A stuffed panda hanging from the floor of a house under construction. The photograph was taken by me in August 2007 in Korca (Albania). She poses very well the issue of coexistence between belief and unbelief. During my first visit to Albania in 2004, I noticed on some houses of Tirana, lint or dolls hanging from a window or balcony. Do not yet have the key to interpretation, I could not see while children's games, although I was surprised of the lack of response from parents leaving unattended the toys quickly covered the dusty streets. Besides, nobody in my entourage Albanian marveled that sloppiness. They could spend several times a day to not really care, without reacting. It's a bit later that I learned the meaning, or rather I should say, the usefulness of this practice. It is actually to protect the house against the evil eye. The doll or stuffed by curiosity it inspires, the wearer looks away from the evil eye to it, preserving in this way home. I commented on the blog Paris-Tirana an article by Kristin Peterson-Bidoshi about it and I refer you there for details. My misunderstanding of the phenomenon was not only due to my ignorance, but foremost in my unbelief. Does not believe in bad luck has played a key role in my initial findings (the children's games) and prevented me somewhere to put the question in terms of belief. First exceeded my ignorance, I then opened my eyes and saw more opportunities for observation. A situation as innocuous as a doll hanging from a window can be of two paradigms: firstly the belief in evil eye and ways to preserve it, and secondly the state of disbelief that requires special knowledge to be overcome and understand the situation generated by a believer. This is only a matter of perspective, you might say. Not only, I think he said. It's not just two points of view or ignorance of one of the two protagonists but two logical coexisting in the same world without necessarily meet. On the one hand an individual or an entire family, with a particular belief which leads him to preserve a possible wrong. On the other hand, an individual does not share this belief, not suspecting maybe not. The latter observed that the doll arouses his curiosity, has inevitably attracted the eye by her. Behind the windows of the house, a person who placed this toy to distract the eye of the wearer from the evil eye. The situation could then be easily reversed: the believer unbeliever could see the doll and watch the conclusion of the effectiveness of this protection without imagining that he believes to be the bearer of bad eye is actually a curious wondering why they left toys trailed off ...
The case is further complicated if the investigation continues. Indeed, I noticed that the Albanians think much at the wrong eye in Albania. By cons, as they live abroad, especially in countries of Western Europe, they generally do not believe. Specifically, they do not believe that the evil eye can strike in the West. Also, the precautions they deem unnecessary here. Perhaps they will laugh in their belief that this will seem so distant. However, returning to Albania can be problematic in this regard. it is not unusual to meet with Albanians while reviving those practices of protection (especially for children) as if, finally, they had always believed but had likened this belief to Albania. It also happens in their host countries, the arrival of other Albanians at home causes that need protection. It may well exist for an individual alternating state of belief and unbelief, as there can be coexistence between believers and unbelievers, but also between different faiths. The picture I present here is again indicative of this third point since the house is being built on the same place that the Orthodox Cathedral of Korça. The protection of the sanctuary therefore not sufficient, or did not exist in the eyes of the owners.
is this permanent coexistence between belief and unbelief (s) which gave the title of this new blog. It is indeed speak of religious anthropology not only in approaching various beliefs but also reflecting on the various forms of unbelief and reports that they have with the former.
The two blogs (" beliefs / unbelief" and "Paris-Tirana ) now show the two facets of my work thinking: first one around a religious anthropology of Europe and around the an anthropology of Albania, both of which can sometimes reach, as is the case of this first text.
The case is further complicated if the investigation continues. Indeed, I noticed that the Albanians think much at the wrong eye in Albania. By cons, as they live abroad, especially in countries of Western Europe, they generally do not believe. Specifically, they do not believe that the evil eye can strike in the West. Also, the precautions they deem unnecessary here. Perhaps they will laugh in their belief that this will seem so distant. However, returning to Albania can be problematic in this regard. it is not unusual to meet with Albanians while reviving those practices of protection (especially for children) as if, finally, they had always believed but had likened this belief to Albania. It also happens in their host countries, the arrival of other Albanians at home causes that need protection. It may well exist for an individual alternating state of belief and unbelief, as there can be coexistence between believers and unbelievers, but also between different faiths. The picture I present here is again indicative of this third point since the house is being built on the same place that the Orthodox Cathedral of Korça. The protection of the sanctuary therefore not sufficient, or did not exist in the eyes of the owners.
is this permanent coexistence between belief and unbelief (s) which gave the title of this new blog. It is indeed speak of religious anthropology not only in approaching various beliefs but also reflecting on the various forms of unbelief and reports that they have with the former.
The two blogs (" beliefs / unbelief" and "Paris-Tirana ) now show the two facets of my work thinking: first one around a religious anthropology of Europe and around the an anthropology of Albania, both of which can sometimes reach, as is the case of this first text.
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