The politics of fear: what does it mean to those who are otherized and feared?

Islamophobia has, of late, created a tendency to conflate all Muslims as belonging to a single nation of Islam that does not recognize and respect boundaries imposed by western geopolitics. This has been done by some to create and by others to generate a sense of exclusive unity that would separate all Muslims and make them into ‘others’ within western societies. It is the contention of this paper that such calls both embody and ignore the diversities of Islam as understood and practised by its adherents. Furthermore by ‘otherizing’ the entire community of Muslims in the West, the singular label of ‘Islamism’ marginalizes and may even silence the vibrant contestations among Muslims about their faith and its teachings; these include questions posed by women who may be described as feminists. The attributes of Islamism, ascribed to the faith by public, the media and politicians in the West and adopted by some Muslims primarily as a politically unifying force, are very different from the fluidity and flexibility that has been a historic part of lived Islam. Many Muslims may well aspire to belong to the umma: people of Islam conceptualized as crossing ethnic, racial, geographical and political boundaries. But Muslims in general and Muslim women in particular do not wish to do so at the expense of being otherized and conforming to the negative stereotypes ascribed to them that mask their fluid identities and, in the case of ‘white’ women, their close ties with their kinship networks. The multiplicity of Muslim's identities sits more easily within the permeable unbounded umma applicable to the global as well as the local without necessarily always privileging one or other identity.     

Anthropology at Home in Australia

This introductory essay takes ‘anthropology at home’ to refer to the conduct of fieldwork and other kinds of anthropological research in or about communities which Australian anthropologists regard as culturally familiar. In that sense, anthropology at home raises two interrelated questions: 1) ‘What is an appropriate anthropological object?’ and 2) ‘What are the appropriate methods for studying that object?’ I argue that anthropology remains overdetermined by its colonial heritage and that it is still overly concerned with the study of ‘the other’ through long-term fieldwork. My feeling is that we should displace the idea of ‘the other’ in favour of an anthropological object construed in terms of self-other relationships. This not only implies that anthropology at home should cease to appear as an oxymoron, but also suggests that a more comprehensive employment of various study methods should displace long-term fieldwork as metonymic of the discipline.     

Anthropology in conversation with an Islamic tradition: Emmanuel Levinas and the practice of critique

As an alternative to approaching Islam as an object for anthropological analysis, this article develops the idea of an anthropologist participating in conversations going on within an Islamic tradition. The idea of a conversation is developed through the ethical philosophy of Emmanuel Levinas and his ideal of knowing as an ethical relation with an infinite other. Levinas opposes a sterile and oppressive relation of ‘totality’, where the knowing self encompasses the other within concepts and thought that originate in the self, with a critical and creative relation of ‘infinity’, in which the alterity of the other is maintained and invites conversation that brings the self into question. In the article, recent disciplinary discussions of how anthropology should engage with alterity, which have been framed in terms of ontology and post‐secular anthropology, are examined in the light of Levinas's ideal of knowing as ethical and critical practice.     

On trusting ethnography: serendipity and the reflexive return to the fields of Gujarat

We draw on David Pocock's fieldwork of the 1950s in central Gujarat, India, as a comparative resource to think about social change and anthropological knowledge. Revisiting where Pocock had been through new fieldwork, we were encouraged to think about the ways in which places are accessed and subsequently understood. Against our conscious will, the pathways we were able to take through the field strongly resembled those Pocock took sixty years earlier. The coincidence is such that the material casts shadows of doubt over the potency of terms such as ‘serendipity’ and ‘chance’ to characterize key moments of ethnographic fieldwork. Against the primacy given to the self in much reflexive anthropology, we demonstrate that the personal attributes of the anthropologist might influence the production of ethnographic research less than is generally assumed. The double bind of our ‘reflexive return’ comes from revisiting an anthropological field and experiencing the agency of that field in making what we can know.     

