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.     

Through a glass, darkly: data and uncertainty in the AIDS debate

The HIV/AIDS epidemic is the greatest threat to development in much of Africa. It is already the main cause of death in many countries, especially those in Southern Africa. However there is an absence of solid data on the scale and scope of the disease and how it is evolving. In this article we discuss the data on the epidemic – where it comes from and how it is presented. We note the limitations of the use of antenatal clinic surveys – which provide the bulk of our information.
We then turn to the evidence of impact. The paper shows that the long incubation period between infection and illness means that it takes time for HIV infections to turn into AIDS cases, and AIDS cases to translate into deaths with all the consequences of orphaning, poverty and changing population structures. Furthermore it means that once the HIV prevalence has peaked, AIDS impact will take years to work through – this epidemic is a 'long-wave' event.
The paper is premised on the view that HIV causes AIDS and AIDS causes death. It notes that insufficient and/or unreliable data have allowed leaderships to deny the scope and scale of the problem and that this is unacceptable. However it is incumbent on all to accept the moral responsibility for and the moral consequences of their work, and this includes those who gather, interpret and use the data.     

Nonhumans and the Ideology of Purpose

ABSTRACT

Nonhuman animals are abused in many ways in farming but this arouses little disquiet in society where most people actively support the industry. A corpus of writing in a popular South African farming magazine was analyzed and found to contain, along with other discourses, one which may be described as a discourse of production. Within this discourse are “use terms” which portray nonhumans as having anthropocentric purposes or uses for their lives. This ideology of purpose or implicit use has significant implications for facilitating moral disengagement both in those working in the industry and those supporting it. These implied purposes may derive in part from an old but persistent ideology that the world is composed of greater and lesser beings with the “lesser beings” existing for the purposes and use of the “greater beings.” A scheme is proposed to show how these use terms may play a part in the facilitation of mass nonhuman abuse. Further investigation reveals that use terms are not confined to farming but are widespread and common in everyday speech. It is suggested that an awareness of such constructions and their ideological implications, combined with challenges in such areas as education and science, may contribute towards a re-examination by some people of their ideology concerning nonhumans, their supposed life purposes, and their condoned exploitation.     

Cargo Cults and the Politics of Alterity: A Review Article

This review article is a critical evaluation of recent ethnographic contributions and theoretical debates concerning cargo cults. It examines how Foucault's genealogical and discursive methodologies can be used in a way that undercuts their valuable insights. The recent self‐reflexive turn, where anthropology focuses on the moral politics of its own discourses, can lead to a silencing of the moral political discourses of others. Moreover self‐reflexivity can become an authorising strategy for academics keen to downplay race and resistance in millenarian movements where these are important features.     

First,do no harm: Generalized procreative non‐maleficence

New reproductive technologies allow parents some choice over their children. Various moral principles have been suggested to regulate such choices. This article starts from a discussion of Julian Savulescu's Principle of Procreative Beneficence (PPB), according to which parents ought to choose the child expected to have the best quality of life, before combining two previously separate lines of attack against this principle. First, it is suggested that the appropriate moral principles of guiding reproductive choices ought to focus on general wellbeing rather than prioritizing that of the child and, second, that they ought to be non‐maximizing (e.g. seeking the ‘good enough’ or to avoid harm). Though neither of these suggestions is entirely novel, combining them results in a new, and arguably more plausible, principle to regulate procreative choices, which I call the Principle of Generalized Procreative Non‐Maleficence (PGPNM). According to this principle, the primary obligation on parents is not to cause harm to other people through their reproductive choices.     

Sorcery in the Era of 'Henry IV': Kinship, Mobility and Mortality in Buhera District, Zimbabwe

Recent studies of witchcraft and sorcery in Africa have described this domain as an all–powerful and inescapable discourse. This article, on a migrant labour society in Zimbabwe, discloses a situation in which this discourse and its interpretation are contested. It shows how existential insecurity, which gives rise to witchcraft accusations, relates to the high incidence of HIV/AIDS–related illnesses and death – euphemistically called Henry IV (HIV). Witchcraft accusations arise within kin–based networks that span rural and urban geographical areas, as it is these networks that people depend upon for their livelihoods. Thus, this article stresses the important link between witchcraft and kinship in a society that is not geographically bound, revealing how witchcraft discourse is assigned a place relative to other social phenomena.     

