User:Alessia/liminal

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⤷ superstition, mediterranean cultures, exorcism dances and ritual chanting, death
⤷food
⤷translation, commercialisation, migration
⤷ De Martino magical thinking, anthropological overview
⤷ religion + cultish behaviour
⤷ contemporary rituals
⤷anthropology and ethnography supported by new multimedia languages, anthropology of the contemporary

De Martino, body-magic-modernity

De Martino ethnologist anthropologist, one of the first in Italy to do field research in teams, was born in 1908 a bourgeois, fascist then socialist. No fear of changing his mind is evident in his works. A contemporary world in modern italy but the cultural context becomes problematic.

il mondo magico, problematic work, written while an anti-fascist partisan, 4 years ('48), he tried to distance himself from the past, close to Crucian liberalism. The concept of presence emerges. Questions of extrasensory paranormal powers (clairvoyance, magical healing...) are addressed, the attempt is not to condemn is to go beyond and see how to restore a statute of reality to these phenomena, he tries to give cultural value, a rare vision of anthropology. what emerges is that man can influence nature, Mircea Eliade, historian of the sacred, does not appreciate the magical world, he says that de martino creates an precultural idealism.

paroxysm.

Tarantism, mass hysteria

crisis of being in the world, rootedness that flows through culture, rootedness is lost and so begins the crisis that lowers man into the pure organic, pure vitality, freudian impulses, unconscious energy urges. Culture is enhancement of the world, there is horizon background natural limit where man acts vertically, culture is momentum, subject to crisis which then brings man down. De Martino feels the detachment that southern culture has in relation to a European, Italian, broader context, he does not criticise it but analyses it, hence his desire to understand what the reasons are for living in a community that seems to be outside History. Meaning of contemporaneity?

tarantismo, mass hysteria, trance and hysterical delirium, convulsion and loss of consciousness. He is the first that looks for a different interpretation. Every bite is remorse, a bite symbolising discomfort (mourning, marriage, violence...), 95 per cent women in Salento up to that time referred to as female hysteria. Link between strong discomfort and marginality and subalternity of the population (second post-war period). Suffering incorporated. In Sicily similar but often men not women. St Paul's collective performance, trance of liberation, never definitive.

Heidegger-presence concept.

Domestication of the crisis, choral and dance externals, could manifest suffering unacceptable in reality, like carnival, outburst. The ritual device does not lead to cure but to healing, healing does not imply the end of pain, but the resurfacing of discomfort and the alleviation of sorrow. Tarantismo cultural institution, there are rules, there are ritual norms, disorder comes out in an orderly manner, there is plantus? ritual technical fiction, if not disorder would lead to irremediable crisis. Symbolism does not work Institutional blockade, tarantati lose healing and condemned by new society that imposes itself. In individual houses the tarantati are assisted by the community. Spider, poison, crisis, dance within the ritual system, embodied symbols.

Shamanism. unbearable normality, historical living and suffering, either you come out badly and sink (you eat people lol) or you make cultural resolutions. Scars remain, remorse is the scar.

Forgotten suburbs, discovery of Italian national identity, historical transition, denial of historical suffering, loneliness, power structures, social isolation and mental illness. Failure of tarantism good for De Martino as a crisis linked to historical conditions, but sceptical because the discomfort could have been translated into other instruments, only one instrument is taken away (e.g. carabiniere photo looking mad tarantato on the ground, who does not participate in the ritual, incomprehension). Criticism of the system through symbols.

Mystical crises. Lévy-Bruhl ecstasy. Order in the understanding of mysticism. Alcoholism? Transcultural phenomenon, also common traits. Tarantismo is not mysticism, no supernatural contact, saints (Carlo Severi) can heal but as gods can punish, complex relationship, no love as in mysticism (Christian and otherwise, generally). Saints from a theological and cultural point of view.

Freud vs. De Martino

the Destorification of the negative + Signorinelli

-you keep repeating stuff, cleancleanclean-

Destorification connected, from a philosophical and anthropological point of view, to the ethos of transcendence and the crisis of presence, applied to subaltern cultures (cultural exclusivism, and hegemonic cultures) a concept that can also be re-actualised by associating it with alienation in Marx and in Feuerbach.

How can destorification be extended to contemporary social phenomena? How to interpret the present rituals and its symbolic language?

