Bernd Brabec De Mori
Biographic Data
| ID | 447702 |
|---|---|
| NAME | Bernd Brabec De Mori |
| GIVEN NAMES | Bernd Brabec |
| FAMILY NAME | De Mori |
| SIGNATURE | DE MORI B B |
| VERIFIED | No |
| TOTAL WORKS | 12 |
| TOTAL CITATIONS | 48 |
| AUTHOR COUNT | 11 |
| EDITOR COUNT | 1 |
| FIRST PUBLICATION YEAR | 2010 |
| LATEST PUBLICATION YEAR | 2022 |
| H-INDEX | 3 |
The Inkas Still Exist in the Ucayali Valley: What We Can Learn from Songs
Academic (In)Discipline, Research (In)Sanity and the Conundrum of (Indigenous) Timescapes
This contribution focuses on resonant, or empathetic, strategies to bridge what in anthropology is called ontological incommensurability: Indigenous worlds often seem inaccessible to modern thought. Instead of trying to open Indigenous worlds to westerners, I rather intend to make western worlds accessible to Indigenous thought; and likewise, academic disciplines accessible to transdisciplinary thought. The connecting principle, I suggest, is tim…
Auditive Wissenskulturen
The Inkas Still Exist in the Ucayali Valley: What We Can Learn from Songs
Voies de guérison, voix de sorciers: L’ambivalence des chants curatifs shipibo en Amazonie
Les peuples indigènes d'Amazonie occidentale emploient fréquemment le chant comme une technique de guérison. Cette guérison est toutefois affaire de perspective : dans la mesure où elle implique une riposte contre celui ou celle qui cause la maladie, le bien des uns peut faire le désastre des autres. Pour être en mesure de chanter des chants de guérison puissants, il faut en tout cas connaître aussi le processus inverse
Postures of listening: An ontology of sonic percepts from an anthropological perspective
Listening as an anthropological issue In his argument “against soundscape”, Ingold (2007) highlights the problematic status of sound in anthropology. Most researchers (Ingold included) agree with the physicalist definition of sound as pressure waves propagating through the air. Sticking to this definition, sound should be the auditory equivalent of light. However, Ingold remarks, it is more often, and apparently unproblematically, compared to sig…
Paths of healing, voices of sorcerers: The ambivalence of Shipibo curative songs in Amazonia
Western Amazonian indigenous people often use song to "cure" people. Healing, however, depends on perspective: as healing is often achieved by overthrowing an assumed original causer of the illness, one's benefit may result in another's disaster. Being able to sing powerful healing songs implies that the reverse process is known too
Musical Spirits and Powerful Voices: On the Origins of Song
In present times, it may be surprising to see the word "origins" in the title of an ethnomusicological article. Reviewing historical and current hypotheses on the origins of song, or music more generally, it becomes apparent that most authors interpret a possible bifurcation between (spoken) language and (sung) music as the most plausible point from which "music" evolved. Curt Sachs states polemically, "Music began with singing" (1943:21). Such s…
Sonic Substances and Silent Sounds: An Auditory Anthropology of Ritual Songs
In Western Amazonian indigenous and mestizo medical concepts, substances play a great role.In order for a substance to be efficient, a ritual or medical specialist should sing a song or whistle a melody towards the remedy.The song is then 'contained' in the remedy.The song may be for instructing, negotiating with, or repulsing non-human persons, like animals, spirits, or ancestors.Magical singing is also effective by singing directly to a client.…
Shipibo Laughing Songs and the Transformative Faculty: Performing or Becoming the Other
Shipibo indigenous people perform a sophisticated array of vocal musical genres, including short 'laughing songs' called osanti. These song-jokes make fun of certain non-humans, mostly animals. They are by definition sung from within the non-humans' perspective. Osanti are only performed by trained specialists in indigenous medicine and sorcery (médicos), because it is crucial that the performer owns the faculty of transforming into the animal in…
Introduction: Considering Music, Humans, and Non-humans
Research on music was almost neglected during the history of the anthropology of Lowland South American indigenous societies. This may be due to their difficult accessibility and lack of infrastructure in former research, as well as due to the different focus of researchers. However, the area is now thriving, because many anthropologists and ethnomusicologists have recognised the central role music performance plays in ritual, specifically when r…
Hill, Jonathan D: Made-from-Bone. Trickster Myths, Music, and History from the Amazon
Anthropos , Seite 651 - 652
Introduction: Considering Music, Humans, and Non-humans
Research on music was almost neglected during the history of the anthropology of Lowland South American indigenous societies. This may be due to their difficult accessibility and lack of infrastructure in former research, as well as due to the different focus of researchers. However, the area is now thriving, because many anthropologists and ethnomusicologists have recognised the central role music performance plays in ritual, specifically when r…
Shipibo Laughing Songs and the Transformative Faculty: Performing or Becoming the Other
Shipibo indigenous people perform a sophisticated array of vocal musical genres, including short 'laughing songs' called osanti. These song-jokes make fun of certain non-humans, mostly animals. They are by definition sung from within the non-humans' perspective. Osanti are only performed by trained specialists in indigenous medicine and sorcery (médicos), because it is crucial that the performer owns the faculty of transforming into the animal in…
Postures of listening: An ontology of sonic percepts from an anthropological perspective