Understanding Power in Indigenous Protected Areas: the Case of the Tla-o-qui-aht Tribal Parks

This article draws on concepts of power from political ecology and political sociology to describe the ways that the Tla-o-qui-aht First Nation (a Canadian indigenous people) have attempted to realize their goals under the broad rubric of their Tribal Parks initiative. Like some other Indigenous peoples’ and Community Conserved territories and Areas (ICCAs), the Tribal Parks example features de facto legal pluralism, lack of clear tenure and/or legal recognition, oppositional and/or cooperative relationships with other actors, and situations where local actors are influenced by intersecting global discourses on conservation and indigenous rights and culture. Globally, ICCAs are a form of protected area and are potentially critical in terms of meeting ambitious global protected area targets as well in addressing issues related to the rights and well-being of indigenous peoples. As such, understanding the ‘customary law or other effective means’, or the dynamics of power through which indigenous groups are able (or not) to realize their protected area goals is of global significance. This article illuminates the contours of power through two specific Tribal Parks case studies: the first involves contestations over industrial logging, while the second focuses on the establishment and implementation of what came to be called an ‘ecosystem services fee’ paid by ecotourism outfitters operating within a Tribal Park. Results highlight that the Tla-o-qui-aht have drawn power from different sources and exercised it by different means including turning to the Courts in a context of legal uncertainty, protest and direct action coupled with appeals to public opinion, developing and drawing on relationships with both local and non-local interests, and by strategically ‘tapping into’ prominent discourses.     

Collapsing fish stocks,gendered economies,and anxieties of entrapment in coastal Sierra Leone

This article explores the economic negotiations between Sierra Leonean fishermen and the women who compete to buy their fish, tracing how relationships of gendered intimacy and interdependence are being reconfigured in a context of deepening economic precarity. Fish stocks in Sierra Leone are in crisis. Fisherfolk look back with nostalgia to a past in which bountiful harvests had made it possible for transactions of fish to be simple and impersonal. Today, by contrast, it is almost impossible for women to access fish without working to develop strong personal relationships with fishermen: deploying gifts of food, loans of money, and even secret ‘medicines’ to secure the loyalty of potential customers. I analyse how men and women reflect on their growing impoverishment through discourses that emphasize their moral ambivalence at being drawn back into webs of interpersonal dependency, and argue that these anxieties need to be understood in the context of Sierra Leone's history of domestic slavery.     

Execution by lethal injection, euthanasia, organ-donation and the proper goals of medicine

In a recent issue of this journal, David Silver and Gerald Dworkin discuss the physicians' role in execution by lethal injection. Dworkin concludes that discussion by stating that, at that point, he is unable to think of an acceptable set of moral principles to support the view that it is illegitimate for physicians to participate in execution by lethal injection that would not rule out certain other plausible moral judgements, namely that euthanasia is under certain conditions legitimate and that organ-donation surgery is sometimes permissible. This article draws attention to some problems in the views of Silver and Dworkin and suggests moral principles which support the three moral views just mentioned.     

The conjoined twins and the limits of rationality in applied ethics

In this article I consider the case of the surgical separation of conjoined twins resulting in the immediate and predictable death of the weaker one. The case was submitted to English law by the hospital, and the operation permitted against the parents' wishes. I consider the relationship between the legal decision and the moral reasons adduced in its support, reasons gaining their force against the framework of much mainstream normative ethical theory. I argue that in a few morally dilemmatic situations, such a legalistic–theoretical approach cannot plausibly accommodate certain irreducible and ineliminable features of the ethical experience of any concrete individual implicated in the situation, and that this failure partly undermines its self–appointed role of guiding such an individual's conduct. For example, the problem as experienced by the judge and by the parents might not be the same problem at all, and some of their respective reasons may be mutually unintelligible or impotent. I certainly do not argue for a rejection of law or of moral theory; I merely challenge their implicit claim to comprehensiveness and their fixation with an idealised and putatively universal rationality modelled on converging scientific enquiry. Finally, I claim that at least in the twins' case there may be insufficient normative robustness to the conclusions reached, or indeed reachable, by the court in a situation where intuitions and moral reasons pull in fundamentally incommensurable directions; as such, there may be room for an acknowledgement of the spiritual, through a humble abstention from making a decision – which is not to be confused with deciding to do nothing.     

