I realized that I forgot to post a link to the interview I did with Gordon White for his Rune Soup podcast a few months ago here on the blog. Gordon and I had some trouble finding a strong enough internet connection when I was in South Africa to do the interview and I eventually ended up having to sneak into an empty lecture theatre late at night at the University of Cape Town with the help of an old friend and plug my laptop into a stray Ethernet cable to get good enough wifi to proceed (my thanks to said friend for the help and for getting a bemused pizza guy to show up at one point halfway through the interview).
(Not sure why this picture is so small, but hopefully at the top you can see some of the photos of the allegedly fake Golok terton Drolma Thar, on the bottom left, Pema Lingpa, and on the bottom right a pensive Jesus Christ)
Tertön གཏེར་སྟོན་ or ‘treasure revealers’ are visionary prophets or saints in Tibetan Buddhist tradition. They are understood to be reincarnations of the original disciples of Padmasambhava or Guru Rinpoche, the Indian tantric master or ‘Second Buddha’ who established Buddhism in Tibet. Before he dissolved his 8th century physical form, Guru Rinpoche is said to have hidden various ‘treasures’ or terma གཏེར་མ་ all over Tibet and the Himalayas, with the intention that these treasures would be discovered by appointed persons at a later date. Guru Rinpoche left various treasures for safekeeping with guardian spirits in the sky, under the earth, in rocks and caves, and in the mind-streams of his closest disciples. Centuries after his time and into the present, certain individuals have claimed to have had powerful visionary experiences and past-life memories which have convinced them and others that they are reincarnations of Guru Rinpoche’s elect. Attending to these visions, insights, and memories, these individuals have been able to follow the clues to unearth treasures left specially for them across space and time by Guru Rinpoche and his partner the great female Buddha and queen Yeshe Tsogyal. Continue reading
“Apparently there’s virtually nothing, no matter how obviously crazy, a contemporary academic can’t get away with if they find some way to attribute it to Gilles Deleuze. (And in this case the authors themselves admit the link is fairly tenuous.)”
So, I finally got around to reading anarchist theorist, anthropologist, and public intellectual David Graeber’s recent piece in HAU: Journal of Ethnographic Theory, that looks at one of the sexiest, most trending topics in Cultural Anthropology right now, the ‘Ontological Turn’, and specifically how this trend has influenced debates about how anthropologists should go about studying and interpreting magic.
When I first came across OT theories as an anthropology student in Cape Town in 2007/2008, I happened to be conducting fieldwork on neo-Pagans and their understandings of what it meant to identify as ‘witches’ in South Africa, where not everybody thinks of witchcraft as a benign revival of pre-Christian nature-worship. When I read cutting-edge OT theory, I thought to myself Continue reading