By Diane Owen Hughes, Thomas R. Trautmann
Time is the topic of numerous particularly varied conversations. a few of them, equivalent to that of the cosmologists and theoretical physicists, are approximately impenetrable to nonspecialists; others have a simple well known attraction. during this quantity, editors Diane Owen Hughes and Thomas R. Trautmann gather 9 essays at the comparable yet specific dialog approximately time that occurs on the intersection of historical past and ethnology.From the viewpoint of Enlightenment cause, time will be a common and uniform classification of knowing. but in reality, this classification is known in several cultures in tremendous varied methods. The historians and anthropologists who give a contribution to this quantity tackle this challenge no longer within the summary and the overall yet in contexts which are determinate and hugely specific. person essays tackle the feel of time in quite a lot of old and current cultures, from the Yucatan to the Iparakuyo Maasai. Their dialogue of no matter if nonuniform time is to be understood as socially built or as decided by way of kinfolk of construction, because the mystification of privilege or as cultural layout, differs from philosophical discussions of time in that the real-world common to which it submits itself is often culturally plural.Diane Owen Hughes is affiliate Professor of heritage, collage of Michigan. Thomas R. Trautmann is Professor of Anthropology and Professor of background, collage of Michigan.
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Extra resources for Time: Histories and Ethnologies (The Comparative Studies in Society and History Book Series)
Sample text
Ho has seen something of the world. Unlike many villagers, he knows his birth date, 1919, though he must pause to work out how old that makes him now. He recalls working in Cura~ as a young man and, for "jig wages" of five. shillings a day, for the American Anny in Antigua during the Second World War. In 1955 he went to England, where he stayed until 1961, working for London Transport. ·ay home through the city the dread gangs of Teddy Boys who used to harass West Indians in London. In short, Baptiste is a reliable infonnant; and, faced again and again with The ~'bite ~tan's Book / 35 such obviously trustworthy people telling such obviously untrustworthy stories, our exasperation becomes general-a token of our reaction to the culture of this village.
Let us take up Baptiste's story again. Its historical pretension and its graftings from white culture suggest how radically, if inadmissibly, Baptiste ~s sense of time differs from our own. ness, lending the story a respectable frame and its teller a respectable air, and signalling its distance from everyday life. " It also subverts white world history to a black myth addressing a central local concern-the relationship between English and French. 6 Another quasi-mythic aspect of the story is its distance from village life.
It had been warm in the morning but had turned cold ~'hen a southerly wind came up. Olavur turned out not to be a particularly good genealogist. He could go back only to his great-grandparents' generation, and even then he made some. mistakes. I don't know how far back my best informants could have gone. I arbitrarily concluded a genealogy when it stretched beyond Alva~ur or past its founding in 1833-34. However, 61avur did tell me about the founding of the village. I had already heard this story many times and was to hear it many times more.