Aceh Von James Siegel Und Chandra Jayawardena Und Für Die
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Rezensionen 291 Aceh von James Siegel und Chandra Jayawardena und María Susana Cipolletti argues that the customary vi- für die Minangkabau von Nancy Tanner, Ute Marie Metje sion of the Jesuit mission which perceives the missionar- und Peggy Reeves Sanday durchgeführt. Das Konzept ei- ies as the only protagonists is misleading: in the Amazon nes Matriarchats, welches in vielen Forschungen zu den northeast (Peru and Ecuador) there took place an intercul- Minangkabau in den Mittelpunkt gestellt wurde, tendiert tural encounter, with the indigenous political and social dazu, multifokale Machtstrukturen in Geschlechterbezie- structure being a crucial element for the success or fail- hungen und sozialer Organisation einseitig zu beleuchten. ure of the mission. Among the Xébero, indigenous settled Kathrin Oesters Präsentation ihres Feldtagebuches trägt, people with a sophisticated social hierarchy, the Jesuit trotz fehlender Interpretation und konzeptioneller Einbet- mission had a deeper impact than among the Encabella- tung, dazu bei, den Mythos von der Existenz eines Ma- do, hunters and gatherers without social hierarchy. Both triarchats aufzubrechen, denn sie beschreibt Paradoxien, missionaries and indigenous people learned to integrate Brüche und Wandel in den Alltagspraktiken, Ritualen und new technologies to their culture and amplified their vo- Gebräuchen der Bäuerinnen. Ihre Aufzeichnungen laden cabulary, but there were no religious repercussions of the dementsprechend zu weiteren dichten Beschreibungen, Jesuit mission among the Encabellado. In her analysis of Interpretationen und diskursiven Analysen der matrifo- the specific Jesuit contribution to an artistic language of kalen Gesellschaftsstruktur in Tanahjauh ein. Latin American baroque in Argentina and Paraguay, es- Kristina Großmann pecially with respect to architecture, paintings, and sculp- tures, Hildegard Vieregg as well argues that indigenous artists, instructed by European Jesuit lay brothers, creat- Para una cultura del entendimiento. Las misiones je- ed as result of this intercultural encounter a new, proper, suíticas en Latinoamérica. Für eine Kultur des Verstehens. transposed style that she names “tropic baroque,” with Die Jesuitenmission in Lateinamerika. Córdoba: Instituto slight regional differences in every reduction. Sculptures Goethe, 2010. 405 pp. ISBN 978-987-22318-3-5. of saints created in Jesuit reductions by Guarani indians Among anthropologists, the settlement model for In- are carried through the streets until today on occasions dians in times of colonization called “reduction,” intro- of religious celebrations. María Rebeca Medina adds as duced on the Antilles (1503–30), later set up on the main- example of the hybridisation of classic architectonic lan- land (1530–48), especially in New Spain, and from 1548 guages with local influences the characteristic Jesuit ar- on until the expulsion of the Jesuit order in 1767 in Para- chitectonic features of the “Manzana Jesuítica” in Cór- guay, is object of ongoing debate. Some evaluations as- doba with its longitudinal churches in the form of latin sure that the Indians’ socioeconomic and cultural struc- cross, residences with courtyard surrounded by perimet- tures were maintained to some extent; others argue that ric galleries and extensive use of arcs, appropriating lo- the reductions were a mode to conquer and reduce the cal resources for actual needs and leaving ample space Indians themselves, or insist that they lead to the cultural for the inventive creativity of the protagonists, combining and ultimately physical death of the Indian population by abundance of genius with shortages of resources. These reducing their freedom and conception of life as luxury to characteristic features define an architectonic and urban a system of regulating every minute of their time. identity surpassing and unifying the ethnic and cultural The bilingual volume (seven articles are translated differences and delineate an omnipresent catholic reli- from Spanish to German language and two from German gious culture serving the project of colonialism. to Spanish) published by the Instituto Goethe Córdoba an- The Jesuit missions, Jeanette de la Cerda Donoso ar- alyzes the Jesuit missions in Latin America as a first expe- gues, reshaped the topography of the Córdoba region both rience of globalization at the beginning of modernity and economically and transcendentally by estancias. Units of a legitimate attempt at an intercultural encounter, based agricultural production, cattle breeding and skilled trade, not on submission and exploitation but on mutual accep- the estancias had to serve, like all Jesuit institutions, the tance, recognition, respect, and