Destorification is a protective occultation of the historicity of existence, where destorification means mystification/alienation from the present, from time and thus from History. Man 'makes history', constructs it, chooses what he wants to valorise, but when this capacity threatens the ethos, man, in order to protect himself, destorifies his 'making history' and institutes the mythical-ritual medium, thus dissociation from the present takes place. Through the mystification of history by the mythical-ritual symbol, man can escape the protruding situations, the unpredictable, the becoming. Man stands in history as if he were not there, finding refuge in a metahistorical plane, placed above it.

The destorification of the negative allows the universalisation of one's condition in a mythical-symbolic dimension, mediated by religion and ritual. Myth is narration, ritual is behaviour repeated with words and gestures of symbolic meaning. The whole then becomes a circuit aimed at resolving the crisis. When the negative prevails, there is a crisis, of existential misery simply called, in which the ethos of transcendence can no longer resolve the inner evil and pain transcends its own position, causing the individual to lose his conception of reality and the deconstruction of his own being.

The symbolic universes, which human groups have produced to date, have mostly had magical-religious cultural content. Magic and religion already rest on the idea of the existence of a transcendent world, which nourishes itself. Religion is a 'protective technique mediating values', capable of creating regimes of protected existence, above chaos, to counter the risk of passing with what passes (Károly Kerényi). Kosmoi that are isolated from the larger kosmos that is history. Religion with its symbolic stratagems contrasts the unrelated destorification (clinical madness) with the institutional destorification of becoming, the creation of a unitary, limited and limiting cosmos, a beautiful enclosure full of flowers.

In contemporary societies that pretend to be secularised, the destorification of the negative through magical-religious symbolism has not disappeared, on the contrary, it is reinforced by the development of symbolic languages that invest the spheres of economics (symbolic, conspicuous consumption) of politics (apocalyptic-millenarian projects, but also the figure of the leader and his charisma), of recreation and leisure (popularity and its allure, group membership and conflict, narcissistic exhibitionism and the 'symbolic' achievement of success, protagonism, individual affirmation).

homogenised western society, now lacking in myth? No, as humans able to use creativity to create new rituals in response to discomfort (e.g. covid time), no search for cure.

personal crisis vs. cultural crisis,

Magic of the South

crisis of the presence ideology of the compromise stiches and knots rituality symbolism pagan catholic syncretism

ethnographic research about the still present cultural forms, visible in new configurations, apotropaic and religious practices adressing moments of crisis, or cultural revival s such as the one currently turning the magical misfortune of an unmamable, infested villages into touristic destinations. To clarify the extent to which there are still some continuities between magic and religion as discussed here and the mechanisms by which we face "crises of presence" in our modern society.

magic vs rationality as one of the greatest theme that gave rise to the western civilization. From demonology to natural reinaissance magic. Southern catholicism withh its notes of gaudiness and exteriority, with its particular ceremonial and ritualistic flourished. Ceremonial magic, its psychological function. Links, passages, syncretisms, and compromises that connect extracanonical low magic with the modes of popular devotion and the liturgy's own official forms.

Jettatura ideology of compromise not the same as fascinazione (dark binding)

low forms of of cerimonial magic, not only formed by relics of archaic rituals, that sharply reveal the structural and functional features of the magical moment refined and sublimated also present in catholicism, but also by the particular magical tone of southern catholicism, crudeness and elementary quality,

euro mediterranean folkloristic data, crisis of mourning, hegemonic until the advent of catholicism.

End of the world

The apocalypse, unfinished work. Entire peoples experience their own end of the world. America, scope of disaster, genocide and migration. De martino trying to connect personal and cultural crisis in the western context. He gets political, Marxist apocalypse. Apocalypses are experienced, upon the body, dimension of the crisis of presence (it is the fil rouge!) that is never experienced on an individual level but on a collective level, individual vs. collectivity returns, each crisis embedded in cultural context, embedded crisis. Psychopathological crisis, schizophrenia, borderline, crisis of the world is degraded, fragmented personality, in this case individual. But is the face always the body? There is always a lack of rooting in the world. We have shaped ourselves over time through culture, social/biological interweaving.

Religious syncretisms. Clara Gallini on land of remorse? Giordana Charuty, De Martino bibliography, french edition. Silvia Mancini, De Martino metapsychic.

