Anthropology Today最新文献

Online ethnography is often criticized for being less immersive than traditional ethnography. However, this article argues that the digital medium offers a distinctive way to connect researchers with their interlocutors. Online ethnography can help balance being intimate while respecting research participants by maintaining appropriate distance in anthropological fieldwork. The article presents a case study of bathrooms during the Covid-19 pandemic. It shows that online ethnography, which only allows access to what is seen and heard on the screen, creates a more limited, transient, flexible and ambiguous relationship with the research participants. This unique form of relatedness makes them more open to sharing their stories, images and videos about their bodily practices in bathrooms. The article emphasizes the potential of digital research methods to reveal the details of embodied practices. It invites anthropologists to explore the different ways of relating to digital and physical spaces in research.

This exploratory study presents ‘re-tribalization’ as a framework for comprehending contemporary global patterns and phenomena. It posits a link between the erosion of modernity's traits and a resurgence of tribal behaviour – the more elements that we associate with modernity diminish, the more we see the emergence of group formations akin to anthropological notions of tribes. This trend manifests not only in societies where tribal and lineage affiliations remain central to identity but also – perhaps more notably, considering modernity's promises – in developed nations, including global powerhouses like the USA, India and China. ‘Re-tribalization’ signifies a modern-day recourse to a so-called tribal past, fortifying intra-group cohesion and creating a distinction from other groups, thus delineating ‘us’ and ‘them’. This process highlights the drawing of boundaries between communities, positing that such delineations were more apparent in the past and need to be re-established to navigate today's challenges and crises. The study traces the historical lineage of re-tribalization appeals and their ties to nationalism, citing instances from Johann Gottfried Herder's works. This argument leverages the authors’ nearly two decades of ethnographic fieldwork, a collection of four studies and initial insights from their soon-to-be-published book.

Sea level rise is dramatically altering the daily lives of fisherfolk in the Ottummal coastal region of Malabar, India. This article draws on ethnographic fieldwork to explore the erosion of subaerial beaches, which have traditionally served as vital social and cultural touchstones for the community. It examines the profound impact of this erosion on the community's leisure activities, particularly their beloved pastime of football. It also analyses the local government's proposed strategy of managed retreat, which involves relocating vulnerable communities away from threatened areas. It considers its limitations in light of the fisherfolk's deep emotional and cultural connections with their lands and non-material culture. The article posits that while climatologists and satellites can give a bird's eye view, anthropologists and ethnographers can give a worm's eye view of climate change.

Front and back cover caption, volume 39 issue 5

IBN KHALDUN AND RE-TRIBALIZATION

A bust of Ibn Khaldun (1332-1406), at the entrance of the Kasbah of Bejaia, Algeria. As you gaze upon this scholar, who first delved into the cyclical dynamics of tribes and civilizations, you are not just looking at history — you are looking at a mirror reflecting our modern world. Khaldun's pioneering insights into tribal cohesion (asabiyyah) and its impact on societal rise and fall are not relics of the past; they are prophetic echoes reverberating in today's global landscape.

In an increasingly interconnected yet paradoxically fragmented world, the concept of ‘tribalism’ is making a surprising comeback.

No longer confined to anthropology textbooks or remote communities, tribalism resurfaces in our political dialogues, social affiliations, and even international relations. But this is not your grandfather's tribalism; it is ‘re-tribalization’, a modern reimagining of ancient affiliations and loyalties shaping nations and rewriting global equations.

In this issue, the first of a two-part article by Ahmed et al., ‘Re-tribalization in the 21st century’, peels back the layers of this complex phenomenon. It challenges the conventional wisdom that pits ‘tribalism’ against ‘civilization’, revealing instead a dynamic interplay that influences everything from state governance to globalization. Whether it is the UK Brexit vote, the rise of ethnonationalism in various countries or the enduring conflicts in the Middle East, the fingerprints of tribalism — and its modern avatar, re-tribalization — are unmistakably present.

As we navigate the complexities of a world that is both a ‘global village’ and a patchwork of evolving tribal identities, the concept of re-tribalization serves as an analytical lens. This resurgence of tribal affiliations is a complex adaptation to the challenges and opportunities of a globalized world. The ancient codes of tribalism are being reinterpreted in the context of modern geopolitics and digital communication. While the old and the new may seem to be in tension, they are part of a complex dynamic that requires scrutiny. The ancient and the modern coexist in a world as fraught with conflict as it is ripe for cooperation.

FOOTBALL AND CLIMATE CHANGE

On the dwindling sands of Ariyallur Beach in the coastal hamlet of Ottummal, Malabar, India, children passionately kick a football around, savouring the shrinking space that remains for their cherished sport. Their laughter and shouts echo against a backdrop of rising tides and eroding shores, a poignant reminder of the impermanence of their playground.

In this issue, Muhammed Haneefa delves into the heart of this coastal community to explore how the relentless rise in sea levels is not just a geographical alteration but a transformation of a way of life. He uncovers the erosion of subaerial beaches — once the lifeblood of the community's social an

This article discusses the entrepreneurial imaginary and the role of Web3 in the narratives of industry actors at the 2022 Lisbon Web Summit. This imaginary does not address the qualitative aspects of current crises but rather their potential for regenerating capital flows in the spirit of never letting a good crisis go to waste. The article argues that the wealth-tech nexus is symptomatic of the broader process of financialization of the economy and, in particular, of the growing role of private investment in the form of Venture Capital (VC), particularly illustrated by ‘unicorns’. While capital allocation in the digital economy, both from private and public sources, currently exceeds its realization, this entrepreneurial imaginary builds expectations towards Web3 and effectively drives the valuation process and investors’ returns, regardless of its future implementation.

Blockchain technologies are increasingly live-tested in experiments aimed at improving governance in a growing range of activities. A key question often lost amongst these efforts is whether such projects redistribute wealth and power, and, if so, in which ways. Examining the case of blockchain-based land governance, this contribution explores the tensions between ambitious visions and their actual scales of implementation around the redistributional promises of distributed ledger technologies. Bringing together the concepts of ‘imaginaries’ and ‘infrastructures’, we analyse land governance blockchainization emerging in the Global South and the metaverse. Identifying a contrast between imaginaries ‘scaling up’ redistributive promises yet tending to materialize in ‘scaled-down’ forms, we argue for more sustained attention to pluriversal perspectives that foreground local concerns and diverse voices.

There are a thousand more silly ideas for every utopian blockchain project to heal the planet, foster financial justice, transform cultural production or democratize practically anything and everything. Non-fungible tokens (NFTs) are one of them. The funny thing is that the more you pick at them, the more they harmonize with certain longstanding anthropological arguments. Non-fungibility lurks in the anthropological imagination of non-capitalist economies. This article uses the common law of fungibility to explore the elevation of the very idea of non-fungibility presumed in many NFTs. This idea might have more in common with saints’ incorruptible flesh or the Crown Jewels than the standard fictions of capitalist finance. They cut social ties by insisting on their singularity and immutability. In doing so, they crowd out other blockchain conversations about regeneration and ways to reckon the debts we owe any number of possible futures.