Pub Date : 2022-12-14DOI: 10.1177/14661381221145451
Ruo-Fan Liu
This research suggests three ways in which hybrid ethnography can be used to overcome the shortcomings of single-realm ethnography, in particular, ethnographies that situate solely in the offline or online worlds. I focus on how researchers adapt the ethnographic toolkit to an environment where digital and physical landscapes touch, overlap, and blend. I name these tools multi-access, multi-positionality, and online-offline data assembly. Multi-access refers to researchers using alternative access points to renegotiate blocked access. Multi-positionality refers to researchers leveraging online and offline self-portrayals to reestablish relationships with multiple participants. Online-offline data assembly refers to researchers analyzing multi-faceted data generated by researchers and participants to validate analyses. Taken together, researchers combine, separate, and mix three tools as toolkits to flexibly transition online and offline in the post-pandemic era.
{"title":"Hybrid ethnography: Access, positioning, and data assembly","authors":"Ruo-Fan Liu","doi":"10.1177/14661381221145451","DOIUrl":"https://doi.org/10.1177/14661381221145451","url":null,"abstract":"This research suggests three ways in which hybrid ethnography can be used to overcome the shortcomings of single-realm ethnography, in particular, ethnographies that situate solely in the offline or online worlds. I focus on how researchers adapt the ethnographic toolkit to an environment where digital and physical landscapes touch, overlap, and blend. I name these tools multi-access, multi-positionality, and online-offline data assembly. Multi-access refers to researchers using alternative access points to renegotiate blocked access. Multi-positionality refers to researchers leveraging online and offline self-portrayals to reestablish relationships with multiple participants. Online-offline data assembly refers to researchers analyzing multi-faceted data generated by researchers and participants to validate analyses. Taken together, researchers combine, separate, and mix three tools as toolkits to flexibly transition online and offline in the post-pandemic era.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":" ","pages":""},"PeriodicalIF":1.2,"publicationDate":"2022-12-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42492471","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-09DOI: 10.1177/14661381221145812
Laura B Hart
This article focuses on community responses to residential toxic exposure in eastern Sandusky County, Ohio, where 35 children were diagnosed with or died of cancers of the brain and central nervous system between 1996 and 2010. I turn to emotion—an often presupposed mechanism of power—to examine how risk discourses and strategies reproduce inequalities. Analysis of interviews and archival documents shows how emotional responses are not only implicated in residents’ community identity, but also how emotion works to suppress the emergence of collective action. Emotions including fear, confusion, guilt, powerlessness, and apathy contribute to how a contaminated community, in spite of awareness of risk, minimizes threat to support the continuity of their life pattern. I address the mechanisms of shaming and “othering” of community members who challenge the status quo while emotion—as read from a cultural framework—facilitates adaptation to risk.
{"title":"Emotion and othering in a contaminated community","authors":"Laura B Hart","doi":"10.1177/14661381221145812","DOIUrl":"https://doi.org/10.1177/14661381221145812","url":null,"abstract":"This article focuses on community responses to residential toxic exposure in eastern Sandusky County, Ohio, where 35 children were diagnosed with or died of cancers of the brain and central nervous system between 1996 and 2010. I turn to emotion—an often presupposed mechanism of power—to examine how risk discourses and strategies reproduce inequalities. Analysis of interviews and archival documents shows how emotional responses are not only implicated in residents’ community identity, but also how emotion works to suppress the emergence of collective action. Emotions including fear, confusion, guilt, powerlessness, and apathy contribute to how a contaminated community, in spite of awareness of risk, minimizes threat to support the continuity of their life pattern. I address the mechanisms of shaming and “othering” of community members who challenge the status quo while emotion—as read from a cultural framework—facilitates adaptation to risk.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":"1 1","pages":""},"PeriodicalIF":1.2,"publicationDate":"2022-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"65773400","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-28DOI: 10.1177/14661381221134435
M. Creighton
Bagan, Myanmar (formerly Burma) is famous for its over 2200 Buddhist temples. People contribute to these temples as charitable work, to fulfill social or sacred obligations, or show they are “good Buddhists”. In World War II Japan’s military government sent Shikoku youth to South East Asia, including Burma, where over 6000 died. Following WWII, Shikoku groups sent funds to Burma to memorialize their dead. Thus began over 70 years of transnational giving involving construction and maintenance of temples, generalized support, and bringing medical advances to Burma/Myanmar. This article explores Shikoku-Myanmar transnational giving, and how it reverberates with peace and war issues. It raises a counter narrative to the Japanese state’s assertion that Yasukuni Shrine is necessary to memorialize war dead, makes links with Japanese citizens’ movements upholding Japan’s pacifist constitution and Article 9 (renouncing militarism), and adds to gift-giving frameworks, showing how, once established gift-giving can create obligations including those not directly about reciprocation.
