Anthropology of War

One of the most momentous and destructive wars in European history, the Thirty Years War has long been studied for its diplomatic, political, and military consequences. Yet the actual participants in this religiously motivated, seemingly endless conflict have largely been ignored. Hans Medick and Benjamin Marschke reveal the Thirty Years War from the perspective of those who lived it. Their introduction provides important insights into the roiling religious and political landscape from which the war emerged, as well as a thoughtful examination of the war's stages and enduring significance. An unprecedented collection of personal accounts, many of them translated for the first time into English, combine with visual sources to convey directly to students the experience of early modern warfare. Incisive document headnotes, maps and illustrations, a chronology, questions to consider, and a bibliography enrich students' understanding of this fateful war.

This essay intends to explore how anthropology understands violent relationships between the elite and oppressed, and it's subsequent study in the Middle East region. This essay argues that violence is a broad, changing and nebulous category of human action that is expressed and best studied through the investigation of power relations and exertions of power. Furthermore, this essay suggests

In this piece I consider emptiness as a consequence of war. War creates and leaves behind a particular form of emptiness—deadly environments contaminated with military waste. BiH is the country most heavily contaminated with military waste in Europe. Despite much progress in clearance, over 0.5 million people in nearly 1,400 local communities are still living around such deadly environments/ located mainly in rural areas, where the levels of contamination are particularly high for forested and agricultural land. Deadly environments are uncanny timespaces of late modernity. They might have been emptied of humans and littered with military waste as consequences of modern warfare. But these human-induced disturbances might also initiate new stories and sediments of life.

The Ifugaos seem to be the only people in the world who have developed peacemaking ideology in a typically aggressive genre of oral literature. The rich literature on epic traditions worldwide portrays a highly male-centered genre of song glorifying heroic values and warlike acts. Ifugao male epics represents aggressive ideology, which it shares with all the corresponding genres from India to Iceland. But what is specific of the Ifugao epic lore is that it contains two trends. The /hudhud/, female epic tradition of the Ifugaos, is a unique specimen of peacemaking, even pacifist ideology in epic form. This ideology has developed in the peak of headhunting period, i.e. it is genuine, not imposed by the influence of other cultures as, for instance, the motives of regret that appeared in Kalinga Ullalim under the influence of Christianization and American "order".

As a social phenomenon, is war subordinate to politics, as Carl von Clausewitz argued in the early nineteenth century, or, instead, is it the product of an instinctive ‘warrior culture’, common to all peoples and times and beyond politics, as John Keegan suggested in the late twentieth? Should we emphasize ‘essential historical elements in the search for a tem-poral continuum in warfare? In this article, we stress the relevance of the ‘perennity of war’ thesis, and the impropriety of a dichotomy between political rationality vs. instinct. The results of the clash between these two strands of thought about the origins of warfare face limitations due to the absence of a temporal ‘play of scales’, so that short-term approaches emerge as incompatible with macro-historical views. We suggest that a deep understanding of the phenomenon of warfare must consider the interaction and the feedback between processes at different time scales.

This course involves a central ethnographic focus on collective violence and warfare in diverse sociocultural and geopolitical settings. Lectures and in-class discussions will first explore the theories, methodologies, and ethics associated with anthropological research on war and violence, and then shift to review ethnographies of communal and ethnic conflict, state violence, civil and interstate war, terrorism and insurgency, and genocide. We will also discuss and analyze issues related to refugees, and social suffering, trauma and memory and, finally, recovery and reconciliation. Through an anthropological lens, emphasis will be placed on recent political and humanitarian crises, including the Global War on Terror and the Syrian Civil War, as well as those historical conflicts that continue to haunt and shape contemporary warfare. Using ethnographic case studies, students will gain deeper insights into the contextual and sociocultural factors associated with the rise, perpetuation, and cessation of violence and warfare. In order to gain an appreciation for the multi-faceted nature of violence and conflict and the methods, analytical frameworks and personal experiences associated with anthropological fieldwork in unstable settings, documentary and feature-length films will complement lectures and assigned readings.

