Time at a Standstill: Loss,Accumulation, and the Past Conditional in an East Berlin Neighborhood

This article reconsiders the question of nostalgic consumption in East Germany as embedded not within a national or a regional (post-socialist) politics of time, as much literature has done, but rather within a global post-Fordist reconfiguration of the relation between time, consumption, and politics. Examining an underclass East Berlin neighborhood that has come to epitomize ‘pastness’, I show the salience of material prosperity – or its lack – in shaping the senses of time of its inhabitants. Especially for the younger generation, nostalgic commodities mediate the growing abyss between loss and accumulation, futures and pasts, nostalgic longings and unrealistic aspirations. I argue that the nexus of time, politics, and consumption has been transformed with the fading away of what has been called the future perfect (the political temporality of utopian projects) and its metamorphosis into what I term here the past conditional, the temporality of lost futures, irredeemable opportunities, and vanquished political imaginaries.     

Mediat(iz)ing Catholicism: saint,spectacle, and theopolitics in Lima,Peru

This article examines the annual public procession in Lima, Peru, of the Señor de los Milagros (Lord of Miracles) in relation to issues at the intersection of Catholic Christianity, media, and political authority. Through a theopolitical lens alert to the intermeshing of political sovereignty and authority with theological (Catholic) worldviews, I inquire into media and the Señor de los Milagros procession along three key intersecting themes that link scales of local and global Catholicism: performance, identity/belonging, and control. Key to my argument is the idea of the miraculous (lo milagroso), a culturally resonant register of embodied affective experience with compelling power, which points to how senses of belonging, authority, and ‘proper’ Catholic subjecthoods are intensified by Catholicism's diffusion through new mediatic forms, especially in church-generated productions. A consideration of media technologies, mediation, and Catholicism nuances theoretical assumptions within the anthropology of Christianity, and also suggests that the anthropology of religion should attend more closely to mediation and mediatization as newer media infrastructures – channelling flows of information, images, and affects – extend ‘the religious’ into other social spheres.     

Doing justice on two fronts: the liberal dilemma in immigration

Two hearts beat in every liberal breast. One is the heart of non-discrimination – the commitment to propounding equal chances for all. Such a principle, built around individuals and their free choices, ought to be applicable everywhere and to everyone. This perspective currently dominates human-rights discourse and is associated with the ‘global left’ and with the politics of ‘recognition’. The second liberal heart is communitarian social justice. Redistribution, effected primarily through the state, is owed the poor and exploited, and it can be accomplished best in one's own society, for one's own countrymen. This vision has lost a great deal of ground, especially among elites and critical intellectuals. This view is associated with the ‘sovereignty left’ and with the politics of ‘redistributive justice’. This paper examines the manifestations of these tensions in recent US immigration debates, particularly over issues of labour market competition between immigrants and the domestic poor.     

Life,unlimited: Russian archives of the digital and the human

Since the end of the Soviet Union, questions of memory and history have been at the centre of public debates, often focused on the institutions of archives and libraries. This article considers a particular incarnation of arkhivnaia bolezn’ (archival disease, roughly archival fever) with genealogies going back to the pre-revolutionary writings of the visionary nineteenth-century philosopher-librarian Nikolai Fedorov. Specifically, I examine practices among contemporary techno-futurists seeking to combine Fedorov's ideas with modern information technologies – both existing and speculative – with the aim of overcoming death and, for some, of surviving posthumously in virtual spaces for now. Based on original ethnographic fieldwork in Russia, the article chronicles immortalists’ efforts to overcome ‘the violence of the archive’ by envisioning and producing a utopian version that is as totalizing as it is personal, designed to satisfy both Orthodox Christian and secular desires for eternal life. In this archive, old and new media like oral histories and genomic data exist alongside each other, both material and virtual, frozen in a vial or uploaded into cyberspace. I interpret the Russian episodes recounted here, attending to the ways in which new archival imaginaries and technologies reconfigure notions of the human self and embodiment.     

