Pub Date : 2021-07-03DOI: 10.1080/00664677.2021.1963672
A. Kearney
ABSTRACT The main argument presented here is that in cultural contact zones, such as the Australian settler state, there can emerge violent tendencies in dominant patterns of thought, as both epistemic habits and systems of value. The logic of coloniality is one of war, destruction and inequality, and this is expressed through attempted erasure and actual ambivalence towards Indigenous peoples, their lands, waters, Laws and cultures. This is supported by habits of epistemic violence and axiological retreat. This paper examines such habits, through an ethnographically informed and localised case study of the destruction of an ancestral Dreaming site on Yanyuwa country in the Gulf of Carpentaria, northern Australia. In this instance the body of Yulungurri, the ancestral Tiger Shark, manifest in a large cycad palm, was cut down. Read through the lens of axiological retreat, and coloniality’s ambivalence towards Indigenous presence, the discussion considers the dispositions which lead to and support violence in such forms and how these might become naturalised or concealed in everyday life.
{"title":"To Cut Down the Dreaming: Epistemic Violence, Ambivalence and the Logic of Coloniality","authors":"A. Kearney","doi":"10.1080/00664677.2021.1963672","DOIUrl":"https://doi.org/10.1080/00664677.2021.1963672","url":null,"abstract":"ABSTRACT The main argument presented here is that in cultural contact zones, such as the Australian settler state, there can emerge violent tendencies in dominant patterns of thought, as both epistemic habits and systems of value. The logic of coloniality is one of war, destruction and inequality, and this is expressed through attempted erasure and actual ambivalence towards Indigenous peoples, their lands, waters, Laws and cultures. This is supported by habits of epistemic violence and axiological retreat. This paper examines such habits, through an ethnographically informed and localised case study of the destruction of an ancestral Dreaming site on Yanyuwa country in the Gulf of Carpentaria, northern Australia. In this instance the body of Yulungurri, the ancestral Tiger Shark, manifest in a large cycad palm, was cut down. Read through the lens of axiological retreat, and coloniality’s ambivalence towards Indigenous presence, the discussion considers the dispositions which lead to and support violence in such forms and how these might become naturalised or concealed in everyday life.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"11 1","pages":"312 - 334"},"PeriodicalIF":1.0,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80912483","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: 10.1080/00664677.2021.1969642
Gabriela Manley
ABSTRACT Following an acrimonious referendum on European Union membership, the UK was plunged into chaos as people attempted to negotiate a deeply divided domestic political landscape. In Scotland, things were further complicated by the independence question and the Scottish National Party’s (SNP) call for a second independence referendum. In light of the Brexit result, since 2016 many citizens of Scotland have re-thought their position on independence owing to emergent axiomatic violence located in the UK’s split from Europe. This article examines the different temporalities involved with the emergent axiomatic violence of Brexit as experienced in Scotland. For those who once supported the Union, Brexit is understood as a moment of violent and unforeseen rupture, emerging from a one-off event in the present. In contrast, nationalists speak of Brexit as representative of the accretive slow violence brought on through historical imbalances in UK politics; Brexit was to be expected, emerging from long-term processes. For EU migrants, the violence of Brexit is built into their futures, as they contemplate work and family life in a drastically changed socio-political landscape. Although the ‘emergent’ aspect of the violence inherent in Brexit is dependent on perspective, all agree that the violence is axiomatic, part of everyday life in Brexit Britain.