This study examines the social nature of war and the interrelated structures underpinning the phenomenon of war. Three gateways are used by the author: (a) wartime, (b) the mechanisms generating military leadership, and (c) the notion of the “Ghazi” (warrior-raider) in Baidhani (Sahrawi) lore. The author points to an overlap of war with the essence of tribal function, revealing different elements in the features of war in the emirate and the tribe. War, explains the author, is sometimes determined by the semi-centralized political nature of the emirate, which allows for the emanation of war from the central figure of the Emir and the tribes falling under his emirate, as distinct from war in tribal society, inclusive of the coastlands and lands of the interior basin, in which a social-political war footing is maintained without becoming embodied by a central political formula. An anthropological reading of historical references (critical readings and classifications of local resources) distinguishes war from other related phenomena such as looting, banditry and highway robbery, between which an essential boundary is determined by a set of elements expressed in a certain pattern, or social style, and via looting practices that are not regulated, institutionalized, or arbitrated in the way that war is, with the convening of a council of tribal elders issuing decisions and appointing a “warrior leader”.

The California Series in Public Anthropology emphasizes the anthropologist's role as an engaged intellectual. It continues anthropology's commitment to being an ethnographic witness, to describing, in human terms, how life is lived beyond the borders of many readers' experiences. But it also adds a commitment, through ethnography, to reframing the terms of public debate-transforming received, accepted understandings of social issues with new insights, new framings.

The California Series in Public Anthropology emphasizes the anthropologist's role as an engaged intellectual. It continues anthropology's commitment to being an ethnographic witness, to describing, in human terms, how life is lived beyond the borders of many readers' experiences. But it also adds a commitment, through ethnography, to reframing the terms of public debate-transforming received, accepted understandings of social issues with new insights, new framings.

Adapting some of the arguments developed by Rogers Brubaker in his puncturing of theoretical dead-ends in recent studies of nationalism, in the first part of the essay the author offers a list of the more prominent “myths and misconceptions” present both in the journalistic and the scholarly treatments of the Yugoslav crisis, and points to their numerous inconsistencies. In the second section of the essay, by revising Brubaker’s initial triadic relational and interactive frame of analysis of competing Yugoslav nationalisms, the author points to issues of central importance that were unintentionally or deliberately put aside by the presented “myths and misconceptions”, and thus offers the frame for a more nuanced understanding of the complex nature of the break-up of Yugoslavia.

This article augments and complicates Nelson's claim that "we talk our way into war and talk our way out of it" (Dedaić & Nelson 2003, p. 459). Military endeavors require verbal legitimation, but militarizing participants and wide swaths of the civilian population requires more than just a stated rationale. It requires the complex construction of acquiescent selves and societies through linguistic maneuvers that present themselves with both brute force and subtlety to enable war's necropolitical calculus of who should live and who can, or must, die (MacLeish 2013, Mbembe 2003). War also involves vexed, stunted, and deadly forms of communication with perceived enemies or civilian populations. And those who are victims of military deeds, including civilians and sometimes service members themselves, are often left with psychic wounds that they cannot talk their way out of, for such wounds resist semantic expression and may emerge through more complex semiotic forms.

This article reviews recent ethnographies of war that shed light on interconnected states of security at home, international military interventions, and hybrid or rhizomic warfare doctrines. I suggest the notion of hybrid peace to explore global implications of these ethnographic perspectives and to ask what it means to inhabit spaces that are constituted by such hybrid warfare. I argue for the usefulness of Schmitt's " nomos of the earth " and his theory of the partisan to conceptualize this condition and bring together different approaches to warfare.

https://www.annualreviews.org/doi/citedby/10.1146/annurev-anthro-101819-110415


The mid-1990s through the first decade of the new millennium marked an increase in publications pertaining to war and violence in the ancient past. This review considers how scholars of the past decade have responded to that work. The emerging consensus is that war and violence were endemic to all societies studied by archaeologists, and yet the frequency, intensity, causes, and consequences of violence were highly variable for reasons that defy simplistic explanation. The general trend has been toward archaeologies of war and violence that focus on understanding the nuances of particular places and historical moments. Nevertheless, archaeologists continue to grapple with grand narratives of war, such as the proposition that violence has decreased from ancient to modern times and the role of war and violence in state formation and collapse. Recent research also draws attention to a more expansive definition of violence.

