By Simon Harrison
Many anthropological bills of conflict in indigenous societies have defined the taking of heads or different physique elements as trophies. yet virtually not anything is understood of the superiority of trophy-taking of this kind within the military of latest geographical regions. This ebook is a heritage of this sort of misconduct between army body of workers over the last centuries, exploring its shut connections with colonialism, clinical accumulating and ideas of race, and the way it's a version for violent strength relationships among teams
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Extra info for Dark trophies : hunting and the enemy body in modern war
This, then, is a pattern in which trophies are taken only from members of a culturally defined category of strangers or foreigners, on territory away from home. Often, the expedition is represented as a sacred, ritualized journey or quest. In this respect, it has features in common with pilgrimage, and even with certain forms of tourism (cf. Graburn 1989, 2000; Nash 1989; Pannell 1992). As we will see, it has significant commonalities in particular with what has come to be known as ‘dark tourism’ or thanatourism, involving journeys to sites of death (Lennon and Foley 2004; Sharpley and Stone 2009).
They permit this productivity because no matter how specific they may be, they can be applied in a range of settings and are not bound exclusively to one, narrowly defined context of use. Giddens, who calls them ‘rules’, describes them as generalizable procedures (see Sewell 1992). They are formulas for generating action in many different settings. Bourdieu characterizes schemas as ‘transposable’, a property that gives them a vital role in the performative competence he calls habitus. They allow a social actor to translate a consistent, enduring pattern of sensibilities and dispositions into practice in a wide range of different contexts.
The target domain, on the other hand, is usually a more abstract, complex, unfamiliar or specialized region of knowledge. Similar metaphors tend to recur in many different languages, because they are ultimately grounded in the universal human experience of embodiment (Lakoff and Johnson 1980; Lakoff 1989, 1993). To Lakoff and Johnson, then, the way we apprehend experience and reason about it is embedded in metaphor, and metaphor is in turn based in primordial bodily experience (see also Fauconnier and Turner 2002).