{"title":"Temporalities of Emergent Axiomatic Violence in Brexit Scotland","authors":"Gabriela Manley","doi":"10.1080/00664677.2021.1969642","DOIUrl":"https://doi.org/10.1080/00664677.2021.1969642","url":null,"abstract":"ABSTRACT Following an acrimonious referendum on European Union membership, the UK was plunged into chaos as people attempted to negotiate a deeply divided domestic political landscape. In Scotland, things were further complicated by the independence question and the Scottish National Party’s (SNP) call for a second independence referendum. In light of the Brexit result, since 2016 many citizens of Scotland have re-thought their position on independence owing to emergent axiomatic violence located in the UK’s split from Europe. This article examines the different temporalities involved with the emergent axiomatic violence of Brexit as experienced in Scotland. For those who once supported the Union, Brexit is understood as a moment of violent and unforeseen rupture, emerging from a one-off event in the present. In contrast, nationalists speak of Brexit as representative of the accretive slow violence brought on through historical imbalances in UK politics; Brexit was to be expected, emerging from long-term processes. For EU migrants, the violence of Brexit is built into their futures, as they contemplate work and family life in a drastically changed socio-political landscape. Although the ‘emergent’ aspect of the violence inherent in Brexit is dependent on perspective, all agree that the violence is axiomatic, part of everyday life in Brexit Britain.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"2 1","pages":"275 - 290"},"PeriodicalIF":1.0,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80213420","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: 10.1080/00664677.2021.1969893
Antonio Sorge
ABSTRACT Throughout Europe, the arrival of irregular migrants in recent years has triggered the expression of nativist anxieties, witnessing a broad recourse to violent rhetoric and the embrace of exclusivist models of national and regional community. With an ethnographic focus on migrant resettlement in Sicily, this paper argues that the elaboration of a cosmopolitan ethic that rejects the politics of exclusion can be met with ambivalence by local people who share neither the middle-class sensibilities of refugee advocates, nor their access to the public funds by which it is possible to earn income as social service and resettlement workers. Consequently, migrant advocacy is dogged by the widespread presumption that its aims are not necessarily altruistic, and that the apparatus of migrant resettlement is staffed by actors best positioned to take advantage of the lucrative opportunities presented by the migrant crisis. At the same time, newcomers’ incorporation into the body politic as a reserve army of labour, and the expectation imposed upon them to adapt to host communities and contribute productively to the local economy in any way they can, represents a key element of migrant marginalisation that even their own advocates do not explicitly question. Finally, this marginalisation is further exacerbated by contemporary populist rhetoric that positions newcomers as an existential threat to the society.
{"title":"Anxiety, Ambivalence, and the Violence of Expectations: Migrant Reception and Resettlement in Sicily","authors":"Antonio Sorge","doi":"10.1080/00664677.2021.1969893","DOIUrl":"https://doi.org/10.1080/00664677.2021.1969893","url":null,"abstract":"ABSTRACT Throughout Europe, the arrival of irregular migrants in recent years has triggered the expression of nativist anxieties, witnessing a broad recourse to violent rhetoric and the embrace of exclusivist models of national and regional community. With an ethnographic focus on migrant resettlement in Sicily, this paper argues that the elaboration of a cosmopolitan ethic that rejects the politics of exclusion can be met with ambivalence by local people who share neither the middle-class sensibilities of refugee advocates, nor their access to the public funds by which it is possible to earn income as social service and resettlement workers. Consequently, migrant advocacy is dogged by the widespread presumption that its aims are not necessarily altruistic, and that the apparatus of migrant resettlement is staffed by actors best positioned to take advantage of the lucrative opportunities presented by the migrant crisis. At the same time, newcomers’ incorporation into the body politic as a reserve army of labour, and the expectation imposed upon them to adapt to host communities and contribute productively to the local economy in any way they can, represents a key element of migrant marginalisation that even their own advocates do not explicitly question. Finally, this marginalisation is further exacerbated by contemporary populist rhetoric that positions newcomers as an existential threat to the society.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"8 1","pages":"256 - 274"},"PeriodicalIF":1.0,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75107447","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: 10.1080/00664677.2021.1964067
A. Haugerud
ABSTRACT How is violence naturalised, concealed, or challenged in everyday life? Contributors to this special issue provide vital insights into the temporalities, contradictions, emergent political subjectivities, and moral imaginaries of an unstable liberal modernity – thereby helping us to reimagine what might at first seem unprecedented or surreal about the present.