dialogue. The nine con- missionary intention, be economically autonomous and tributions of seven authors (six from Argentina and one locally adapted. Simultaneously, they transformed the from Germany), apart from the introduction of the direc- transcendence of space by religious symbolism. The es- tor of the Instituto Goethe Córdoba, were presented origi- tancias formed, as Josefina Piana shows, a web or system nally on the occasion of an international conference held with intense transit and mobility of products and people, a at the Universidad Nacional de Córdoba in October of web in connection with the Jesuit and ecclesial web of the 2006 about the meaning of the Jesuit patrimony in Argen- whole world. The most impressive example of the inter- tina. A series of recent photos documents the buildings cultural encounter between the old and the new world in constructed by the Jesuits in the city of Córdoba and re- religious arts is the sculpture and veneration of the “Vir- gion (Santa Catalina and La Candelaria). Indeed, the his- gen de La Candelaria.” tory and impact of the Jesuit mission (especially of Ger- Cristina Bajo remembers another web of the Jesuit man Jesuit missionaries) in the region of Córdoba is the mission, beyond the socioeconomic web of the estancias central theme of the book, amplified by two articles about and the preoccupation with evangelization and the sal- Jesuits and indigenous in the northeast Amazon (Peru and vation of souls: the Jesuits took care of the health and Ecuador), and a third one about buildings constructed by social assistance of the poor, whether black, indigenous, the Jesuits in Brazil, Guatemala, Paraguay, and Argentina or Creole people. Documents and objects found in their declared patrimony of humanity by the UNESCO. pharmacies testify the simultaneous presence of occiden- Anthropos 107.2012 https://doi.org/10.5771/0257-9774-2012-1-291 Generiert durch IP '170.106.40.139', am 25.09.2021, 17:31:43. Das Erstellen und Weitergeben von Kopien dieses PDFs ist nicht zulässig. 292 Rezensionen tal and indigenous medicine, of Jesuit surgeons, indige- Pospíšilová, Dagmar, Ivana Hladká, and Anna Jez- nous curanderos and curusuyas, male indigenous nurses berová: Pavel Durdík (1843–1903). Life and Work. Eth- trained in technics of occidental medicine, and women nological Collection of the Island of Nias. Prag: National prepared in basic hygienics to assist birth. Museum, 2010. 120 pp. ISBN 978-80-7036-272-3. (Edi- The last two articles of the volume refer to the Jesuit mis- tio Monographica Musei Nationalis Pragae, 7) Price: sions declared Patrimony of Humanity by the UNESCO. Like with so many other people working in the Neth- Hildegard Vieregg stresses the Jesuits’ respect for indige- erlands Indies it was out of poverty that Pavel Durdík nous art, allowing the local artists to create sculptures with went there as doctor. Born into a poor family of 12 chil- indigenous physiognomy, whereas Juan Manuel Bergallo dren young Pavel lived a withdrawn life surrounded by argues that the Europeans ignored and had little esteem his books. As a young man he mastered – besides Czech – for indigenous cultural expression. Both authors agree German, Latin, French, and Russian to which were add- that the referred villages and monuments deserve this in- ed Dutch and Malay when, in 1877, he left for the Dutch ternational appreciation and claim at the same time that East Indies as a medical doctor. After strenuous years in the Jesuit cultural heritage goes beyond the visible arti- Batavia and above all in Aceh during the long Aceh war, facts and includes an intercultural style of social existence Durdík was sent to the island of Nias where he arrived on lacking in contemporary forms of globalization. Bergallo September 16, 1880. Only here he did find the time to as- manifests his preoccupation with Córdoba’s insuf ficient semble an ethnographic collection, for which he had re- infrastructure, incapable of satisfying the increasing num- ceived good advice from Vojta Náprstek, the then leader ber of tourists after the UNESCO’s declaration. of the Industrial Museum, later called the Náprstek Muse- The volume puts rightly the history of the Jesuit mis- um. For close to two years Durdík lived in Gunung Sitoli, sion in Latin America in the context of intercultural ex- as the last military doctor. With more time available to perience and globalization. Leading ideas, such as the him Durdík started collecting ethnographica which he supposed nonviolence of the Jesuits and their respectful sent to the museum in Prague at intervals. treatment of indigenous and African people, are ques- The present publication combines a report on Pa- tioned by the historical analysis itself: the Jesuits used vel Durdík’s life, an overview of living conditions in the violent methods