The Confucian claim that we are not born as persons but that we must become persons highlights the importance of individual human experiences in relation to a larger global and collective network....Show moreThe Confucian claim that we are not born as persons but that we must become persons highlights the importance of individual human experiences in relation to a larger global and collective network. The way we perceive and act as persons in a society is shaped by the relationships we develop with others. This implies that the individual can never abstract himself entirely from his socio-historical context. However, the dominant interpretation of personhood seems to draw heavily on Kantian ideas, which are supposed to be in opposition with the Confucian social self. Namely, the Kantian ideal model is a free, autonomous and rational individual for whom self-legislation is the essential human achievement. In my thesis, I attempt to offer a comprehensive analysis and reconceptualization of personhood by borrowing from the Confucian notion of a relational person. Firstly, I will highlight the dominant Kantian conception of what it means to be an individual person within society. In doing so, I will depict certain characteristics of the rational individual and how they are reproduced in the process of grounding universal moral laws. Secondly, I will demonstrate that this view of personhood is to some extent problematic because it advocates an disembodied moral agent by undermining the importance of empirical and socio-historical influences. Thus, I will attempt to reconnect the individual within the social realm through the Confucian perspective on personhood. Namely, the concept of person implies the self in relation to others rather than a radical separation between them. The exemplary person (junzi) cultivates his heart-mind (xin) by developing filial piety (xiao) and benevolence (ren) which are expressed through the practice of rituals(li). These interrelated concepts depict a relational person who occupies certain roles in society based on the multiplicity and diversity of his relationships with other human beings. Finally, the important question is: To what extent is the Confucian relational self relevant in reconceptualizing the Kantian notion of personhood? I will argue that it is necessary to offer an all-encompassing view on personhood by opening up a dialogue between these two traditions. In order to do so, I will reject the presupposed fundamental dichotomy between the Kantian Western perspective and Confucianism. Comparing and connecting their main concepts allows me to expand the meaning of personhood and illustrate its complexities without completely refuting the Kantian individual or adapting the Confucian model in its totality. On one hand, Kant invites us to critically challenge past traditions and social norms by cultivating our abilities to think and reason for ourselves, while this capacity might be limited in Confucian thought. On the other hand, from the Confucian person we can learn how to understand ourselves and our connections with others in a growing social networkShow less
Research master thesis | Archaeology (research) (MA/MSc)
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Archaeologists still have a lot to learn about the mortuary rituals of cremated human remains from the Bronze and Iron Age. Even though a large sample of burials from these periods contain cremated...Show moreArchaeologists still have a lot to learn about the mortuary rituals of cremated human remains from the Bronze and Iron Age. Even though a large sample of burials from these periods contain cremated remains, the main research focus has been on inhumated remains. Only recently, the importance of cremated remains became clear and the possibilities of investigating cremated human remains started to be explored. Yet, a lot of information might still be derived from these remains. With this thesis, the importance of careful and detailed excavation is studied through an examination of a human cremation burial from the Uddeler Heegde, Apeldoorn. This is done with the aim to study the funerary practices of the burial to its most extent. First, the concept of mortuary rituals is prospected through a modern (European) perspective. The excavation and determination of the case study burial are described in detail, providing a transparent study. By using concepts as personhood, social persona and the dramatis personae theory of Hertz, the relational identities of the deceased are studied. Hypotheses are used to define what mortuary practices could have been possible and which are rather implausible. Overall, this study demonstrates the additional possibilities acquired by high quality excavation of human cremation burials.Show less
Since the very beginnings of archaeology as a science graves have fascinated archaeologists and have proven to be important sources of information. The approaches used to study graves however, have...Show moreSince the very beginnings of archaeology as a science graves have fascinated archaeologists and have proven to be important sources of information. The approaches used to study graves however, have often not included the personal, intimate aspects of death, nor the persons in the past involved. Also, funerary practices are often set apart from other aspects of society, and the interconnectedness of the individual with society neglected. The concept of personhood can be used to bridge this divide that has formed within archaeology between people and society, as it enables the investigation of the persons in the past through their relationships. This study aims to explore the relationships of the Late Neolithic inhabitants of Tell Sabi Abyad with their social, cultural, material and natural