Pub Date : 2021-10-02DOI: 10.1080/00664677.2021.1994918
L. Daly
ABSTRACT This article concerns the practice of cassava gardening among the indigenous Makushi people of Amazonian Guyana. By focusing on the cassava garden (mîî) as a primary site of multispecies engagement, I explore some of the heterogeneous modes that people–plant relationships take in everyday life and ritual practice. Plants, for the Makushi, are typically thought of as ‘persons’ (pemon), and gardening is predicated upon maintaining relationships of interspecies care via regular human–plant communication. In the idiom of human kinship, cassava plants are spoken of as being ‘children’ (more yamî’), both of human gardeners and Cassava Mama, the tutelary spirit of cultivated plants. Human–plant communication is both verbal, in the form of poetic language (taren) and songs (eremu), and embodied, in the form of tactile engagement and substance-based transfers. It is in the cultivation of communicative relationships with plants and their spirits, I argue, that Makushi gardeners create and nourish human persons and, ultimately, reproduce society through relations with alterity. I go on to address the anthropological problem of plant animism in Amazonia, arguing that a more embodied, sensorial and, following Strathern, ‘immanentist’ notion of spirit is required to better account for the complex entanglement of bodies and souls that undergirds human–plant interpenetration in indigenous Amazonia. In dialogue with literature from the multispecies turn, I suggest that an anthropology beyond the human, much like Makushi gardening, might usefully be thought of as a process of more-than-human ontogenesis.
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Pub Date : 2021-10-02DOI: 10.1080/00664677.2021.2004878
Jean Mitchell
ABSTRACT In 2017, islanders from six villages on the southern island of Tanna, in the archipelago of Vanuatu, sculpted more than 50,000 taro into a large ship for the nieri, the premier Tannese exchange based on mythic injunctions to feed allies and protect land. Ships, canoes and stones are generative forms in Tanna and are woven into the interstices of daily life, gardens and ritual. This ritual, planned after the category 5 2015 Cyclone Pam destroyed gardens in Tanna, was also designed to ‘awaken the stones’ which ensure the fertility of gardens. The nieri reasserts the material and spiritual primacy of gardens through the exchange of food that engenders a particular kind of sociality and person in Tanna. During the performance, taro were swapped for yam from six coastal villages. Closely allied, taro and yam are gendered beings whose lives are entangled in the relational worlds of humans and other non-human beings. The fluid and ephemeral art forms that characterise Tannese ceremonial life are dependent upon and attuned to the cycle of the yam and taro garden. I explore how the ‘taro ship’ gathers the multiple relations and diversities that emanate from gardens. The nieri and the spectacle of taro ‘becoming’ ship, makes visible social, cosmological and ecological relations through the aesthetic forms that connect the everyday and myth.
{"title":"‘Awakening the Stones’: The Nieri Performance, Gardens and Regeneration in Tanna, Vanuatu","authors":"Jean Mitchell","doi":"10.1080/00664677.2021.2004878","DOIUrl":"https://doi.org/10.1080/00664677.2021.2004878","url":null,"abstract":"ABSTRACT In 2017, islanders from six villages on the southern island of Tanna, in the archipelago of Vanuatu, sculpted more than 50,000 taro into a large ship for the nieri, the premier Tannese exchange based on mythic injunctions to feed allies and protect land. Ships, canoes and stones are generative forms in Tanna and are woven into the interstices of daily life, gardens and ritual. This ritual, planned after the category 5 2015 Cyclone Pam destroyed gardens in Tanna, was also designed to ‘awaken the stones’ which ensure the fertility of gardens. The nieri reasserts the material and spiritual primacy of gardens through the exchange of food that engenders a particular kind of sociality and person in Tanna. During the performance, taro were swapped for yam from six coastal villages. Closely allied, taro and yam are gendered beings whose lives are entangled in the relational worlds of humans and other non-human beings. The fluid and ephemeral art forms that characterise Tannese ceremonial life are dependent upon and attuned to the cycle of the yam and taro garden. I explore how the ‘taro ship’ gathers the multiple relations and diversities that emanate from gardens. The nieri and the spectacle of taro ‘becoming’ ship, makes visible social, cosmological and ecological relations through the aesthetic forms that connect the everyday and myth.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"16 1","pages":"433 - 449"},"PeriodicalIF":1.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76499258","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/00664677.2021.2006602
L. Coupaye
ABSTRACT Based on the case of Nyamikum village’s Abulës-Speakers (‘Abelam’) in Papua New Guinea, this paper weaves two parallel discussions: the first shifts our approach of gardens from being horizontal surfaces, covered in assemblages of plants, towards a vertical one, in which gardens are dynamic interfaces upon which recursive processes of generativity and depletion appear in temporal sequences of movement between a space above and another below, acting as a container of capacities. The second discussion focusses on how humans engage with garden plants, enact technics (defined here as a specific configuration of practices/techniques, objects and relations) which facilitate the becoming of plants, in a way that actualises a ‘friendly’ or ‘moral’ order elicitation according to principles of enablement instead of extraction. Finally, the paper makes the hypothesis that the transposition of visual forms created by technics to other places, such as the ceremonial house, makes them as efficacious in manifesting and enabling vital processes of generativity. This leads to the conclusion that technics play indeed a central role in the unifying the moral and the cosmic order, because they always contain a part of material self-evidence which does not rest on conventions or beliefs. As a result, it confirms that local notions of efficacious actions are the bases upon which wider vernacular conceptions (of sociality, of generativity or of morality) and logics can be built.