Taking the ‘Error’ Out of Ruse‘s Error Theory

Michael Ruses Darwinian metaethics has come under just criticism from Peter Woolcock (1993). But with modification it remains defensible. Ruse (1986) holds that people ordinarily have a false belief that there are objective moral obligations. He argues that the evolutionary story should be taken as an error theory, i.e., as a theory which explains the belief that there are obligations as arising from non-rational causes, rather than from inference or evidential reasons. Woolcock quite rightly objects that this position entails moral nihilism. However, I argue here that people generally have justified true beliefs about which acts promote their most coherent set of moral values, and hence, by definition, about which acts are right. What the evolutionary story explains is the existence of these values, but it is not an error theory for moral beliefs. Ordinary beliefs correspond to real moral properties, though these are not objective or absolute properties independent of anyones subjective states. On its best footing, therefore, a Darwinian metaethics of the type Ruse offers is not an error theory and does not entail moral nihilism.     

Blowing in the wind? Identity, materiality, and the destinations of human ashes

This article asks whether the recent UK-based practice of removing ashes from crematoria has led to entirely new, innovative rituals of disposal, or whether contemporary practice is an appropriation of late nineteenth-century Romantic values and beliefs. Drawing on findings from a major empirical study among both professionals and lay people involved in the removal of ashes, it explores the potentiality of ash remains as a mobile material residue of the corpse, and considers whether they enable disposal strategies which no longer reflect concerns with space and place – particularly those associated with traditional burial grounds.     

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.     

WHY MORAL PHILOSOPHERS ARE NOT AND SHOULD NOT BE MORAL EXPERTS

Professional philosophers are members of bioethical committees and regulatory bodies in areas of interest to bioethicists. This suggests they possess moral expertise even if they do not exercise it directly and without constraint. Moral expertise is defined, and four arguments given in support of scepticism about their possession of such expertise are considered and rejected: the existence of extreme disagreement between moral philosophers about moral matters; the lack of a means clearly to identify moral experts; that expertise cannot be claimed in that which lacks objectivity; and that ordinary people do not follow the advice of moral experts. I offer a better reason for scepticism grounded in the relation between moral philosophy and common‐sense morality: namely that modern moral philosophy views even a developed moral theory as ultimately anchored in common‐sense morality, that set of basic moral precepts which ordinary individuals have command of and use to regulate their own lives. Even if moral philosophers do nevertheless have a limited moral expertise, in that they alone can fully develop a set of moral judgments, I sketch reasons – grounded in the values of autonomy and of democracy – why moral philosophers should not wish non‐philosophers to defer to their putative expertise.     

Respect for outsiders? respect for the law? the moral evaluation of high scale issues by US immigration officers

High-scale morality is the study of moral ideas and sentiments deployed in relations that encompass multiple, geographically or socially distant populaces. The envisioning of distant people, their attributed moral personhood, the evaluation of their perceived behaviour, and the rectification of wrongs through the use of powerful organizations are key topics in high-scale morality. High-scale morality differs from existing anthropological approaches that emphasize local ethnography or contrastive moral ideas; it addresses the moralization of issues like world hunger, the drug trade, or international migration. The officers of the US Immigration and Naturalization Service understand and evaluate legal and illegal immigrants, as well as directly enacting moral rectification for the US polity. As they resolve moral dilemmas on their job, they utilize pervasive models for moral thought and action in capitalist, individualist, stratified, and bureaucratized societies. The article finishes by considering directions in which anthropology can contribute to understanding the moral dimension of global issues.     

Once upon a time in the West? Stories of migration and modernity from Kerala, South India

This article explores how members of an ex-untouchable, 'backward' community of South India – the Izhavas of Kerala – represent and make sense of their entanglements within 'modernity'. Izhava narratives suggest ambivalence: while failure stories remain individualized, narrated in terms of bad luck or others' cheating, success stories are presented as exemplars of a twentieth-century global master narrative of progress. We note many correspondences between this ex-untouchable community's optimistic master narrative and another powerful and pervasive meta-narrative – the global story of modernity as development, promoted by state government, reform movements, and development theorists alike. Life-history narratives forcibly bring us – European interlocutors – into the same space as the tale-tellers, speak of encounters between Indians and Europeans, and urge us to recognize that we live in 'one world'. Malayalis stake claims for equal participation in modernity's projects even as they point out ways in which coevalness is denied. This prompts us to suggest that narratives of modernity in India and the UK should occupy the same analytical space, contrary to moves to theorize multiple modernities. With our Malayali respondents, we are participating in a confabulation/confabrication of a shared story which appears to be one about the nature of global capitalism. Modernity produces dream and disillusionment, promising progress to all while delivering to a few. In its seemingly endless capacity for self-regeneration and reinvention it is, as a phenomenon in global history, far from over. Even as theorists try to write it off as a moment past or a project failed, it still holds out its promises and provides a structuring framework for contemporary life-stories.     