{"title":"Afterword: Axioms of Violence","authors":"A. Haugerud","doi":"10.1080/00664677.2021.1964067","DOIUrl":"https://doi.org/10.1080/00664677.2021.1964067","url":null,"abstract":"ABSTRACT How is violence naturalised, concealed, or challenged in everyday life? Contributors to this special issue provide vital insights into the temporalities, contradictions, emergent political subjectivities, and moral imaginaries of an unstable liberal modernity – thereby helping us to reimagine what might at first seem unprecedented or surreal about the present.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"7 1","pages":"335 - 338"},"PeriodicalIF":1.0,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79618494","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: 10.1080/00664677.2021.1971512
Carol A. Kidron
ABSTRACT Problematising the vernacularisation of key mechanisms in post-conflict Human Rights (HR) regimes, ethnographic interviews with Cambodian interlocutors present resistance to victim-perpetrator outreach and reconciliation, truth telling, and memorialisation. Resistance stems from the incommensurability between Buddhist present and future-focused perspectives and Euro Western (EW) past-focused memory work so central to the above mechanisms of post-conflict reconciliation. The vernacularisation of EW memory work is not only perceived as culturally incongruent, but appears to threaten a resurgence of genocide-related distress and strife that the HR regime hoped to assuage. Rather than calling for improved cultural competency of vernacularised memory work, accounts disclose the incommensurability of the taken for granted core EW mnemonic axiom (and scenario) that retrieval of the painful past and its public representation may somehow promote healing, rehabilitation and future conflict prevention. As common denominator embedded within multiple mechanisms of the HR model of conflict prevention, this axiom will be epistemically and historically contextualised in HR discourse on memorialisation. Implications will be considered for the future of globalised practices of memorialisation, conflict prevention and the HR regime sustaining axiomatic violence.
{"title":"‘Rebirthing’ the Violent Past: Friction Between Post-Conflict Axioms of Remembrance and Cambodian Buddhist Forgetting","authors":"Carol A. Kidron","doi":"10.1080/00664677.2021.1971512","DOIUrl":"https://doi.org/10.1080/00664677.2021.1971512","url":null,"abstract":"ABSTRACT Problematising the vernacularisation of key mechanisms in post-conflict Human Rights (HR) regimes, ethnographic interviews with Cambodian interlocutors present resistance to victim-perpetrator outreach and reconciliation, truth telling, and memorialisation. Resistance stems from the incommensurability between Buddhist present and future-focused perspectives and Euro Western (EW) past-focused memory work so central to the above mechanisms of post-conflict reconciliation. The vernacularisation of EW memory work is not only perceived as culturally incongruent, but appears to threaten a resurgence of genocide-related distress and strife that the HR regime hoped to assuage. Rather than calling for improved cultural competency of vernacularised memory work, accounts disclose the incommensurability of the taken for granted core EW mnemonic axiom (and scenario) that retrieval of the painful past and its public representation may somehow promote healing, rehabilitation and future conflict prevention. As common denominator embedded within multiple mechanisms of the HR model of conflict prevention, this axiom will be epistemically and historically contextualised in HR discourse on memorialisation. Implications will be considered for the future of globalised practices of memorialisation, conflict prevention and the HR regime sustaining axiomatic violence.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"13 1","pages":"291 - 311"},"PeriodicalIF":1.0,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76760401","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 : 2021-06-19DOI: 10.1080/00664677.2021.1940430
Eugene I. Dairianathan
{"title":"Sonic City: Making Rock Music and Urban Life in Singapore","authors":"Eugene I. Dairianathan","doi":"10.1080/00664677.2021.1940430","DOIUrl":"https://doi.org/10.1080/00664677.2021.1940430","url":null,"abstract":"","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"4 1","pages":"185 - 187"},"PeriodicalIF":1.0,"publicationDate":"2021-06-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78555347","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 : 2021-04-03DOI: 10.1080/00664677.2021.1936552
David Lipset
Mowla Bluffmassacre (which Nangan narrowly escaped by a day or so) in the ‘dancers performing Nyularn’s Nurlu’ image (102). Akerman explains that this nurlu (a genre of performance that includes song, dance and material object carried by the dancers) was dreamt by a man called Nyularn and recalls the burning of a young boy during the massacre. Another such event tells of a man who, while distributing rations at a stick camp on Paradise Station, mistakenly provided arsenic (instead of baking powder) with flour to Aboriginal workers, killing them all; the man subsequently committed suicide out of remorse (107). Along with its beautiful presentation (including 95 colour plates of Nangan’s art), many aspects of this books will engage the reader. Here I will mention two that I found particularly striking: The first is the ecological observations which quietly permeate many sections of the book; the disappearance of particular species since the arrival of feral cats; the arrival of migratory birds; the behaviour of insects and other creatures; the inclusion of species within the section system, and more. The second is Nangan’s representation of the spirit world and the beings who inhabit it, with each drawing eloquently accompanied by Akerman’s explanatory text. Nangan’s depictions of, for example, a deceased ancestor (as a skeleton), or of a rai (a small spirit being who may be instantiated as a human) as almost dwarflike, are striking visualisations in and of themselves but additionally convey complex cosmological information in a way that makes these concepts accessible to an audience unfamiliar with them. Many of Nangan’s drawings represent dream experiences connected to the revelation of nurlu (a public ceremonial genre of song and dance) taught to him by the spirit of a deceased relative (15). Janet Holmes à Court observes in her Foreword that Nangan’s art has not been as wellrecognised as it might, a legacy she suggests is likely to be a consequence of Nangan’s naturalistic stylistic representation in combination with the ‘dislocation’ of the work from the cultural contexts in which the scenes represented would be interpretable (8). This book addresses the latter and makes an excellent case for a larger re-evaluation of the artistic and cultural contribution that Nangan’s work brings to a broader understanding of Aboriginal art.
