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 ethics of efficacy in North India's goonda raj (rule of toughs)

This study of goondas (gangsters or toughs) in North Indian politics comes by way of a comment on intellectual method in the anthropology of moralities. More especially, it offers critical remarks on the recent adoption of ‘virtue’ as the cardinal moral co‐ordinate of human life. Drawing on field research conducted across northern India, we show that when people celebrate goondas as leaders, they do so not because they see in them virtuous men, but because they think them capable of ‘getting things done’. This ethics of efficacy is neither merely instrumental nor is it but another variant of virtue ethics. It presents, instead, an altogether different moral teleology orientated towards effective action rather than excellent character. While challenging the self‐centred bent of the late anthropology of ethics, we also make preliminary remarks on the contrast between ‘moral’ and ‘practical’ judgement, and the limits of ‘the moral’ as such.     

Mobility,white bodies and desire: Euro‐American women in Jakarta

This paper illustrates how cultural logics of desire are being transformed in the context of the global economy refashioning intimate lives. Exploring the experiences of Euro‐American female professionals in Jakarta, it suggests that they become uncomfortably visible as ‘white bodies’; their desirability appears compromised, especially given Orientalist discourses which valorise Asian women's bodies. At the same time, women's position as well‐paid employees generates a contradictory logic of desire: the ‘ego‐boost’ they experience at work may intensify their demands on the masculinity and enlightened views of potential partners, thus rendering Indonesian men, with their perceived bodily effeminacy and ‘traditional values’ unattractive. As one response to the lack of desirability, some women engage in a moral discourse that casts Indonesian women whom they consider ‘bargirls’, as well as the Euro‐American men they attract, as morally deficient. The paper thus provides an alternative perspective on reconfigurations of desire in the context of global gendered mobility.     

Property as sovereignty in micro: the state/property nexus and the Cyprus Problem

This article shows that landed property can be an exercise of state sovereignty in micro. I argue that property tightly relates to statehood and that the concept of ‘community’ offers us a lens with which to investigate that relation. Property's ‘communal’ character in Cyprus often transcends individual rights to ownership. A house belongs not to an individual, but to persons in their capacity as members of either the Greek-Cypriot or Turkish-Cypriot constitutional communities of the Republic. Focusing on the moral and political claims that ensue from this premise, I show how refugee Cypriots encounter and rearticulate the state in a variety of institutions as they lay claims to property (periousia) – their own or others’. Consequently, I argue that thinking through ‘community’ contributes to understandings of the linkage between property and statecraft (what I call the state/property nexus). In turn, this allows us to better comprehend statehood in post-conflict domains.     

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.     

The Good Farmer: Morality,Expertise, and Articulations of Whiteness in Zimbabwe

ABSTRACT

In Zimbabwe, land has always been a visible index of racial domination and oppression. Following independence in 1980, the redistribution of white property to black farmers emerged as one of the most contentious battlegrounds for refiguring citizenship and nationhood. This article explores how white farmers in a small community in western Zimbabwe fought to establish claims to belonging as they faced the threat of imminent land reform at the turn of the millennium. Drawing upon Tania Li’s concept of articulation [2000. “Articulating Indigenous Identity in Indonesia: Resource Politics and the Tribal Slot.” Comparative Studies in Society and History 42 (1): 149–179], I suggest that farmers constructed themselves both as moral subjects who cared for the environment, and skilled subjects with the technical know-how to safeguard and maximise the country’s resources. In the absence of claims to indigeneity, farmers attempted to offset their own compromised morality by invoking the language of expertise. By examining this intersection between morality and expertise, I argue that white farmers in Zimbabwe brought together logics typically imagined to be distinct as a strategy to claim moral belonging while obscuring the historical and political factors that threatened to void those same claims.     