{"title":"Transnational giving between Shikoku, Japan and Burma/ Myanmar: From memorializing One’s dead to humanitarianism with peace and war reflections","authors":"M. Creighton","doi":"10.1177/14661381221134435","DOIUrl":"https://doi.org/10.1177/14661381221134435","url":null,"abstract":"Bagan, Myanmar (formerly Burma) is famous for its over 2200 Buddhist temples. People contribute to these temples as charitable work, to fulfill social or sacred obligations, or show they are “good Buddhists”. In World War II Japan’s military government sent Shikoku youth to South East Asia, including Burma, where over 6000 died. Following WWII, Shikoku groups sent funds to Burma to memorialize their dead. Thus began over 70 years of transnational giving involving construction and maintenance of temples, generalized support, and bringing medical advances to Burma/Myanmar. This article explores Shikoku-Myanmar transnational giving, and how it reverberates with peace and war issues. It raises a counter narrative to the Japanese state’s assertion that Yasukuni Shrine is necessary to memorialize war dead, makes links with Japanese citizens’ movements upholding Japan’s pacifist constitution and Article 9 (renouncing militarism), and adds to gift-giving frameworks, showing how, once established gift-giving can create obligations including those not directly about reciprocation.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":"24 1","pages":"334 - 351"},"PeriodicalIF":1.2,"publicationDate":"2022-11-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43414515","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-05DOI: 10.1177/14661381221134442
Sanam Roohi
This article focuses on the transnational giving practices of Kammas (a dominant caste in Coastal Andhra, South India) by examining their records, standing myths and evolving iterations around the practice. While Kammas date their giving practices to the 1700s, written records trace community giving to the late colonial period, where a few elites instituted and patronized caste associations. The practice was reconstituted in the late 1990s, with many affluent Kamma professionals in the US embracing the role of community welfare organizers. In its transnational moment, expressed through the idiom of donations, horizontal giving has become one of the key embodied markers of Kamma selfhood, recursively produced as a group trait of a globally dispersed community of professionals. Despite the evolving iterations and modernizing impulses, the article argues that historically, giving for the Kammas has engendered an interiority and exteriority and is intimately tied to their collective quest for upward social mobility.
{"title":"No one is self-made: Evolving iterations of giving and shaping of transnational Kamma caste subjectivities","authors":"Sanam Roohi","doi":"10.1177/14661381221134442","DOIUrl":"https://doi.org/10.1177/14661381221134442","url":null,"abstract":"This article focuses on the transnational giving practices of Kammas (a dominant caste in Coastal Andhra, South India) by examining their records, standing myths and evolving iterations around the practice. While Kammas date their giving practices to the 1700s, written records trace community giving to the late colonial period, where a few elites instituted and patronized caste associations. The practice was reconstituted in the late 1990s, with many affluent Kamma professionals in the US embracing the role of community welfare organizers. In its transnational moment, expressed through the idiom of donations, horizontal giving has become one of the key embodied markers of Kamma selfhood, recursively produced as a group trait of a globally dispersed community of professionals. Despite the evolving iterations and modernizing impulses, the article argues that historically, giving for the Kammas has engendered an interiority and exteriority and is intimately tied to their collective quest for upward social mobility.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":"24 1","pages":"352 - 370"},"PeriodicalIF":1.2,"publicationDate":"2022-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48636366","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-05DOI: 10.1177/14661381221104288
Blair Sackett
Front-line workers, or street-level bureaucrats, who interact directly with clients, have significant discretion over clients’ lives. Drawing upon ethnographic observation in Kakuma refugee camp in Kenya and interviews with aid workers, I argue that front-line workers are not a uniform group. I examine three types of front-line aid workers (international, national, and refugee), who work directly with refugee clients. Workers use day-to-day work practices to structure where, when, and how they interact with refugee clients. Yet, workers at the bottom of the organizational hierarchy are less equipped to use these practices. As a result, they are vulnerable to increased criticism and accusations of corruption from co-workers and are uniquely affected by criticism from the refugee client community. By examining their day-to-day work practices, this paper illuminates how inequalities in power among workers contribute to differences in work practices and vulnerability in workplace interactions.