Veiled Nannies and Secular Futures in France

ABSTRACT

This article focuses on recent French efforts to expand legal regulation of religious symbols to childcare. Controversies over ‘veiled nannies’ serve as points of departure for investigating laïcité – French secularism – through which religion is regulated. The investigation is based on fieldwork among Muslim women in Marseille and on the analysis of legal decisions, official documents, and media. The debates on whether to legislate on religious symbols in the domain of childcare reveal how the line between religion and politics, and private and public is continuously redrawn through state efforts to cultivate and govern (secular) Republican selves. Drawing on Agrama’s [2012a. Questioning Secularism: Islam, Sovereignty and the Rule of Law in Egypt. Chicago, IL: University of Chicago Press] conceptualisation of secularism as a ‘problem-space’, I argue that legal regulation of religious symbols institutionalises a ‘secular suspicion’ at the heart of efforts to imagine and govern French society and its future, a future in which Muslims increasingly find it difficult to imagine themselves.     

‘Horse tripping’: animal welfare laws and the production of ethnic Mexican illegality

Conflicts over animal practices have long been used to construct dynamics of power. This essay examines how debates over immigrant animal practices contribute to the production of immigrant ‘illegality’ in the contemporary USA. I examine laws banning the ‘horse tripping’ events of the Mexican rodeo enacted in California (1994) and Arizona (2009), situating these laws and related media coverage within the broader landscape of exclusionary anti-immigrant politics. While the activists (including Latinos) who supported the bills were primarily concerned with animal welfare, their concerns were marshalled, out of context and against their will, by nativists who demand border militarization, exclusion and deportation. This essay shows that a range of actors – not just notoriously nativist groups but also Latinos themselves, as well as progressive people and organizations – participate, indirectly and inadvertently, in the production of immigrant illegality.     

‘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.     

Exclusive recognition: against reductionism and distortion

This article analyses two dominant discourses of racial politics in Hawai'i and the work they do naturalizing haole (white people or whiteness in Hawai'i) in the islands. The first is the well-worn discourse of racial harmony representing Hawai'i as an idyllic racial paradise with no conflict or inequality. Frequently contrasting the islands with the ‘racist mainland’, this discourse circulates among many communities and is widely referenced. There is also a competing discourse of discrimination against non-locals which contends that haoles and non-local people of colour are disrespected and treated unfairly in Hawai'i. As negative referents for each other, these discourses work to reinforce one another and are historically linked. I suggest that the question of racial politics be reframed towards consideration of the processes of racialization themselves – towards a new way of thinking about racial politics in Hawai'i that breaks free of the not racist/racist dyad.     

Perverse Frictions: Pride,Dignity, and the Budapest LGBT March

Lesbian, Gay, Bisexual, and Transgender (LGBT) marches are critical and contentious events throughout post-socialist Europe: key sites of emerging sexual politics, shifting tensions between national and transnational meanings, and competing visions of citizenship. Since 1997 a ‘Pride March’, in 2008 Budapest's LGBT march was renamed the ‘Dignity March’. Taking this change as its focus, this paper explores debates within and outside Hungary's LGBT community about the meanings of ‘Pride’, ‘Dignity’, and sexuality. I argue these debates reveal competing efforts to negotiate the perilous boundaries between national and transnational discourses of identity, politics, and belonging. Situating them within Hungary's shifting political context, including recent violent attacks on the March, I suggest the move from the politics of Pride to the politics of Dignity has failed to escape the frictions of intersecting global and local discourses, instead invoking new cultural–political tensions, exclusionary boundaries, and dilemmas of identity, belonging, and politics for Hungarian LGBT people and activism.     

Enskillment inhibited: ‘industrial gardening’ in Britain

Horticulture – like many other traditional crafts in Britain – is said to suffer from a ‘skills problem’. A recent survey suggests that one of the reasons for this is increased outsourcing of horticultural work from public employers to private contractors. While anthropologists have generally acknowledged the politics of learning, they have had little to say about enskillment in work contexts which have been reconfigured in a way that leaves hardly any room for institutionalized methods of learning. Private gardening contractors are an example of such a work context, and in this article I scrutinize their practices to show the various ways in which enskillment is inhibited. Rather than referring to the concept of ‘deskilling’ – usually evoked in discussions of skills problems – I employ the notion of an inhibition of enskillment in order to emphasize that every feature that fosters skill also has a ‘shadow side’ to it which bears a potential to inhibit skill. Implicit in this argument is a critique of neoliberal work practices which shape enskillment as well as the natural environment.     