Researching ethnicity,identity, subjectivity: anything but the four-lettered word

This article gives a frank account of how anthropological research on Cape Verdean migrant experiences of parenthood in Portugal developed from avoiding the use of the analytical concept of ‘race’ to encountering ‘race’ as a category of practice in fieldwork and discusses the implications of this for analysing the data. Although the aim of the research was to look beyond categorizations, in order to explore the emotional dimensions of lived experience, the effects of ‘racial automatisms’ upon migrant subjectivities cannot be ignored. Racist effects are nonetheless distinguished from racist intentions. The ethnography elucidates the political potential of ‘race’ to foment critical reflection upon the relationship between an individual's personal and collective identities.     

Omarakana revisited,or ‘do dual organizations exist?’ in the Trobriands

Omarakana is arguably the most renowned village in the Trobriand and anthropological worlds. It is the very centre and wellspring of the North Kiriwinan universe and thus a sacred site, serving as the home of the Tabalu chiefly paramountcy. For us anthropologists, it is ground zero for our field methodology, thanks to Malinowski's pioneering research, and probably Melanesia's most hierarchical polity. Ironically, though, very little is actually known ethnographically about Omarakana's spatial layout. In this article I seek to compensate for that deficiency, arguing that Omarakana's seemingly concentric contours encode transformations of indigenous symbolism involving recurrent metaphors drawn from at least three conjoined semantic contexts of wide distribution across the Austronesian sphere and beyond: the double bisection of ‘male’ versus ‘female’; the botanical imagery of ‘base’, ‘body’, ‘tip’, and ‘fruit’; and various elements of ‘canoe’ symbolism. This alternative view of Omarakana's spatio‐temporal plan sheds new light on various additional dimensions of Trobriand sociality and cosmology while elaborating classic and contemporary anthropological theories of dualism.     

Towards a definition of Islamophobia: approximations of the early twentieth century

This paper contributes to the debate on the meaning of the term ‘Islamophobia’. It proposes an examination of the early twentieth-century approaches to Islamophobia, both the term and the phenomenon. The aim is to show that the phenomenon had already been identified at the end of the nineteenth century and that it had been defined by the beginning of the twentieth. That definition could throw some light on the current debate about the meaning of the term.     

Anthropocene anthropology: reconceptualizing contemporary global change

The Anthropocene is the scientific label given by earth scientists to the current epoch of unprecedented anthropogenic planetary change. The Anthropocene is also a political label designed to call attention to this change and evolving notions of agency and responsibility in contemporary life. This article critically explores what I call ‘the Anthropocene idea’ and the condition of ‘Anthropocene spaces’ through selected anthropological writing about recent planetary change and through analysis of current events in a specific ‘vulnerable’ location. By considering recent events in The Bahamas, I arrive at an orientation that I call simply Anthropocene anthropology. Rather than advocating for the creation of a new subfield of research, this mode of engagement offers an open‐ended conceptual framework for the critical examination of the Anthropocene idea as it influences the symbolic and material realities of contemporary Anthropocene spaces.     

Campus Anthropology: A Case Study from West Bengal,India1

In this ethnographic account, I attempt to write an anthropological narrative of my own university located in a district town of the West Bengal state in India about 130 kilometres from Kolkata, the capital of the state. My account does not come under the sub-discipline of ‘Educational Anthropology’ in which formal education is studied by the anthropologists as yet another process of the transmission of culture. My point of departure entails viewing the physical and the cultural space named ‘university campus’ by situating the case study of Vidyasagar University in a theoretical and global context. The anthropological subjects in the cultural space labelled as ‘campus’ range from the Vice-Chancellors to the indigenous tribal people who were viewed as ‘encroachers’ by the university community, while the latter looked at the campus as part of their traditional village common land. Ironically, the aims and objectives of my university was to build up research and teaching towards the development of the tribal and the underprivileged people of the region in which the university is located. The case of my university and comparative cases of Columbia, Pennsylvania and Marquette Universities definitely differ in scale, but they also share one common point: expansion of a campus and its effect on the local community in the context of the ideals and objectives of university as a social institution. The empirical scenario demands the emergence of the new sub-discipline named ‘campus anthropology’.     