Euro 14,00 " Molti hanno lodato lo spirito d'animo del duca di Parma, un esempio singolare e mostra spiritosa, della franchezza di un animo degno di Principe libero, e di imparare ai Spagnoli come si dovevano tenere conto dei principi italiani, e con qual rispetto si deva con essi procedere. Altri hanno biasimate le azioni del duca, che era degli primi anni imbevuto di pensieri grandi, di pretenzioni maggiori della sua condizione, che non c'era buona e sufficiente ragione di rompere con la Spagna "

English :

This thesis investigates the weapons and combatants depicted in the vascular and parietal funerary paintings of Campania and Lucania, whose production began in the second half of the fifth century and died out at the beginning of the third century BC. We intend to show that we can identify a particular military ideology visible through the paintings, which is situated at the confluence of the religious (eschatological), military and social spheres. The individual military exploit is celebrated through the composition called the "Return of the Warrior", depicting a horseman bringing back the spoils (spolia) of his defeated enemy, a key element allowing the deceased combatant to attain immortality. We will also see that the fighting techniques are focused on dueling. Single combat is the most likely to allow the victor to seize the spoils of his defeated opponent. The specifics of the battle as it is represented is characteristic of archaic warfare, which differs in substance from modern warfare. The paintings studied thus reveal a particular structure of the battle, characteristic of archaic warfare, which differs in substance from modern warfare. We will also be able to confirm the military, social and institutional upheavals known from ancient sources that took place in central and southern Italy during the last third of the fourth century, such as the Roman-Campanian rapprochement, the reform of Appius Claudius and the Samnite wars.

Français :

Cette thèse porte sur les armes et les combattants représentés dans la peinture funéraire vasculaire et pariétale de Campanie et de Lucanie, dont la production commence dans la seconde partie du Ve siècle et s’éteint au début du IIIe siècle avant J.-C. Nous entendons montrer ici l’existence d’une idéologie élitaire particulière, dont les représentations permettent de discerner la trame et qui se situe à l’articulation des sphères religieuse (eschatologique), militaire et sociale. Cette idéologie militaire est construite autour de l’exploit militaire individuel, porté aux nues par la composition du « retour du guerrier », figurant un cavalier rapportant les dépouilles (spolia) de son ennemi vaincu, élément-clé permettant au combattant défunt d’accéder à l’immortalité. Les techniques de combat représentées dans ce contexte sont principalement celles du duel, qui constitue le mode d’affrontement le plus à même de permettre au vainqueur de se saisir des dépouilles de son adversaire. Les peintures étudiées révèlent ainsi une structure particulière de la bataille, qui relève d’un mode de guerre archaïque où les enjeux diffèrent de ceux de la guerre moderne de type clausewitzienne. L’examen des peintures permet également de confirmer les bouleversements militaires, sociaux et institutionnels connus par les textes qui ont lieu en Italie centrale et méridionale au cours du dernier tiers du IVe siècle, comme le rapprochement romano-campanien, la réforme d’Appius Claudius et les guerres samnites.

This article argues that when recent writers in sound studies claim primacy for nonrepresentational experiences of the sounds of military weaponry in definitions of the " ontology " of wartime sound and audition, the result is that a universalised, Western, male listener and the sounds of weaponry are positioned as the proper subject and object for writings in sound studies on war. Turning to the sonic lifeworlds of women and children (as soldiers, civilians, mothers, widows, and so on) in Sri Lanka's civil war (1983–2009), I argue that wartime sound and audition are best described as processes that structure wartime endurance at several overlapping temporal registers, through culturally-determined ontologies of personhood, violence, sonic efficacy and sonic protection.

