Orphaned wells,oil assets,and debt: the competing ethics of value creation and care within petrocapitalist projects of return

This essay explores the phenomenon known as ‘orphaned wells’, meaning unprofitable oil and gas wells (‘legacy wells’) that have become disentangled from their corporate owners owing to insolvency, or owing to a failure to comply with local regulations. Drawing from an ethnographic example of a near-insolvent oil and gas corporation in Alberta, Canada, and its strategies of refinancing, the essay explores how value creation and the moral force of the obligation to create a financial return give rise to a ‘durational ethics’ that shapes corporate and financial performativities and prolongs the ‘life’ of legacy oil and gas assets. Legacy assets, understood as potential orphans, are thus caught up in a lively corporate practice of asset circulation and recombination often deployed by producers for the moral work of ‘cleaning balance sheets’. This essay calls for ‘thinking with orphans’ to recognize the competing ethical registers which produce them in addition to the growing need for responsibility and corporate care for legacy oil and gas assets.     

‘Wasting mbeng’: Adventure and Trust Amongst sub-Saharan Migrants in Morocco

This article examines how irregular migrants from Central and Western Africa stranded in Morocco forged tenuous but essential relationships in the face of hostile and violent border politics constraining their mobility and resulting in systematic infringement of their rights. I examine the basis of trust amongst migrants in Morocco, who called themselves ‘adventurers’ on a quest for the ‘objective’ (e.g. ‘finding their lives’, usually through getting into Europe). Although most of them had embarked on individual journeys, they regularly needed to cooperate in order to face arduous living conditions and attempt crossing the border into Spain. The article demonstrates how trust was entangled not only with hostile migration politics but with regular moral conundrums as migrants needed to manage a balance between collaborating with other migrants and reaching their own ‘objective’.     

The failure of global migration governance

The deconstruction of the moral polity around forced migration proposed by Thomas Faist in his article “The moral polity of forced migration” can, in some ways, be interpreted as an analysis of the failure of global migration governance. In this comment, I review the challenges faced by those claiming their human rights, suggesting – in addition to Faist’s explanations – some further causes of and consequences for the current situation. I then explore the type of claim made by refugees in their protests, using the concept of weak agency, which relativizes the statement made by Faist that their claim is not subversive.     

IS GLOBAL ETHICS MORAL NEO‐COLONIALISM? AN INVESTIGATION OF THE ISSUE IN THE CONTEXT OF BIOETHICS

This paper considers the possibility and desirability of global ethics in light of the claim that ‘global ethics’ in any form is not global, but simply the imposition of one form of local ethics – Western ethics – and, as such, a form of moral neo‐colonialism. The claim that any form of global ethics is moral neo‐colonialism is outlined using the work of a group of ‘developing world bioethicists’ who are sceptical of the possibility of global ethics. The work of virtue ethicists is then introduced and compared to the position of the developing world bioethicists in order to show that the divide between ‘Western’ and ‘non‐Western’ ethics is exaggerated. The final section of the paper turns to the practical arena and considers the question of global ethics in light of practical issues in bioethics. The paper concludes that practical necessity is driving the creation of global ethics and thus the pertinent question is no longer ‘Whether global ethics?’, but ‘Why global ethics?’.     

Concerning Constructions of Self and Other: Auto-racism and Imagining Amerika in the Christian Philippines

The term ‘colonial mentality’ is popularly used among many Filipinos to refer to a tendency to compare themselves negatively to Amerikanos. This paper explores the everyday form such deprecating self/other constructions take on the island of Siquijor in the Central Visayas region of the archipelago. It sheds light on how these constructions are socially situated, deployed and reproduced, their limits and their effects. It shows that comparisons between categories of Filipino and Amerikano must be understood in relation to local hierarchies. On Siquijor, local imaginings of Amerikano lifestyles and bodies not only serve as reference points for ideals of affluence and beauty, but act as markers of prestige in competitions for status between neighbours and kin, sustaining a sense of Amerikano superordinancy. While, on Siquijor, superordinancy presumes neither innate nor moral superiority (and, indeed, there exists ambivalence towards the relative moral status of Amerikanos and Filipinos), there is a strong presumption specifically that the ‘failure’ of the Philippines to achieve similar levels of affluence to the US is due to moral deficiencies of the Filipino self. Thus, outward-looking desire is contained by inward-looking discontent, the latter keeping the former from spilling over into demands for change to a global status quo.     

The Other Side of Sacrifice: Introduction

While contemporary philosophers have been content to declare the logical possibilities of sacrifice exhausted, to have finally ‘sacrificed sacrifice,’ for many people around the world the notion of sacrifice – whether religious, secular, or somewhere in between – remains absolutely central to their understanding of themselves, their relations with others, and their place in the world. From religion to economics, and from politics to the environment, sacrificial tropes frequently emerge as key means of mediating and propagating various forms of power, moral discourse, and cultural identity. This paper lays out reasons for retaining sacrifice as an analytical concept within anthropology, and argues for the importance of a renewed focus on the ‘other side of sacrifice’, as a means of understanding better how sacrifice emerges beyond ritual and enters into the full gamut of social life.     

