Hope For/Against the State: Gridding in a Besieged Sarajevo Suburb

Anthropological dealings with the state often convey hope by replicating the hope of their subjects against the state. This libertarian paradigm provides effective analytical tools to grasp people's evasion of state grids, through cultural resilience-in-authenticity and/or autonomous self-organisation. Yet it cannot conceptualise their affective and practical investments in ordering statecraft, i.e. their hope for the state. Through a case study of self-organisation in the besieged outskirts of Sarajevo, Bosnia and Herzegovina, this article traces inhabitants’ yearnings for ‘normal lives’ and their efforts to allow the latter to unfold. I focus on schooling and its temporal calibration of routines, framed in the vertical encompassment of statecraft. Against the reduction of hope to hope against the state, the complementary analytical tool of ‘gridding’, I propose, allows an alternative form of replication, capturing people's yearnings for the convergence of top-down and upward/outward organisation of predictability on different scales.     

Transforming history and myth: On the mutuality and separation of shared narratives in Eastern Tibet

Questioning the distinction between ‘cold’ and ‘hot’ societies, and an implied separation between myth and history, anthropologists have increasingly urged for an understanding of both myth and history as equally valid modes of shared social consciousness. This article takes up this point of view by referring to a written history of Lhagang, a town in Eastern Tibet; a history that appears to have the transformative content and oral circulation of myth. Using Lévi‐Strauss’ structural analysis of myth and Santos‐Granero's concept of topograms to demonstrate the mythemes that derive from the written history and circulate among Lhagang Tibetans, the article argues that, within the political and cultural context of Lhagang, myth and history shift in and out of indigenous categories even while being categorically distinct.     

The practice of capoeira: diasporic black culture in Canada

Abstract

This article draws on ethnographic research with Canadians who practise the Afro-Brazilian martial art, capoeira, to discuss, renew and perform African heritage, black circulating cultures and Canadian nationalism. I make several incursions into Paul Gilroy's theory of the Black Atlantic. First I draw attention farther north to Canada to show that diaspora cultures reference an ‘elsewhere’ as they also come to represent ‘here’; capoeira is used to engage with local Aboriginal and multiculturalism politics. I overcome the little attention that has been paid in Gilroy-influenced black cultural studies to embodiment, corporeality and the particular movements of the sporting body, which are deployed to preserve and share diaspora cultures. This examination of the micropolitics of sport reveals the past, ‘tradition’ and ‘African’ symbols and heritage (roots), along with antiphony, innovation and transnational circulation (routes) as essential elements of black expressive cultures.     

‘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.     

The Ta'arof Tournament: cultural performances of ethno-national identity at a diasporic summer camp

Drawing from ethnographic fieldwork, interviews and audio recordings at a US summer camp by and for Iranian-heritaged youth, this paper analyses the construction of ethno-national identity during the ‘Ta'arof Tournament’, a popular camp activity that literally makes sport of the Iranian custom of self-effacement, politeness and hospitality. A repertoire of six ta'arof strategies is identified: (a) reliance on pre-existing, commonly used ta'arof phrases, (b) ‘code-switching’ between English and Persian, (c) body gestures, (d) novel, hyperbolic ‘ta'arof-style’ phrases, (e) exaggerated ‘Iranian’ accents and (f) subversive and humorous re-enactments of life in immigrant households. Camp participants embrace, renew and transform the quintessentially ‘Iranian’ custom of ta'arof while self-consciously performing for one another. Despite scholarship that relies on ‘cultural trauma’ and ‘stigma’ to explain identity ‘loss’ among immigrant groups, these findings reveal that the ironic, tender cultural performance of ‘rituals’ like ta'arof serve as powerful source material for group affinity and belonging in diaspora.     

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.     

