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Leonardo Manin

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Die Pfarrchronik – das sind Eintragungen von vier Pastoren der Pfarre Obernjesa/Dramfeld aus den Jahren 1737 bis 1807 in ein altes Rechnungsbuch. Die Pastoren notierten, was ihnen wichtig schien, und von dem sie meinten, es ihren Nachfolgern mitteilen zu sollen: Alltagserfahrungen wie Grenzstreitigkeiten mit den Nachbarn, Meliorationsauseinandersetzungen mit der Frau des Vorgängers, die Schwerfälligkeit der kirchlichen Verwaltung. Dazu kamen die Neuigkeiten aus der Universitätsstadt Göttingen wie die Nachrichten vom Tode berühmter Professoren oder die Zurschaustellung des Nashorns Clara. Erdbeben, Nordlichter, heftige Unwetter – nicht zuletzt die eigenen Erfahrungen des Siebenjährigen Krieges wurden verzeichnet. Reskripte, Dekrete oder Ausschreibungen von Kollekten lassen erkennen, wie weltliche und kirchliche Verwaltungen mit der Armut und dem geringen Alphabetisierungsgrad der Landbevölkerung umgingen. Die Vielzahl der Themen, die die Pastoren berührten, sowie statistische Angaben (Bevölkerungszahlen und Preise) machen die Chronik zu einem zeitgeschichtlichen Dokument. Eine Einführung sowie die umfangreiche Kommentierung erleichtern den Zugang zur Transkription, die buchstaben- und zeichengetreu ausgeführt wurde.Die Pfarrchronik – das sind Eintragungen von vier Pastoren der Pfarre Obernjesa/Dramfeld aus den Jahren 1737 bis 1807 in ein altes Rechnungsbuch. Die Pastoren notierten, was ihnen wichtig schien, und von dem sie meinten, es ihren Nachfolgern mitteilen zu sollen: Alltagserfahrungen wie Grenzstreitigkeiten mit den Nachbarn, Meliorationsauseinandersetzungen mit der Frau des Vorgängers, die Schwerfälligkeit der kirchlichen Verwaltung. Dazu kamen die Neuigkeiten aus der Universitätsstadt Göttingen wie die Nachrichten vom Tode berühmter Professoren oder die Zurschaustellung des Nashorns Clara. Erdbeben, Nordlichter, heftige Unwetter – nicht zuletzt die eigenen Erfahrungen des Siebenjährigen Krieges wurden verzeichnet. Reskripte, Dekrete oder Ausschreibungen von Kollekten lassen erkennen, wie weltliche und kirchliche Verwaltungen mit der Armut und dem geringen Alphabetisierungsgrad der Landbevölkerung umgingen. Die Vielzahl der Themen, die die Pastoren berührten, sowie statistische Angaben (Bevölkerungszahlen und Preise) machen die Chronik zu einem zeitgeschichtlichen Dokument. Eine Einführung sowie die umfangreiche Kommentierung erleichtern den Zugang zur Transkription, die buchstaben- und zeichengetreu ausgeführt wurde.

JAYESH GADHIYA

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In this book, written between 1979 and 2020, Gilbert Lewis distills a lifetime of insights he garnered as a medical anthropologist. He asks: How do beliefs about illness in different societies influence their members’ ability to heal? Despite the advances of Western medicine, what can it learn from non-Western societies that consider sickness and curing to be as much a matter of social relationships as biological states? What problems arise when one set of therapeutic practices displaces another? Lewis compares Indigenous medical beliefs in New Guinea in 1968, when villagers were largely self-reliant, and in 1983, after they became dependent on Western medicine. He then widens his comparative scope by turning to West Africa and discussing a therapeutic community run by a prophet who heals the ill through confession and long-term residential care. Pandora’s Box began life with the prestigious Lewis Henry Morgan Lectures that Gilbert Lewis delivered in 1979 at the University of Rochester. He expanded them with materials gathered over the next forty years, completing the manuscript a few weeks before his death. Engagingly written, this book will inspire anthropologists, medical professionals, students, and curious readers to look with new eyes at current crises in world health.

