One family: defining kinship in the neighbourhoods of Kumasi,Ghana

This article investigates how the concept that ‘people from one place are one family’ creates an a priori category of relatedness among otherwise unrelated neighbours in Kumasi, Ghana. A connection between spatial and kinship relations is indicated in the common saying, but unlike similar connections elaborated in other locales, residents often do not share activities such as cooking or cultivating prior to making claims to being ‘one family’. Through interviews and the resolution of a neighbourhood dispute, I show that the assumption that co‐residents are family can precede – and instantiate – the practices that indicate shared family. I argue that the equivalence between place and family is a fundamentally ethical equivalence that renders the actions of selves and others evaluable according to a common understanding of what is good for communities.     

Remittances and Relationships: Exchange in Cape Verdean Transnational Families

This article examines migrant remittances through the lens of anthropological theories of gift relationships. I explore remittance transactions as perceived and practised by people in Cape Verde, a country in which many households receive money from abroad. The article highlights three key dimensions. The first dimension is the transactors' (senders and receivers of remittances) relations and obligations to each other, the second is the degree to which remittances are seen as voluntary gifts or, alternatively, as elements in an obligatory reciprocal exchange, and the third is the relation between the transactors and money as an object of exchange. I argue that these dimensions together open up for a holistic understanding of the dynamic interplay between remittances and relationships. In contrast to mainstream remittance studies, with their conventional focus on economic rationality, this is an approach that illuminates what remittances mean, as social practice, to those involved.     

Nobody Likes Dichotomies (But Sometimes You Need Them)

Environmental anthropologists attempt to accommodate social justice while seeking to reconcile more-than-human relations and responsibilities towards their habitats. This article acknowledges areas of tension between local livelihoods and international conservation efforts, between indigenous peoples and wildlife, between traditional lifeways and development, and finally between different types of ethical assumptions that underlie anthropological advocacy. A number of dichotomies that are inherent in these tensions are discussed. With regard to the ecocentric/anthropocentric dichotomy, I argue that while human and environmental interests are sometimes intertwined, ecocentrism is necessary if non-humans are to be protected outside of utilitarian interests. With regard to the ‘neoliberal conservation/local communities’ dichotomy, I argue that blaming conservation for the violation of social justice depoliticises the issue of ecological injustice. Through a critical discussion of these dichotomies, this article examines the role of environmental anthropology in addressing today’s pressing environmental issues, particularly the loss of biodiversity, with respect to the ‘conservation’ of communities and that of protected areas.     

Migration in migration-related diversity? The nexus between superdiversity and migration studies

This article argues that the notion of ‘superdiversity’ implies an investigation of diversity that goes well beyond the nature of migration origins and trajectories. To probe the academic value of superdiversity, I situate it within broader academic debates, suggesting that it is necessary to distinguish between superdiversity as a malleable social science concept – a set of variables that researchers conjunctively investigate – and superdiversity as a context in which these variables play out in complex social patterns. I argue that complexity is an integral aspect of superdiversity, before explaining how innovative research methods were used to investigate superdiversity in a dual-site project in London and Toronto in order to explore its relevance for global comparative research.     

‘The Mind of Christ’: Financial Success,Born-again Personhood,and the Anthropology of Christianity

In this article, I contribute to the emerging project of the anthropology of Christianity by exploring the subject of born-again personhood. As a nascent field of inquiry, the anthropology of Christianity must delimit what theoretical opportunities exist for comparative research. I argue that a focus on personhood offers a promising series of questions toward this end. To illustrate this claim, I use the case study of one Evangelical Sunday school teacher – Rick Betcher – and his life as a ‘Christian businessman.’ Anthropologists and other scholars have shown great interest in how matters of money figure in the culture of Protestantism. Using Rick's self-designed Sunday school class, The Mind of Christ, I argue that conceptions of personal financial success among born-again Christians are structured by the prevailing model of born-again personhood – the New Mind.     