What's in a (Big) Name? The Art and Agency of a Bornean Photographic Collection

This article concerns the photographic collection of Paka anak Otor, the Bidayuh owner of a ‘mini-museum’ in Sarawak, Malaysian Borneo, and how it became entangled in his claims to status within and beyond his village. Superficially, the situation is easily apprehended via two analogous approaches within photographic theory and Southeast Asianist ethnography, which treat objects and images as representations or bearers of power and meaning. Here I suggest that such approaches end up eliding the action-centred nature of Paka's ‘big name’-making ambitions. In response, I approach his photographic collection through an analytical framework deriving from Alfred Gell's seminal theory, Art and Agency (1998), which has hitherto remained marginal to Southeast Asianist anthropology. I argue that, more than merely symbolising or bearing his ‘big name’, Paka's photographs were agentive image-objects that actively instantiated it. I conclude by asking how such an analytical shift might encourage a reconceptualisation of ‘power’ and ‘objecthood’ in Southeast Asianist anthropology.     

The Death and Rebirth of Anthropology

This paper is a study of one component of the recent and contemporary circulation of cultural objects, the exhibition of Australian Aboriginal acrylic paintings in a French museum. The author argues that the recent emphases on ‘appropriation ‘ and the primitivizing gaze ‘ are not sufficient to understand what happens when such objects circulate. To ask what does happen in circulation, at the sites of exhibition, is to ask how they are produced, inflected, and invoked in concrete institutional settings, which have distinctive histories, purposes, and structures of their own. The gazes’ (representations) which are discussed in this French example are analyzed within the specific conditions of their production to show how such exhibitions and circulations of culture are produced in relationship to the requirements internal to museums to distinguish themselves from others, to respond to claims placed upon them by their own institutional settings.     

Mind, memory and history: How classifications are shaped by and through time, and some consequences

Understanding the history of systematics bears on contemporary issues such as the distinction between classifications and systems, the belief that ‘natural’ classifications reflect the progressive refinement of our ideas of relationships, and the dubious reputation acquired by systematics. Here I emphasize the extent to which ‘mind’ shapes classifications. I show that groups in biological classifications often have six or fewer members, in line with the number of things that humans can conveniently memorize together. Concerns about memorization are evident in the work of systematists like Tournefort, Linnaeus, and Antoine-Laurent de Jussieu, and the whole hierarchy of George Bentham's and J. D. Hooker's great Genera plantarum is structured by such concerns. An analytical element in Jussieu's work was emphasized by Cuvier and others, and the hierarchy of their classifications reflects more directly aspects of nature as they understood it, although concerns about memorisation remain evident. Linking an understanding of what classifications can represent to the ideas the makers of classifications had about nature makes it clear that classifications are rarely rigid class hierarchies, but are often more like systems. Historically, the synthetic approach, discussed here, tends to lead to systems, the analytical approach, to ‘classifications’. We must remember that systematists’ work is evaluated by other scientists, and by society at large. The confusion evident in systematics simply confirmed the negative perceptions that many people in the nineteenth century had of naturalists, botanists and zoologists, perceptions that persist today. Zoologica Scripta itself, and the Journal of Natural History, which under this title is about the same age, reflect part of this history. I conclude by emphasizing (1) if systems or classifications in the nineteenth century reflect ‘nature’, it is a nature very different from that we understand today, and (2) the extent and the persistence of the opposition between the synthetic and anaytical approaches.     

What does race do?

In writing on ‘John Rex's Main Mistake’, Michael Banton reveals more about Banton than he does about Rex. I use Banton's discussion of the differences between his own and John Rex's ‘mistakes’ to explore why, in my view, race continues to have analytical purchase in a purportedly ‘post-racial’ age     

Hip Hop Aesthetics and the Will to Culture1

In this paper, based upon my field work with the self-styled ‘Hip Hop Community’ in Sydney, in the early 1990s, I examine the material processes by which ‘cultural’ significance is articulated to a number of key practices, specifically, break-dancing, rapping and graffiti. I argue that these practices are understood, within the scene, as being aesthetic practices, which operate to mimetically ‘represent’ a pre-existing cultural essence—Hip Hop. Using a Peircian semiotic model, I argue that the maintenance of performances of these key Hip Hop practices functions over time, within the Hip Hop community, to affirm the legitimacy, authenticity and reality of the idea of Hip Hop.     

