The introduction of “The Mediterranean Incarnate” engages with some of concepts and theories about the study of the Mediterranean that we have done in this course. The intro wants to make a case that the Mediterranean as a unit of cultural relatedness is not dead. What does the author suggest as an appropriate lens for studying the Mediterranean today? (read especially section on “A Transnational Community of Disagreement” p.12)
In the two articles and/or the forum articles assigned this week, what are the different pushes and pulls to migration across the Mediterranean? What are the bridges and barriers to migration?
How does migration affect cultural developments in Morocco? What is the cultural significance and histories of migration and mobility within and outside Morocco? How are remittances transforming social hierarchies in Morocco?
Focussing on one of the assigned chapters for this week (Chapter 3, Reproduction or Chapter 5, Honor and Shame), discuss how the stories show how each of these institutions (norms around reproduction; the honor and shame norms) are reproduced in everyday practices. How are the women in the book also challenging or reframing these institutions through their practices? How do these women express their agency?
How do the stories in this chapter engage with the anthropological assumptions about “patrilineality.” In what ways is patrilineality practiced in this Bedouin community? In what ways it do the stories of the chapter challenge the assumptions about how patrilineality is practiced?
How does the introduction to this book reframe questions in anthropology about studies of the Mediterranean, honor and shame, and women in general?
How does Schneider define the concept of honor and shame in the Mediterranean? How does this code of ethic and institution of social control play out in pastoral communities around the Mediterranean?What are some of the characteristics of these pastoral communities; how does ecology play a role in their social institutions?