The spiritual commons: Some immaterial aspects of community economies in eastern Indonesia

Informed by anthropologist Stephen Gudeman’s dialect between the interacting realms of community and market economies, I seek in this article to focus on aspects of the commons and the shared values of a community that might be referred to as the ‘spiritual commons’. The phrase speaks specifically to the ideas and practices that guide the ritual and spiritual elements of social life. I argue that the spiritual commons is not a realm set apart from economic life but integral to its reproduction. Gift exchange, sacrifice and commensality enacted as expressions of religious sociality represent economies of symbolic goods that serve both material and ideational ends. The article draws upon ethnographies of eastern Indonesia and the comparative possibilities expressed in case studies from Islamic southeast Sulawesi and Catholic Flores.     

‘Bridges to cash’: channelling agency in mobile money

Encountered by mobile money professionals – industry and philanthropic actors seeking to bring mobile phone‐enabled financial products to poor people in the ‘developing world’ – the authors move together with new collaborators to inquire into a problem they had been grappling with for some time. This is the problem of agency; specifically, the agency of ‘mobile money agents’, the people ‘on the ground’ or ‘in the field’ who form a crucial function in permitting others to put cash into an electronic money transfer system and pull cash out of it. These ‘human ATMs’ or ‘bridges to cash’ become the object of analytical scrutiny for mobile money experts and anthropologists. This article takes that analytical scrutiny – and not mobile money agents themselves – as its object. It seeks to understand how ‘agency’ inflects debates over money, its meaning and its pragmatics, and its transformation in new communicative infrastructures, and how it might inform anthropology and political struggles over money and payment.     

On fun and freedom: young women's moral learning in Indonesian Islamic boarding schools

This article analyses the role of fun and freedom in the moral learning of young women students in two Indonesian Islamic boarding schools. Recent debates about Islam and ethical subject formation have centred on the assumed tension between Islam and freedom. I examine decisions about television viewing and dress to illustrate both the flexibility and fixity of moral values and evaluation in girls’ lives. I argue that anthropologists of morality and Islam should take seriously moments of fun as important instances for ‘moral ludus’ or ‘moral play’ – the testing, shifting, and reshaping of the boundaries of moral behaviours that involve balancing the demands of various social fields and the larger ethical community in which a person is embedded. I suggest that these moments be viewed not as ruptures or instances of hypocrisy but as everyday occurrences of embedded agency in the lives of piety-minded individuals.     

Third‐way neoliberalism and conditional cash transfers: The paradoxes of empowerment,participation and self‐help among poor Uruguayan women

The Latin American literature on Conditional Cash Transfer (CCT) welfare programs has typically involved the quantitative evaluation of social and economic impact, with fewer studies addressing the qualitative and gendered impacts of CCTs. Drawing from ethnographic fieldwork in poor squatter settlement communities in Uruguay, this article explores the everyday social realities of poor single mothers who have been disconnected from their kinship networks and must rely on CCT payments for survival. I locate these women's experiences within the third‐way neoliberal discourses of ‘empowerment’, ‘participation’ and ‘self‐help’ espoused by the state, and the various structural conditions, including crime, violence and unequal gender relations, that impact negatively on women's abilities to comply with their social and civic duties. I argue that rather than producing responsible and empowered subjects, Uruguay's recent CCT welfare program has paradoxically limited some women's participation in civic and public life and reproduced their dependent relations with men.     

‘A Culture of Immediatism’: Co-optation and Complicity in Post-war Angola

This article explores the notion of a ‘culture of immediatism’ that characterises the current political and socio-economic environment of Angola, according to residents of its capital, Luanda. Analysing the material and symbolic affects of the post-war economic boom in the lives of ‘ordinary’ citizens, the article proposes to read the discourses and practices deployed on the ideological terrain of ‘immediatism’ as renegotiations of hegemony. By ethnographically unpacking the ‘aesthetics of power', I sketch out the contours of hegemony to see how power relations change in practice over time. This then sheds new light on the social processes involved in rapid economic change and contemporary, ‘neo-authoritarian’ statecraft, balancing the standard ‘clientelist’ account of power in post-war Angola.     