Listening as an anthropological issue In his argument “against soundscape”, Ingold (2007) highlights the problematic status of sound in anthropology. Most researchers (Ingold included) agree with the physicalist definition of sound as pressure waves propagating through the air. Sticking to this definition, sound should be the auditory equivalent of light. However, Ingold remarks, it is more often, and apparently unproblematically, compared to sig…
Musical Spirits and Powerful Voices: On the Origins of Song
In present times, it may be surprising to see the word "origins" in the title of an ethnomusicological article. Reviewing historical and current hypotheses on the origins of song, or music more generally, it becomes apparent that most authors interpret a possible bifurcation between (spoken) language and (sung) music as the most plausible point from which "music" evolved. Curt Sachs states polemically, "Music began with singing" (1943:21). Such s…
Voies de guérison, voix de sorciers: L’ambivalence des chants curatifs shipibo en Amazonie
Les peuples indigènes d'Amazonie occidentale emploient fréquemment le chant comme une technique de guérison. Cette guérison est toutefois affaire de perspective : dans la mesure où elle implique une riposte contre celui ou celle qui cause la maladie, le bien des uns peut faire le désastre des autres. Pour être en mesure de chanter des chants de guérison puissants, il faut en tout cas connaître aussi le processus inverse
Hill, Jonathan D: Made-from-Bone. Trickster Myths, Music, and History from the Amazon
Anthropos , Seite 651 - 652
Shipibo Laughing Songs and the Transformative Faculty: Performing or Becoming the Other
Shipibo indigenous people perform a sophisticated array of vocal musical genres, including short 'laughing songs' called osanti. These song-jokes make fun of certain non-humans, mostly animals. They are by definition sung from within the non-humans' perspective. Osanti are only performed by trained specialists in indigenous medicine and sorcery (médicos), because it is crucial that the performer owns the faculty of transforming into the animal in…
Introduction: Considering Music, Humans, and Non-humans
Research on music was almost neglected during the history of the anthropology of Lowland South American indigenous societies. This may be due to their difficult accessibility and lack of infrastructure in former research, as well as due to the different focus of researchers. However, the area is now thriving, because many anthropologists and ethnomusicologists have recognised the central role music performance plays in ritual, specifically when r…
Sonic Substances and Silent Sounds: An Auditory Anthropology of Ritual Songs
In Western Amazonian indigenous and mestizo medical concepts, substances play a great role.In order for a substance to be efficient, a ritual or medical specialist should sing a song or whistle a melody towards the remedy.The song is then 'contained' in the remedy.The song may be for instructing, negotiating with, or repulsing non-human persons, like animals, spirits, or ancestors.Magical singing is also effective by singing directly to a client.…
Voies de guérison, voix de sorciers: L’ambivalence des chants curatifs shipibo en Amazonie
Les peuples indigènes d'Amazonie occidentale emploient fréquemment le chant comme une technique de guérison. Cette guérison est toutefois affaire de perspective : dans la mesure où elle implique une riposte contre celui ou celle qui cause la maladie, le bien des uns peut faire le désastre des autres. Pour être en mesure de chanter des chants de guérison puissants, il faut en tout cas connaître aussi le processus inverse
Postures of listening: An ontology of sonic percepts from an anthropological perspective
Listening as an anthropological issue In his argument “against soundscape”, Ingold (2007) highlights the problematic status of sound in anthropology. Most researchers (Ingold included) agree with the physicalist definition of sound as pressure waves propagating through the air. Sticking to this definition, sound should be the auditory equivalent of light. However, Ingold remarks, it is more often, and apparently unproblematically, compared to sig…
Paths of healing, voices of sorcerers: The ambivalence of Shipibo curative songs in Amazonia
Western Amazonian indigenous people often use song to "cure" people. Healing, however, depends on perspective: as healing is often achieved by overthrowing an assumed original causer of the illness, one's benefit may result in another's disaster. Being able to sing powerful healing songs implies that the reverse process is known too
Musical Spirits and Powerful Voices: On the Origins of Song
In present times, it may be surprising to see the word "origins" in the title of an ethnomusicological article. Reviewing historical and current hypotheses on the origins of song, or music more generally, it becomes apparent that most authors interpret a possible bifurcation between (spoken) language and (sung) music as the most plausible point from which "music" evolved. Curt Sachs states polemically, "Music began with singing" (1943:21). Such s…
Auditive Wissenskulturen
The Inkas Still Exist in the Ucayali Valley: What We Can Learn from Songs
The Inkas Still Exist in the Ucayali Valley: What We Can Learn from Songs
Academic (In)Discipline, Research (In)Sanity and the Conundrum of (Indigenous) Timescapes
This contribution focuses on resonant, or empathetic, strategies to bridge what in anthropology is called ontological incommensurability: Indigenous worlds often seem inaccessible to modern thought. Instead of trying to open Indigenous worlds to westerners, I rather intend to make western worlds accessible to Indigenous thought; and likewise, academic disciplines accessible to transdisciplinary thought. The connecting principle, I suggest, is tim…
Art (7 works) · Aesthetics (5 works) · Ecology (5 works) · Epistemology (5 works) · Indigenous (5 works) · Sociology (5 works) · Diverse Musicological Studies (4 works) · Literature (4 works) · Anthropology (3 works) · Communication (3 works)