Verbotene Kunste: Volksmagie und landlicher Aberglaube in den Dorfgemeinden des Saarraumes (16.-19. Jahrhundert).
"Microanalysis microanalysis /mi·cro·anal·y·sis/ (-ah-nal´i-sis) the chemical analysis of minute quantities of material.
the chemical analysis of minute quantities of material. on the village level" (p. 12) is Eva Labouvie's aim in this interpretive study of magic in the Saarland. She therefore draws from anthropological methods to analyze the inner logic of "unspectacular" uses of magic rather than such flashy elitist e·lit·ism or é·lit·ism
1. The belief that certain persons or members of certain classes or groups deserve favored treatment by virtue of their perceived superiority, as in intellect, social status, or financial resources. or "learned" activities as alchemy alchemy (ăl`kəmē), ancient art of obscure origin that sought to transform base metals (e.g., lead) into silver and gold; forerunner of the science of chemistry. (p. 16). She has amassed an impressive array of sources to reconstruct in their entirety the range of "forbidden arts" and the reasons why the people of the Saar region resorted to them. However, as her title suggests, she focuses on a period framed by the Reformation and the Enlightenment during which villagers' wielding of supernatural forces came under attack from church and state officials. Consequently, she must also take account of the clash of wills as officials attacked cherished practices and villagers adopted protective strategies to preserve them. This battle takes place in the highly "splintered" Saarland, a fascinating choice of locale given its diverse confessional structure that allows Labouvie to test the relative strength of the old ways in Protestant and Catholic areas (p. 12).
In analyzing the the Saarland's system of magic as a whole, Labouvie explicitly brings a fragmented literature together, including studies of single elements within it (p. 9). She has also combed the archival holdings for visitation records and other official documents that describe the magical beliefs and behaviors in their original context. The detailed stories that she is consequently able to quote extensively in her text repay this hard work, connecting the reader vividly to her subjects in action. Her interpretation of this data is informed by the work of two anthropologists in particular, Clifford Geertz Clifford James Geertz (August 23 1926, San Francisco – October 30 2006, Philadelphia) was an American anthropologist and served until his death as professor emeritus at the Institute for Advanced Study, Princeton, New Jersey. and Marcel Mauss Marcel Mauss (May 10, 1872 – February 10, 1950) was a French sociologist best known for his role in elaborating on and securing the legacy of his uncle Émile Durkheim and the Année Sociologique. . She explains that she is doing Geertzian "thick description," (pp. 32-38) attempting to understand magic as "neither sin nor crime" but as "optimistic op·ti·mist
1. One who usually expects a favorable outcome.
2. A believer in philosophical optimism.
op self-protection" (p. 15). She stresses in this context the problem of meaning given to words like magic by the variety of players in her documents, in particular when the "superstitions" of elites represented "legitimate help" for villagers (pp. 76-85).
Mauss provides her with a jumping-off point Noun 1. jumping-off point - a beginning from which an enterprise is launched; "he uses other people's ideas as a springboard for his own"; "reality provides the jumping-off point for his illusions"; "the point of departure of international comparison cannot be an for constructing tables that measure the flow of magical power into and from people and objects according to according to
1. As stated or indicated by; on the authority of: according to historians.
2. In keeping with: according to instructions.
3. "a discernible logic of magical thought and behavior" (p. 51). Armed with this understanding that her subjects were looking for Looking for
In the context of general equities, this describing a buy interest in which a dealer is asked to offer stock, often involving a capital commitment. Antithesis of in touch with. results by operating within a rational system with its own rules and expressions, Labouvie proceeds to survey the particular "repertoire" of magical practices accumulated in the Saarland and the magicians still available to villagers (p. 94). Classifying according to her subjects' point of view, she begins with the healing methods that were so central to the needs of villagers in her period (p. 110). These included the protection of roots like the one seen in a charming print on p. 99 as a dog yanks it from the ground to avoid harming the prospective user.
