Disabling violence: intellectual disability and the limits of ethical engagement

Those giving care to people with intellectual disabilities in the United Kingdom are obliged to drive bad forms of intimacy, such as abuse, out of the caring relationship. They must also enable these individuals to find positive forms of intimacy through reciprocal relationships such as friendships. These two aims are normally separated, but in an organization called L'Arche UK, they are combined in the same relationship when caregivers pursue reciprocal friendships with those they support. What happens to this ethical project when those with intellectual disabilities are violent to their caregivers? Trying to pursue intimate engagement in this context has the unexpected result of creating distrustful and tense relationships, which raises questions not only about why this ethical project goes so wrong, but also about what it would mean for it to go right: that is, what a richer and fully positive reciprocity between limited and complex human beings would actually look like in practice.     

Wild-ing the Ethnography of Conservation: Writing Nature’s Value and Agency In

When reading ethnographic literature on nature conservation, one may wonder: where has nature gone? Social anthropologists have written nuanced ethnographies of how the environmental projects of governments and transnational NGOs encounter, dispossess, clash culturally with, and try to govern native people across the world. Yet, these diverse ethnographies often say little about what motivates those encounters firstly: local and global nature, especially wildlife, plants, and the planet’s ecological crisis. Thus, this paper seeks ways how ethnographic writing on conservation practice could better reflect that the planet’s many self-willed, struggling, and valued non-humans, too, enter conservation’s encounters. To find paths toward such a ‘wild-ing’ of ethnography, the paper locates and reviews disparate materials from across the social-anthropological literature on biodiversity conservation. The review is structured through three questions: How does and could the ethnography of conservation represent nature’s value? How can it show that animals, plants, and other nature make and meet worlds? How can it incorporate natural science data about non-human worlds and ecological crisis? Altogether, we understand nature conservation clearer through the interdisciplinary and more-than-human ethnography of world-making encounters. Such wilder ethnography may also better connect people’s suffering and nature’s vanishing – as problems both for anthropology and conservation science.     

On Cloning: Advocating History of Biology in the Public Interest

Cloning – the process of creating a cell, tissue line or even a complete organism from a single cell – or the strands that led to the cloning of a mammal, Dolly, are not new. Yet the media coverage of Dolly's inception raised a range of reactions from fear or moral repulsion, to cautious optimism. The implications for controlling human reproduction were clearly in the forefront, though many issues about animals emerged as well. On topics of public interest such as cloning, historians of biology have the opportunity to make a unique contribution. Such debates are often aired as if they have no precedents, either in biology or in the ethical, moral, and social concerns arising in the public arena. The technology leading to Dolly draws on strands of research going back to the 1890s, and the cycle of public response has been repeated often in the past century. What can we learn from examining these events historically, and how can we – or should we even try – to inform public opinion? I think we should try and will outline briefly some of the ways that can work.     

Climate Change,Water Practices and Relational Worlds in the Andes

Climate change translates into insecure water provision and produces new uncertainties for farmers and politicians in Colca Valley, Southern Peru. Anthropological studies of climate change have mainly focused on adaptation, resilience and so-called indigenous traditional knowledge. This article argues that a stronger ethnographic focus on material practices – including knowledge practices – can contribute to a more nuanced understanding of climate change effects, responses and forms of water management. The author aims to see responses to climate change as more than cultural representations, and therefore focuses on water practices and the realities that these practices make, as well as the relational webs of humans, environment, infrastructure and other-than-human beings. The article explores different practices that enact multiple versions of water, and multiple – yet related and entangled – water worlds. The author suggests that this has implications for how we understand politics of climate and water: as tensions between singularizing practices and multiplicity.     