During the onslaught of the Islamic caliphate on Kobanî, Syria, media outlets across the globe broadcast pictures of brave and often unveiled Kurdish women fighting the Islamic State of Iraq and the Levant (ISIS), a quintessentially male force of destruction. The images of women fighting Islamist male aggressors aroused outrage, admiration, and pity among observers. But had all Kurdish fighters been male or had women fought for ISIS, viewers might have reacted differently. To examine some of the most widely disseminated gendered pictures and videos of the Syrian uprising in the media, this article draws on Mohja Kahf’s three categories, which typify how Muslim women, Arab women, or both are perceived by the Anglophone reading and viewing public: the first is victims; the second, escapees; and the third, pawns of patriarchy and male power. While this typology helps in examining gendered images of the Syrian uprising, it also obscures the socioeconomic realities on the ground.

ABSTRACT

An under theorized area of Dark and War Tourism studies concerns the appropriation of tours for the perpetuation of political propaganda. Taking the case of the Demilitarized Zone (DMZ) that separates North and South Korea this study demonstrates the extent to which heritage tours are used to present the political and military arguments of the South in order to persuade visitors of the justification of their actions in the ongoing conflict between North and South Korea.

KEYWORDS
DARK TOURISM, WAR TOURISM, HERITAGE, POLITICS, SOCIOLOGY, KOREAN WAR, NORTH KOREA, SOUTH KOREA, DMZ, PANMUNJEOM, MILITARY HISTORY, PROPAGANDA, PERSUASION, MANIPULATION, MILITARY HISTORY, CONFLICT STUDIES

Chi erano davvero i partigiani?
Quali ragioni spinsero chi scelse la lotta armata al nazifascismo?
Santo Peli da decenni indaga gli aspetti sociali della Resistenza, le biografie dei suoi protagonisti e ne restituisce tutta l'umanità, le contraddizioni, i dubbi e le difficoltà di scegliere il terreno della guerra aperta e del rischio della detenzione e della morte.
Autore di numerosi saggi e volumi tra cui una Storia della Resistenza in Italia e Storie di Gap. Terrorismo urbano e Resistenza, in questo libro ha raccolto alcuni contributi, scritti tra il 2010 e il 2021 "nell'intento di evitare il rischio di un approccio idealistico, astratto, tipico di un "tempo senza storia", per tenere invece sempre presente il contesto nel quale diviene possibile scegliere, assumere decisioni e responsabilità in prima persona, disobbedire, ribellarsi

ore 18:30
LOA ACROBAX
Via della Vasca Navale 6, Roma

Santo Peli (autore di 𝐋𝐚 𝐧𝐞𝐜𝐞𝐬𝐬𝐢𝐭𝐚̀, 𝐢𝐥 𝐜𝐚𝐬𝐨, 𝐥'𝐮𝐭𝐨𝐩𝐢𝐚. 𝐒𝐚𝐠𝐠𝐢 𝐬𝐮𝐥𝐥𝐚 𝐠𝐮𝐞𝐫𝐫𝐚 𝐩𝐚𝐫𝐭𝐢𝐠𝐢𝐚𝐧𝐚 𝐞 𝐝𝐢𝐧𝐭𝐨𝐫𝐧𝐢
BFS, 2022)

dialoga con

Andrea Brazzoduro (Storie in movimento/Zapruder)

https://www.facebook.com/events/s/la-necessita-il-caso-lutopia-s/1657929247916392/

This course takes two approaches to the anthropology of war and genocide. First, anthropology is the study of culture-the practices, the customs, sensibilities and attitudes-that constitute societies and groups as such in their particularities. When societies break down and engage in war, the question of culture comes up. How has a convivial society with certain cultural practices turned to extreme violence? After war and genocide, a related question comes up: "can cultural practices help reconciliation, justice, truth finding and aid in overcoming trauma and violent memories?" Second, anthropology is also the study of the species human in its social and political environment. What kind of political and social environment do war and genocide create? How does that change preconceived notions of the human and humanity? This course starts with a theoretical overview of how anthropologists have approached war historically, and genocide in the recent decades. By doing so, it will also interrogate the changed definition of genocide and the workings of war. By providing ethnographic case studies, from Uganda, Bosnia, and Rwanda, this course lends analytical clarity and empirical tools to a range of issues, including solidarity, kinship, charity, "religious wars," "ethnic conflict," and notions of native, settler and citizen in warring contexts. Further, it interrogates truth-finding, social and political reconstruction of communities and memory in post-genocidal spaces. As the course will take social practices as its main lens, it will do so by combining larger frames of modernity, globalization, securitization as well as violence and terror in war and postwar contexts. Building on several other intellectual developments such as state theory, colonialism, nationalism, globalization, and the question of human life therein, this course seeks to provide students with a deeper understanding of how societies function, or become dysfunctional, during and after war.