{"title":"A uniform front?: Power and front-line worker variation in Kakuma refugee camp, Kenya","authors":"Blair Sackett","doi":"10.1177/14661381221104288","DOIUrl":"https://doi.org/10.1177/14661381221104288","url":null,"abstract":"Front-line workers, or street-level bureaucrats, who interact directly with clients, have significant discretion over clients’ lives. Drawing upon ethnographic observation in Kakuma refugee camp in Kenya and interviews with aid workers, I argue that front-line workers are not a uniform group. I examine three types of front-line aid workers (international, national, and refugee), who work directly with refugee clients. Workers use day-to-day work practices to structure where, when, and how they interact with refugee clients. Yet, workers at the bottom of the organizational hierarchy are less equipped to use these practices. As a result, they are vulnerable to increased criticism and accusations of corruption from co-workers and are uniquely affected by criticism from the refugee client community. By examining their day-to-day work practices, this paper illuminates how inequalities in power among workers contribute to differences in work practices and vulnerability in workplace interactions.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":"24 1","pages":"106 - 131"},"PeriodicalIF":1.2,"publicationDate":"2022-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47766210","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-05DOI: 10.1177/14661381221134415
M. Leichtman
What is the role of transnational non-state philanthropic actors in the Kuwaiti humanitarian mission abroad? How does humanitarian aid reinforce and (re)conceptualize Kuwaiti notions of citizenship? A key provider of foreign assistance, this small, at times vulnerable, Gulf country has given generously to other nations as part of a strategic foreign policy. Kuwait’s humanitarian sovereignty involves coordinated efforts at multiple levels of state policy, civil society organizations, and pious individual donors who fund the work of international Islamic charities – which have increasingly become more connected to the state. Exceptional Muslim humanitarians donate their time along with their money, and youth in greater numbers are volunteering with transnational missions. An honorable endeavor—sanctioned by the government—volunteering brings religious rewards and leads to professional development. Bridging state, civil society, and private domains, transnational giving from Kuwait merges religious and national forms of community and shapes moral citizens.
{"title":"Humanitarian Sovereignty, Exceptional Muslims, and the Transnational Making of Kuwaiti Citizens","authors":"M. Leichtman","doi":"10.1177/14661381221134415","DOIUrl":"https://doi.org/10.1177/14661381221134415","url":null,"abstract":"What is the role of transnational non-state philanthropic actors in the Kuwaiti humanitarian mission abroad? How does humanitarian aid reinforce and (re)conceptualize Kuwaiti notions of citizenship? A key provider of foreign assistance, this small, at times vulnerable, Gulf country has given generously to other nations as part of a strategic foreign policy. Kuwait’s humanitarian sovereignty involves coordinated efforts at multiple levels of state policy, civil society organizations, and pious individual donors who fund the work of international Islamic charities – which have increasingly become more connected to the state. Exceptional Muslim humanitarians donate their time along with their money, and youth in greater numbers are volunteering with transnational missions. An honorable endeavor—sanctioned by the government—volunteering brings religious rewards and leads to professional development. Bridging state, civil society, and private domains, transnational giving from Kuwait merges religious and national forms of community and shapes moral citizens.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":"24 1","pages":"407 - 431"},"PeriodicalIF":1.2,"publicationDate":"2022-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43163736","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-03DOI: 10.1177/14661381221110047
Grazia Ting Deng
This article is a reflexive critique from a female Chinese anthropologist who conducted ethnographic fieldwork examining why Chinese immigrants have purchased local coffee bar businesses and how they manage their everyday racial/ethnic encounters in Bologna, Italy. It provides a new narrative of ethnographic knowledge production from the perspective of a non-Western woman amid ambiguous power dynamics in the metropolitan West. It examines the advantages and disadvantages of the ethnographer’s intersectional positionality, which affected her access to the field, interactions with interlocutors, and embodied experiences throughout multiple ethnographic encounters. It argues that none of the putatively disempowering notions, including racial/ethnic identity, gender, age, marital status, were necessarily barriers to the ethnographic knowledge production. This critique goes beyond the Euro/American frameworks of white/non-white and native/non-native binaries in understanding ethnographic knowledge production and further contributes to understanding the situated and relational nature of ethnographic knowledge and the process of its production.