Emancipating ethics: an autonomist reading of Islamic forms of life in Russia

This article advances a framework aimed at capturing the political life of ethical intensity by putting autonomist theory in resonance with ethnographic material pertaining to quietist Muslim milieus in post-Soviet Russia. The emancipatory and prefigurative potential of collective projects of self-legislation – in this case, ‘halal living’ – are explored through the notions of ethical form of life and Rule/Law. It will be argued that autonomist theory (a) is helpful in conceptualizing the friction between ethical projects (however quietist) and dominant moral/political orders; (b) has the potential to broaden anthropological conversations on virtue beyond existing fault lines (notably between what I call ‘traditionist’ and ‘liberal’ theoretical families) as well as conceptual silos (‘religion', ‘secularity’); and (c) can help us envision a radical, politically engaged anthropology of ethics.     

Species: a praxiographic study

Taxonomists, who describe new species, are acutely aware of how political, economic, and ecological forces bring new forms of life into being. Conducting ethnographic research among taxonomic specialists – experts who bring order to categories of animals, plants, fungi, and microbes – I found that they pay careful attention to the ebb and flow of agency in multispecies worlds. Emergent findings from genomics and information technologies are transforming existing categories and bringing new ones into being. This article argues that the concept of species remains a valuable sense‐making tool despite recent attacks from cultural critics.     

Germination of Spores of Bacillus Species: What We Know and Do Not Know

Spores of Bacillus species can remain in their dormant and resistant states for years, but exposure to agents such as specific nutrients can cause spores'' return to life within minutes in the process of germination. This process requires a number of spore-specific proteins, most of which are in or associated with the inner spore membrane (IM). These proteins include the (i) germinant receptors (GRs) that respond to nutrient germinants, (ii) GerD protein, which is essential for GR-dependent germination, (iii) SpoVA proteins that form a channel in spores'' IM through which the spore core''s huge depot of dipicolinic acid is released during germination, and (iv) cortex-lytic enzymes (CLEs) that degrade the large peptidoglycan cortex layer, allowing the spore core to take up much water and swell, thus completing spore germination. While much has been learned about nutrient germination, major questions remain unanswered, including the following. (i) How do nutrient germinants penetrate through spores'' outer layers to access GRs in the IM? (ii) What happens during the highly variable and often long lag period between the exposure of spores to nutrient germinants and the commitment of spores to germinate? (iii) What do GRs and GerD do, and how do these proteins interact? (iv) What is the structure of the SpoVA channel in spores'' IM, and how is this channel gated? (v) What is the precise state of the spore IM, which has a number of novel properties even though its lipid composition is very similar to that of growing cells? (vi) How is CLE activity regulated such that these enzymes act only when germination has been initiated? (vii) And finally, how does the germination of spores of clostridia compare with that of spores of bacilli?     

‘Live has an atmosphere of its own’: azadari,ethical orientation,and tuned presence in Shi‘i media praxis

Among producers of Shi‘i Islamic media in Pakistan, the quality of being live as an atmosphere capable of mediation has gained efficacy along with changes in media for religious dispensation. Central to the importance of live recordings are the ways they are perceived to most effectively mediate the ethical, ritual, and transhistorical contours of azadari, a word that describes the ways in which the personages held in esteem by the Shi‘a are mourned and commemorated. What are these qualities of being live that see recordings attributed the qualities of a good, moral atmosphere? By building on ethnographic research into the relationship between Shi‘i practices of azadari and their technological mediation, this article aims to provide greater insights into what atmosphere can do for anthropology, with the suggestion that it acts as a way of recognizing different thresholds of intensity and change.     

Managing alterity from within: the ontological turn in anthropology and indigenous efforts to shape shamanism

The ontological turn is gaining momentum among many anthropologists today, evidenced by multiple debates and symposia in recent years addressing the role of ontological approaches within the discipline. Equal to the force of the ontological turn are the growing number of passionate critiques that question everything from the ethnographic and historical integrity of this body of work to its intellectual motivations and political effects. This article commends ontologists for bringing greater attention to the crucial role of spirits in many people's lives and for their efforts to gain deeper understandings of different realities. Yet we also agree with critics in their identification of various troubling tendencies in prominent ontologists’ analyses. We highlight how many of these disturbing inclinations emerge through ontologists’ attempts to connect their ethnographic analyses to Eduardo Viveiros de Castro's theory of multinaturalist perspectivism. Finally, we analyse one of the favourite research topics of those associated with the ontological turn – shamanism – in one of the regions most often heralded as an oasis of radical alterity – the Amazon – in a way that specifically aims to avoid the problematic orientations we identify. Specifically, we describe a series of historical changes in the relationships between shamans and indigenous leaders to draw attention to how relationships to shamanic power/knowledge are unevenly distributed, actively debated, and co‐constructed through changing historical and political contexts.     

