be reduced to a single substrate language, as these are rather induced by areal diffusion and language attrition. These elements support the hypothesis of a gradual process of Baggarization rather than a sudden ethnolinguistic hybridization between Arab and Fulani agropastoralist groups. Over and above, the paper aims at contributing to the debate on the internal classification of Sudanic Arabic by refining the isoglosses commonly adopted for the identification of a West Sudanic dialect subtype. Full article

Folklore and sociolinguistics exist in a symbiotic relationship; more than that, at points—in the ethnography of communication and in ethnopoetics, for example—they overlap and become indistinguishable. As part of a reaction to the formal rigor and social detachment of Chomsky’s theoretical linguistics, sociolinguistics emerges in the mid-twentieth century to assess the role of language in social life. Folklorists join the cause and bring to it a commitment to in-depth ethnography and a longstanding engagement with artistic communication. In this essay, I trace key phases in the development of this interdisciplinary movement, revolutionary in its reorientation of language study to the messy but fascinating realm of speech usage. I offer the concept of performative efficacy, the notion that expressive culture performances have the capacity to shape attitude and action and thereby transform perceived realities, as a means of capturing the continuing promise of a sociolinguistically informed folkloristics. Full article

The Gujarati mātās, village goddesses traditionally popular among scheduled castes and often worshipped through rites of possession and animal sacrifice, have recently acquired Sanskritic Tantric resonances. The contemporary iconography of the goddess Jogaṇī Mātā, for instance, is virtually identical to that of the Mahāvidyā Chinnamastā. Yantra and mantra also feature prominently in Jogaṇī worship, which has begun to attract upwardly mobile urban middle-class devotees. Drawing on ethnography from three Jogaṇī sites in and around Ahmedabad, this paper identifies a tendency among worshippers and pūjārīs to acknowledge Jogaṇī’s tantric associations only to the extent that they instantiate a safe, Sanskritic, and Brahmanically-oriented Tantra. The appeal of these temples and shrines nonetheless remains the immediacy with which Jogaṇī can solve problems that are this-worldly, reminiscent of the link identified by Philip Lutgendorf between Tantra and modern Indians’ desire for ‘quick-fix’ religion. This research not only documents a rare regional iteration of Chinnamastā, but also speaks to the cachet that Tantra increasingly wields, consciously or unconsciously, within the burgeoning Gujarati and Indian urban middle-classes. Full article