Flexible kinship: shaping transnational families among the Chinese in Tahiti

This article examines the practices of ‘flexible kinship’ used by Chinese migrants in colonial Tahiti. ‘Flexible kinship’ draws attention to the strategic uses that are made of kinship in the context of migration and diaspora: the adjustments to cultural, political, and legal borders that lead to changes in family forms and in the relations between kin. Using a multi‐generational perspective, I examine how families were shaped by successive changes and reversals in legal‐political and economic events and conjunctures over the long twentieth century. I argue for the importance of addressing transnational border‐crossing practices that involve not just a spatial extension of networks but also legal strategies within the host locality. I further show that if it is true that the Confucian hierarchical order has conditioned transnational practices of flexible kinship, then this hierarchy has not only bent to the circumstances, it has to a great extent been weakened. Finally, I argue that the history of familial adjustments has shaped a habitus that maximizes economic and legal security, especially among women.     

Selfish altruism,fierce cooperation and the predator*

This paper suggests a new way to think about a famous question: what explains cooperation in nature and in particular in humans? I argue that, for an evolutionary biologist as well as a quantitative social scientist, the triangle of two ‘teammates’ in the presence of a predator (passing and shooting in two-on-one situations) is one of the fundamental conceptual building-blocks for understanding these phenomena because in such a situation the fact that life is packaged in many distinct enclosures (and not in one big monolithic blob) can unfold its comparative advantage. I show how, in the presence of a predator, cooperative equilibria emerge among entirely selfish teammates if we infinitesimally bias the lead player in the selfish direction or assign a computational burden on the predator due to the presence of a teammate. I argue that ‘predators’ are common in the biological jungle but also in everyday human settings. Intuitively, this paper builds on the simple idea – a familiar one to a biologist observing the natural world but perhaps less so to social scientists – that everybody has enemies.     

The ‘other side’ of embedded ness: A case‐study of the interplay of economy and ethnicity

As interest in ethnics and their entrepreneurial activities has grown in recent years, sociologists have come to emphasize the importance of ethnic social structures as the source of actions propelling business growth. In a sign of convergence with the ‘new economic sociology’, recent literature suggests that embeddedness in ethnic networks and communities leads to cooperative, if not conformist, behaviour among ethnic economic actors. This article looks at the ‘other side’ of embeddedness, through a case‐study of African‐American, Caribbean, Korean and white construction contractors in New York City. I argue that, in construction, the embeddedness of economic behaviour in ongoing social relations among a myriad of social actors impedes access to outsiders. Embeddedness contributes to the liabilities of newness that all neophytes encounter, breeding a preference for established players with track records. However, the convergence of economic and ethnic ties has a further baneful effect, since outsiders also fall outside those networks that define the industrial community. While African‐American, Caribbean and Korean outsiders all experience these barriers in similar ways, they differ in the adaptive strategies that they have pursued. African Americans appear to be most disadvantaged, in part because they have been the most exposed to the social closure that results from the mobilization of white ethnics’ social capital. By contrast, Caribbeans and Koreans entered the labour market in societies where racial domination played little or no role in labour market outcomes ‐ a considerable asset since construction skills are transferable from one society to another. The Koreans appear to be the most embedded in ethnic networks, through which they secure jobs and skilled labour, though class factors play a role here as well and even the Koreans must reach out beyond the ethnic community for a clientele. By contrast, ethnic solidarity operates less powerfully among the black contractors, who are tied to a community where intra‐ethnic diversity and internal competition have grown as a result of immigration. In the absence of an ethnic market, black'entrepreneurs turn to the state, whose requirements and dependence on union labour expose black builders to risks from which their Korean counterparts are sheltered.     