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Pub Date : 2021-08-14DOI: 10.1080/00664677.2021.1955505
Kelley Tatro
Böhme, H. 2006. Fetischmus und Kultur. Eine andere Theorie der Moderne. Reinbek bei Hamburg: Rowohlt Taschenbuch Verlag. Gell, A. 1998. Art and Agency. London: Carendon Press. Keane, W. 2007. Christian Moderns. Chicago: University of Chicago Press. Latour, B. 2010. On the Modern Cult of the Factish Gods. Durham: Duke University Press. Pietz, W., 1985. The Problem of the fetish, I. RES: Anthropology and Esthetics 9 (Spring), 5–17.
{"title":"Cartographies of Youth Resistance: Hip-Hop, Punk, and Urban Autonomy in Mexico","authors":"Kelley Tatro","doi":"10.1080/00664677.2021.1955505","DOIUrl":"https://doi.org/10.1080/00664677.2021.1955505","url":null,"abstract":"Böhme, H. 2006. Fetischmus und Kultur. Eine andere Theorie der Moderne. Reinbek bei Hamburg: Rowohlt Taschenbuch Verlag. Gell, A. 1998. Art and Agency. London: Carendon Press. Keane, W. 2007. Christian Moderns. Chicago: University of Chicago Press. Latour, B. 2010. On the Modern Cult of the Factish Gods. Durham: Duke University Press. Pietz, W., 1985. The Problem of the fetish, I. RES: Anthropology and Esthetics 9 (Spring), 5–17.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"53 1","pages":"194 - 196"},"PeriodicalIF":1.0,"publicationDate":"2021-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77837622","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-31DOI: 10.1080/00664677.2021.1959142
J. Gibson
a win-win scenario, the company’s predilection for modern infrastructure does not always properly address on-the-ground realities, while the dynamics of corruption also diminish the potential benefits received by local people. The last chapter of this book provides a novel and bold analysis of knowledge production in culturally sensitive contexts. Gil Ramón details how an effective ‘culture of hazard exposure prevention’ (232) can only be developed through a cultural dialogue between short-term investments and long-term benefits. Importantly, this book provides a critical reflection alongside actionable measures to create a realistic and site-specific socioeconomic hazard prevention plan. Peru, specifically, has seen a damaging reduction in environmental regulation leading to an inability to develop or implement proper EIAs and related socio-economic measures. The differences in the definition of environmental pollution between the mining companies and the impacted communities remain a critical barrier that is deepened in cases of risks to unquantifiable values, such as religious or sacred sites. Gil Ramón’s book, at the corner between ethnographic study, political analysis, and advocacy concerns, makes an impressive contribution to the study of large-scale mining (LSM) and its relationship to neighbouring communities. This study is neatly situated in the Peruvian context, with problematics specific to the political history of the country. However, its framework and conclusions are applicable to a wider variety of contexts, from the Democratic Republic of the Congo’s Copperbelt to extractive projects in Papua New Guinea. This book, targeting an academic audience, is a must read for practitioners all around the globe. In a time when responsible minerals sourcing is increasingly at the fore of corporate social responsibility (CSR), Gil Ramón provides much-needed answers to key questions facing the industry.