Wild justice and fair play: cooperation,forgiveness, and morality in animals

In this paper I argue that we can learn much about ‘wild justice’ and the evolutionary origins of social morality – behaving fairly – by studying social play behavior in group-living animals, and that interdisciplinary cooperation will help immensely. In our efforts to learn more about the evolution of morality we need to broaden our comparative research to include animals other than non-human primates. If one is a good Darwinian, it is premature to claim that only humans can be empathic and moral beings. By asking the question ‘What is it like to be another animal?’ we can discover rules of engagement that guide animals in their social encounters. When I study dogs, for example, I try to be a ‘dogocentrist’ and practice ‘dogomorphism.’ My major arguments center on the following ‘big’ questions: Can animals be moral beings or do they merely act as if they are? What are the evolutionary roots of cooperation, fairness, trust, forgiveness, and morality? What do animals do when they engage in social play? How do animals negotiate agreements to cooperate, to forgive, to behave fairly, to develop trust? Can animals forgive? Why cooperate and play fairly? Why did play evolve as it has? Does ‘being fair’ mean being more fit – do individual variations in play influence an individual's reproductive fitness, are more virtuous individuals more fit than less virtuous individuals? What is the taxonomic distribution of cognitive skills and emotional capacities necessary for individuals to be able to behave fairly, to empathize, to behave morally? Can we use information about moral behavior in animals to help us understand ourselves? I conclude that there is strong selection for cooperative fair play in which individuals establish and maintain a social contract to play because there are mutual benefits when individuals adopt this strategy and group stability may be also be fostered. Numerous mechanisms have evolved to facilitate the initiation and maintenance of social play to keep others engaged, so that agreeing to play fairly and the resulting benefits of doing so can be readily achieved. I also claim that the ability to make accurate predictions about what an individual is likely to do in a given social situation is a useful litmus test for explaining what might be happening in an individual's brain during social encounters, and that intentional or representational explanations are often important for making these predictions.     

Catching the White Fish: gossip and cocaine on Colombia's Northern Pacific coast

What is life like after drift-cocaine arrives in a village on Colombia's Northern Pacific coast? Drift-cocaine is a side-effect of the interdiction of drug transport boats heading towards Central and North America as part of the US-Colombian War on Drugs. Villagers refer to drift-cocaine as the White Fish. Through ethnographic engagement with Afro-descendant peoples in Chocó, this article explores the effects and relations that emerge from an ocean turned into an amphitheatre of fishing livelihoods, drug traffickers, and military operations. By taking seriously the White Fish as the way people refer to cocaine, I focus on gossip and rumour as the strategies they employ to discuss the pervasive effects of the drug trade. I trace three interrelated discussions – concerning violence, cocaine, and the White Fish – in order to argue for the usefulness of gossip and rumour in investigative ethnographies of violence.     

The ethics and obligations of long-term ethnographic relationships: revelatory moments and the concept of solidarity

This article reflects on an ethical and revelatory moment in the development of my long-term fieldwork relationships with people of the Lihir Islands in Papua New Guinea. Ethnographic research globally is now shaped through formal processes of ethical review, with the requirements for informed consent, privacy, and consideration of harm and beneficence. Researchers then have to put these procedures into practice, often encountering the need to weigh competing ethical principles, particularly when unforeseen events occur. Reflexivity has been argued to be crucial on these occasions. Yet both ethical codes and reflexivity fall short of managing ethical and relational implications of long-term field relationships. This article suggests that the concept of solidarity as theorized recently in bioethics may be helpful, particularly the discernment of three layers of relationship. What responsibilities might we as anthropologists have to the people we work with that go beyond procedural ethics? And how do moments such as the one described in this article shape ongoing field research?     

