Pub Date : 2023-12-13DOI: 10.1080/00141844.2023.2292464
Anna Frohn Pedersen
{"title":"Elusive Gold and Uncertainty in Artisanal and Small-Scale Mining","authors":"Anna Frohn Pedersen","doi":"10.1080/00141844.2023.2292464","DOIUrl":"https://doi.org/10.1080/00141844.2023.2292464","url":null,"abstract":"","PeriodicalId":47259,"journal":{"name":"Ethnos","volume":null,"pages":null},"PeriodicalIF":1.3,"publicationDate":"2023-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139005831","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 : 2023-11-28DOI: 10.1080/00141844.2023.2285225
Marianne Holm Pedersen
{"title":"Vernacular Humanitarianism in the Land of Associations: Negotiating Voluntary Organisation, Municipal Influence, and the Reception of Refugees among Venligboerne in Denmark","authors":"Marianne Holm Pedersen","doi":"10.1080/00141844.2023.2285225","DOIUrl":"https://doi.org/10.1080/00141844.2023.2285225","url":null,"abstract":"","PeriodicalId":47259,"journal":{"name":"Ethnos","volume":null,"pages":null},"PeriodicalIF":1.3,"publicationDate":"2023-11-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139215024","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 : 2023-11-28DOI: 10.1080/00141844.2023.2288535
Lauren Coyle Rosen
{"title":"Mining Rituals in Vital Spaces: The Cosmopolitics of Gold and the Precarity of Mine Closure in Ghana","authors":"Lauren Coyle Rosen","doi":"10.1080/00141844.2023.2288535","DOIUrl":"https://doi.org/10.1080/00141844.2023.2288535","url":null,"abstract":"","PeriodicalId":47259,"journal":{"name":"Ethnos","volume":null,"pages":null},"PeriodicalIF":1.3,"publicationDate":"2023-11-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139225741","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 : 2023-10-26DOI: 10.1080/00141844.2023.2274296
Asaf Sharabi
ABSTRACTIn some religious contexts, mainly Protestant Christianity, anthropologists often contend with the problem of presence that preoccupies believers – the simultaneous presence and absence of God. However, in the Hinduism of the Western Himalayas the problem of presence is quite different. The royal deities in this region are profoundly present, embodied in mediums and palanquins. Thus, followers of these deities are not puzzled by the concept of an absent god. Instead, they need to navigate in a world where gods are very tangible, in ways that can cause discomfort and anxiety. In this article I demonstrate the different roles of mediums and palanquins in the religious experience, and how palanquins are considered more reliable manifestations of the deities. I suggest that this is due to the need of the locals to maintain some degree of distance from the spirit mediumship in order to avoid excess presence of the deities.KEYWORDS: Religious mediationdoubtpresence of deitiesHinduismWestern Himalayas Disclosure StatementNo potential conflict of interest was reported by the author(s).Notes1 Mahasu is a joint name for four brothers: Botha, Bashik, Pabasi, and Chalda. In discussion, followers of the four brothers usually refer to Mahasu in the singular, sometimes indicating all four Mahasu brothers but at other times, as in this case, they are referring only to one brother, usually Botha.2 Engelke (Citation2007: 9) defined the problem of presence as follows: ‘how a religious subject defines and claims to construct a relationship with the divine through the investment of authority and meaning in certain words, actions, and objects’.3 The article is based on fieldwork in the Western Himalayas, a study in which I have been intermittently engaged from 2013 to the present day, especially in upper Shimla in Himachal Pradesh, and in the northwest part of Uttarakhand. Dozens of royal deities dwell in the field site. The most prominent in my field site are the Mahasu brothers.4 While one could find sovereign deities in the Hindu context (Singh Citation2015; Maunaguru Citation2020), the royal deities in the Western Himalayas are present in the lives of their followers in profound ways, primarily through their ability to move from place to place.5 In some parts of the western and central Himalayas goddesses can be considered royal, with their own territory and palanquins (e.g. Halperin Citation2019; Sax Citation1991).6 Sutherland (Citation2003) describes three types of festive processional practices, in which deities meet with each other.7 See Sax (Citation2003) for two instances of rivalry between deities, manifested in the deities’ objection to palanquins of rival deities entering their territory.8 Sax (Citation2003: 183) describes an uncommon case of two deities with the same name, Jakh, who are not only considered to be separate deities, but there is even a conflict between them.Additional informationFundingThis work was supported by Israel Science Found