{"title":"Kava Rootz","authors":"David Lipset","doi":"10.1080/00664677.2021.1936552","DOIUrl":"https://doi.org/10.1080/00664677.2021.1936552","url":null,"abstract":"Mowla Bluffmassacre (which Nangan narrowly escaped by a day or so) in the ‘dancers performing Nyularn’s Nurlu’ image (102). Akerman explains that this nurlu (a genre of performance that includes song, dance and material object carried by the dancers) was dreamt by a man called Nyularn and recalls the burning of a young boy during the massacre. Another such event tells of a man who, while distributing rations at a stick camp on Paradise Station, mistakenly provided arsenic (instead of baking powder) with flour to Aboriginal workers, killing them all; the man subsequently committed suicide out of remorse (107). Along with its beautiful presentation (including 95 colour plates of Nangan’s art), many aspects of this books will engage the reader. Here I will mention two that I found particularly striking: The first is the ecological observations which quietly permeate many sections of the book; the disappearance of particular species since the arrival of feral cats; the arrival of migratory birds; the behaviour of insects and other creatures; the inclusion of species within the section system, and more. The second is Nangan’s representation of the spirit world and the beings who inhabit it, with each drawing eloquently accompanied by Akerman’s explanatory text. Nangan’s depictions of, for example, a deceased ancestor (as a skeleton), or of a rai (a small spirit being who may be instantiated as a human) as almost dwarflike, are striking visualisations in and of themselves but additionally convey complex cosmological information in a way that makes these concepts accessible to an audience unfamiliar with them. Many of Nangan’s drawings represent dream experiences connected to the revelation of nurlu (a public ceremonial genre of song and dance) taught to him by the spirit of a deceased relative (15). Janet Holmes à Court observes in her Foreword that Nangan’s art has not been as wellrecognised as it might, a legacy she suggests is likely to be a consequence of Nangan’s naturalistic stylistic representation in combination with the ‘dislocation’ of the work from the cultural contexts in which the scenes represented would be interpretable (8). This book addresses the latter and makes an excellent case for a larger re-evaluation of the artistic and cultural contribution that Nangan’s work brings to a broader understanding of Aboriginal art.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"77 3 1","pages":"206 - 208"},"PeriodicalIF":1.0,"publicationDate":"2021-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74577550","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 : 2021-04-03DOI: 10.1080/00664677.2021.1910775
Lachlan Summers
they in fact telling him, say, about his life, his parents, friends, school and nation? One could draw to a larger degree on studies of witchcraft here, since many similar observations of change and time and alterity have come up. In Geschiere’s (2013) perspective, for instance, the point is made that the monstrous witch is always a potentiality that is present within close relations. The terrible thought of a witch is that a person who is intimate and close can turn against you and kill you and consume you. In the chapter by Joanne Thurman about sorcery in Central Australia we sense a similar dynamic, since the danger of the spiritual attack arises within the community and, as I understand it, could possibly be caused by any member of that group. By extension, one wonders, are all monsters addressed in the book really expressions of such negative powers of close relations, even though projected onto other forms? Or is there a category of monsters who live their life independently of humans? If so, a contrast between ‘familiar’ monsters and ‘foreign’ monsters would be interesting to explore. Even though the volume might evoke the objection that the unitary category of ‘monster’ is unhelpful in understanding phenomena around the world that are very different and have little to do with each other, the key word of the monster does manage to produce fascinating accounts of a whole range of ethnographic stuff that might not have come to the surface under other headlines.