GOING FROM PRINCIPLES TO RULES IN RESEARCH ETHICS

In research ethics there is a canon regarding what ethical rules ought to be followed by investigators vis‐à‐vis their treatment of subjects and a canon regarding what fundamental ethical principles apply to the endeavor. What I aim to demonstrate here is that several of the rules find no support in the principles. This leaves anyone who would insist that we not abandon those rules in the difficult position of needing to establish that we are nevertheless justified in believing in the validity of the rules. I conclude by arguing that this is not likely to be accomplished. The rules I call into question are the rules requiring:

• – that studies be designed in a scientifically valid way
• – that risks to subjects be minimized
• – that subjects be afforded post‐trial access to experimental interventions
• – that inducements paid to subjects not be counted as a benefit to them
• – that inducements paid to subjects not be ‘undue’
• – that subjects must remain free to withdraw from the study at any time for any reason without penalty

Both canons, the canon on principles and the canon on rules, are found in the overlap among ethical pronouncements that are themselves canonical: the Nuremberg Code, the Declaration of Helsinki, the Belmont Report, CIOMS's International Ethical Guidelines for Biomedical Research Involving Human Subjects, and NBAC's 2001 report, Ethical Issues in International Research: Clinical Trials in Developing Countries.     

Houses of Uist: memory and dwelling in the Outer Hebrides

This article constitutes an ethnographic exploration of the salience of houses – both ruined and lived in – on the Outer Hebridean island of South Uist. While I describe houses as both sites of memory and sites of dwelling, my argument is that the latter – dwelling – encompasses and subsumes the former – memory. This argument is situated in a historical and political context where, despite over 4,000 years of human habitation, dwelling cannot be taken for granted. Current pressures of depopulation, unemployment, poverty, and ever-tighter conservation legislation are perceived as continuous with the tragedies of the Clearances and beyond. The ethical and political claim for Uist as a place of human dwelling is made, both implicitly and explicitly, through a continuity of human occupation indexed by the material presence of houses.     

Recognising and Translating Knowledge: Navigating the Political,Epistemological, Legal and Ontological

What does it mean to call something ‘knowledge’ today? What does this recognition or translation require? And what does it entrain? This introduction makes a novel synthesis of contributions to the Special Issue and advances observations regarding the ‘mythic’ qualities of intellectual property law, the precipitation of ‘nature’, and the importance of attending to what is lost when things and practices are also called ‘knowledge’. The papers cohere around a timely set of observations and critiques: critiques of the way the knowledge economy makes demands and defines expectations about value; of how intellectual property law lies behind and shapes exclusions, inclusions, and inequalities; of the ‘mythic’ status of assumptions informing laws about ownership; and the implicit hierarchy contained within types of knowledge as understood through the categories of western epistemology. By taking up effect rather than veracity and certainty, contributors leave the definition of knowledge to ethnographic subjects. That is, they attend to where and how things come to be called knowledge, and for what reasons, noticing how equivalences across practices, made for the purpose of creating the possibility of exchange value (and thus of encouraging circulation) does its work at the expense of multiple aspects, values, and relations that are also discernable in social processes that produce ‘knowledge’.     

Troubled landscapes,troubling anthropology: co‐presence,necessity, and the making of ethnographic knowledge

If ‘co‐presence is a condition of [anthropological] inquiry’ (Fabian), what sort of knowledge does it produce? I explore this question through an ethnography of a ‘troubled landscape’ in Malaysian Borneo: a lush, hilly region that has been the site of a dam construction and resettlement project since the late 2000s. My article uses the notion of co‐presence as both a lens through which to explore the predicaments of the four small communities affected by the scheme and a reflexive device that underscores the embeddedness of the ethnographic encounter in a larger relational field – one characterized as much by chance and necessity as it is by anthropologists’ intellectual agendas. In the process, I seek to trouble some of the methodological and ethical issues posed by anthropology's recent ‘ontological turn’, notably the long‐standing questions of what it means to ‘take seriously’ and how ethnography and the ethnographer are implicated in this project.     