{"title":"Mediums, Objects, and the Problem of Presence in the Western Himalayas","authors":"Asaf Sharabi","doi":"10.1080/00141844.2023.2274296","DOIUrl":"https://doi.org/10.1080/00141844.2023.2274296","url":null,"abstract":"ABSTRACTIn some religious contexts, mainly Protestant Christianity, anthropologists often contend with the problem of presence that preoccupies believers – the simultaneous presence and absence of God. However, in the Hinduism of the Western Himalayas the problem of presence is quite different. The royal deities in this region are profoundly present, embodied in mediums and palanquins. Thus, followers of these deities are not puzzled by the concept of an absent god. Instead, they need to navigate in a world where gods are very tangible, in ways that can cause discomfort and anxiety. In this article I demonstrate the different roles of mediums and palanquins in the religious experience, and how palanquins are considered more reliable manifestations of the deities. I suggest that this is due to the need of the locals to maintain some degree of distance from the spirit mediumship in order to avoid excess presence of the deities.KEYWORDS: Religious mediationdoubtpresence of deitiesHinduismWestern Himalayas Disclosure StatementNo potential conflict of interest was reported by the author(s).Notes1 Mahasu is a joint name for four brothers: Botha, Bashik, Pabasi, and Chalda. In discussion, followers of the four brothers usually refer to Mahasu in the singular, sometimes indicating all four Mahasu brothers but at other times, as in this case, they are referring only to one brother, usually Botha.2 Engelke (Citation2007: 9) defined the problem of presence as follows: ‘how a religious subject defines and claims to construct a relationship with the divine through the investment of authority and meaning in certain words, actions, and objects’.3 The article is based on fieldwork in the Western Himalayas, a study in which I have been intermittently engaged from 2013 to the present day, especially in upper Shimla in Himachal Pradesh, and in the northwest part of Uttarakhand. Dozens of royal deities dwell in the field site. The most prominent in my field site are the Mahasu brothers.4 While one could find sovereign deities in the Hindu context (Singh Citation2015; Maunaguru Citation2020), the royal deities in the Western Himalayas are present in the lives of their followers in profound ways, primarily through their ability to move from place to place.5 In some parts of the western and central Himalayas goddesses can be considered royal, with their own territory and palanquins (e.g. Halperin Citation2019; Sax Citation1991).6 Sutherland (Citation2003) describes three types of festive processional practices, in which deities meet with each other.7 See Sax (Citation2003) for two instances of rivalry between deities, manifested in the deities’ objection to palanquins of rival deities entering their territory.8 Sax (Citation2003: 183) describes an uncommon case of two deities with the same name, Jakh, who are not only considered to be separate deities, but there is even a conflict between them.Additional informationFundingThis work was supported by Israel Science Found","PeriodicalId":47259,"journal":{"name":"Ethnos","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136376796","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 : 2023-10-25DOI: 10.1080/00141844.2023.2274297
Ziyuan Shi
{"title":"Monkey King’s Golden Headband: Domestic Surveillance Technology as a Moral Journey in Chinese Urban Families","authors":"Ziyuan Shi","doi":"10.1080/00141844.2023.2274297","DOIUrl":"https://doi.org/10.1080/00141844.2023.2274297","url":null,"abstract":"","PeriodicalId":47259,"journal":{"name":"Ethnos","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135216813","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 : 2023-10-25DOI: 10.1080/00141844.2023.2274294