Modern Enchantments: Media,Fandom and Distraction Amongst Diaspora Turkish Football Supporters

Since the turn of the century, Turkish diaspora football fans have increasingly relied on social media practices to enact their fandom. Ethnographic fieldwork with Turkish football supporters based in Europe reveals that socially mediated fandom produces powerful affective states, best understood through a reworking of the anthropological heuristic of ‘enchantment’. Modern enchantments see fans embrace a sense of wonder whilst also showing self-awareness about its origins and limits. This reality has knock-on effects for how fandom intertwines with other elements of diasporic life. Whilst sometimes leading to damaging obsession, fandom also enlivens. And by encouraging fans to cultivate a playful and self-reflexive demeanour, it may ultimately serve as an inoculation against essentialist narratives of belonging that frequently confront diasporans. Accordingly, the imbrication of social media and football fandom suggests itself as a key site for understanding enchantment in the contemporary era – its significances, signs and relationship to wider politics of congregation.     

From connection to contagion

This essay proposes that we ‘think data’ with a complex legacy of work, once disavowed and now resurgent in social theory, on crowd formations. I propose this move because social media platforms’ mobilization of data – the extractions, ever-shifting reaggregations, and micro-targeting, on the one hand, and our engagements, re-tweets, acts of sharing, and production of virality, on the other – has fuelled such anxious concern about the very things that animated much crowd theory in the first place. Key among these concerns are the force of emotional contagion and the threat of social dissolution; the composition of ‘the social’ by elements that well exceed the human; and pressing questions about the media through which energetic forces travel, often with lightning speed. What questions might be enabled by attending to the resonance between crowd theory's ‘anti-liberal’ preoccupations and contemporary concerns over how social media platforms crowd us?     

The play of ‘dirty politics’: ordinary ethics and the evidence of experience on the workfloor in New Delhi,India

This article explores the tensed sociality amongst precariously employed service economy workers in the retail outlets of a prominent eyewear company in New Delhi, India. The bickering staff label the ongoing interpersonal strife ‘dirty politics’. Linked to this are their confident assertions that, in fact, all politics is dirty, and dirty politics is the only type of politics possible – rejecting formal party politics and labour unions as morally vacuous and motivated by utilitarian individualism. Engaging with the anthropology of ordinary ethics, the article demonstrates how the affectively charged experience and talk of petty politicking on the neoliberal workfloor provides critical ‘evidence’ that ‘confirms’ such a politico-ethical view.     

Polish Lebensraum: the colonial ambition to expand on racial terms

Lebensraum – the space a state believes is required for its natural expansion – has a pivotal role in the global expansion projects. Whenever this concept is discussed, it is almost exclusively reduced to the Imperial Russia’s domination of less-stately countries in Central and Eastern Europe; the British exploration and colonization of territories in Africa and Asia; the French settlements in parts of the Caribbean Islands and Africa; the German experimentation in South-West Africa, and the Dutch seaborne competing with the Spanish and Portuguese’s expansionism. Study related to Poland’s attempted acquisition of colonial territories outside Europe is rarely discussed. Drawing on the activities of the Polish Colonial Society, this article contends that the building blocks of colonization were not confined solely to European imperial powers. As colonization forged ahead in the twentieth century, Poland seemed to be the country where colonialism played a significant role in both national and transnational politics.     

