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AbstractFor Catholic missionaries in the early twentieth century, the only way to achieve true conversion of Timorese ancestral ritualists was the deliberate destruction of sacredlulikhouses. Although Timorese allegedly participated enthusiastically in this destruction,lulik(a term commonly translated as sacred, proscribed, holy, or taboo) remains a key part of ritual practice today. This article offers a dynamic historical analysis of what may be described as a particular form of Southeast Asian animism, examining how people's relationships with sacred powers have changed in interaction with Catholic missionaries. It links the inherent ambivalence of endogenous occult powers to religious and historical transformations, teasing out the unintended consequences of the missionaries' attempts to eradicate and demonizelulik. Comparing historical and ethnographic data from the center of East Timor, it argues that, contrary to the missionaries' intentions, the cycles of destruction, withdrawal, and return that characterized mission history ended up strengtheninglulik. Inspired by anthropological studies of "taboo" and "otherness," especially the work of Mary Douglas and Valerio Valeri, this article makes visible the transformation of the sacred in relation to outside agents: when relations with foreign powers were productive, the positive sides oflulikas a source of wealth and authority were brought out; yet when outsiders posed a threat, the dangerous and threatening aspects oflulikwere accentuated. This analysis allows us to highlight the relational dimensions of sacred powers and their relation to ongoing social transformations.

Commenti a "Bronislaw Malinowski, l'antropologia pratica, la politica e il colonialismo" di Antonino Colajanni, con contributi di Marco Bassi, Valeria Ribeiro Corossacz, Antonio De Lauri, Frederico Delgado Rosa, Andrea E. Pia, Leonardo Piasere, Daniela Salvucci, Ivan Severi, Barbara Sorgoni, Jaro Stacul, Giuseppe Tateo, Elisabeth Tauber, Dorothy L. Zinn, Pier Paolo Viazzo e una risposta dell'autore.

Focusing on some of the most important ethnographers in early anthropology, this volume explores twelve defining works in the foundational period from 1870 to 1922. It challenges the assumption that intensive fieldwork and monographs based on it emerged only in the twentieth century. What has been regarded as the age of armchair anthropologists was in reality an era of active ethnographic fieldworkers, including women practitioners and Indigenous experts. Their accounts have multiple layers of meaning, style, and content that deserve fresh reading. This reference work is a vital source for rewriting the history of anthropology