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Conclusion

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An Anthropological Journey into Well-Being

Part of the book series: SpringerBriefs in Well-Being and Quality of Life Research ((BRIEFSWELLBEING))

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Abstract

This chapter sums up the main themes of the book, discussing the relationship between anthropology and well-being and looking at some of the main theoretical background used in this research. It also includes a reflection on the value of an ethnographic account that can convey diverse generational and gender perspectives, and provide a possible bridge between theoretical models and everyday life. In addition, the chapter retakes Sen’s theory into consideration, and shows how the ethnography outlined in the book illuminates some of his ideas (e.g. capability approach as ‘freedom’), but also highlights some of his lacunae.

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Authors and Affiliations

  1. Primary Care and Population Sciences, University of Southampton, Mail Point 805, Southampton, SO166YD, UK

    Melania Calestani

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  1. Melania Calestani
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Correspondence to Melania Calestani .

End Notes

End Notes

  • 1Bloch (2004) suggests that witchcraft is an affirmation of certain moral values through a representation of utter immorality.

  • 2The Tinku dance takes its origin from the ritual fight between two or more communities, found in the departments of Oruro, Co-chabamba and Norte de Potosí, which involved ownership of territory and livestock between different ayllus -basic social units, assuring right and access to agricultural, social and cultural spaces (Contolini 2003:227).

  • 3It is a traditional Andean dance that represents the fight between the Archangel Saint Michael and the devils.

  • 4‘Antes la fiesta patronal era por devoción, pero ahora se está perdiendo, ya es por bailar y no más. Si antes se bailaba por el Se ñor del Gran Poder, ahora se baila porque tienes plata y puedes bailar. Antes era una mañera de agradecer, ahora no, porque tienes que tener platita. Bailar te hace divertir y te gusta. Si bailas es porque siempre lo han hecho. Tampoco se puede bailar todos los dias. Es una mañera de hacer fiesta’.

  • 5This scattered residence pattern is true for La Paz, but does not apply elsewhere.

  • 6Women brought up in the city by Aymara parents.

  • 7They both come from Catholic families.

  • 8They are both Catholics.

  • 9The entire household.

  • 101953: Agrarian Reform.

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Calestani, M. (2013). Conclusion. In: An Anthropological Journey into Well-Being. SpringerBriefs in Well-Being and Quality of Life Research. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-5669-4_6

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