The social, moral, ethical, legal and political implications of today's biological technologies: an Indian point of view

The last 50 years have seen an increasing emphasis on ethical, moral, social, legal, political and economic implications of science for reasons that are discussed in this article. Biotechnology has been no exception to this trend. Areas of biotechnology where the above implications have been important, are briefly described. Ethical and related issues in today's biology-based technologies are discussed with special reference to India. Examples of technological exploitation within a country, or of one country by another, using modern biology-based technologies are given. The possible implications of one new and emerging biology-based technology are discussed. It is concluded that a well-informed and knowledgeable society is the only assured insurance against possible misuse of biology-based technologies of today and tomorrow, including their use for the exploitation of people. The recent decision of the Prime Minister of India to set up a National Knowledge Commission is mentioned in this context.     

Covert moral bioenhancement,public health,and autonomy

In a recent article in this journal, Parker Crutchfield argues that if moral bioenhancement ought to be compulsory, as some authors claim, then it ought to be covert, i.e., performed without the knowledge of the population that is being morally enhanced. Crutchfield argues that since the aim of compulsory moral bioenhancement is to prevent ultimate harm to the population, compulsory moral bioenhancement is best categorized as a public health issue, and should therefore be governed by the norms and values that apply in public health settings. In this article, I argue for two related claims. First, I question the extent to which compulsory moral enhancement should be considered a public health issue that ought to be governed by the norms and values that apply in public health settings. Second, I argue that Crutchfield's argument that covert moral bioenhancement would better respect people's autonomy than an overt program overlooks two important autonomy‐based reasons that, in fact, favor an overt moral enhancement program over a covert one.     

Medicalizing homelessness: the production of self-blame and self-governing within homeless shelters

This article draws upon three years of ethnographic research within an emergency homeless shelter in Massachusetts to explore the subject-making effects of routine shelter helping practices. A medicalized discourse of deviancy is uncovered that provides the dominant conceptual framework within which both concerned homeless people and shelter staff remain enmeshed. As a result, helping practices focus on detecting, diagnosing, and treating understood deviancy within the bodies or selves of homeless people. The dominant discursive practices produce homeless subjects who learn to look within their selves for the "cause" of their homelessness. Treatment focuses on reforming and governing the self. Alternative discourses suggesting the need for practices challenging broader political economic processes are thus marginalized as peripheral and unreasonable.     

Co-operation despite disagreement: from politics to healthcare

Political interaction among citizens who hold opposing moral views commonly requires reaching beyond toleration, toward actual co-operation with policies one opposes. On the more personal level, however, regarding (e.g.) interactions between healthcare providers and patients, several authors emphasise the importance of preserving integrity. But those who oppose any 'complicity in evil' often wrongly conflate instances in which the other's position is (and should be) totally rejected with instances of legitimate, although deep, disagreement. Starting with a striking example from the context of a particular tradition, I argue generally that in the latter sort of disagreements, talk of 'complicity' should be largely replaced with a more co-operative moral stance, grounded in a pluralistic framework. Co-operation Despite Disagreement (CDD) should be sought either for institutional reasons – akin to the political – or for relational reasons. CDD involves sharing another's perspective and sometimes calls for adopting another's moral judgements in preference to one's own. I seek to identify some of the conditions and circumstances that would justify such a shift, particularly in scenarios involving assistance, such as physician-assisted suicide (PAS) or the role of an anaesthesiologist in abortion. This discussion is meant to provide examples of the kind of second-order reasons appropriate for determining the terms for CDD – in distinction from first-order considerations (e.g., the much-contested 'active/passive' distinction) which are likely to be the subject of the initial disagreement and hence cannot serve to resolve it.