Journal of the Royal Anthropological Institute最新文献

As the concept of postsocialism faces increased scrutiny, there is a call to expand its spatiotemporal scope beyond socialist contexts in order to reclaim its analytical capacity. In Azerbaijan, the quiet resurgence of tezkirahs – biographical anthologies rooted in both the Islamic and Soviet traditions – presents an opportunity to explore how former Soviet citizens can bridge different histories, countries, and cultural traditions to nurture an expansive sense of collective presence and moral dignity after seventy years of communist rule and disconnect. These texts help Azerbaijanis chart their diverse roots in the former imperial domains of Persians, Turks, and Russians and absorb them into their vision of who they once were and could be again. Writers and readers of tezkirahs establish connections to non-socialist pasts and places through what I refer to as temporal pathways, where traversing time becomes a journey to another place, and vice versa. By exploring this spatialized historical sensibility through the capacious ethnographic-textual lens of an Islamic genre, this article sheds fresh light on postsocialist possibilities.

This article focuses on Indian women's experiences of filing complaints of gendered violence in order to address two interconnected questions: how are complaints of gendered and sexual violence authenticated as genuine or rejected as dubious before they even reach a courtroom? And how do women who bring these complaints before the law navigate a social field in which what counts as the ‘truth’ might conflict with their own understandings and experiences? Drawing on ethnographic fieldwork in the Central Himalayan state of Uttarakhand in India, this article explores how family, community, and local state officials engaged in a kind of thick description that contextualized women's complaints within rural social relations and political economy. It shows how this politics of thickening often displaced women's individual experiences of violence and served to falsify their complaints. This everyday thickening bears a troubling similarity to the theory and methods of feminist activists and anthropologists, necessitating reflection on how to write ethically about gendered violence without replicating violence. Finally, this article turns attention to how some women decided to take on this politics of thickening through canny adoption of its methods and premises, eventually stretching the limits of the law and unintentionally expanding its scope.

Scholarly and public debate on the urban commons is burgeoning, but building exteriors and the cityscape these constitute are surprisingly absent from it, despite their considerable significance for and impact on residents and visitors. After reflecting on the cityscape as a commons, the article turns to Kyoto, the former capital of Japan and acclaimed stronghold of history and tradition. Decades of conflict about the built environment led to a new building code in 2007 that continues to enjoy broad support. Details of building design, however, are now left to ‘local cityscape councils’, volunteer bodies that discuss construction plans with developers. Officially, local amateurs meet non-local professionals here, but ethnographic fieldwork in 2019/20 revealed that both technical expertise and Kyoto ties are present on both sides. State representatives are also less absent than officially proclaimed. This case demonstrates that mixed management of the urban commons by the state and civil society can lead to amicable solutions that rise above vested interests, so that state involvement and ‘commoning’ should not be posited as mutually exclusive.

Throughout the twentieth century, in the Soninke-speaking area of West Africa, women sang to praise migrants and mock immobile men, before such songs were abandoned at the beginning of the twenty-first century. These songs have commonly been read as reinforcing a normative order of migration whereby migration functioned as proof of manhood. The study of an original corpus, collected by a radio station since the 1980s, makes it possible to reconsider these songs as imaginative devices allowing women to take various stances on male migration, through their performance as much as in the metadiscourse on migration conveyed by stories about these songs. Calling for a finer attention to texts in the burgeoning scholarship on migration and imagination, the study of the ‘non-migrant song’, and of its abrupt end, inscribes the imaginative processes about migration and gender roles in a long history that pre-dates the tightening of borders and the global circulation of images. It highlights the analytical potential of studying textual engagements with technology to enrich the understanding of imagination processes in migration contexts.

Trade on the Iriri River, in the eastern Brazilian Amazonia, is structured around a credit-barter system between clients and bosses known as aviamento in Portuguese. Nowadays, bosses are river traders born in the riversides who offer goods on credit to riverside dwellers, who later pay these debts with fish and products they collect from the forest. While the system, found in the Amazon basin since colonial times, is perhaps most known for fostering debt-peonage during the Rubber Boom (1870-1912), it can also create relations of mutual dependency that promote the autonomy of trade partners within an asymmetrical exchange. When that is the case, this trade is central to how clients and bosses define themselves as hard-working, reliable, and transparent, personifying qualities they deem essential to masculine honour. In such partnerships (and more dramatically when they break down), the asymmetry of the relation can be challenged through a notion of male equivalence in which men must defend their honour and adhere to a code of conduct that ultimately excludes women and children from trade.

This article focuses on the ‘enchanted’ materiality of state militarism by offering an anthropological analysis of ‘gun culture’ within the reservist ranks of the Israel Defense Forces (IDF). Through primarily ethnographic observations of one reserve combat unit over the span of a decade, we will argue that the ways in which firearms are handled by individual soldiers symbolically mirrors much broader strategic and political tensions between two competing forms of organizational logic. On the one hand, there is what can be described as an enchanted allure with the tools of violence. This may include personal excitement around the expectation of combat, learned experience, and a curiosity regarding the weapons of war. On the other hand, there is a broader institutional and professionalizing tendency towards disciplining these individualistic modalities by distancing soldiers from both the tools and the results of battle itself. Ultimately, we argue that while the IDF may seek to harness individual enchanted engagements with firearms to further militaristic goals, on the ground, this process occurs amidst a stark clash of institutional logics and a good deal of ambivalence around the nature of warfare and uncertainty about the ethos of violence.

This article intervenes in feminist anthropological debates about marriage within Western cosmopolitan, ‘post-traditional’ contexts through a close ethnographic examination of food and ritualized meals among Haredi Jews in London. We focus on this diasporic religious Jewish minority, whose marital practices have been the object of debates over marriage, gender, and cultural difference in cosmopolitan London. Learning from ethnographic and conjugal instances of hunger around Haredi dining tables, we explore the broader question of how heterosexual marriages endure in the face of struggles for intimacy and freedom between different genders. By focusing on what can be learnt about marriage through mealtime rituals with religious significance, we develop a response rooted in a form of Jewish relational ethics that has been repressed within ‘Western’ liberal culture. This approach addresses some tenacious dualisms at play in the anthropology and politics of marriage and articulates a vernacular dialectical grammar of desire, tradition, freedom, and love.