By Zoë Crossland

Nineteenth-century highland Madagascar was once a spot inhabited by means of the lifeless up to the residing. Ghosts, ancestors, and the possessed have been very important old actors along neighborhood kings and queens, squaddies, investors, and missionaries. This publication considers the demanding situations that such actors pose for old bills of the previous and for considering questions of presence and illustration. How have been the lifeless made current, and the way have been they famous or now not? In getting to those multifarious encounters of the 19th century, how may possibly we examine the ways that our personal history-writing makes the useless current? To take on those questions, Zoë Crossland tells an anthropological background of highland Madagascar from a point of view rooted in archaeology and Peircean semiotics, in addition to in panorama learn, oral background, and textual resources.

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Extra info for Ancestral Encounters in Highland Madagascar: Material Signs and Traces of the Dead

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001 26 Ancestral Encounters in Highland Madagascar hewn and without figurative representations or textual inscriptions – create provocative avenues for thought and for new interpretations of material that might otherwise be fairly intractable, as Parker Pearson and Ramilisonina have explored. However, with the exception of these last authors, who work in Madagascar as well as in the United Kingdom,92 few archaeologists who draw on Madagascar as a source of analogy pay much attention to the social and political formations within which these stone memorials operated.

Stone was for the ancestors and was used in the construction of tombs; the living inhabited less durable houses made of wood, rush, or clay. The apparent permanence and hardness of stone suggests that it is immovable and fixed; like the presence of the ancestors, it is something that endures, standing in contrast to the more transitory nature of other materials and of the living. org/core. org/core/terms. 003 36 Ancestral Encounters in Highland Madagascar The original Queen’s Palace, built in 1839 for Queen Ranavalona I was constructed of wood.

001 Introduction 23 the encounter between highlanders and the LMS. In Chapter 2, I trace the arrival of missionaries from Britain in 1818 and consider processes of (mis)recognition and nonrecognition in the encounter. Here I am concerned with the unreflected-upon orientation toward the world within which missionary responses to highland ways of life were embedded, and how it might be possible to bring this into view. To do this, I turn to the missionaries’ experiences in the United Kingdom to explore how their background and upbringing may have shaped their response to highland Madagascar and structured how they were brought into highland worlds.

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Ancestral Encounters in Highland Madagascar: Material Signs by Zoë Crossland
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