The priest had summoned girls and women from the mission to be photographed.
He asked them to carry a basket on their backs, put corncobs in their mouths, and hold packs of hay on their heads.
In this sense, masquerades and the reality they call to life becomes an authentic source of power and value, and should not be analyzed as deceit.
Giorgio Agamben recently took a major step in this debate by analyzing early debates within the Catholic Church over the efficacy of sacraments.
In the thirteenth century, a new ontology redefined such efficacy as (mountain bike), it compared these women even more crudely to a commodity and body-machine.
The idea challenged a static reading of the monument as architectural text, and sought to emphasize its historical agency. The dancing parade that reveals the brands of their expensive clothes helps young people to conceal their lack of means and social status.
For Newell, authenticity thus works as performative magic, in which the represented becomes reality itself.
If spectacles allow people to acquire riches, produce new statuses, and circulate resources, I argue, the process through which this occurs cannot be analytically reduced to a mere commodification of the person.
Instead, I explain how aesthetics of acquisition enable institutional and social actors to assume temporary commodity status, a moment and a strategy that I call “transactional life.” The official committee for the pageant was appointed in 2000, and organized the first Miss Gabon Pageant in 2001: org/old//index2.php? Interrupted in 20, the competition resumed in 2011 for the election of Miss Gabon 2012. In 2010, the Gabonese economy relied on oil for about 50 percent of its GDP and 70 percent of revenues. I do not refer here to Michel de Certeau's contrast between “strategies” as processes used by those within organizational power structures, and “tactics” as ones employed by the subjugated.option=com_content&do_pdf=1&id=2114 (accessed 1 Dec. That same year, a site opened on Facebook, available at (accessed 1 Dec. The richest 20 percent of the population took over 90 percent of the country's wealth while just under a third of all Gabonese lived in poverty. The latter meaning helps to point out the ways in which aesthetics enact rather than mask reality. allowed_in_frame=0&search=parade&searchmode=term (accessed 7 Jan. I use the terms interchangeably to mean a loosely organized scheme, approach, or plan.Data retrieved from , Central Intelligence Agency, USA: gov/library/publications/the-world-factbook/geos/gb.html; and Global Edge at Business School, Michigan State University: edu/countries/gabon/economy (accessed 1 Dec. I define “transaction” as an exchange process between two or more agents.This process involves things material and symbolic, produced and passed around, bargained, accumulated, destroyed, or taken away.Blacksmith deities helped to transform iron ore into farming tools and weapons. Florence Bernault, “La chair et son secret: Transfiguration du fétiche et incertitude symbolique au sud-Gabon,” I thank Matt H.Contribution à l'analyse de la crise de l'institution familiale au Gabon,” MA, Sociology of Knowledge, 1999; Victorine Ngounga Onguinidzamaga, “L'argent et la parenté à Libreville,” MA, Anthropology, 2004; Essi Obiang, “Les enjeux anthropologiques de la prostitution estudiantine,” MA Sociology, n.d.; and Guy Faustin Mbadinga Moucketou, “Solidarité traditionnelle et responsabilité familiale au Gabon,” MA, Sociology, n.d.