Introductory course to the phenomenon of warfare and the populations supporting and enduring it over two centuries. Ranging from Spain to Ottoman Turkey, the course provides a broad chronological framework, into which it inserts the principal themes. Illustrated lectures are combined with dozens of archival and literary sources, while weekly readings underscore the manner in which research was conducted by the authors.

El ámbito de lo ideológico se relaciona de al menos dos modos con la guerra. Por un lado, provee unas formas de simbolización de la actividad bélica, de los roles sociales asociados a ella y de sus resultados (victoria militar, toma o ejecución de prisioneros, etc.). Por otro lado, ofrece lo que el antropólogo R. Brian Ferguson (1999: 422) denomina un “mapa ideológico” que consuma la “concepción de sí misma” de una sociedad mediante “la oposición a los otros [considerados foráneos]”, y constituye una “justificación moral” (p. 407) del ejercicio de la violencia contra aquellos que son presentados como merecedores de dicha violencia. En el presente trabajo, nos interesa reflexionar sobre el segundo de dichos aspectos, a partir de una evaluación de la evidencia disponible (arqueológica, iconográfica y escrita) correspondiente al valle del Nilo en un arco temporal comprendido entre el período Predinástico y las primeras tres dinastías. Ello supone el abordaje de contextos no estatales (los grupos o comunidades aldeanas de los períodos Neolítico y Badariense y las sociedades de jefatura de las fases Nagada I-IIb en el Alto Egipto, c. 5500-3500 a.C.) y contextos de dominación estatal (los núcleos estatales emergidos en el Alto Egipto hacia Nagada IIcd, cuya expansión política se testimonia durante Nagada IIIab, y el Estado dinástico constituido y consolidado durante las dinastías I-III, c. 3500-2600 a.C.).

This book is an ethnography of social change and norm-remaking brought about by the Maoist People’s War in Nepal between 1996 and 2006. Drawing on long-term fieldwork with people in the former Maoist heartland, including both committed Maoist revolutionaries and ‘reluctant rebels’, it explores how a remote Himalayan village was forged as the centre of the Maoist rebellion, how its inhabitants coped with the situation of war, how they came to embrace the Maoist project and maintain ordinary life during war. Contrary to the dominant narrative, even in the Maoist capital, hailed as a village of resistance, a lot of ordinary people were only ‘reluctant rebels’ who supported the Maoists because of kinship ties, moral solidarity, and compliance with the Maoist regime of governance. By focusing on the relational side of the Maoist movement – kinship ties between ordinary villagers and guerrillas, fraternal and affective bonds within the Maoist movement – the book explores the social processes and relationships through which the People’s War became possible.

The book illuminates how the everyday became a primary site of revolution in Nepal: of crafting new subjectivities, normalizing previously transgressive norms, such as beef-eating and inter-caste commensality, and reconfiguring the ways people act in and think about the world. Revolution in Nepal came about not as a result of war, but rather in the process of war, with the praxis of revolutionary modes of sociality and ‘embodied change’ being key to transforming people’s practical consciousness. Rather than being simply an outcome of the Maoist policies or ideas, much of the change was a result of embodied experiences of radically new ways of relating across caste, class and gender divides. By having recreated their everyday practice—often as part of the exceptional times of war and rules that apply in times of crisis—people in the Maoist base area transformed not only their values, but also the rigid social hierarchies structuring Nepali society.