Kristoffer Albris
{"title":"‘Our Society Works’: Disaster Solidarity and Models of Social Life in the Elbe River Valley","authors":"Kristoffer Albris","doi":"10.1080/00141844.2023.2274294","DOIUrl":"https://doi.org/10.1080/00141844.2023.2274294","url":null,"abstract":"","PeriodicalId":47259,"journal":{"name":"Ethnos","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135170218","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 : 2023-10-11DOI: 10.1080/00141844.2023.2252616
Andrew Alan Johnson
{"title":"River life and the upspring of nature <b>River life and the upspring of nature</b> , by Naveeda Khan, Durham, Duke University Press, 2023, 256 pp., $26.95 (paperback), ISBN: 978-1-4780-1939-8","authors":"Andrew Alan Johnson","doi":"10.1080/00141844.2023.2252616","DOIUrl":"https://doi.org/10.1080/00141844.2023.2252616","url":null,"abstract":"","PeriodicalId":47259,"journal":{"name":"Ethnos","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136062801","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 : 2023-10-10DOI: 10.1080/00141844.2023.2264527
Tali Ziv
ABSTRACTAs a component of the broader carceral state, criminal legal probation has become a defacto social safety net. In this essay, I argue that criminal probation mystifies time and space to create a surface relation of care in Philadelphia. Through cycles of capture and release, judges capture and detain as care. Though the term “trap” was used by interlocutors to refer to selling drugs and entry-level work, I argue that the mystifying work of the carceral state produces a deeper trap. The robust and coordinated armature of criminal probation far exceeds any welfare state service, rendering the tools of capture and detention the only source of interruption in escalating cycles of violence, drug use, or mental distress. To enter the relation of care this dynamic of capture and release creates, however, one has to accept the symbolic terms of its mystification. Racialized urban inequality appears as a mythical story of heroes and villains.KEYWORDS: Mystificationtemporalityracialisationneoliberalisminequality AcknowledgementsTongo, this essay is dedicated to you with love. I hope you continue to find some echo of your life in its pages. To Deborah Thomas, Sara Rendell, Katherine Culver, Kate Rowland, and Ruth Shefner: thank you for being the robust village that brings an article from inception to submission. To Kevin O’Neill, thank you for your boundless generosity and wisdom: they have shaped this essay in more ways than you know. I am forever grateful to have received such critical mentorship from a familiar space where it was not owed or required. To Hanna Pickard, thank you for taking a chance on an anthropologist and offering such generous opportunity and mentorship to me at Johns Hopkins; this article would not have been possible without it. Net, thank you for the time and care that brought the revision of this article to the finish line – you bring life and truth to the term colleague. Briana Nichols, thank you for being my ride or die this year. I couldn’t do it without you.Disclosure StatementNo potential conflict of interest was reported by the author(s).Ethics InformationInstitutional Review BoardUniversity of PennsylvaniaFederal wide Assurance Number: 00004028Original Proposal IRB Number: 826720Continuing Review signed by IRB#8Reliance agreement with Johns Hopkins UniversityFederal wide Assurance Number: FWA00005834Signed by University of Pennsylvania: Jessica Yoos; jessyoos@upenn.eduSigned by Johns Hopkins University: Bertrand Garcia-Moreno; bgarcia@jh.eduNotes1 The name of every person in this article is a pseudonym, typically chosen by the individual, or occasionally assigned by the author to protect confidentiality.2 The terms villain and hero are mine yet very much inspired by David Scott (Citation2004) and his engagement with the romantic genre. The terms are meant to capture the fetishised life of criminality and the subject who could expel that criminality which circulated through criminal legal contexts. I sought terms that
