A failing anthropology of colonial failure: following a driver's uniform found at Amani research station,Tanzania

The remains of Amani, a century-old scientific laboratory in Tanzania, are quintessential modern relics. When anthropologists turn to such infrastructures of, originally colonial, knowledge-making, their own implication with the object of their study – and with its epistemological and political-economic origins and order – becomes part of the ethnographic pursuit. This entanglement between researcher and research material should challenge familiar realist modes of ethnographic writing ‘about’ such places that elude the anthropologists’ own, compromised position within them. Matters are complicated further when the studied knowledge-making sites already are broken, having failed their purpose – as in the case of the vestiges of an abandoned colonial institution. In this essay, I wonder how such ruins of knowledge-making might transform the knowledge made by anthropologists working within them. Instead of just adding ‘reflexive’ confessions to realist accounts, could writing take part in the defeat that the scientific station's remains seem to embody – writing not ‘after/beyond’ but ‘going along with’ failure? Drawing on non-representational ethnography, and poet-anthropologist Hubert Fichte's embrace of epistemic defeat as anticolonial method, I trace my engagements with just one fragment of the scientific station – a driver's uniform. In doing so, I experiment with an object ethnography that ‘fails’ to detach author and object, or settle the question of failure, and instead foregrounds performativity, ambiguity, and mirth as starting points for an ethnography of, and in, our modern ruins.     

Ghar ki tension: domesticity and distress in India's aspiring middle class

Tension is a polysemic term used across South Asia to describe the strains and scrapes of life, like ‘worry’ or ‘stress’ in Euro-American discourse. Yet in the formerly agro-pastoralist and upwardly mobile Gaddi community of Himalayan India, it is used by women with the qualifying ghar ki – ‘household’ – to indicate a deeper disruption to bodily humours, intimate relations, and household materiality. This article takes ghar ki tension, with a particular focus on the layered qualifier ghar, as a window into the precarity of middle-class domestic life as it is experienced in the bodies of the women who pursue it. Rather than focusing on the communicative functions of women's distress within the household, this article looks to the relational, affective, and material ways in which women see their bodies and houses as mutually constituted and disrupted. This approach reveals how women's domestic labour is both a source of dignity and a burden. This burden is experienced in ghar ki tension, in bodily symptoms of overheating, and visits from supernatural beings. This article suggests that ghar ki tension might offer a novel way of looking at distress as the psychic and embodied cost of upward social mobility beyond the Gaddi context.     

Embracing precarity across species: Muslim ethics and care for stray dogs in Russia

Drawing on ethnographic fieldwork in Saint Petersburg between 2015 and 2016, this article puts work on postsocialist precarity in conversation with scholarship on piety and interspecies care in Muslim contexts to explore how Aliya, a low-income Slavic convert to Islam, responded to social and economic hardships by tending to stray dogs. In doing so, she did not turn away, turn inwards, or turn political in the conventional sense of the word. Instead, she engaged in what I term ‘embracing precarity’, which I define as a response to uncertainty, grounded in Islamic spirituality, ethics, and care. By embracing canine tactility – often in departure from cultural norms concerning stray dogs in Islam and at the risk of deepening her own vulnerability – Aliya embarked on a path towards God with nonhuman others. The emergent relatedness between her and the dogs illustrates how striving for an ethical Muslim life amid uncertainty may open one up to experimentation, improvisation, and becoming with precarious others in a pursuit of a relationship with God and a favourable afterlife.     

Fragments of a Composite Identity: Aspects of Australian Nationalism in a Sports Setting1

I argue that it is erroneous to view nations as culturally homogeneous entities. Rather, all nations are riven by multiple divisions. What characterises a nation is that the people constituting it believe that they share a sameness with their co-nationals. So, the idea of cultural homogeneity is a myth that breathes life into nationalism: it is a cohering leitmotiv, a predicate of the ‘imagined community’ that can be subscribed to in different ways by people of diverse social locations and of disparate interests. Whereas most writers on nationalism write from a top-down perspective, I side with Hobsbawm in posing the question of how ‘ordinary’ people embrace a belonging to their nation. I maintain that there is no single, simple axis of national cohesion: rather, in any nation, there are multiple ways of identifying with and intuiting the collectivity. The emergence of the axioms of Australian nationhood, particularly with regard to how ideas of Australian distinctiveness emerged in counterpoint to British based discourses, is explored. I suggest that people ‘lock-in’ to these axioms through the symbology of specific events and situations. Attention is directed to the Stawell Easter Gift professional running carnival as an event that, amongst other things, provides occasions that enable participants to ‘lock-in’ to the meta-discourse of national identity.     