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F. T Marinetti

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Das Buch will dem Zusammenhang von Wissen, Medium und Geschlecht genauer auf die Spur kommen. Die Autorin unternimmt eine neue Betrachtung der Wissensmedien des 18. Jahrhunderts – Lexika, Lehrbücher, Zeitschriften – unter geschlechterhistorischen Gesichtspunkten. Im Einzelnen geht es um:<BR> • das weibliche «Versehen» im lexikographischen Diskurs (von Hübner bis Krünitz)<BR> • textinterne Leserinnenkonzepte in der Frauenzimmer-Lexikographie (Corvinus)<BR> • weibliche Gelehrsamkeit und Kulturtransfer (Fontenelle)<BR> • Geschlechter-Räume in der Lehrdichtung (Zäunemann)<BR> • mediale Präsenz und Produktion weiblicher Autorschaft im Medium der Gelehrtenzeitschrift (Zäunemann und die <I>Hamburgischen Berichte</I>)<BR> • Bildungskonzepte und Mediokrität in spätaufklärerischen Frauenzeitschriften (La Roches <I>Pomona</I>, <I>Frauenzimmerbibliothek</I>).

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O resumo foi desde sempre um recursodocumental associado

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Recently, new wide-band energy gap semiconductors can be grown by ALD, PLD, sputtering, or MOCVD. They have great potential for the fabrication and application to TFTs. Inorganic semiconductors have good stability against environmental degradation over their organic counterparts, whereas organic materials are usually flexible, transparent, and when solution-processed at low temperatures, are prone to degradation when exposed to heat, moisture, and oxygen. For this Special Issue, we invited researchers to submit papers discussing the development of new functional and smart materials, and inorganic as well as organic semiconductor materials, such as ZnO, InZnO, GaO, AlGaO, AnGaO, AlN/GaN, conducting polymers, molecular semiconductors, perovskite-based materials, carbon nanotubes, carbon nanotubes/polymer composites, and 2D materials (e.g., graphene, MoS2) and their potential applications in display drivers, radio frequency identification tags, e-paper, gas, chemical and biosensors, to name but a few.

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The UNs 2030 Agenda for Sustainable Development calls for more research and innovation to end poverty, leaving no one behind and yet the export of unethical practices from high-income to lower-income settings is still a major concern. Such ethics dumping occurs in all academic disciplines. When research is regarded, on the one hand, as a dirty word among vulnerable populations who face ethics dumping, and, on the other, as a solution to many of humanitys problems, how can the resulting gulf be bridged? This book describes one initiative to counter ethics dumping: the development and promotion of the Global Code of Conduct for Research in Resource-Poor Settings.

Anna Chapin Ray

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Global phenomenons like climate change, poverty, terrorism, or financial crises suggest thinking about changed forms of coexistence and perception. Many movements, initiatives, and groups are currently searching for alternative ways. They all share a yearning for a new art of living together (con-vivere). Convivialism means exploring possibilities for people to provide for each other and at the same time take care of nature, albeit without avoiding legitimate conflicts. The globally discussed manifesto by renowned authors clarifies: This can only succeed within a social order that invokes a joint humanity, principles of joint socialization, the principle of individuality, and acceptance of creative opposition.Eine andere Welt ist nicht nur möglich, sie ist auch absolut notwendig. Die globalen Probleme des Klimawandels, der Armut, sozialen Ungleichheit oder der Finanzkrise erfordern ein Umdenken und veränderte Formen des Zusammenlebens. Viele Bewegungen, Initiativen und Gruppierungen suchen aktuell schon nach alternativen Wegen. Ihnen allen gemeinsam ist das Streben nach einer neuen Kunst, miteinander zu leben (con-vivere). Konvivialismus bedeutet das Ausloten von Möglichkeiten, wie jenseits der Wachstumsgesellschaft ein Zusammenleben möglich sein kann, wie Sozialität, Konflikt und Individualität aufeinander bezogen werden und wie ökologisch und sozial nachhaltige Formen demokratischen Lebens ausschauen können. Eine neue politische Philosophie erscheint daher dringend geboten, und das weltweit diskutierte Manifest renommierter Autoren stellt als Minimalforderung klar: Eine solche neue Philosophie und Kunst des Zusammenlebens muss den Primat des Ökonomischen brechen und sich auf eine gemeinsame Menschheit und auf den Wert der Individualität zugleich berufen. Herausgegeben von Frank Adloff und Claus Leggewie in Zusammenarbeit mit dem Käte Hamburger Kolleg / Centre for Global Cooperation Research Duisburg. Website zum Buch: www.diekonvivialisten.de.