Contentious connections: infrastructure,dignity, and collective life in Accra,Ghana

Infrastructural systems have emerged as productive ethnographic sites for analysing political subjectivities and rationalities. Through the case of shared electricity and prepaid meters in the compound housing system of Accra, Ghana, I suggest that infrastructures’ political potential lies in their imaginative and hermeneutic abilities to foster desires for dignity, sustain well-being, and question moral ideals of collective life. In contrast to recent anthropological work that has emphasized the material basis of infrastructures as ‘techno-political’ devices materializing certain logics of rule and governance, I reclaim a poetics of sociality whereby infrastructures mobilize a politics of (unwanted) collective life. Through the ‘electricity stories’ circulated by tenants, I chart how the moral economy of infrastructure in a context of collective precarity redistributes marginalization and freedom in ways that always exceed political rationales of energy reforms and policies.     

Damp Rooms and Saying ‘Please’: Mimesis and Alterity in the Host Family Space in Study-Abroad Experiences

Study-abroad programs are a ‘globalizing project’ developed at the intersection of educational institutions seeking new income sources and the ideologies that the world is comprised of a mosaic of cultures and that ‘intercultural experience’ is valuable. While research on study-abroad programs often focuses on their effect on the students’ ‘global competence’ and language proficiency, this article focuses on the space, the space of host family in particular, produced in study-abroad programs. Study-abroad programs here are perceived in a wide sense to include various programs for students to go to another country to study.

Study-abroad guidebooks and researchers portray the host family's life as constituting a quintessential ‘native life’, in which study-abroad students should be immersed. However, based on ethnographic fieldwork in Aotearoa/New Zealand, this article argues that the distinction between ‘cultural difference’ and ‘cultural sameness’ is a construction, resulting in mutual accommodation and intolerant judgments, respectively. That is, when host parents recognised the ‘cultural difference’ of the foreign students’ behaviour, they often sought to understand meanings behind the behaviour, resulting in mutual accommodation. It turned the space into what Michael Taussig calls the ‘space between’, in which it is unclear who is imitating whom. When the host parents recognised ‘cultural sameness’ based on superficial similarity, however, their efforts to understand meanings behind behaviour was halted and, when the behaviour was considered problematic, led to the student being asked to move out. This article details an ironic space of study abroad where alterity inspired tolerance and similarity inspired intolerance.     

Fishing,thieving, witchcraft: apprehension and mistrust in maritime West Africa

This article explores the ‘apprehension’ that permeates life in coastal Sierra Leone as fisherfolk struggle to navigate a precarious economy of overfished waters and overstrained relationships. In a context of deepening uncertainty, social vigilance has come to be regarded as a key survival skill. At sea, even as fishermen strain their senses for evidence of shoaling fish, they remain equally vigilant to rival crews, who may seek to deceive them in their competition for the same depleted resource. When crews return home with empty nets, again, exchange partners regard them with suspicion, watchful for clues that they could have sold their catch covertly in another coastal town. When businesses founder or savings evaporate, people are quick to assume their fortunes must have been invisibly robbed ‘in a witch way’ by one of their neighbours. And yet, despite the deep mistrust and apprehension through which people regard their social world, moral discourses about this supposedly rampant trickery are nuanced. Despair at believing themselves to have been grifted in some unseen way is often tempered by a weary empathy for their antagonists’ poverty, and even grudging respect for their skills of dissimulation.     

Wrongness,Responsibility, and Conscientious Refusals in Health Care

In this article, I address what kinds of claims are of the right kind to ground conscientious refusals. Specifically, I investigate what conceptions of moral responsibility and moral wrongness can be permissibly presumed by conscientious objectors. I argue that we must permit HCPs to come to their own subjective conclusions about what they take to be morally wrong and what they take themselves to be morally responsible for. However, these subjective assessments of wrongness and responsibility must be constrained in several important ways: they cannot involve empirical falsehoods, objectionably discriminatory attitudes, or unreasonable normative beliefs. I argue that the sources of these constraints are the basic epistemic, relational, and normative competencies needed to function as a minimally decent health‐care professional. Finally, I consider practical implications for my framework, and argue that it shows us that the objection raised by the plaintiffs in Zubik v. Burwell is of the wrong sort.     

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.     

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.     