Knot symbolism and primitive magic

I enter my land dead, oozing with despair. I can't really reabsorb anything here, unfortunately I breathe. I have to write everything down, if I write everything down I feel I can still be real Writewritewrite ritualsritualsrituals

Femina - Coro a Coro, Canti e Incanti, Voci in Ascolto

Apulia gateway to the East, "porta d'Oriente", land of migrants, crossroads of men, of people who flee and then return. Discovering Coro a Coro would soothe anyone's wounds. it is interesting to discover how silently fervent the art scene in Salento really is. I found myself in these meetings where many were young like me, all with their families rooted in the land, and they instead ran away, out of disappointment and need, free souls, weirdly nice people :)) I have never sung in my life, much less in a choir. I found myself singing in a dialect I do not speak, in Arabic, Albanian, Greek and in Italian, which seemed to me the most incomprehensible language of all. All in a circle, soothing the distances.

Celebration, ritual and healing.
Done:
Introduction to Maquams, Mawashahat, rhythmic patterns and oriental singing.

The Muwashah (plural of Muwashahat) serves as a vocal passage within the wasla, an integral part of the classical Arabic repertoire, a musical form born in Aleppo in the XVII century

Alan Lomax, Eugenio Barba, Odin Teatret, The living archive

https://fondazionebarbavarley.org/wp-content/uploads/2022/10/LA-FLIS-LIVING-ARCHIVE-ITA.pdf
https://fondazionebarbavarley.org/en/laflis/
Panofsky?

─── ･ ｡ﾟ☆: *.☽ .* :☆ﾟ.･ ｡ﾟ☆: *.☽ .* :☆ﾟ.･ ───

Cults, New religions and internet

prey on the vulnerable, growth industry.

Freedom of Mind by Steven Hassan
Cults In Our Midst by Margaret Singer
Aleister Crowley - The Paris Working
Alternative Spiritualities, New Religions, and The Reenchantment of the West by Christopher Partridge
Thought Reform and the Psychology of Totalism by Robert Jay Lifton
Esotericism in New Religious Movements by Olav Hammer
Virtually Religious: New Religious Movements and the World Wide Web by Douglas E. Cowan and Jeffrey K. Hadden
Something Peculiar about France: Anti-Cult Campaigns in Western Europe and French Religious Exceptionalism by Massimo Introvigne
Egyptian Book of The Dead
Witches, Wiccans, and Neo-Pagans: A Review of Current Academic Treatments of Neo-Paganism by Síân Lee Reid and Shelley Tsivia Rabinovitch
https://ia802202.us.archive.org/35/items/ThoughtReformAndThePsychologyOfTotalism/Thought_Reform_and_the_Psychology_of_Totalism.pdf

getting into a fucking cult

They may have perceived me as a defective piece already. Nope nope, we should do better than this.

https://www.manifattureknos.org/knos/ Sudestudio http://sudestudio.com/en/ https://www.pugliasounds.it/en/

Jean Marc Caimi - Valentina Piccinini

https://www.youtube.com/watch?v=nR0GaHM4aMQ&ab_channel=LUCADePaolis https://www.youtube.com/watch?v=UssmrM_uSxY&ab_channel=NottedellaTaranta (grico - italian/greek dialect)

Porte d'Oriente, Accademia di Belle Arti Lecce + Venezia https://boa.unimib.it/retrieve/e39773b6-9cdd-35a3-e053-3a05fe0aac26/phd_unimib_818149.pdf Bicocca study Land Art - Parco dei Giganti, Nardò, Ulderico Tramacere, Massimo Donati (mappatura digitale interattiva del Campo dei Giganti) Via Francigena salentina -- Via dell’Olio

Alfredo Panzini's Dizionario moderno ("Modern Dictionary") in 1950 Racism, xenophobia, Lombroso, Niceforo,

Progetti di Rigenerazione Urbana e Territoriale ReGerOP

Alan Lomax https://archive.culturalequity.org/collections?search_api_fulltext=&member_of_op=empty https://www.youtube.com/watch?v=LLcMrQhaQKY&list=PLjTm5BQoe47kvPq_WmNdkBvK5mYcDBAH2

https://link.springer.com/article/10.1023/A:1005551410889 Ontology formulated by integrating Merleau-Ponty's phenomenology, Yuasa Yasuo's Eastern-based phenomenology of the body, and Psychoneuroimmunology In each of these accounts of embodiment, the flesh is revealed as simultaneously consisting of presence and absence, incarnation and transcendence, being and consciousness. As a result, the Heideggerian approach to ethics, which is based upon the relationship we have with being, can be realized on many levels of embodiment. This makes the cultivation of a holistic ethos more feasible. Such an ethos overcomes the shortcomings in Heidegger's ethics and, in particular, those revealed by Levinas, Levin, Krell, and Caputo.