{"title":"Recording Kastom: Alfred Haddon's Journals from the Torres Strait and New Guinea, 1888 and 1898","authors":"J. Gibson","doi":"10.1080/00664677.2021.1959142","DOIUrl":"https://doi.org/10.1080/00664677.2021.1959142","url":null,"abstract":"a win-win scenario, the company’s predilection for modern infrastructure does not always properly address on-the-ground realities, while the dynamics of corruption also diminish the potential benefits received by local people. The last chapter of this book provides a novel and bold analysis of knowledge production in culturally sensitive contexts. Gil Ramón details how an effective ‘culture of hazard exposure prevention’ (232) can only be developed through a cultural dialogue between short-term investments and long-term benefits. Importantly, this book provides a critical reflection alongside actionable measures to create a realistic and site-specific socioeconomic hazard prevention plan. Peru, specifically, has seen a damaging reduction in environmental regulation leading to an inability to develop or implement proper EIAs and related socio-economic measures. The differences in the definition of environmental pollution between the mining companies and the impacted communities remain a critical barrier that is deepened in cases of risks to unquantifiable values, such as religious or sacred sites. Gil Ramón’s book, at the corner between ethnographic study, political analysis, and advocacy concerns, makes an impressive contribution to the study of large-scale mining (LSM) and its relationship to neighbouring communities. This study is neatly situated in the Peruvian context, with problematics specific to the political history of the country. However, its framework and conclusions are applicable to a wider variety of contexts, from the Democratic Republic of the Congo’s Copperbelt to extractive projects in Papua New Guinea. This book, targeting an academic audience, is a must read for practitioners all around the globe. In a time when responsible minerals sourcing is increasingly at the fore of corporate social responsibility (CSR), Gil Ramón provides much-needed answers to key questions facing the industry.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"2 1","pages":"189 - 191"},"PeriodicalIF":1.0,"publicationDate":"2021-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88776295","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-21DOI: 10.1080/00664677.2021.1955504
R. Sansi
{"title":"Powerful Things: The History and Theory of Sacred Objects","authors":"R. Sansi","doi":"10.1080/00664677.2021.1955504","DOIUrl":"https://doi.org/10.1080/00664677.2021.1955504","url":null,"abstract":"","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"28 1","pages":"192 - 194"},"PeriodicalIF":1.0,"publicationDate":"2021-07-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88798075","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-21DOI: 10.1080/00664677.2021.1955503
I. Martin
course specifically about punk and hip-hop. For a book that contains both punk and hip-hop in its title, it is a strangely soundless work, engaging with those ‘subcultures’ only through visual manifestations of what he terms a ‘rebel aesthetics’ – the ‘collective practices and sensibilities’ embodied in ‘interventions that transform public space, like direct actions, as well as murals and stencil graffiti with oppositional messages’ (14–15). Though Magaña claims that the 2006 Generation ‘compels us to move beyond an artist/activist dichotomy in order to fully appreciate the ways that artists’ work is often central to social movements’ (17), this assertion is not fully elaborated. His emphasis on individual artists and their works also raises the question of how horizontal organisation may be enacted through creative practices that are either grounded in or construct a broader sense of collectivity. Though the role of the artist in social movement organising remains unclear, Magaña fulfills his primary objective in providing an in-depth look at how a particular intersection of marginalised youth in Oaxaca, post-2006, experimented with everyday horizontal practices to realise a vision of a more equitable society. The book’s wealth of ethnographic data on a too-little studied corner of the world opens the door for others to join and extend the valuable dialogues that Magaña and his collaborators in Oaxaca established.