{"title":"The Life of a Pest: An Ethnography of Biological Invasion in Mexico","authors":"Lachlan Summers","doi":"10.1080/00664677.2021.1910775","DOIUrl":"https://doi.org/10.1080/00664677.2021.1910775","url":null,"abstract":"they in fact telling him, say, about his life, his parents, friends, school and nation? One could draw to a larger degree on studies of witchcraft here, since many similar observations of change and time and alterity have come up. In Geschiere’s (2013) perspective, for instance, the point is made that the monstrous witch is always a potentiality that is present within close relations. The terrible thought of a witch is that a person who is intimate and close can turn against you and kill you and consume you. In the chapter by Joanne Thurman about sorcery in Central Australia we sense a similar dynamic, since the danger of the spiritual attack arises within the community and, as I understand it, could possibly be caused by any member of that group. By extension, one wonders, are all monsters addressed in the book really expressions of such negative powers of close relations, even though projected onto other forms? Or is there a category of monsters who live their life independently of humans? If so, a contrast between ‘familiar’ monsters and ‘foreign’ monsters would be interesting to explore. Even though the volume might evoke the objection that the unitary category of ‘monster’ is unhelpful in understanding phenomena around the world that are very different and have little to do with each other, the key word of the monster does manage to produce fascinating accounts of a whole range of ethnographic stuff that might not have come to the surface under other headlines.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"31 1","pages":"217 - 220"},"PeriodicalIF":1.0,"publicationDate":"2021-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86959889","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 : 2021-04-03DOI: 10.1080/00664677.2021.1937513
K. Glaskin
ABSTRACT The thylacine, commonly associated with its Tasmanian extinction, also existed on the Australian mainland up until 3000–3500 years ago and is depicted in rock art sites in various locations around Australia. This lengthy period since extinction means we know little about Aboriginal Australians’ connections with this animal. This paper draws on available evidence to explore these thylacine connections. This exploration highlights the role that inscriptions, traces and narratives may play in facilitating continuing relationships with long extinct species. It also suggests that in these cosmologies, the material absence of a species does not necessarily correlate with ontological finality (of the kind generally considered central to the idea of extinction). The comparative perspective offered here complements work detailing extinction as a concept that has its own historical origins and developments, one that emerges as a specific cultural understanding about the nature of the world and its inhabitants.
{"title":"Extinction, Inscription and the Dreaming: Exploring a Thylacine Connection","authors":"K. Glaskin","doi":"10.1080/00664677.2021.1937513","DOIUrl":"https://doi.org/10.1080/00664677.2021.1937513","url":null,"abstract":"ABSTRACT The thylacine, commonly associated with its Tasmanian extinction, also existed on the Australian mainland up until 3000–3500 years ago and is depicted in rock art sites in various locations around Australia. This lengthy period since extinction means we know little about Aboriginal Australians’ connections with this animal. This paper draws on available evidence to explore these thylacine connections. This exploration highlights the role that inscriptions, traces and narratives may play in facilitating continuing relationships with long extinct species. It also suggests that in these cosmologies, the material absence of a species does not necessarily correlate with ontological finality (of the kind generally considered central to the idea of extinction). The comparative perspective offered here complements work detailing extinction as a concept that has its own historical origins and developments, one that emerges as a specific cultural understanding about the nature of the world and its inhabitants.","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"25 1","pages":"165 - 185"},"PeriodicalIF":1.0,"publicationDate":"2021-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82443148","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 : 2021-04-03DOI: 10.1080/00664677.2021.1936548
K. Glaskin
{"title":"From the Bukarikara: The Lore of the Southwest Kimberley Through the Art of Butcher Joe Nangan","authors":"K. Glaskin","doi":"10.1080/00664677.2021.1936548","DOIUrl":"https://doi.org/10.1080/00664677.2021.1936548","url":null,"abstract":"","PeriodicalId":45505,"journal":{"name":"Anthropological Forum","volume":"67 1","pages":"205 - 206"},"PeriodicalIF":1.0,"publicationDate":"2021-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89874284","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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