{"title":"The Trap: Care and Mystification in Carceral Governance","authors":"Tali Ziv","doi":"10.1080/00141844.2023.2264527","DOIUrl":"https://doi.org/10.1080/00141844.2023.2264527","url":null,"abstract":"ABSTRACTAs a component of the broader carceral state, criminal legal probation has become a defacto social safety net. In this essay, I argue that criminal probation mystifies time and space to create a surface relation of care in Philadelphia. Through cycles of capture and release, judges capture and detain as care. Though the term “trap” was used by interlocutors to refer to selling drugs and entry-level work, I argue that the mystifying work of the carceral state produces a deeper trap. The robust and coordinated armature of criminal probation far exceeds any welfare state service, rendering the tools of capture and detention the only source of interruption in escalating cycles of violence, drug use, or mental distress. To enter the relation of care this dynamic of capture and release creates, however, one has to accept the symbolic terms of its mystification. Racialized urban inequality appears as a mythical story of heroes and villains.KEYWORDS: Mystificationtemporalityracialisationneoliberalisminequality AcknowledgementsTongo, this essay is dedicated to you with love. I hope you continue to find some echo of your life in its pages. To Deborah Thomas, Sara Rendell, Katherine Culver, Kate Rowland, and Ruth Shefner: thank you for being the robust village that brings an article from inception to submission. To Kevin O’Neill, thank you for your boundless generosity and wisdom: they have shaped this essay in more ways than you know. I am forever grateful to have received such critical mentorship from a familiar space where it was not owed or required. To Hanna Pickard, thank you for taking a chance on an anthropologist and offering such generous opportunity and mentorship to me at Johns Hopkins; this article would not have been possible without it. Net, thank you for the time and care that brought the revision of this article to the finish line – you bring life and truth to the term colleague. Briana Nichols, thank you for being my ride or die this year. I couldn’t do it without you.Disclosure StatementNo potential conflict of interest was reported by the author(s).Ethics InformationInstitutional Review BoardUniversity of PennsylvaniaFederal wide Assurance Number: 00004028Original Proposal IRB Number: 826720Continuing Review signed by IRB#8Reliance agreement with Johns Hopkins UniversityFederal wide Assurance Number: FWA00005834Signed by University of Pennsylvania: Jessica Yoos; jessyoos@upenn.eduSigned by Johns Hopkins University: Bertrand Garcia-Moreno; bgarcia@jh.eduNotes1 The name of every person in this article is a pseudonym, typically chosen by the individual, or occasionally assigned by the author to protect confidentiality.2 The terms villain and hero are mine yet very much inspired by David Scott (Citation2004) and his engagement with the romantic genre. The terms are meant to capture the fetishised life of criminality and the subject who could expel that criminality which circulated through criminal legal contexts. I sought terms that ","PeriodicalId":47259,"journal":{"name":"Ethnos","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136293599","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 : 2023-09-27DOI: 10.1080/00141844.2023.2261652
John L. Comaroff
ABSTRACTA number of ‘customary’ African kings and chiefs – historically accountable to the will of their subjects – have sought to turn their offices into lucrative sources of accumulation; indeed, into a form of monopoly capital founded on the assertion of a political sovereignty unaccountable to any other. What historical conditions have laid the ground for this transformation? How widespread is it? What, in the ‘new’ economies, technologies, ideologies and politics of the global order, has given the Kingdom of Custom its material, affective and political heft in this, the twenty-first century? In addressing these questions with particular focus on South Africa, this essay explores the relationship between ‘local’ structural conditions and those exogenous to the country in order to explain ongoing transformations in traditional authority – and their impact on the political and cultural economy of the nation at large.KEYWORDS: ‘Traditional’ African sovereigntyKingdom of custom‘Business chiefs,’ colonialityPostcolonialitySouth