In the shadow of industry: a study of culturization in Papua New Guinea

The activities of extractive industry have recently been framed by a language of corporate social responsibility that relies on a system of legibility and objectification. This process reifies ‘cultural units’, abstracting them from the rules of kinship, migration, and exchange that ensure social and economic security. I refer to this process and the ideology of ‘development’ that accompanies it as culturization and examine it in the context of oil extraction in Papua New Guinea's Kutubu region. Drawing on debates on the indigenization and politicization of ‘culture’, I present culturization as a process that relies on rules of inheritance and property to impose a structure of difference in contexts of extractive industry that ignores the intricacies of sociality that ultimately give life meaning. The aim of the paper is to both illustrate the consequences of this process and consider cognate ideas of ‘culture’ vis‐à‐vis ‘sociality’ to emphasize their mutual theoretical importance to contemporary anthropological inquiry.     

Alternating Ontologies: Exchange and Ritual in Anganen History

In this article I examine the changing social and historical context of exchange and ritual amongst the Anganen of the Southern Highlands Province of Papua New Guinea, a neglected theme in Highland ethnography. I focus primarily on the history of the incorporation of one spirit cult ritual, rimbu, and its relationship to the other major spirit cult, kabit, and just how these two cults inter-relate with two major categories of exchange—the ceremonial pig kill (yasolu) and the more ‘mundane’ forms of exchange associated with such events as marriage and death. It is the structural parallels, differences and interconnections between these two exchange categories and the two ritual types which have guided much of the historical development of local social structure until colonisation. This has resulted in a substantial, though not necessarily stable, integration of ritual and exchange which has been ‘played out’ over the approximately fifteen-year periods between yasolu pig kills. I argue that it is this set of oppositions that provides the structural basis for different potentialities for male capacity. On occasion these may be so graphically distinct that they may be called differing social ontologies, different baselines for being and action. Different aspects of rimbu were adopted from around the turn of the twentieth century until colonisation some 50 years later when both kabit and rimbu were abandoned under mission pressure. However, to talk about the adoption of rimbu and the changes to Anganen social structure which it helped to produce as ‘pre-colonial’ history is misleading to the extent that much of the impetus for change was bound up in the efflorescence of trade caused by the Australian pearling industry in the Torres Strait. I call this period ‘ante-colonial’ in order to highlight the impact of the Australians and the irony that what the Australians indirectly helped create, rimbu as a central feature to Anganen social life, was destroyed with the direct colonial presence and missionisation.     

Interscalar maintenance: configuring an Indigenous ‘premium carbon product’ in northern Australia (and beyond)

Mitigating climate change requires us to constrain combustion in a double sense: decreasing both the use of fossil fuels and the flammability of the biosphere. Fire management by Indigenous peoples in Australia's northern savannas has been presented as a solution to offset the former and assist with the latter, leading to the foundation of a regional economy of projects generating ‘premium’ carbon credits on Indigenous lands. This article attends to the translational zone – predominantly made up of non-Indigenous white professionals – that functions to configure the ‘right story’ of these credits across diverse epistemes and contexts. Following such commodities’ interscalar connections, I suggest, helps illustrate the contingencies and contradictions produced by tradeable carbon, as individuals and organizations seek to maintain a niche within a changing climate and shifting global atmospheric relations.     

Everyone Will Be Jealous For That Mutika

In this paper I describe a phenomenon I refer to by its Aboriginal English name — ‘humbugging’ — in a western Arnhem Land Aboriginal settlement. By discussing the focal object in this phenomenon — the ‘mutika’ (car)¹ — I argue that a most interesting process of de-commoditization is occurring in this settlement. I use examples of humbugging to illustrate how the car in this community has tremendous symbolic as well as practical significance. I use. in particular, the work of Douglas and Isherwood (1979) and Appadurai et al. (1986), and argue that their ‘social life of things’ theoretical framework is appropriate for interpreting the importance of the ‘mutika’. I also suggest, however, that this framework needs to be re-thought in order to incorporate the challenge which de-commoditization presents to it.     

Routine failure in Macedonia: a critique of the Global Financial Crisis from the periphery

In most Western analyses, the Global Financial Crisis (GFC) constituted a systemic failure that spread across the entire capitalist system from the United States. That was not, however, the discourse that circulated in (and about) Macedonia – a peripheral country that had been mired in economic disasters since its transition from socialism. Local experts and citizens believed that Macedonia had not been severely impacted by the GFC. This essay asks how economic crises and their aftermaths are experienced and evaluated when they are effectively routine or ‘normal’. Overall, it argues that, in a landscape punctuated by continual disruption, the GFC appeared not as a failure, but as a new reconfiguration of power that strengthened the position of new elites through increasingly oppressive relations of (inter)dependence.     