Civil war and the non-linearity of time: approaching a Mozambican politics of irreconciliation

At least 1 million people died during the Mozambican civil war (1976/7-92). Unfolding after gaining independence from Portugal (1975) and alongside experiments with Afro-socialism in the 1980s, the war, despite its brutality, has not been subjected to global templates of reconciliation processes. Thus it comprises a unique case to probe what irreconciliation might mean – both as a political horizon and as an analytical concept. This text juxtaposes ethnographic material from rural, central Mozambique from the late 1990s and early 2000s emphasizing reconciliation with material from the same spaces from the 2010s onwards, where I identify what I term a ‘politics of irreconciliation’. I will make three arguments. First, informed by Hannah Arendt, I approach irreconciliation as fundamentally about the rejection of a world of violence in search of a world shared in common. Second, drawing on recent anthropological theorizing about temporal regimes and chronopolitics, I argue for the salience of a non-linear understanding of the politics of irreconciliation to grapple with the fact that civil war violence is understood as dangerously uncontained rather than nominally past. Third, within the context of Mozambique, forgiveness and its other, irreconciliation, are not only intimately tied to the temporally past or present; they are also, as I show, produced by a tangible and intense absence of a productive future.     

On the concept of chorotype

Recent reviews of the meaning of the word ‘chorotype’ in biogeography have led to contrasting definitions and a confusion of concepts. This is because ‘chorotype’ has been used by different authors to express two different concepts: (1) groups of species with overlapping ranges (overall distributions) and (2) groups of species with a similar distribution within a certain area. To avoid confusion, I suggest the term ‘global chorotype’ be used to indicate a group into which species with similar ranges can be classified; and ‘regional chorotype’ be used for a group of species with similar distributions within a certain region. Although the global chorotype represents the world‐wide spatial responses of species to historical and environmental pressures, and does not vary with the area under consideration, a particular species might be classified into different regional chorotypes in different study areas.     

Realities of illusion: tracing an anthropology of the unreal from Torres Strait to virtual reality

This article examines how perceptual illusions become reliable markers of truth in the context of experimental psychology. As laboratory tools, illusions travel across time, place, and media: from the Torres Strait expedition at the close of the nineteenth century to a contemporary psychology lab that utilizes virtual reality. In this historical and ethnographic study, something that might otherwise be considered misleading (illusion) becomes an epistemological guide. Illusion takes on a reality and in so doing raises questions about what ought and ought not to be considered real. This research thus joins other anthropologies that expand what counts as ‘the real’. These anthropologies of the unreal are proliferating of late and breathe hope back into human and nonhuman futures by reconsidering what constitutes being in the world. The reality of illusion highlights a phenomenological position in which reality is the world as perceptually experienced. Further, as this investigation unfolds in the laboratory, it becomes clear that the unreal is not set apart from but incorporated into knowledge systems.     

Farewell to the ‘childhood of man’: ritual,seasonality, and the origins of inequality

Evidence of grand burials and monumental construction is a striking feature in the archaeological record of the Upper Palaeolithic period, between 40 and 10 kya (thousand years ago). Archaeologists often interpret such finds as indicators of rank and hierarchy among Pleistocene hunter‐gatherers. Interpretations of this kind are difficult to reconcile with the view, still common in sociobiology, that pre‐agricultural societies were typically egalitarian in orientation. Here we develop an alternative model of ‘Palaeolithic politics’, which emphasizes the ability of hunter‐gatherers to alternate – consciously and deliberately – between contrasting modes of political organization, including a variety of hierarchical and egalitarian possibilities. We propose that alternations of this sort were an emergent property of human societies in the highly seasonal environments of the last Ice Age. We further consider some implications of the model for received concepts of social evolution, with particular attention to the distinction between ‘simple’ and ‘complex’ hunter‐gatherers.     

Skin colour and race as analytic concepts

White working-class people have been portrayed in the media and political discourse as unable to keep pace with the demands associated with living in multicultural Britain. In this article, I shall challenge such representations of white working-class people's attitudes towards racialized ‘others’. To do this I explore the views of the members of a white working-class family to the changing racial composition of their once ethnically homogenous council estate (municipal housing). My ethnographic attention is directed to the connections, affective ties and emotional investments that the members of this family have with the estate and its community, and the ways in which BrAsians become configured in these narratives of belonging. I will show how analytical attention to the connections and attachments that white working-class people form with those whom they identify as ethnic and racial ‘others’ provides an account of white working-class identities that undermines popular representations of ‘them’.