‘Islamophobia never stands still’: race,religion, and culture

Abstract

Islamophobia bundles religious, ethnic and cultural prejudices together even though a narrow definition of the term flags religion as playing the central part. Calls for decoupling religion from ethnicity and culture appear justifiable: religions are increasingly disconnected from the cultures in which they have been embedded. But established political discourse infrequently makes such distinctions and may go further to racialize cultural and religious attributes of non-Europeans through essentialist framing. Islamophobia becomes a cryptic articulation of race and racism even if overtly it appears as religiously-based prejudice. Islam has been culturalized and racialized by its adherents and antagonists alike. Survey data on attitudes towards Muslims confirm such framing: the most common grounds given for experiencing discrimination was race or ethnic origin; religion and belief system were cited less often. Racialization, race and differential racism have become more endemic to Islamophobesã stigmatizing of Muslims, but to categorize Islamophobes as racists is bad politics.     

‘Veils and wooden clogs don't go together’

The present discourse on Islam can be regarded as a cultural racist discourse. The construction of Muslims as the ‘Other’ necessarily implies constructing a ‘Self’. This article deals with the dialectical process of reification by studying Dutch female converts to Islam. Ruptures in the relationships between converts and their relatives can illuminate Dutch national and cultural identity. Converts change important markers of identity such as name and appearance. They also trespass Dutch values connected to cultural practice such as food, feasting and funerals. The most important construction of Dutch national and cultural identity vis-à-vis converts is related to sex and gender. Veiled Muslimas in particular express that they cannot longer be ‘real Dutch’. Veiling is subordination and oppressed women are the ‘ultimate others’ of Dutch self-perception.     

Maori hapuu and their History

Current research by historians and lawyers in Maori land and fisheries claims is broaching issues of Maori kinship calling for renewed social anthropological research. In this essay I review the history of social anthropological research in Maori kinship through 1975, a lapse in this research until the late 1980s, and a recent revival. A central problem of this research has been the conceptualisation of Maori hapuu (‘subtribes’) or cognatic descent groups. A critique of the recent analyses suggests that the early failure of social anthropologists to understand hapuu in historical context continues, although in different theoretical forms. The burgeoning research by historians and lawyers, while lacking fundamental anthropological insights, suggests that hapuu cannot be separated from their specific history.     

Domesticating Islam: exploring academic knowledge production on Islam and Muslims in European societies

The attacks on the Twin Towers in New York in September 2001 and subsequent events not only ignited a ‘war on terror’, but also marked a crucial change in the policies on integration of migrants of Islamic background in Europe. Most countries departed from integration policies based on some sort of recognition of cultural diversity and emphasized national culture as the only legitimate format for citizenship. The result is a strengthening of a frame of governance with the aim to regulate Islamic practices and to mould outlooks, institutional settings and legal arrangements into the nation-state format. This has been referred to as the ‘domestication of Islam’. One of the consequences is the narrowing down of research agendas and academic knowledge production. In this article I explore this process and address important fields of study that tend to be neglected in the study of Islam in Europe.     

Permeable persons and plastic packaging in India: from biomoral substance exchange to chemotoxic transmission

In contemporary India, it has become commonplace to hear middle-class people speak of ‘chemicals’ in the environment, in food, and in everyday commodities. Anxieties revolve around the bodily absorption of these ‘chemicals’, and plastic packaging has come under particular scrutiny as a source of such leached substances. Although anthropological studies have highlighted South Asian conceptions of the person as permeable and affected, through the exchange of biomoral substances, by transactions with the environment, humans, and nonhumans, the concern about ‘chemicals’ references a different type of transfer: that of chemotoxic transmission. Such concern foregrounds new anxieties about the permeable body in the contaminated, ecologically damaged world of late modernity. The case of plastic packaging is illustrative of the differences between frameworks of biomoral substance exchange and chemotoxic transmission. In illuminating those differences, this article focuses on public concerns regarding the bodily absorption of ‘chemicals’, why these concerns are compelling as a political ecological critique of capitalist extraction, and the insights they can offer to anthropological research on the permeable body.     