environments. The main focus lies on the grave goods, a not yet studied aspect of the Late Neolithic cemeteries at the site, as they can be regarded elements of identity and personhood of the deceased, but also of the living community. The cemeteries at Tell Sabi Abyad, dated to ca. 6400-5800 BC, hold tremendous potential to add to the emerging image of death and burial during the Late Neolithic in the Near East. Owing to the presence of secure chronological control, extensive documentation and an unusually large burial sample, we are able to investigate practices surrounding death and burial from a bottom-up approach. Within the present research, it becomes clear that the Late Neolithic cemeteries at Tell Sabi Abyad, Operation III, offer ample opportunity to go further than the mere analyses of social complexity and the creation of typologies of burial practice, and to investigate aspects of mortuary behavior related to the person. As deduced from the burial record, personhood at Tell Sabi Abyad seems to have been experienced in terms of both relational and individual identities. Within the grave good assemblages we see expressions of the wide variety of relationships held by the prehistoric inhabitants of the site. These relationships range from supra-regional, to the most intimate of relations, such as those between mother and child.Show less
This thesis aims at investigating the role of circumpolar shamanistic objects in several European and Russian ethnographic museums, comparing this role to that played by similar objects at North...Show moreThis thesis aims at investigating the role of circumpolar shamanistic objects in several European and Russian ethnographic museums, comparing this role to that played by similar objects at North American museums. This was accomplished through the use of relevant literary research, object research (via Museum Catalogues and TMS), and personally conducted interviews of curators, researchers, and associated members of the respective ethnographic museums under study—the National Museum of Ethnography in Leiden (NME), the Ethnologishes Museum in Berlin (EMB, the Russian Ethnographic Museum in St. Petersburg (EMS, Museum of Archaeology and Ethnography of Siberia at Tomsk State University (MAE, and the Museum of Cultural History in Oslo (MOCH).First, in order to better understand shamanistic objects from native point of view, a discussion is raised concerning the anthropological theories of animism, perspectivism, and especially personhood. The discussion shows how shamanistic objects need to be perceived as having human-like qualities similar to that of a human person. Therefore, I believe that the housing, and especially the display of shamanistic items and their contextual narratives should pose as an ethical issue for ethnographic museums. Furthermore, I show that western museological practices clashes head on with native views, as seen in source community collaborations. External political pressures causes museums to collaborate with native groups, so I propose, therefore, that in order for museums to become a transparent, public educational environment, that they trend in the footsteps of the Museum of Cultural History in Oslo (MOC), make certain compromises, and repatriate shamanistic objects to native community museums if need be. In this line of thought, I propose that museologists should start an investigation and figure out, with extensive research, how native groups perceive the cultural and social implications of shamanistic objects. A possible, but necessary, outcome could be the repatriation of these ceremonial items to native community museums. I suggest that this latter enactment will enable native groups to interact with the material culture made by their ancestors and help rebuild their cultural identity. Additionally, this will also enable museums move beyond the constraints of source community collaborations and instead freely practice museology, where exhibition making can be enticing for public viewers to enjoy.Show less
Nahualisme, een belangrijk element in de Meso-Amerikaanse religie, is een heterogeen fenomeen. Het heeft verschillende betekenissen en namen in verschillende culturen en regio’s in heel Meso...Show moreNahualisme, een belangrijk element in de Meso-Amerikaanse religie, is een heterogeen fenomeen. Het heeft verschillende betekenissen en namen in verschillende culturen en regio’s in heel Meso-Amerika. Vaak wordt de Nahual gezien als iemands alter ego, een nevenwezen, waarmee het contact plaatsvindt in dromen. Er zijn ook mensen die in hun Nahual kunnen veranderen. Bij Nahualisme is er een nauwe relatie en zelfs identificatie tussen mensen en dieren/natuurlijke elementen. Dit maakt dat de Nahual als onderdeel van de persoon, de ‘zelf’, kan worden gezien, wat het een aspect van ‘personhood’ maakt. Vandaag de dag komt Nahualisme nog altijd voor, hoewel veranderd door westerse wereldvisies en verschijnselen als syncretisme. In hoeverre het Nahualisme nog gelijk is aan de prekoloniale versie is onduidelijk, maar door archeologisch bewijs en koloniale bronnen kunnen we er zeker van zijn dat het een prekoloniaal concept is. In de koloniale tijd werd Nahualisme over het algemeen als iets duivels, hekserij, gezien. Dit beeld is hedendaags nog steeds van invloed. Nahualisme speelt niet alleen binnen de Meso-Amerikaanse religie, maar ook binnen de ideeën over ziekte en gezondheid. Mens en Nahual delen hetzelfde lot, wat maakt dat wanneer iets met de één gebeurd, dit ook het geval is bij de ander. Mensen kunnen van zowel hun eigen Nahual als die van een ander (een vijand) ziek worden. Per cultuur zijn er verschillende rituelen en gebruiken om een persoon en zijn Nahual weer beter te maken, zoals bijvoorbeeld het uitvoeren van een limpia (een reiniging).Show less