This chapter explores the relationship between identity, in particular ethnic identity, and political violence. To what extent are war and violence the outcome of antagonistic identities? And once violence erupts, what impact does it have on how people identify themselves and others? There are two dominant approaches in the literature. The identity-based approach tends to regard conflict and violence as a consequence of pre-existing ethnic antagonism. Violence-based approaches, in contrast, have challenged this causality, stressing that ethnic antagonism is often the outcome of violence rather than its direct cause. The chapter argues that both are problematic in different ways: whereas identity-based theories do not take the generative power of violence seriously enough, violence-based theories run the risk of taking it too seriously and often do not pay significant attention to individual agency and people’s ability to resist violence. However, it is not only individual responses to violence that differ but attitudes towards violence can also change over time.

Krieg und Religion – Fundament römischer Politik – bilden die Brennpunkte dieser Arbeit. Fragen nach dem Charakter soldatischer Religion, nach deren Funktionalisierung durch die Führungsschicht, vor allem aber die Bestimmung des sich wandelnden Ortes von Krieg im römischen Selbstverständnis, seine Verankerung in Zeit und Raum, stehen im Zentrum der Studie. Mit einem Instrumentarium aus philologischen, althistorischen religionswissenschaftlichen Methoden wird hier zum ersten Mal ein umfassendes Bild der Wechselwirkung von Religion und Krieg von der frühen Republik bis in die Kaiserzeit gezeichnet und damit eine über die Antike hinausweisende Religions- und Militärgeschichte angeboten.

Adapting some of the arguments developed by Rogers Brubaker in his puncturing of theoretical dead-ends in recent studies of nationalism, in the first part of the essay the author offers a list of the more prominent “myths and misconceptions” present both in the journalistic and the scholarly treatments of the Yugoslav crisis, and points to their numerous inconsistencies. In the second section of the essay, by revising Brubaker’s initial triadic relational and interactive frame of analysis of competing Yugoslav nationalisms, the author points to issues of central importance that were unintentionally or deliberately put aside by the presented “myths and misconceptions”, and thus offers the frame for a more nuanced understanding of the complex nature of the break-up of Yugoslavia.

In this article I focus on memory studies and the anthropology of conflict. I review their main heuristic tools and lines of research, offer some reflections, and analyse several case studies. With respect to memory studies, I do not, as is usual, analyse the homeostatic effect of events and phenomena on memories of war, but rather the homeostatic effect that war (a war) can have on the memory of events and phenomena. I then examine how the anthropology of conflict can be used to address four problems in ancient Greek history: the Homeric way of fighting; rules of violence; ritual wars; and ambivalence in the lexicon about the enemy.