Evolutionary arguments against moral realism: Why the empirical details matter (and which ones do)

The aim of this article is to identify the strongest evolutionary debunking argument (EDA) against moral realism and to assess on which empirical assumptions it relies. In the recent metaethical literature, several authors have de-emphasized the evolutionary component of EDAs against moral realism: presumably, the success or failure of these arguments is largely orthogonal to empirical issues. I argue that this claim is mistaken. First, I point out that Sharon Street’s and Michael Ruse’s EDAs both involve substantive claims about the evolution of our moral judgments. Next, I argue that combining their respective evolutionary claims can help debunkers to make the best empirical case against moral realism. Some realists have argued that the very attempt to explain the contents of our endorsed moral judgments in evolutionary terms is misguided, and have sought to escape EDAs by denying their evolutionary premise. But realists who pursue this reply can still be challenged on empirical grounds: debunkers may argue that the best, scientifically informed historical explanations of our moral endorsements do not involve an appeal to mind-independent truths. I conclude, therefore, that the empirical considerations relevant for the strongest empirically driven argument against moral realism go beyond the strictly evolutionary realm; debunkers are best advised to draw upon other sources of genealogical knowledge as well.     

The True Meaning of Design

Recently, state and federal legislators have emphasized teacher quality in their efforts to improve public education. Many reformers believe that merit pay may prove invaluable in attracting highly qualified educators to the workforce and retaining them, as well as in improving students’ test scores. While merit pay's ability to recruit and retain great teachers is as yet unproven, recent studies have found little evidence that merit pay improves students’ test scores. The following article seeks to inform merit pay policies by offering insight from research in educational psychology and outlining possible implications for music education.     

The Epistemology of Moral Bioenhancement

Moral bioenhancement is the potential practice of manipulating individuals’ moral behaviors by biological means in order to help resolve pressing moral issues such as climate change and terrorism. This practice has obvious ethical implications, and these implications have been and continue to be discussed in the bioethics literature. What have not been discussed are the epistemological implications of moral bioenhancement. This article details some of these implications of engaging in moral bioenhancement. The argument begins by making the distinction between moral bioenhancement that manipulates the contents of mental states (e.g. beliefs) and that which manipulates other, non‐representational states (e.g. motivations). Either way, I argue, the enhanced moral psychology will fail to conform to epistemic norms, and the only way to resolve this failure and allow the moral bioenhancement to be effective in addressing the targeted moral issues is to make the moral bioenhancement covert.     

Nature,Work and ‘the Environment’: Contesting Sentiments and Identities in the Southwest of Western Australia

Contesting discourses about natural resource development present a rich arena for ethnographic investigation. This paper focuses on interviews with environmental activists and forest industry defenders to document a struggle over the meaning of land, work and nature in the southwest of Western Australia. While Green activists condemn what they regard as crimes against nature, this moral challenge to rural communities from urban-based environmentalism is inverted by those working in the industry, such that local cultural practices are celebrated in the face of what is seen as emotional and non-scientific rhetoric. Conflicts about resource development are thus driven in significant respects by identity politics. The paper argues for the importance of cultural analysis, focused particularly on concepts of identity and ‘place’, in the study of contesting moral claims about what should be done with ‘the environment’.     

The Moral Lives of Laboratory Monkeys: Television and the Ethics of Care

Why do lab monkeys watch TV? This essay examines the preponderance of televisions in primate housing units based in academic research laboratories. Within such labs, television and related visual media are glossed as part-and-parcel of welfare or species-specific enrichment practices intended for research monkeys, a logic that is simultaneously historically- and ontologically-based. In many research centers, television figures prominently in the two inseparable domains of a lab monkey’s life: as a research tool employed during experiments, and in housing units where captive monkeys are said to enjoy watching TV during “down time.” My purpose is not to determine whether monkeys do indeed enjoy, or need, television; rather, I employ visual media as a means to uncover, and decipher, the moral logic of an ethics of care directed specifically at highly sentient creatures who serve as human proxies in a range of experimental contexts. I suggest that this specialized ethics of animal care materializes Mattingly’s notion of “moral laboratories” (Mattingly in Moral laboratories: family peril and the struggle for a good life, University of California Press, Berkeley, 2014), where television mediates the troublesome boundary of species difference among the simian and human subjects who cohabit laboratory worlds.     