‘Hip to be Irish’: ethnicity and Bourdieu's ‘Forms of Capital’

A ‘new Irish’ American ethnicity surfaced in the 1980s – according to a number of scholars and journalists – and is comprised of what some consider to be more ‘authentic’ and ‘traditional’ Irish cultural attributes. Defining authentic and traditional Irishness is complicated, however, by the recent influx and highly visible forms of economic capital and media attention stemming from the Celtic Tiger – the surge of economic prosperity that began in Ireland in the 1990s – and the commercializing of Irish music and dance – such as Riverdance. In this paper, I propose, through my study involving Irish language enthusiasts, that this ‘new’ form of Irish ethnicity is more the result of rather than the reason for this surge in popularity. I use Pierre Bourdieu's ‘Forms of Capital’ in questioning the ‘new Irish’ American ethnicity, arguing instead that a deeply seated, less-visible reservoir of cultural and social capital form the basis for this perceived contemporary ethnicity.     

Property as sovereignty in micro: the state/property nexus and the Cyprus Problem

This article shows that landed property can be an exercise of state sovereignty in micro. I argue that property tightly relates to statehood and that the concept of ‘community’ offers us a lens with which to investigate that relation. Property's ‘communal’ character in Cyprus often transcends individual rights to ownership. A house belongs not to an individual, but to persons in their capacity as members of either the Greek-Cypriot or Turkish-Cypriot constitutional communities of the Republic. Focusing on the moral and political claims that ensue from this premise, I show how refugee Cypriots encounter and rearticulate the state in a variety of institutions as they lay claims to property (periousia) – their own or others’. Consequently, I argue that thinking through ‘community’ contributes to understandings of the linkage between property and statecraft (what I call the state/property nexus). In turn, this allows us to better comprehend statehood in post-conflict domains.     

Sickening Bodies: How Racism and Essentialism Feature in Aboriginal Women's Discourse about Health1

In the last decade there has been much interest in the concepts of ‘racism’ and ‘essentialism’ and the ways in which these notions have been appropriated by Aboriginal people to demarcate a specifically Aboriginal space (Cowlishaw 1986; Lattas 1993; Langton 1981; Morris 1988; Muecke 1992). Central to these concerns is the issue of black/white relations and the specificities of racial oppression. Following these concerns in this article I explore the nexus between the metaphorical dismemberment of self and the corporeal dismemberment of sickness which is reflected in the high mortality rates and disease patterns of Aboriginal people. I extend Fanon's concept that racism has the power to alienate ‘a man of colour’ from his own self-image to argue that it more than metaphorically breaks the human body (Fanon 1991). I provide a window into a much neglected area of research: how notions of illness and social relatedness are constructed in particular socio-historical circumstances. I explore the meanings of illness as expressed at the level of community and as a form of embodiment associated with unequal colonial relations. I focus on indigenous exegeses which articulate Aboriginal women's experience of illness and their sense of identity. I draw on the work of Leder (1990) to foreground a phenomenological view where selfhood is continually confronted by circumstances that make present the ‘body’ as a ‘sharp and searing presence threatening the self’. I also apply Sansom's (1982) model of illness and the significance of carers in an Aboriginal community to demonstrate a world-view of personhood that is diffused with other persons and things rather than a world-view that entails a highly individuated and bounded self. In this world-view adequate healing requires a reconstitution of social relations and a re-ordering of the racialised status quo.     

Other‐than‐humans and the remaking of the social

This article takes its starting‐point from an elderly Bardi woman's observation that elders ‘used to frighten’ younger generations with stories about various spirit beings. The beings she referred to are a group of malevolent beings inhabiting particular locations in her country, located in the northwest Kimberley region of Western Australia. Beginning with her observation that this is something that ‘used’ to happen, I consider the relationship between persons and different kinds of spirit beings amidst historical impetus for change. Political, economic, ecological, technological, and other impacts have occurred within the shifting context of progressive engagements with Western colonialism, capitalism, and the market economy, with implications for local ontologies. I suggest that these spirit beings are becoming less differentiated and consider the implications of this in terms of personhood and the constitution of the social, arguing that the disappearance of some of these beings is suggestive of a contraction of temporal and spatial extensions of personhood, with implications for relations with country.     