Gratuitousness: Notes Towards an Anthropology of Interiority

Interiority—an individual's inner consciousness, the continual conversation one has with oneself–remains an anthropological terra incognita. Literature has been less circumspect in this regard; fiction might be said to be ‘truer’ than social science in its efforts and intent to deal with how individual consciousness feels in the everyday and is immanent in social life. In this article I argue for recognising interiority as a crucial focus of anthropological endeavour, and I outline a possible way in which interiority might be evidenced as irrupting onto the social scene. Interiority makes its paradoxical appearance in social settings in the form of a strangeness, an individual purity and integrity, for which the term ‘gratuitousness’ is apposite. The language of individuals' interior conversation is routinely contained within the language of public exchange; on occasion it bursts these bounds. In both cases, I contend, interior conversation is an existential norm, which holds a key to understanding social life. The course of the article is to review, briefly but critically, disciplinary tendencies which have rendered individual interiority an impossible or irrelevant anthropological theme. A method of interiority is then outlined by way of an anthropological reading of two literary texts. The article ends by reconsidering the potential of an anthropology project that has a concern for interiority. The modern discovery of inner experience, of a realm of purely personal events that are always at the individual's command, and that are his exclusively as well as inexpensively for refuge, consolation and thrill is also a great and liberating discovery. It implies a new worth and sense of dignity in human individuality.     

The Hydroxyproline Content in Cell Wall of Resistant and Susceptible Alfalfa Plants Inoculated with Wilt Pathogens

The changes of hydroxyproline (Hyp) content in cell wall after inoculation with Corynebacterium michiganense pv. insidiosum or Verticillium albo-atrum in 8 cultivars of alfalfa (Medicago sativa) were studied. In our experiments cultivars ‘Trek’ and ‘Vernal’– resistant, ‘Du Puits’ and ‘Vertus’– susceptible to C. michiganense;‘Vela’ and ‘Maris Kabul’– resistant to V. albo-atrum, ‘Sabilt’ and ‘Lahontan’– susceptible to V. albo-atrum were used. In resistant plants inoculated with C. michiganense none or a small increase of Hyp content in comparison with control plants was registered. On the other hand, inoculated susceptible plants showed markedly increase of Hyp content in comparison with the control plants. The differences in Hyp content between control and inoculated resistant and susceptible plants with V. albo-atrum were not markedly expressed in comparison with the alfalfa –C. michiganense pair. The changes had similar tendency both in C. michiganense and V. albo-atrum.–alfalfa pairs.     

The emergence of political homophobia in Indonesia: masculinity and national belonging

This paper explores an unprecedented series of violent acts against ‘gay’ Indonesians beginning in September 1999. Indonesia is often characterized as ‘tolerant’ of homosexuality. This is a false belief, but one containing a grain of truth. To identify this grain of truth I distinguish between ‘heterosexism’ and ‘homophobia,’ noting that Indonesia has been marked by a predominance of heterosexism over homophobia. I examine the emergence of a political homophobia directed at public events where gay men stake a claim to Indonesia's troubled civil society. That such violence is seen as the properly masculine response to these events indicates how the nation may be gaining a new masculinist cast. In the new Indonesia, male–male desire can increasingly be construed as a threat to normative masculinity, and thus to the nation itself.     

Sovereignty at what price? Existential displacement at the Lebanese/Syrian border

In 2014, Islamist jihadist groups overran a Lebanese border town and besieged it for four days, spreading terror across the town and the country as a whole. In response, the Lebanese army launched a violent counterattack on these groups with the aid of Hizbullah in what became known as the Battle of Arsal. Declaring the area a security zone, the army restricted mobility and placed Lebanese citizens and Syrian refugees under military confinement. While the battle ended with a government-declared victory that celebrated the ‘reclamation of state sovereignty’, these events disrupted social life in unprecedented ways. This article focuses on the phenomenological experience of sovereignty and the price paid for the desire for this state. I explore the ruptures people experienced in their existence (their right to life, subsistence, and movement under indiscriminate shelling) and existentiality (their reflections on their human existence in time, place, and relationship to others in a social world that is no longer recognizable). I argue for a concept of existential displacement that focuses on the experience of citizens as well as refugees for a broader understanding of the ruptures and dispossessions taking place in conflict.     

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.     

