Cultural Anthropology最新文献

The battle against disinformation played a key role during the Brazilian presidential elections of 2022. Supporters of Jair Bolsonaro—and, to a much lesser extent, of Luiz Inácio Lula da Silva—generated and disseminated deceptive and false “informative content” to influence public opinion. To counter the spread of fake news, different initiatives emerged. Based on a multimodal and hybrid ethnography, this essay discusses different modes of resistance to what we call “alternative images.” This term refers to intentionally misleading images with a deceptive referential value that are presented as accounts or reliable metaphors of reality. We describe three modes of countering these misleading images visually: public demonstrations, artistic interventions, and fact-checking agencies. Each one has its own modes of visual assessment and political intervention. The article argues for the importance of carrying out ethnographies of disinformation, capable of contributing to actual efforts against disinformation and alternative facts, along the lines of public and engaged critical anthropology.

This essay, drawing on research with cartoonists in Iran, explores cartooning as a distinctive mode of engaged knowing through drawing and humor. By unraveling the cartoonists' capacity to perceive, compose, and amplify dissonance, the study reveals a practice that intertwines perceptive sensitivity, analytical skill, and moral commitment. Embracing dissonance through cartooning and humor not only provides new perspectives on the political present in Iran and beyond but also offers a peculiar mode of knowing the uncomfortable—studying things that don't match. Unlike cartooning, anthropology seldom embraces humor, yet both share a capacity for navigating dissonance. Humor as an aesthetic and ethical practice can open unconventional paths for research and commitment, providing a means and audacity to understand the unknowable—all with a spirit of humility and critique.

In this article, I explore attempts to organize a precarious workforce in a setting that is always-already post-truth: professional wrestling. I focus in particular on a nascent, bottom-up unionization effort in the UK that foregrounds the rights of wrestlers who perform for low wages, in unsafe environments, and in the absence of both the state and traditional trade unions. I show that while many wrestlers agree with this movement's diagnosis of problematic working conditions, there is also widespread skepticism about activists' motivations, with many wrestlers suggesting that the organization may be telling a self-interested story about work, rather than engaging in a form of work. I argue that wrestlers' permanent questioning emerges at the intersection of the self-appreciating, entrepreneurial subject and the post-truth, zany situation and conclude that wrestling affords insight into labor organization under employment conditions emblematic of a contemporary post-truth neoliberalism.

The 2013 flash floods reproduced an everyday that was textural, the returning past of the event combined with gestures from within the everyday, to disorient survivors of the event. I attempt in this essay to analyze the return of the event as producing psycho-spatial affects, drawn from the psyche's own propensity to return while repressing the event that causes the return, described within psycho-analytic literature as “afterwardsness.” Such afterwardsness is conditioned by the sheer incomprehensibility of environmental change that took place in just three days in the Mandakini Valley between June 15 and June 17, 2013. Following the flood, delays with the recovery process, and particularly with the process of compensation, exacerbate this trauma, leading to an extension of the temporality of trauma infinitely forward.

What happens when sacrifice is imagined in terms of a debt that can be repaid? In the ongoing conflict begun in 1984 between the Kurdistan Workers' Party and the Turkish state, Kurdish revolutionary discourse has characterized death as the required price for liberation. After 2002, a shift away from revolutionary violence and an increase in civil politics with more diverse actors allowed for public recognition of sacrifice other than death. This ethnography in Diyarbakır conceptualizes “the afterlives of revolutionary sacrifice” to unearth the multiple temporalities of revolutionary struggle. Rather than viewing sacrifice through the lens of the revolutionary sacred, the article rethinks revolution through the vulnerabilities, relationships of care, and hopes that such temporalities entail. It highlights the afterlives of sacrifice to complicate the traditional narratives of heroism and martyrdom, sheds light on everyday struggles, affects, and relationships, and questions how we value sacrifice for political change.

This article examines how a future about surplus sand entered river-engineering vocabulary as an obstruction to the free flow of Himalayan river systems. It is a historical and ethnographic analysis of sand's conceptualization as a catastrophic material that caused rivers to spill over, which became conducive to its removal from rivers for economic endeavors. Sand holds a unique place in society, it's the foundation on which roads, bridges, and buildings are built. Today, a shortage of these sediment particles has been described as a moment of economic and environmental crisis. Against the grain of sand's desirability and shortage as a resource material, I pay close attention to the destructive articulations of the Himalayan earthly forces that made the political economy of extracting excess sand possible.

Bureaucracies are typically studied for lessons in structural violence, anti-politics, failures of law, and as foils to the ethical. I, however, argue that they constitute uniquely important sites to theorize the ethical. Conceptualizing ethical labor as a modality of everyday bureaucratic work, I examine this labor as it enrolls law, God, and vernaculars of work, and takes the form of public-private distinction-making. The article expands the anthropology of bureaucracy, ethics, and Islam by going beyond showing that public-private distinctions are immanent to modern secular power, arguing instead that they are actively labored for in everyday bureaucratic work. As a result, who they favor or menace is a function of specific political-legal and historical lineages.

Inequalities are inherent to capitalism. However, supply-chain production has introduced new dynamics in which workers situated in uneven labor regimes increasingly find themselves working alongside one another. On Mexico's car assembly lines, autoworkers work next to logistics workers. The former belong to a residual workforce shaped by the historical triadic social contract between organized labor, the state, and companies; the latter are among the most precarious workers in the post-NAFTA era. This ethnographic study focuses on how a tiered labor system shapes the sociality between workforces and draws attention to the circulation of favors—asymmetrical exchanges of material and nonmaterial assistance that unintentionally arise from uneven working conditions. By delving into these exchanges, this article illuminates the ways in which gender and age intersect in reconfiguring a tiered labor system. It offers insights into the precariousness of labor flexibility by providing a glimpse into the dynamics on a factory shop floor.

In this article, I show how “effective cynicism” allows residents to decipher unequal power relations in Ulaanbaatar, Mongolia. Ethnographic analysis of the myriad ways residents hold onto dilapidated housing in a failed redevelopment scheme reveals how residents' cynical reflections assist in their efforts to decipher and mobilize state authority. Residents undertake this while simultaneously negotiating the insidious decay of waste accumulated as a by-product of failed redevelopment processes. Throughout, I focus on the presence of waste and cynicism as phenomena that both foreclose and open possibilities. I argue that residents' repurposing of cynicism as a diagnostic tool, rather than producing detachment, presents a reframing of Peter Sloterdijk's (1987) discussions of cynical realism, where such realism holds generative potential. Considering the lived experience of urban decay through the three-pronged analytical framework of cynicism, power, and waste reveals subtle residential reconfigurations emerging within the materialities of for-profit redevelopment.

Humanitarianism has recently undergone a so-called innovation turn, utilizing cutting-edge technologies to enhance the reach and efficiency of humanitarian aid. This article focuses on novel advances in the way aid organizations record, measure, and classify household vulnerability among Syrian refugees. Drawing on ethnographic fieldwork in Lebanon and Jordan, I explore how the datafication of refugees in humanitarian action not only reveals the constitutive limits of quantitative ontologies but also poses transformative implications for the institutional configurations of humanitarianism. In particular, I suggest that the aid sector's growing reliance on data systems entrenches an extractive relationship between humanitarian organizations and refugees that conscripts, entangles, and unsettles data practitioners themselves. I conclude by pointing to vulnerability assessments as one node within a larger apparatus of integrated data systems, one that centralizes power within the humanitarian industry and poses grave risks for refugee rights.