A critique of the principle of ‘respect for autonomy’, grounded in African thought

I give an account how the principle of ‘respect for autonomy’ dominates the field of bioethics, and how it came to triumph over its competitors, ‘respect for persons’ and ‘respect for free power of choice’. I argue that ‘respect for autonomy’ is unsatisfactory as a basic principle of bioethics because it is grounded in too individualistic a worldview, citing concerns of African theorists and other communitarians who claim that the principle fails to acknowledge the fundamental importance of understanding persons within the nexus of their communal relationships. I defend the claim that ‘respect for persons’ is a more appropriate principle, as it is able to acknowledge both individual decision making and the essential relationality of persons. I acknowledge that my preference for ‘respect for persons’ is problematic because of the important debate around the definition of ‘personhood’ in bioethics discourse. Relying on Thaddeus Metz's conception of moral status, I propose a relational definition of personhood that distinguishes between persons with agency and persons without agency, arguing that we have different moral obligations to these distinct categories of persons. I claim that this conception of personhood is better able to accommodate our moral intuitions than conventional approaches, and that it is able to do so without being speciesist or question‐begging.     

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’.     

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’.     

Diet, embodiment, and virtue in the mechanical philosophy

This paper considers the relationship between diet, embodiment, nature and virtue in several seventeenth-century natural philosophers, all of whom sought to overcome or to radically reform inherited ideas about the self as a hylomorphic compound of form and matter, but who nonetheless were not entirely ready to discard the notion that the self is intimately united with the body. One implication of this intimate union, for them, is that what one does with the body, including what one puts into it, is directly relevant to the supreme end of achieving a virtuous life. I thus consider food—its preparation and its consumption—as a link between natural and moral philosophy in the early modern period, showing in particular the parallels between the search for the diet that is ‘natural to man’, on the one hand, and the project of establishing rules of virtue on the other. Key to discerning these parallels, I argue, is an understanding of early modern ideas about diet and eating as rooted in the Stoic notion of oikeiôsis, which may be translated as ‘assimilation’ or ‘appropriation’, and which, as recent work by Lisa Shapiro has shown, played an important role in early modern ideas about a bodily contribution to the human good. The most general thesis is that dietary questions were far more important in early modern philosophy than has yet been recognized: nearly every prominent natural philosopher was preoccupied with them. A narrower thesis is that this parallelism between natural philosophy and moral philosophy is reflected in the conception of cooking as both a fundamental physiological process (‘coction’) as well as the most basic form of social existence.     

Basotho blankets: ownership and appropriation

This article examines claims of ownership and appropriation of Basotho blankets. Ingrained in the ritual and mundane reproduction of life among the Basotho people of Lesotho, the luminous blankets and their story have enticed many to deal in them. The blankets are manufactured and trademarked by Aranda Textile Mills, and in recent years they have been adapted by Basotho fashion designers, foreign private entrepreneurs, and the Louis Vuitton fashion house and depicted in Marvel's Black Panther film. The diversity of the actors involved has created a complex field of entitlement claims. The article develops a theoretical framework for understanding the processes through which actors claim, appropriate, and transform the value of ‘heritage’ items. This is done by viewing the actors’ efforts as ‘scale-making projects’ across ‘regimes of value’ that aim to expand their ‘spatiotemporal control’ and by viewing the actors themselves as ‘brands’ posing as originators of value.     

The odour of things: Smell and the cultural elaboration of disgust in Eastern Indonesia

Recent years have witnessed an increasing number of calls for anthropology to devote more attention to non‐visual modes of perception. Frequently, the implicit suggestion of these calls has been that the acknowledgement of different ways of organising the senses could help us escape the supposed malaise of modern ‘ocular‐centrism ‘. This paper explores the sense and symbolism of smell in Buli, a village in eastern Indonesia, to argue that smell is part of an ontology that catches Buli people in a malaise of their own. ‘Bad’ smell attests to an ambiguous moral order that can be traced across myth, ritual and everyday life. Ambiguity is ever‐present because ‘bad’ or disgusting smells destabilise the very conceptual order they also help support. The analysis of smells as they relate to local notions of disgust is therefore suggested as an alternative way to conceptualise the contradictory nature of power.