Labouvie moves on to helping strategies like divining, aimed particularly at locating the buried treasure buried treasure - A surprising piece of code found in some program. While usually not wrong, it tends to vary from crufty to bletcherous, and has lain undiscovered only because it was functionally correct, however horrible it is. that so intrigued her subjects in the eighteenth century (pp. 114-124). The protection from "natural and supernatural enemies" afforded by devices like amulets merits a separate section (p. 125). Then follows a survey of "Christian-heathen" (p. 141) magic, both empowered "things" (pp. 66-73) like holy water and salt, bells, crosses, candles, relics, and the host and empowering actions like pilgrimages and festivals. Finally, Labouvie attempts a statistical analysis of over 100 specialists active in her region and of the people who sought them out or used magic for themselves; but she is dependent here on the official records that presumably pre·sum·a·ble
That can be presumed or taken for granted; reasonable as a supposition: presumable causes of the disaster. capture the "best-known" and "successful" practitioners (p. 165). We cannot know who is missing, and Catholic officials provide less usable information than their Protestant counterparts since they attacked magic seriously only in the eighteenth century. It is interesting to see the clergy among the magicians consulted in Catholic regions (pp. 170-175, 192).
In the course of conducting this comprehensive survey, Labouvie discovered that Protestant villagers continued to seek access to magic despite concerted official attacks. They also continued to insist on celebrating festivals like the "hail festivals" with clearly magical intentions. Moreover, they envied their Catholic fellows, seeking out their pilgrimage sites (pp. 147-162, 203-211). Only in the late eighteenth century did a real opportunity emerge for officials to control their desire for access to magic with "enlightened" regulation and schooling (p. 215).
This question of control leads Labouvie directly into a chapter exploring the official attacks on magic in both Protestant and Catholic areas of the Saarland. In so doing she cuts off her survey of the magical arsenal from her analysis of its meaning for villagers. This intrusive presence of officialdom in her discussion of the popular viewpoint is a symptom, I think, of the problem that her information about villagers comes mostly from the elites who deplored their continued use of magic. She does not, however, refer to the work of the last decade or two that seeks to come to terms with the filtered nature of such records. It is particularly surprising in this context that she does not refer to the work of David Sabean in nearby Wurttemburg. Rather, the interplay of elites and villagers captured in official reports shapes the flow of her analysis from practices to official censure A formal, public reprimand for an infraction or violation.
From time to time deliberative bodies are forced to take action against members whose actions or behavior runs counter to the group's acceptable standards for individual behavior. In the U.S. and only afterwards to an assessment of why villagers protected their magical system so defiantly.
Labouvie finds many good reasons for this defense of the powers that magic afforded practitioners. In some cases it bolstered actions for better effect, she argues, while in others it provided an ersatz er·satz
Being an imitation or a substitute, usually an inferior one; artificial: ersatz coffee made mostly of chicory. See Synonyms at artificial. " action for those who had exhausted all other remedies. When severe threat to individual, family, or community loomed, magic could bring order to incipient incipient (insip´ēent),
adj beginning, initial, commencing.
beginning to exist; coming into existence. chaos. Sometimes too it allowed users to put their efforts into other worthwhile activities because it solved the problem of protection (pp. 292-296). Labouvie thus recognizes the "goal-oriented" (p. 51) nature of magic in her analysis, referring as well to stories of happy results that gave users confidence in magic, as did the knowledge that these practices were handed down by ancestors because they were efficacious ef·fi·ca·cious
Producing or capable of producing a desired effect. See Synonyms at effective.
[From Latin effic . Here we see the "meaning of magic as a guaranteed remedy" (pp. 273-74).
In this context, Labouvie pays less attention to the very well researched area of pilgrimage customs and votive vo·tive
1. Given or dedicated in fulfillment of a vow or pledge: a votive offering.
2. activities that one might expect, including no reference to the work of such specialists as Lenz Kriss-Rettenbeck. This is perhaps related to her written source base - official records, recipe books, written amulets and the like. I missed the material record, including objects like amulets and votive offerings, especially paintings, and sites like springs, trees, and heights with magical powers. These surely would have been informative sources for this type of cultural study, with the added advantage of eluding e·lude
tr.v. e·lud·ed, e·lud·ing, e·ludes
1. To evade or escape from, as by daring, cleverness, or skill: The suspect continues to elude the police.
2. the elite filter. This is not to detract from detract from
verb 1. lessen, reduce, diminish, lower, take away from, derogate, devaluate << OPPOSITE enhance
verb 2. the richness of Labouvie's data, which helps to make this book an exciting addition to the body of literature on popular culture. I found particularly valuable the possibilities that it offers for comparing the responses of Protestant and Catholic village communities to the post-Reformation attacks on their long-cherished magical arts.