{"title":"A Chinese woman’s journey to the “west”: Ethnographic knowledge production amid ambiguous power dynamics","authors":"Grazia Ting Deng","doi":"10.1177/14661381221110047","DOIUrl":"https://doi.org/10.1177/14661381221110047","url":null,"abstract":"This article is a reflexive critique from a female Chinese anthropologist who conducted ethnographic fieldwork examining why Chinese immigrants have purchased local coffee bar businesses and how they manage their everyday racial/ethnic encounters in Bologna, Italy. It provides a new narrative of ethnographic knowledge production from the perspective of a non-Western woman amid ambiguous power dynamics in the metropolitan West. It examines the advantages and disadvantages of the ethnographer’s intersectional positionality, which affected her access to the field, interactions with interlocutors, and embodied experiences throughout multiple ethnographic encounters. It argues that none of the putatively disempowering notions, including racial/ethnic identity, gender, age, marital status, were necessarily barriers to the ethnographic knowledge production. This critique goes beyond the Euro/American frameworks of white/non-white and native/non-native binaries in understanding ethnographic knowledge production and further contributes to understanding the situated and relational nature of ethnographic knowledge and the process of its production.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":" ","pages":""},"PeriodicalIF":1.2,"publicationDate":"2022-11-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45333590","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-26DOI: 10.1177/14661381221134402
T. Widger
Through an historical ethnographic analysis of Sri Lanka’s oldest charity, the Colombo Friend-in-Need Society, this article explores changing modalities of humanitarian “relations” in colonial and post-colonial contexts. For two hundred years, “the Society” would provide a model of liberal humanitarianism premised on “friendship,” a civil and secular relation that the organisation distinguished from “kinship” on the one side and “religion” on the other. Sorting and ranking kinds of charitable practice according to their relations became a project through which the elite could establish the relative values of different forms of mutuality and autonomy and their contribution to colonial and post-colonial development. Paying attention to the Society’s role in this process also helps to reveal the historical contingencies of “relation” as a foundational anthropological concept and analytical objective.
{"title":"Kin, friends, philanthronationalists: “Relations” as a modality of colonial and post-colonial charity in Sri Lanka","authors":"T. Widger","doi":"10.1177/14661381221134402","DOIUrl":"https://doi.org/10.1177/14661381221134402","url":null,"abstract":"Through an historical ethnographic analysis of Sri Lanka’s oldest charity, the Colombo Friend-in-Need Society, this article explores changing modalities of humanitarian “relations” in colonial and post-colonial contexts. For two hundred years, “the Society” would provide a model of liberal humanitarianism premised on “friendship,” a civil and secular relation that the organisation distinguished from “kinship” on the one side and “religion” on the other. Sorting and ranking kinds of charitable practice according to their relations became a project through which the elite could establish the relative values of different forms of mutuality and autonomy and their contribution to colonial and post-colonial development. Paying attention to the Society’s role in this process also helps to reveal the historical contingencies of “relation” as a foundational anthropological concept and analytical objective.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":"24 1","pages":"432 - 449"},"PeriodicalIF":1.2,"publicationDate":"2022-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44465670","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-26DOI: 10.1177/14661381221134434
Sanam Roohi, Catherine Larouche, Leilah Vevaina
Conceptualising giving as a broad category encompassing philanthropy, charity, humanitarian aid and gifts, this Special Issue brings together researchers whose ethnographic and theoretical work examine different forms of transnational giving in the historical and contemporary Global South. In this Issue we contend that the Global South should not be seen as a passive recipient of these transnational welfare-oriented giving but as the site where their full social and religious meanings and moral obligations are actively realised or constructed. Through nuanced ethnographic and multi-sited research across Asia, Africa, and North America, articles in this Issue explore how the transnational scale of operability attaches newer meanings to belonging even as it shapes the subjectivities of actors and communities (givers and receivers) partaking in this process. We explore how gifts travel spatially and histories of transnational giving have contributed to the framing of communal histories, cementing of global connections and the creation of relationships of dependency as well as forging of new transnational solidarities. Moreover, we investigate how transnational giving also inflects the relationship between citizens and the state and (re)shapes national political communities.