Africa Disclosure StatementNo potential conflict of interest was reported by the author(s).Notes1 Dalindyebo v S (090/2015) [2015] ZASCA 144 (1 October 2015).2 For a comprehensive account of the case, see Thamm (Citation2010).3 Congress of Traditional Leaders of South Africa v Speaker of the National Assembly and Others (2474/16) [3016] ZAWCHC 206; [2017] 2 All SA 463 (WCC) (23 November 2016).4 On contemporary South African chiefship see e.g. Oomen (Citation2005), Williams (Citation2010), Turner (Citation2014), and Krämer (Citation2016).5 See also the essays in Comaroff and Comaroff (Citation2018).6 This and some of the next paragraph are paraphrased from the same text.7 See e.g. Gluckman (Citation1940b) and Schapera (Citation1934; Citation1947).8 Berry (Citation2001) was speaking of colonial and postcolonial Asante; Capps (Citation2016: 455), however, argues that her study ‘sets the agenda for a materialist analysis of the rentier chiefship … ’ in general.9 Case no. 12745/2018P, 11 June 2021; https://www.groundup.org.za/media/uploads/documents/itb_judgment_11_june_2021.pdf.10 All quotes in this and the next paragraph are from Cook (Citation2018: 211–214). Approximately 2,000 mineworkers attended the gathering.11 Leruo has not escaped criticism as a ruler, although his hold on his office remains strong (Comaroff & Comaroff Citation2009: 109). He has also been respondent to a lawsuit filed by the Bafokeng Land Buyers’ Association, which claims that much of ‘his’ territory actually belongs to the ‘individual communities forming the Bafokeng ‘tribe’ … [who bought it] in the mid-19th century;’ https://bafokeng-landbuyers.org/.12 Throughout the trial, Zuma had vocal support from the ANC Women’s League.13 Every indigenous ruler I encountered in the North West and KwaZulu-Natal expressed a desire to take their polities into the market and of being a ‘business chief’; the variance in their success in doing so, however, makes it imp
一些“习惯的”非洲国王和酋长——历史上对其臣民的意志负责——试图将他们的职位变成利润丰厚的积累来源;事实上，变成了一种垄断资本的形式，它建立在一种对任何其他国家都不负责任的政治主权的主张之上。什么样的历史条件为这种转变奠定了基础?它有多普遍?在全球秩序的“新”经济、技术、意识形态和政治中，是什么赋予了“风俗王国”在二十一世纪的物质、情感和政治上的分量?在以南非为重点解决这些问题时，本文探讨了“当地”结构条件与该国外生条件之间的关系，以解释传统权威的持续转变及其对整个国家政治和文化经济的影响。关键词:“传统”非洲主权;海关王国;商业领袖;殖民;后殖民;南非披露声明作者未报告潜在的利益冲突。注1 Dalindyebo v S (090/2015) [2015] ZASCA 144(2015年10月1日有关该案例的全面描述，请参见Thamm (Citation2010)南非传统领袖大会诉国民议会议长和其他人(2474/16)[3016]ZAWCHC 206;[2017] All SA 463 (WCC)(2016年11月23日)关于当代南非酋长，参见Oomen (Citation2005)， Williams (Citation2010)， Turner (Citation2014)和Krämer (Citation2016)参见《Comaroff and Comaroff》(Citation2018)中的文章这一段和下一段的部分内容是改写自同一文本参见Gluckman (Citation1940b)和Schapera (Citation1934;Citation1947)。8Berry (Citation2001)说的是殖民时期和后殖民时期的阿散蒂;然而，Capps (Citation2016: 455)认为，她的研究总体上“为食利者首领的唯物主义分析设定了议程……情况下没有。12745/2018P, 2021年6月11日;https://www.groundup.org.za/media/uploads/documents/itb_judgment_11_june_2021.pdf.10本段和下一段的所有引用均来自库克(Citation2018: 211-214)。大约有2 000名矿工参加了这次会议作为一个统治者，勒若并没有逃脱批评，尽管他对他的办公室的控制仍然很强(Comaroff & Comaroff Citation2009: 109)。他还曾被巴福坑土地买家协会提起诉讼，该协会声称，“他的”大部分领土实际上属于“组成巴福坑“部落”的个人社区……[他们在19世纪中期购买了它]”;https://bafokeng-landbuyers.org/.12在整个审判过程中，13我在西北和夸祖鲁-纳塔尔省遇到的每一位土著统治者都表示希望将他们的政策纳入市场，并成为“商业领袖”;然而，他们成功的差异使得无法量化这种现象。
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Pub Date : 2023-09-25DOI: 10.1080/00141844.2023.2259627
Uroš Kovač
From mega-projects to small-scale repairs, many construction projects in Kenya are characterised by delays and false starts. One such case is the renovation of the Kamariny stadium, where since the 1960s world-class long-distance runners have prepared for international races. Part of the government’s Vision 2030 development agenda, the renovation promised to turn old athletics tracks into an imposing modern stadium. However, the construction was started and then suspended. Suspension as an ethnographic observation and an analytical framework provides a nuanced account of infrastructural development, one that complicates state-sanctioned narratives of vision and emergence. Conceptualised as a process and a deliberate political action – rather than an ontic condition – suspension is a resource for political performance and economic speculation, a tool for the state to assert itself as a provider of development, but also a method of civic dissent.
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