{"title":"Broken Cities: Inside the Global Housing Crisis","authors":"I. Martin","doi":"10.1080/00664677.2021.1955503","DOIUrl":"https://doi.org/10.1080/00664677.2021.1955503","url":null,"abstract":"course specifically about punk and hip-hop. For a book that contains both punk and hip-hop in its title, it is a strangely soundless work, engaging with those ‘subcultures’ only through visual manifestations of what he terms a ‘rebel aesthetics’ – the ‘collective practices and sensibilities’ embodied in ‘interventions that transform public space, like direct actions, as well as murals and stencil graffiti with oppositional messages’ (14–15). Though Magaña claims that the 2006 Generation ‘compels us to move beyond an artist/activist dichotomy in order to fully appreciate the ways that artists’ work is often central to social movements’ (17), this assertion is not fully elaborated. His emphasis on individual artists and their works also raises the question of how horizontal organisation may be enacted through creative practices that are either grounded in or construct a broader sense of collectivity. Though the role of the artist in social movement organising remains unclear, Magaña fulfills his primary objective in providing an in-depth look at how a particular intersection of marginalised youth in Oaxaca, post-2006, experimented with everyday horizontal practices to realise a vision of a more equitable society. The book’s wealth of ethnographic data on a too-little studied corner of the world opens the door for others to join and extend the valuable dialogues that Magaña and his collaborators in Oaxaca established.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"9 1","pages":"196 - 198"},"PeriodicalIF":1.0,"publicationDate":"2021-07-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88669057","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/00664677.2021.1966611
Stavroula Pipyrou, Antonio Sorge
ABSTRACT This collection highlights the diverse and complicated ways that violence becomes axiomatic, namely through political rhetoric, epistemological impositions, and colonial legacies. Considering how axiomatic violence emerges from events of rupture as well as slow-moving structural inequalities, authors interrogate both the novelty and mundane quality of the current political moment. Approaching violence as axiomatic expands the conceptual lexicon for discussing how rhetorics, metaphors, and prescriptive assumptions can be inherently violent and become normalised, losing their event-like status. Through the routinisation of the extraordinary, truths become indisputable. Axioms combine neoteric and foundational violence to lend legitimacy to apparently incontestable categories of domination, disenfranchisement, and epistemological governance.
{"title":"Emergent Axioms of Violence: Toward an Anthropology of Post-Liberal Modernity","authors":"Stavroula Pipyrou, Antonio Sorge","doi":"10.1080/00664677.2021.1966611","DOIUrl":"https://doi.org/10.1080/00664677.2021.1966611","url":null,"abstract":"ABSTRACT This collection highlights the diverse and complicated ways that violence becomes axiomatic, namely through political rhetoric, epistemological impositions, and colonial legacies. Considering how axiomatic violence emerges from events of rupture as well as slow-moving structural inequalities, authors interrogate both the novelty and mundane quality of the current political moment. Approaching violence as axiomatic expands the conceptual lexicon for discussing how rhetorics, metaphors, and prescriptive assumptions can be inherently violent and become normalised, losing their event-like status. Through the routinisation of the extraordinary, truths become indisputable. Axioms combine neoteric and foundational violence to lend legitimacy to apparently incontestable categories of domination, disenfranchisement, and epistemological governance.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"43 1","pages":"225 - 240"},"PeriodicalIF":1.0,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78501562","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/00664677.2021.1964066
D. Henig
ABSTRACT The discourse on tolerance has become axiomatic for political and cultural life in the era of (post-)liberal modernity. In the event of any form of violence, the discourse is invoked as a ‘solution’ to ‘intolerance’. But what if we considered the tolerance discourse itself as an axiom of violence? Its discursive labour creates configurations of power relations that transform the existing human affairs and relations into fixed conditions and categories of difference. Instead of taking tolerance as an analytical proxy, this paper ethnographically elucidates how the tolerance discourse is refused and resisted with the social grammars, practices and ethical vernaculars of care, mercy and solidarity. By focusing on the spaces of public kitchens in postwar Bosnia and Herzegovina and the ethics of immediacy they engender, I explore the actually existing forms of living with difference beyond the threshold of tolerance discourses.
{"title":"Refusals of Tolerance: Hunger, Mercy, and the Ethics of Immediacy in Bosnia and Herzegovina","authors":"D. Henig","doi":"10.1080/00664677.2021.1964066","DOIUrl":"https://doi.org/10.1080/00664677.2021.1964066","url":null,"abstract":"ABSTRACT The discourse on tolerance has become axiomatic for political and cultural life in the era of (post-)liberal modernity. In the event of any form of violence, the discourse is invoked as a ‘solution’ to ‘intolerance’. But what if we considered the tolerance discourse itself as an axiom of violence? Its discursive labour creates configurations of power relations that transform the existing human affairs and relations into fixed conditions and categories of difference. Instead of taking tolerance as an analytical proxy, this paper ethnographically elucidates how the tolerance discourse is refused and resisted with the social grammars, practices and ethical vernaculars of care, mercy and solidarity. By focusing on the spaces of public kitchens in postwar Bosnia and Herzegovina and the ethics of immediacy they engender, I explore the actually existing forms of living with difference beyond the threshold of tolerance discourses.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"11 1","pages":"241 - 255"},"PeriodicalIF":1.0,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73100088","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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