The new monies of the startup world: Future-focused tech ventures as experiments in personal worth

The tech startup is a globally admired and emulated form of enterprise, celebrated for its capacity to turn lines of digital code into lean and lucrative businesses. Drawing on recent work in the anthropology of money, I argue that the tech startup's rise is not only leading people to pursue new ways of making money but also giving rise to new constructions of the character and value of money itself. The article follows two startup founders in Singapore – where technocratic state authorities actively encourage citizens to found startup ventures – over three years of developing and marketing their products and attempting to raise investment funds. I show how the founders’ conceptions of the monies at play in their ventures led them to stake not only their economic futures, but also the social and moral worth of their persons on their startup's success. Emerging startup sectors thus draw people into more far-reaching forms of self-experimentation than the discourses of entrepreneurial risk and economic reward that surround them let on.     

Making the Baruya great again: From glorified great men to modern suffering subjects?

This paper explores avenues for prestige‐making now available to and championed by the Baruya, the archetypal ‘Great Man’ people of Papua New Guinea, who I recently studied following previous work by Maurice Godelier. Amid critiques by Robbins and Ortner of anthropologists’ drive to document and empathise with “suffering subjects”, I suggest that being ‘left behind’ and ‘forgotten’ is an important part of Baruya social life that reinterprets previous ways of ‘making great men.’ Baruya exposure to material and institutional modernity remains very limited. Local rhetorics of being ‘last place’ (las ples) are both concomitant and discordant with Baruya assumptions and assertions of being ‘the greatest people’ of their region. Unable to revive traditional contexts for producing great men through warriorship, shamanism, cassowary hunting, and salt‐making, Baruya turn to the very modernity they cannot quite reach for their own pursuit of masculinity and prestige—which paradoxically now lies within domains also open to women. Desirous to both establish continuity with their glorified past and to depart from it, Baruya's local modernity itself constrains their newly‐shaped desire for prestige—and dramatically changes gender relations in the process. Though the concrete impossibility to ‘be great’ reinforces Baruya perceptions of enduring what we might call a ‘suffering slot’, the larger issue is how concrete experiences sediment into socio‐cultural change over time. This process is informed by a tension between a quest for modernity and its larger failure, resulting in a drive to reignite longer standing values of morality, spirituality, and ultimately, greatmanship.     

Objects on the loose

What happens to the relations involved in ownership when faced with new claims and challenges? This article looks at three examples of the way in which Mongolians are managing claims to resources and responding to new regimes of ownership. In each case, recourse to models of ownership based on masters and custodians are marshalled and extended to suit new contexts. I suggest that these should not be viewed as modern responses to the inequalities of current economic and social life [cf. Comaroff and Comaroff. 1999, May. Occult Economies and the Violence of Abstraction: Notes from the South African Postcolony. American Ethnologist, 26(2): 279–303], nor should they be viewed as a historical remnant from some previous social life. Rather, and here I follow Tsing [2004. Friction: An Ethnography of Global Connection. Princeton: Princeton University Press; 2015a. The Mushroom at the End of the World: On the Possibility of Life in Capitalist Ruins. Princeton: Princeton University Press; 2015b. Salvage Accumulation, or the Structural Effects of Capitalist Generativity. In Theorizing the Contemporary, Cultural Anthropology Website, March 30, 2015. https://culanth.org/fieldsights/656-salvage-accumulation-or-the-structural-effects-of-capitalist-generativity], they may be viewed as an outcome of an innovative ‘friction’, or ‘salvage economy’, between global and local realities that gives rise to what Gibson-Graham [2006. A Postcapitalist Politics. Minnesota: Minnesota University Press] argues is a heterogeneous capitalist landscape, here manifested in Mongolia’s dramatically rising and falling mineral economy.     

Desire Work: Producing Heterosexuality in South African Pentecostal Gay Men

Gay men in Cape Town, South Africa joined a Pentecostal ministry in an attempt to produce what they understood as ‘natural’ heterosexual attraction. In this article, I explore how these gay men try to form new selves through what I call ‘desire work’, or physical and emotional micropractices and discipline. Desire is not ‘natural’, but it is produced through a multitude of engagements with cultural norms, public life, political economies, and social forces. New selves are built through concerted bodily changes and comportment [Mahmood, Saba. 2005. Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton, NJ: Princeton University Press], and although gay Pentecostal men shared this process, their success was limited. I understand desire work as a response to a larger context in which many Pentecostals are disaffected with the post-apartheid government and withdraw from politics as a result. Their fears of the uncertainties of democracy pushed them to engage in optimistic fantasies of heterosexual lives, which were not often realised [Berlant, Lauren Gail. 2011. Cruel Optimism. Durham, NC: Duke University Press].