Labour's ‘strange blindness’ and the end of Jubilee

ABSTRACT

This essay responds to David Roediger's Seizing Freedom: Slave Emancipation and Liberty for All. After a brief examination of the central themes of the book, I turn to the author's emphasis upon political agency. I argue that this emphasis is necessary, given the political and scholarly aims of the book. At the same time, I suggest that the agency depicted in Seizing Freedom was simultaneously constrained by the cultural, political, and social forces discussed in Roediger's earlier companion volume, The Wages of Whiteness. I end the essay with a short discussion of the labour leader William Sylvis that attempts to synthesize insights from Seizing Freedom and The Wages of Whiteness in order to explain the ‘strange blindness’ that led white labour to systematically ignore and repress the activity of black workers.     

‘Agent Plus’ and ‘Practical Reasoner’: A Comparative Study of the Ethical Person

This paper explores an understanding of the person in terms of practical reason. Based on my fieldwork among the Jenu Kurumba and on ethnographic data on four other communities, I analyse how these five communities conceptualise the ethical person. To understand these concepts, I consult studies of an anthropology of ethics concerned with practical reason. Additionally I draw on Charles Taylor's concept of the ‘agent plus’ and Alasdair MacIntyre's notion of the ‘practical reasoner’. I argue that both Neo-Aristotelian notions are fundamentally important for understanding the concepts of the ethical person among the five cultural formations investigated in this paper.     

Dancing the Main jo'oh: Hma ‘Btsisi’ Celebrate Their Humanity and Religious Identity in a Malaysian World

Official government census takers tick the religion box titled ‘none’ when they fill out the forms for most Orang Asli. Yet at weddings and other festivities, the Hma' Btsisi', an indigenous Mon‐Khmer speaking people of Peninsular Malaysia, perform a religious dance and song cycle called the main jo'oh. Today, in Malaysia, the main jo'oh is a government centrepiece for Orang Asli culture. Btsisi' are frequently asked to perform the main jo'oh for the Malaysian public and for tourists. The main jo'oh is displayed as a curious, albeit beautiful and exotic performance by a heathen people who have ‘no’ religion. But this paper points out that the dance is far from being solely an exotic relic. I argue that the meanings embodied in the dance performance form the foundation of Btsisi' beliefs; in other words, their religion. I conclude by discussing the main jo'oh in the modern Btsisi' and national context. In particular, I demonstrate that the main jo'oh is a way for the Btsisi' to identify and distinguish themselves from other Orang Asli communities as well as from the majority Malay population.     

Nationalism remixed? The politics of cultural flows between the South Asian diaspora and ‘homeland’

This article examines ‘Asian electronic music’, a generally progressive diasporic South Asian scene which fuses electronic dance music beats with instruments/sounds traditionally associated with the subcontinent, and how it became embedded into ‘majoritarian’ Indian nationalism. In India, the music's perceived ‘fusion’ aesthetic became emblematic of an emergent India which was economically prosperous while ‘respecting’ its cultural heritage. Using the case of an album which remixed India's national song, Vande Mataram, this article explores the convergences and divergences between Asian electronic musicians in Delhi and Hindu nationalists. The article concludes that the musicians in Delhi did not lend to Hindu nationalism. However, they perhaps gave secular Indian nationalism a ‘cool’ gloss. Ultimately, the production and consumption of Asian electronic music in Delhi raises significant questions regarding the scene's relationship to Indian nationalisms.     