Timo Kallinen

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The divine kingship and chiefship of the Asante people of central Ghana have been undergoing a shift towards secularization since the start of the colonial era. Timo Kallinen maintains that a close examination of this transformation provides us with a better understanding of secularization processes in Ghana more broadly, and in other post-colonial societies whose historical development likewise differs from that of the modern West, and which have largely confronted secular modernity through encounters with European colonialism. Throughout the volume secularization is understood as a process in modern society whereby divinity is separated from the ways in which both human society is regulated and physical nature is understood to function. Divine Rulers in a Secular State has been divided into three thematic parts, each with a short theoretical introduction. In the first two, analysis is primarily inspired by the work of Louis Dumont, while in the third the theoretical ideas of Webb Keane and Bruno Latour are of central importance. The undifferentiated order of the pre-colonial Asante kingdom, in which the chiefly and priestly functions of the rulers were not separated, comprises the initial focus. Sacrifices and marriage exchanges, both of which were directed at establishing and perpetuating relations between the living and the spirits of the dead ancestors, are posited as the most important responsibilities of the chief. Also explored are perceptions that the founding of the kingdom and its authority structure are the results of sacrifices offered to various gods by the Asante king and his chiefs.The second part examines the dissolution of the traditional order since the onset of British colonial occupation. The secularization process was initiated by the aspirations of colonial administrators and missionary bodies who aimed to maintain Christian converts under the ‘political’ authority of their non-Christian chiefs, who were still important ritual leaders. Consequently, it was necessary to start dividing society along ‘political’ and ‘religious’ lines so that only the former was a mandatory concern for all. The kernel of modern citizenship was planted at the same time as the ‘religious’ conscience of individuals started to shape their rights and duties towards their ‘political’ rulers. Furthermore, theories about Asante as a state based on contract and representation were proposed and developed. In the post-colonial era chiefship has been put into the service of the independent nation state – both as an instrument of administration and a nationalistic symbol, while, most recently, chiefs have been depicted as leaders in civil society, even receiving support from global developmental organizations. Yet traditional chieftaincy is strongly criticized by certain Christian groups belonging to the Pentecostal-Charismatic movement, which still see it as integrally linked to traditional cosmologies. The third part of the book takes the discussion beyond the separation of the categories of religion and politics. Secularization has also has also entailed the dematerialization of religion, establishing it as something that ought to be understood primarily as mental or spiritual; in a secular society ‘things’ like deities, witchcraft, or sacrifices should not be recognized as proper agents and actions at the level of immanent relations. In Ghana such views are effectively contradicted by religious groups which see spiritual forces as the most powerful agents in social relations. The cases discussed deal with attempted state control of anti-witchcraft activities, the efficiency of protective magic during political upheavals, and Pentecostal notions of demonic influences in secular politics. The Conclusions section brings the themes of the book together by discussing the large-scale effects of the secular project in contemporary Ghanaian society.Research is based on anthropological fieldwork conducted in Ghana in 2000–2001 and 2005–2006, data drawn from several archival sources located in Ghana and the United Kingdom, and the anthropological and historical literature on Ghana and the Asante.This book is part of the Studia Fennica Anthropologica series.

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