Yellow peril consumerism: China,North America,and an era of global trade

This paper explores a parallel between the ‘yellow peril’ imagery of pollution and danger used to characterize China historically and that found in contemporary media accounts representing Chinese-made consumer goods in the USA. A survey of newspaper reporting on two key events involving Chinese imports (pet food and toys) reveals that in both eras, cases of ‘yellow peril’ involve narratives of domesticity threatened by potentially contaminating contact with an essentialized China. The paper demonstrates how the global movement of goods serves as a powerful bearer of racializing categories in the terrain of American consumerism and domesticity. Media narratives about consumer welfare and the threatened American consumer provide the moral anchor for a larger story about US national interest and ‘proper’ capitalism in the context of China's ‘rise’.     

Moral Horizons of Land and Place

ABSTRACT

A recent ‘moral turn’ in anthropology has cast new light on morality as a subject of ethnographic inquiry, and on the making of moral meaning and judgment. This article, and the special issue it prefaces, contribute to this emergent literature through foregrounding and examining the moral dimensions of land and place. Taking up Didier Fassin’s injunction for a critical moral anthropology – rather than an anthropology of morality – we look to land and place as groundings for moral challenges and practices that are nevertheless not place-bound. A critical moral anthropology of land and place should be directed, we argue, to the interplay of mobility and emplacement, to the dynamics of landscape and ‘dwelling’, and to the multiplicities of expectation and meaning that surround the making and exploitation of resources. In contexts of global and local change, land and place offer productive grounds from which to consider the moral horizons – both spatial and temporal – of our world and our discipline.     

The Self viewed from ‘Within’ or ‘Without’ Twists and Turns in Gender Identity in a Patrilineal Society

The paper explores some of the complexities of west African concepts of self and gender. Its point of departure is a conviction that understanding is ill served by Western notions of self and gender, which are based on definitive divisions between the legal and moral self on the one hand, and the self as subjectively known on the other. Moreover, Western concepts of gender oppose male and female, whereas in the African context reciprocity; the 'relations between’ receive emphasis. The analysis uses original fieldwork data, and historical records to present a picture of a conceptual order upon which Western categories are being superimposed.     

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.     

A reasonable negotiation? Workplace-based unionists’ subjectivities,wage negotiations,and the day-to-day life of an ethical-political project

This article analyses how, through adopting responsibility for their co-workers’ livelihoods, workplace-based unionists shaped Zambian mining capitalism. I argue that union branch executives learnt that they could best assist their co-workers through offering them financial services and through co-operation with company HR. During wage negotiations, unionists drew strength from this understanding, encouraging them to see ever-decreasing salaries as market-driven, and discouraging the militancy that has on occasion raised wages. Building upon the anthropology of trade unionism, I detail how tangible solidarities within a workplace shape unions’ ethical-political projects; and argue that subjectivation through union ideologies can discourage scrutiny of structural injustice. Linking anthropology that explores capitalism through relationships and moral norms to liberalized capital's disempowerment of unions, I claim that unionists’ moral, technical, and physical labour mitigated, yet inadvertently enabled, worsening working conditions.     

Technologies of Visibility: The Utopian Politics of Cameras,Televisions, Videos and Dreams in New Britain

This paper explores how Melanesian villagers have harnessed modern, technological ways of seeing. It begins by analysing the politics and narrative structures of dreams and popular stories about secret photos concerning the dead. These are stories about losing control and regaining hidden, alternative representations of Melanesians. I then analyse how millenarian followers have experimented with ‘constructing’ their own versions of cameras, televisions and videos so as to gain access to the omniscient powers of modern technology and merge them with those of a Christian god and with the gaze of the dead. In the Pomio Kivung movement, ‘televisions' and ‘videos' have even been used to create new forms of moral surveillance for policing and governing communities. Here the customary shamanic worlds of dreams and possession have been modernised and redeployed to re‐mediate the governmental practices and disciplinary schemes of civilisating projects originally belonging to Western churches and government.     

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.     

At the Margins of Moral Personhood

In this article I examine the proposition that severe cognitive disability is an impediment to moral personhood. Moral personhood, as I understand it here, is articulated in the work of Jeff McMahan as that which confers a special moral status on a person. I rehearse the metaphysical arguments about the nature of personhood that ground McMahan’s claims regarding the moral status of the “congenitally severely mentally retarded” (CSMR for short). These claims, I argue, rest on the view that only intrinsic psychological capacities are relevant to moral personhood: that is, that relational properties are generally not relevant. In addition, McMahan depends on an argument that species membership is irrelevant for moral consideration and a contention that privileging species membership is equivalent to a virulent nationalism (these will be discussed below). In consequence, the CSMR are excluded from moral personhood and their deaths are less significant as their killing is less wrong than that of persons. To throw doubt on McMahan’s conclusions about the moral status and wrongness of killing the CSMR I question the exclusive use of intrinsic properties in the metaphysics of personhood, the dismissal of the moral importance of species membership, and the example of virulent nationalism as an apt analogy. I also have a lot to say about McMahan’s empirical assumptions about the CSMR.