{"title":"Transnational Giving and Evolving Religious, Ethnic and Political Formations in the Global South","authors":"Sanam Roohi, Catherine Larouche, Leilah Vevaina","doi":"10.1177/14661381221134434","DOIUrl":"https://doi.org/10.1177/14661381221134434","url":null,"abstract":"Conceptualising giving as a broad category encompassing philanthropy, charity, humanitarian aid and gifts, this Special Issue brings together researchers whose ethnographic and theoretical work examine different forms of transnational giving in the historical and contemporary Global South. In this Issue we contend that the Global South should not be seen as a passive recipient of these transnational welfare-oriented giving but as the site where their full social and religious meanings and moral obligations are actively realised or constructed. Through nuanced ethnographic and multi-sited research across Asia, Africa, and North America, articles in this Issue explore how the transnational scale of operability attaches newer meanings to belonging even as it shapes the subjectivities of actors and communities (givers and receivers) partaking in this process. We explore how gifts travel spatially and histories of transnational giving have contributed to the framing of communal histories, cementing of global connections and the creation of relationships of dependency as well as forging of new transnational solidarities. Moreover, we investigate how transnational giving also inflects the relationship between citizens and the state and (re)shapes national political communities.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":"24 1","pages":"303 - 315"},"PeriodicalIF":1.2,"publicationDate":"2022-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46516381","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-25DOI: 10.1177/14661381221134414
Leilah Vevaina
Trade brought the Parsis to Hong Kong and a small group remained and settled after the British took over the island in 1841. Profits from the China trade made millionaires of several of Bombay’s ‘illustrious’ philanthropists and helped to build some of this city’s founding infrastructure. The ties between the two colonial ports were never severed, and recent years have seen a resurgence of funds transferred from Parsi charitable trusts in Hong Kong back to Mumbai and other settlements in India. Unlike the profits from individuals, these funds are funneled through charitable trusts. This article will articulate a transregional Indian Ocean world that is formed not only through the movement of people and goods, but by community giving and city building, through the temporal giving of the trust. It will show how this historical and contemporary giving has become an idiom of transnational placemaking between these two port cities.
{"title":"Trusts on the monsoon winds: Parsi transnational religious philanthropy","authors":"Leilah Vevaina","doi":"10.1177/14661381221134414","DOIUrl":"https://doi.org/10.1177/14661381221134414","url":null,"abstract":"Trade brought the Parsis to Hong Kong and a small group remained and settled after the British took over the island in 1841. Profits from the China trade made millionaires of several of Bombay’s ‘illustrious’ philanthropists and helped to build some of this city’s founding infrastructure. The ties between the two colonial ports were never severed, and recent years have seen a resurgence of funds transferred from Parsi charitable trusts in Hong Kong back to Mumbai and other settlements in India. Unlike the profits from individuals, these funds are funneled through charitable trusts. This article will articulate a transregional Indian Ocean world that is formed not only through the movement of people and goods, but by community giving and city building, through the temporal giving of the trust. It will show how this historical and contemporary giving has become an idiom of transnational placemaking between these two port cities.","PeriodicalId":47573,"journal":{"name":"Ethnography","volume":"24 1","pages":"316 - 333"},"PeriodicalIF":1.2,"publicationDate":"2022-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48560749","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"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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