Chocolate and Cognac: Gifts and the Recognition of Social Worlds in Post-Soviet Russia

This paper examines the culture of gift-giving in contemporary urban Russia, illuminating in the process broader post-socialist deliberations about social identity and personal worth. Drawing upon ethnographic research in St. Petersburg (1998-99), I consider how marketization influences, informs, and overlaps with logics of gift-giving and with the social networking practices so central to Soviet-era consumer strategies. In contrast to most previous analyses of such phenomena, this article attends closely to the items of exchange themselves, asking why certain goods are chosen as gifts in particular contexts (such as the chocolate and cognac typically given as tokens of gratitude to doctors, teachers, and others whom one wishes to thank for services well provided). Social theorists have commented on the 'misrecognition' inherent in such gift-giving, in that transactors tend to view these presents not as pragmatic investments but simply - as Russian teachers put it - 'signs of attention' Yet here I push further to consider what it is people are actually recognizing about their shifting social worlds in these activities, as they take stock of one another's claims to cultural and moral value (as well as material wealth) and conceptualize the kind of 'society' in which they are participating.     

Law and the architecture of social repair: gacaca days in post‐genocide Rwanda

In this article, I examine post‐genocide Rwanda's gacaca process, in which genocide suspects were tried among their neighbours before locally elected judges. I suggest two limitations in how anthropologists have typically studied post‐conflict legal institutions. Measuring the cultural relevance of law obscures contemporary imbrications of African custom and universal legal principles, and distracts from analysis of the politicized uses of culture. Analysing structural constraints and coercive dimensions, while crucial, can blind us to the very real social work that happens in these forums. Instead, I argue, what differentiated gacaca was how deeply it was contextualized – embedded in daily life, public, participatory, routinized, and based on oral testimony – and this contextualization formed the basis of its situated relevance to people's efforts to shape forms of sociality. People used gacaca sessions to negotiate the micro‐politics of reconciliation, which included debating definitions of ‘genocide citizenship’, guilt, innocence, exchange, and material loyalty. I argue for moving beyond the underlying assumption in critical transitional justice studies that law and reconciliation are mutually exclusive, to acknowledge that the instrumental and often divisive dynamics in gacaca do not merely reflect institutional failures but, rather, reflect the inherent violence of social repair.     

Tickets to the Opera: A Negotiation of Western Knowledge—Beyond Resistance or Reproduction

What are the prices of "must knowledges?" Does the study of English impose Anglocentric control on its learners or can English as an icon for "must knowledge" enable disempowered populations to empower themselves? This article examines these questions through an ethnographic study of middle-/lower-class Orthodox and Sephardic Jewish women in an adult education course. The women did not resist "Western knowledge," yet its potential for empowerment was not realized. This study offers anthropologists of education an opportunity to reexamine the relations between local cultural systems and external knowledges beyond the binary prism of resistance versus reproduction.     

Biotech News

Awards: Smoluchowski Award for Suwan Jayasinghe – EMBO recognizes talented young group leaders in Europe New on the market: Full automation from library samples to assay plates with “Calli-L” – New bottles for laboratory use From our sister journals: – Estrogen activity biosensor – Two-photon polymerization for tissue scaffolds – Algae, do not shear this time! – Plant based Plasmodium vaccine – The Global HIV Vaccine Research Cryorepository – Bioreactor for tissue engineered arteries – Nano-magnetic bacteria separation – Predictive biodegradation models – Most read in BTJ: Gene targeting from laboratory to livestock BioEssays highlights: What doesn't kill me... – Time for adaptive radiation to move on? – Looking again (carefully) at thalidomide