O emprego da violência interpessoal tem destaque no conjunto de instrumentos comportamentais de uma ampla gama de espécies que habitam ou habitaram o Planeta, e é algo que representa um diferencial evolucionário na competição individual pelas fontes de subsistência e no sucesso reprodutivo, em determinadas circunstâncias ecológicas. O consistente desenvolvimento da vida social, em curso desde a adoção de hábitos diurnos há 52 Ma, e amplamente potencializado com a formação de pares ou de haréns a partir de algumas espécies da família Hominidae por volta de 16-12 Ma, além de funcionar, ele próprio, como uma inovação comportamental adaptativa, gerou um contexto complexo que levaria o exercício da violência e do poder a ganhar novas dimensões, milhões de anos depois. Em âmbito interno aos grupos sociais, o exercício da força associar-se-ia a estratégias sociais envolvendo intricadas ritualizações e o sutil emprego de estratagemas e subterfúgios, incluindo nas ferinas disputas por status a formação de alianças em torno de objetivos comuns. No âmbito externo, a projeção de poder também viria a superar a antediluviana tendência, frequente nos mamíferos, às disputas entre indivíduos, dando origem à novidade evolucionária consubstanciada no fenômeno da violência coalizacional. Surgiam, então, genuínas relações sociais de poder que ultrapassavam, embora incorporassem, a mera instância interpessoal, assumindo uma dimensão coletiva e intersocietária. É nesse sentido que a intensa sociabilidade demonstrada pelos grandes primatas antropoides estantes – excetuando os orangotangos, do gênero Pongo – sugere um interessante emaranhamento entre o social e a dinâmica evolutiva, entre a vida coletiva, com sua lógica de cooperação e conflito intra e intergrupal, e aquele domínio vitorianamente consagrado ao indivíduo (a origem e evolução das espécies). E de forma mais específica, são traços compartilhados entre P. troglodytes e H. sapiens – os chimpanzés comuns e os humanos modernos –, adequados integralmente ao portfólio comportamental descrito, que nos fazem imaginar que tanto a violência coalizacional quanto a projeção de poder interssocietária possam se configurar como uma condição sinapomórfica  , desenvolvida e transmitida no decurso evolucionário de algumas espécies da subfamília Homininae, com laços filogenéticos entre si, e que remetem pelo menos ao último ancestral comum (UAC) entre os gêneros Pan e Homo.
Assim, o desenvolvimento da violência coalizacional e da projeção de poder interssocietária teria percorrido uma senda evolucionária de ao menos seis milhões de anos, gerando uma identidade elusiva entre os reides promovidos por bandos de chimpanzés contra grupos vizinhos rivais nas florestas equatoriais da África Central, os massacres que marcaram a vivência social de H. sapiens durante a Última Era Glacial, e os dantescos choques entre sociedades organizadas em Estados, no curtíssimo intervalo entre o surgimento da agricultura, há aproximadamente dez mil anos, e os tempos atuais. Esse fenômeno de longuíssima duração, a filogenia da guerra, superaria absolutamente a percepção subjetiva de seus agentes históricos (fosse pela sua própria condição, fosse pela ausência de instrumentos cognitivos para o conceito de temporalidade), e, operando num pano de fundo inconsciente, estrutural, tensionaria e problematizaria dialeticamente cada episódio envolvendo o poder e a guerra em temporalidades mais curtas, sem determiná-los.

This talk (which alludes to many authors but contains no notes) suggests how neo-Darwinian theory enriches our understanding of war, which is an important human universal. Passing in review some important studies in anthropology, it concludes with some recent attempts in historical writing to increase our knowledge about how men behave in combat and on campaign.

This entry analyzes the connections between military agencies and anthropology. It discusses the links between these dimensions across the history of this scholarly field through the use of some pertinent examples. To this end, it considers not only how the military has directly co-opted anthropologists but also how certain concepts were crucial for this rapprochement. Moreover, the entry analyzes oppositional and resistance movements and the connections between anthropology and war machines

Les documents partagés ici sont le programme du colloque et le contenu de ma communication orale. Celle-ci ne contient pas de notes en bas de pages et présente des commentaires humoristiques. Il s'agit au mieux d'un brouillon qui reprend et synthétise les résultats de mon mémoire de master, également accessible sur mon profil Académia.

| Summary. The French military institutions were in such disarray during the 1418–1445 period that Philippe Contamine categorized it as no less than years of utter anarchy. The royal financial records certainly reflect such a sad state of affairs. However, the narrative sources helps us understand that a social hierarchy was still in place, binding the French military captains together. It is true that they had trouble to finance their expeditions and had to resort to somehow devious means of profit to furbish their companies. However, we can’t paint a whole black and white picture of that period. Social customs, implicit laws and habits, even though roughly, were still observed and treason, as well as pillage, deserved some form of penalty. The French army certainly didn’t work as the top-down organization it should have had, yet it managed to maintain the fight alive and well against the English, with no need of any ‘Pucelle’.
If anything, La Hire’s military career helps us to encompass the peculiarities of those nuanced times. At first sight, his military itineraries display as erratic. Some of his actions may also appear as border-line criminal, even by his contemporary standards. Nonetheless, there is more than meet the eye. His behavioural pattern (when everything is taken into account) fits a code that was shared amongst his peers and explains why he was highly regarded and deserved to be remembered down the centuries as quite more than just “Joan of Arc’s right arm”. His network of opponents and allies and his military restlessness from 1418 to 1443 construes him as a neat anthropological representation of those dreaded years of anarchy that Philippe Contamine depicted.
The highlight of this contribution will be to enable Max Weber’s domination theory in order to puzzle out La Hire behavioural pattern beyond institutional ataxia.