Characterization of the pelagic shark‐fin trade in north‐central Chile by genetic identification and trader surveys

Shark fins have become a highly valued commodity with the major Asian fin‐trade centres supplied from global sources, including Chile. With growing concerns about the resilience of shark populations to heavy fishing pressure, there is a need for better information on shark landings to aid management efforts. In the widespread absence of shark landing records especially by species, monitoring the fin trade has been proposed as a way to assess species exploitation levels. Here, the first species assessment of the Chilean shark‐fin trade was provided. The goals of this study were to (1) determine the species composition and relative species proportion of sharks utilized in the fin trade, (2) determine the relationship between fin trader market names and species and (3) assess trader accuracy in identifying shark fin species based on fin photographs. Fins were analysed from two different fin drying facilities (n = 654) (secaderos) and two fin‐storage warehouses (n = 251). In contrast to official government landing records that only document four species in the landings, molecular species identification of the fins demonstrated that at least 10 pelagic shark species are present in the north‐central Chilean shark fin trade: Alopias superciliosus, Alopias vulpinus, Carcharhinus obscurus, Galeorhinus galeus, Isurus oxyrinchus, Isurus paucus, Lamna nasus, Prionace glauca, Sphyrna lewini, Sphyrna zygaena. The species composition of the fins from the secaderos was P. glauca (83·9%), I. oxyrinchus (13·6%), L. nasus (1·7%) and A. superciliosus (0·2%). There was generally good agreement between market names and single shark species for the trade categories ‘Azulejo’, ‘Tiburon’, ‘Tintorera’, ‘Cola de zorro’ and ‘Martillo’. In contrast, the market category ‘Carcharhinus’ consisted of a mixture of at least five species. The molecular results also identified two species (S. lewini and I. paucus) not previously recorded in Chilean waters. The fin identification survey given to nine regional traders demonstrated that they were highly accurate in recognizing pictures of fins from P. glauca and I. oxyrinchus. The overall strong concordance between market categories and fins from single species and the trader accuracy in survey fin identification suggests that monitoring the Chilean fin trade by market names will provide a reasonably accurate picture of the volume of sharks landed by species.     

Pocket calculator: a humdrum ‘obviator’ in Papua New Guinea?

This article examines the significance of pockets for controlling money in Highland Papua New Guinea. Contextualizing elaborate ‘systems’ for compartmentalizing monies in separate pockets, I draw upon the connection Highlanders make between transaction and skin. Pockets, I argue, offer opportunities to hide one's wealth reserves while gifting, keeping intentions opaque and leaving interlocutors guessing at the meaning of donors' speech, and forcing recipients to perceive their gift as ample. The article suggests that expectations are deliberately conventionalized in order to be exceeded, drawing parallels with Roy Wagner's notion of obviation. After characterizing Gorokan pockets and their gifting ‘logic’, I analyse how pocket‐users are themselves conventionalized as forthright or selfish in local discourse, based upon the pockets they display and where their clothes come from. Giving people clothing that includes pockets is therefore a way to regain control over their capacity to reveal wealth from their pockets.     

The Art of Indigeneity: Aesthetics and Competition in Mexican Economies of Culture

On the basis of ethnographic research with woodcarvers in Oaxaca, Mexico, this paper investigates the role that aesthetic practices play in economic competition in cultural markets. I explain how one family has become the most successful artisans in their village by aesthetically referencing the indigenous art that is highly sought after by the North American ethnic art market. By reformulating Bourdieu's analysis of artistic fields, I argue that aesthetic competition should be theorised at the level of genres, which allow insight into how individual aesthetic innovations may transform the fields in which art is produced and circulated. I show that by referencing indigeneity, this successful family not only accesses a new market but also renders their work more authoritative than the carvings of their neighbours, which aesthetically reference Mexican ‘artesanías’ (craftwork). In so doing, they not only earn more money but also change the ways that Oaxacan woodcarvings are valued in general.