Religious visibility: perceptions and experiences of residents in two Muslim concentration suburbs in Melbourne,Australia

In recent decades, and especially after the 9/11/2001 terrorist attack on US, an antipathy towards and fear of Muslim minorities in Western countries have increased, forming part of the current widespread anti-immigration sentiment. In this context, the ‘religiously visible’ Muslims are the most obvious target of negative perceptions, discrimination and other manifestations of ‘Islamophobia’. This paper uses quantitative and qualitative data on religious visibility collected through a survey and in-depth interviews in two suburbs with residential concentrations of Muslims in Melbourne, Australia. The two localities, ‘Broadburb’ and ‘Greenburb’, have similar proportions of Muslim residents (about 1/3) but the levels of religious visibility differ. The paper discusses perceptions and experiences of being religiously visible in a secular society, and particularly being a ‘visible Muslim’. We also discuss perceptions of Muslim visibility by others – non-visible Muslims and non-Muslims – who share neighbourhoods with the visible Muslim minority.     

Analogies and resonances in the process of ethnographic understanding

In this paper I explore the way in which anthropological understanding is engendered through analogies with an ethnographers experiential knowledge. This theme is addressed via an account of the development of my friendship with my ‘key informant,’ employing what Riesman (1977) calls a ‘disciplined introspection’ of what I as an ethnographer brought to the ethnographic encounter.     

Forgetfulness without memory: reconstruction,landscape, and the politics of the everyday in post-earthquake Gujarat,India

For many good reasons, after natural disasters it is common to work with ‘memory’ as part of a collective catharsis and a globalized humanitarian logic. Long-term anthropological research on the aftermath of the 2001 earthquake in Gujarat, however, also demonstrates the significance of forgetting in local practice. Immediately after the disaster, people vowed to abandon the sites of their loss, leave the ruins as monuments, and rebuild anew on safer ground. In time, though, life returned to the ruins as the terrible proximity of death receded, as memories and new salience were shaped by acts of reconstruction. The article explores some of the political and social factors that make this form of forgetting possible – or even necessary. Evidence of earlier earthquakes in the same region indicates that such ‘forgetting’ has an established history. Together, ethnographic and archival materials combine to cast doubt over the emphasis on ‘remembering’ as the only ‘memory solution’ to suffering.     

Corsets,Culture and Contingency: Reflections on Joan Lindsay's Picnic at Hanging Rock1

This article turns an anthropological sensitivity onto a literary text from its own society. It takes Joan Lindsay's novel ‘Picnic at Hanging Rock’ and ‘reads’ it in the light of ideas prominent in recent anthropological writings (the ideas of Lévi-Strauss are particularly used): it also articulates an interpretation by using notions current in modern literary and cultural analysis. The article points out that Lindsay's text has most commonly been interpreted as being about mysterious natural forces injurious to man. Whilst the text explores the disjunction between nature and culture, the article interprets the text as exploring the nature of cultural institutions and cultural processes.     

The annual Day of the Dead song contest: musical‐linguistic ideology and practice,piratability, and the challenge of scale

Building on research theorizing scale, this article proposes augmentations to existing frameworks that will help illuminate how localities are linked to ‘stranger collectives’ like nations, ethnicities, and global religious ‘communities’. In this case of ethnic revival from Mexico's Sierra Mazateca, people use new vernacular literacy practices tied to local musical performances as a way of ‘customizing’ modular forms deployed by national and global institutions to manage indigenous difference. People ‘re‐imagine’ locality through a localized indigenous literacy that takes templates provided by the Mexican state and the Catholic Church and places them in productive tension with local context: musical properties of the indigenous language Mazatec, locally valued performance practices, and local musical‐linguistic ideologies. While this revival movement draws on immanently modular forms, once locally embedded they become ‘unpiratable’, and constitute a new resource for inscribing local belonging. This case suggests the importance of considering linguistic and musical aspects of social context often taken for granted in anthropological investigations of scale.     

Introduction: Towards an anthropology of data

The world is talking ‘data’. The early cross-disciplinary, business-orientated hype around the potential of ‘big’ data, with its promises of unprecedented insight into social life, has given way. Data now motivates a sweep of dystopian visions, from rampant commodification to the invasion of privacy, political manipulation, and shadowy data doubles. Yet anthropologists have been cautious in taking data itself as their object, even as the social life of data practices becomes manifest in our ethnographies. In this introduction, we argue for an anthropology of data that is ethnographically specific and theoretically ambitious, putting forward a case for why anthropological engagements with the data moment might be not only politically important but also conceptually generative.