Wiosną 1945 roku dolny bieg Odry, Zalew Szczeciński oraz Zatoka Pomorska usiane były wrakami statków i okrętów, które zatonęły podczas działań wojennych. Wiele z nich spoczywa na dnie do dziś. Jaką rolę odgrywają one współcześnie jako elementy dziedzictwa i krajobrazu kulturowego Pomorza Zachodniego?

The Lord’s Resistance Army (LRA) was active in northern Uganda from the second half of the 1980s onwards. The rebel group became notorious for the use of extreme violence, in particular its large-scale abductions of children. Rebel Lives is a visual story about life inside the rebel movement: based on photographs taken by LRA commanders between 1994 and 2004, this book documents life within violent circumstances, and depicts the rebels as they wanted to be seen among themselves and by the outside world. Kristof Titeca, Associate Professor in Development Studies at the University of Antwerp and expert on the LRA, collected this material, and used it to trace the photographed (former) rebels. Together with Congolese photographer Georges Senga, he travelled back to photograph the former rebels in their current context. With text contributions from Jonathan Littell, Harriet Anena, Rein Deslé, and Christine Oryema Lalobo. Order the book here: http://www.uitgeverijkannibaal.be/rebel-lives

La milice paysanne était une des institutions les plus repandues en Italie à partir du XVIe siècle, qu'il s'agisse des républiques ou des principautés. Je ne parlerai pas ici de la milice bourgeoise des villes, elle aussi universelle, destinée a maintenir la garde sur les remparts ou de pointer et tirer les canons. Elles étaient entretenues par les autorités de la ville sous la direction du gouverneur de chaque ville, nommé par le prince. Les citadins miliciens étaient à l'abri des opérations de guerre sauf en cas de siège à tranchée ouverte, ce qui était extrêmement rare.

In the Cedynia-Gozdowice-Siekierki Region of National Remembrance (Gryfino county, Poland) a wreck of a military boat was discovered in 2015. The boat was identified as an element of light pontoon bridge park NLP, used by Red Army and Polish People’s Army during World War II. The boat sank in Odra (Oder) river, probably during the fights with Nazi German troops in 1945.

The essays in this volume explore situations of civil strife, violent resistance and war in the circumstances of shi s in the organization of state power and the emergence of new forms of sovereignty. The specifi c empirical contexts analyzed are those in which the agents and organs of state power are eff ectively at war with the populations over whom they claim control. In these situations the character of particular state orders, the nature of sovereignty and the manner of their legitimacy are thrown into relief. These are major concerns of the arguments presented here which are alive to the fact that the state, real or imagined, is neither monolithic nor universal in form but has taken shape in o en very diff erent historical circumstances. The authors in the main concentrate on civil strife and war at the colonial or postcolonial peripheries of dominant state-metropolitan centers. However, the extent to which the state circumstances of these contexts are linked with larger metropolitan-centered processes is of major concern in this volume. As the contributions argue, war and civil violence within specifi c states has much to do with the dynamics of such linkages. That is, many of the dimensions of intra-state confl ict and war are not a function of particular state orders alone but of the larger arenas of political and economic action in which they are set o en involving relations of contest with other states and/or consequences not apparently related to particular state practice. Thus, Max Gluckman 1963 dem-Notes for this section are located on page 21.

This new book examines the misadventure of young warmonger Duke Odoardo of Parma, keen to make his reputation in the Thirty Years’ War as an ally of France. In addition to constituting a rare study of the Italian theatre of Europe’s first Great War, it contains a soldier-by-soldier analysis of the duke’s army in detail unavailable for any country of the period. It also studies the impact of war and occupation on the duchy’s population through a close examination of parish registers in city and country. This work helps explain the gradual marginalization of Italian states with respect to great power politics of the modern era.