Unsettling Power: Domestic Violence,Gender Politics,and Struggles over Sovereignty in Ghana

This article provides a new lens for analyzing power formations in human rights practices by examining Ghanaian struggles over a Domestic Violence Bill. While the hegemonic character of human rights advocacy is well-established, we know less about exercises of power in discourses and practices that oppose rights. I analyze how the Ghanaian government constructed the discourse of cultural sovereignty and deployed it against women's rights. The government legitimated this discourse by appropriating the voice of ‘the people’ and superimposing notions of ‘foreignness’ onto both the Bill and Ghanaian women's rights activists. Drawing on the historiography of colonialism and ethnography of political performance, I argue that this case illustrates how the discourse of cultural sovereignty is mobilized in a struggle over shifting configurations of gender, political activism, and state sovereignty.     

Charismatic Catholic Renewal in Bougainville: Revisiting the power of Marian devotion as a cultural and socio‐political force

This article explores the interplay between culture and Christianity by detailing the history, experience, and impact of the Charismatic Catholic Renewal in the Autonomous Region of Bougainville in Papua New Guinea (PNG). In 1985, the PNG Catholic Bishops' Conference approved the charismatic movement as one of the authentic movements for spiritual renewal of the Catholic Church in PNG. However, the conference stressed this renewal not to be made independent or outside of the Church. In this article I discuss how in Bougainville the Catholic Charismatic Renewal (CCR) has been predominantly operating ‘outside’ the institutional Catholic Church, drawing upon both Catholic and cultural logics to mobilise devotees across Bougainville towards renewal and political change. In particular, I will focus on various local Marian movements, elucidating the power and force of the CCR in contexts of Bougainville's civil war (1988–1998). In doing so, this paper will explore what Catholicism and CCR may contribute to discussions about the positioning of culture within Christianity, at the same time showing how charismatic Marian devotion invites reassessment of recent prevailing discussions on cultural ‘continuity’ versus ‘rupture’, as well as doctrinal boundaries held so dearly by the CCR and the Roman Catholic Church in general.     

Templates and exclusions: victim centrism in Canada's Truth and Reconciliation Commission on Indian residential schools

In this article I use an ethnographic approach to consider the causes and consequences of a focus on ‘survivor’ experience in Canada's Truth and Reconciliation Commission (TRC) on Indian residential schools. In this Truth Commission, the interconnected concepts of ‘survivor’, ‘cultural genocide’, ‘trauma’, and ‘healing’ became reference points for much of the testimony that was presented and the ways the schools were represented. Canada's Truth Commission thus offers an example of the consequences of ‘victim centrism’, including the ways that ‘truth‐telling’ can be influenced by the affirmation of particular survivor experiences and the wider goal of reforming the dominant historical narrative of the state through public education. Canada's TRC was limited by its mandate to a particular kind of institution and scope of collective harm. It was at the same time active in its creation of narrative templates, which guided the expression of traumatic personal experience and affirmed the category of residential school ‘survivor’ as the focal point for understanding policy‐driven loss of language, tradition, and political integrity.     

Postcoloniality,National Identity,Globalisation and the Simulacra of the Real

The focus of this paper is a famous boys' boarding school in the North Indian city of Dehra Dun. The Doon School was founded in 1935 and was soon hailed by a wide cross section of post-colonial Indian intelligentsia as the site for the production of the ‘modern’ Indian citizen. The discussion below suggests that contemporary social analysis needs to focus on specific sites of the production of the discourses of the nation and citizenship rather than simply announce their dissolution as an ‘inevitable’ by-product of ‘globalisation’; this seems to be the stand taken by certain strands of theorisation in the so-called globalisation debate and in particular versions of cultural studies. I argue that rather than having simply dissolved, the ‘national’ emotion, at least in the Indian context, may have been transformed into the production of ‘post-coloniality’ as a differentiating category to distinguish the ‘progressive’ populations of the nation-state from its ‘backward’ counterparts. I employ Baudrillard's concept of the ‘real’ in order to argue for situated analyses of the contemporary global condition where analyses of the relationship between nation-states and of the asymmetries within them continue to be important political tasks.