ABSTRACT:While much has been written in popular media about the apparent antisociality of hoarders, many people with parents who exhibit hoarding tendencies describe intense (though not always positive or desirable) forms of kin relationality that grow in and around domestic hoards. Based on fieldwork with hoarding intervention specialists, interviews with people who identify as "Adult Children of Hoarders" (ACoHs), and a review of recent memoirs on the topic, this article examines how domestic hoards enable and restrict the interactions, habits, and movements of those who live within them, and in turn, how kin relations get made and troubled in relation to the hoard. I consider the hoard as kinship substance in its own right, and in doing so, reflect upon both the variable meanings of—and the analytic work performed by—the term "substance" in kinship studies over the past four decades. In showing how familial relationships come to be shaped and mediated by the hoard (hoard-as-substance), and even beyond this, how the hoard may itself come to be imagined as kin (hoard-as-kin), this article offers a counterpoint to studies that overemphasize the positive aspects and affects of kinship and relatedness.
{"title":"Hoarding and the Substance of Kinship","authors":"Katie Kilroy-Marac","doi":"10.1353/anq.2022.0044","DOIUrl":"https://doi.org/10.1353/anq.2022.0044","url":null,"abstract":"ABSTRACT:While much has been written in popular media about the apparent antisociality of hoarders, many people with parents who exhibit hoarding tendencies describe intense (though not always positive or desirable) forms of kin relationality that grow in and around domestic hoards. Based on fieldwork with hoarding intervention specialists, interviews with people who identify as \"Adult Children of Hoarders\" (ACoHs), and a review of recent memoirs on the topic, this article examines how domestic hoards enable and restrict the interactions, habits, and movements of those who live within them, and in turn, how kin relations get made and troubled in relation to the hoard. I consider the hoard as kinship substance in its own right, and in doing so, reflect upon both the variable meanings of—and the analytic work performed by—the term \"substance\" in kinship studies over the past four decades. In showing how familial relationships come to be shaped and mediated by the hoard (hoard-as-substance), and even beyond this, how the hoard may itself come to be imagined as kin (hoard-as-kin), this article offers a counterpoint to studies that overemphasize the positive aspects and affects of kinship and relatedness.","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"761 - 784"},"PeriodicalIF":0.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44518029","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}
ABSTRACT:Much has been written about the public life of cities, almost all of which is grounded in observations taken from the square and the sidewalk. Yet across Europe, Asia, and the Americas, environmental, demographic, and economic pressures have prompted cities to invest in new and expanded underground spaces, such as subterranean Metro systems, pedestrian passageways, and the basement levels of buildings where apartments, offices, cafes, bars and restaurants, supermarkets and shops, for example, are now found. Romania's capital city, Bucharest, is one case in point. As the city's planners ask its residents to move increasingly off of the boulevard and to relate to the city from beneath its main squares, this essay asks a basic question that has received surprisingly little analytical attention: what kind of public life does the urban underground make possible? Ethnographically, this essay takes as its point of departure a prominent advertisement campaign called, "The Digital Public Library" (DPL), which was first installed with civically minded intentions in a major Bucharest Metro station in 2012. The campaign then evolved, through various iterations, for years to come. This essay engages the Digital Public Library—its placement beneath the city as much as its civically minded aims and successes—historically and ethnographically to argue, ultimately, that the expansion of underground urbanism opens up an added and concerning dimension to the privatization and class separation that has threatened the character of urban public life in recent decades.
{"title":"The Digital Underground: Public Life Beneath the Streets of Bucharest, Romania","authors":"Bruce O’Neill","doi":"10.1353/anq.2022.0046","DOIUrl":"https://doi.org/10.1353/anq.2022.0046","url":null,"abstract":"ABSTRACT:Much has been written about the public life of cities, almost all of which is grounded in observations taken from the square and the sidewalk. Yet across Europe, Asia, and the Americas, environmental, demographic, and economic pressures have prompted cities to invest in new and expanded underground spaces, such as subterranean Metro systems, pedestrian passageways, and the basement levels of buildings where apartments, offices, cafes, bars and restaurants, supermarkets and shops, for example, are now found. Romania's capital city, Bucharest, is one case in point. As the city's planners ask its residents to move increasingly off of the boulevard and to relate to the city from beneath its main squares, this essay asks a basic question that has received surprisingly little analytical attention: what kind of public life does the urban underground make possible? Ethnographically, this essay takes as its point of departure a prominent advertisement campaign called, \"The Digital Public Library\" (DPL), which was first installed with civically minded intentions in a major Bucharest Metro station in 2012. The campaign then evolved, through various iterations, for years to come. This essay engages the Digital Public Library—its placement beneath the city as much as its civically minded aims and successes—historically and ethnographically to argue, ultimately, that the expansion of underground urbanism opens up an added and concerning dimension to the privatization and class separation that has threatened the character of urban public life in recent decades.","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"815 - 838"},"PeriodicalIF":0.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43365642","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}
W from home during the pandemic, one of the things I missed most about pre-pandemic life was commuting on the metro. Only I didn’t realize this until I went back to work in person a year and five months later. Though I live in Washington D.C. and not Delhi, the metro fundamentally mediated my relationship to work and the city. It allowed me a space of my own between work and home, where I could be both public and private, from where I could watch people or retreat into my own space by means of a book or headphones, even as I shared it with others. Somewhat unexpectedly, it was this network of buses, trains, and walking routes—a quintessentially urban infrastructure—that I most joyfully embraced when I returned to working in person. The significance of the metro was emphasized by the contact it afforded with other people, even when distanced and masked; the feeling of intersecting with others as we all went about our lives and work. Rashmi Sadana’s new book, The Moving City: Scenes from the Delhi Metro and the Social Life of Infrastructure, captures this sense of stranger-sociality by means of a “street-level ethnographic view of the city” (2). Sadana undertakes an unconventional, and yet entirely appropriate, approach to study the relatively new, glitzy Metro in Delhi that has taken over discussions of public transportation in the past decade and a half. Interspersed with secondary research and interviews with engineers, policy makers, and politicians are vignettes—what Sadana also calls secular parables or urban chronicles—of her encounters with people taking the metro, getting on
{"title":"The Moving City: Scenes from the Delhi Metro and the Social Life of Infrastructure by Rashmi Sadana (review)","authors":"Amrita Ibrahim","doi":"10.1353/anq.2022.0050","DOIUrl":"https://doi.org/10.1353/anq.2022.0050","url":null,"abstract":"W from home during the pandemic, one of the things I missed most about pre-pandemic life was commuting on the metro. Only I didn’t realize this until I went back to work in person a year and five months later. Though I live in Washington D.C. and not Delhi, the metro fundamentally mediated my relationship to work and the city. It allowed me a space of my own between work and home, where I could be both public and private, from where I could watch people or retreat into my own space by means of a book or headphones, even as I shared it with others. Somewhat unexpectedly, it was this network of buses, trains, and walking routes—a quintessentially urban infrastructure—that I most joyfully embraced when I returned to working in person. The significance of the metro was emphasized by the contact it afforded with other people, even when distanced and masked; the feeling of intersecting with others as we all went about our lives and work. Rashmi Sadana’s new book, The Moving City: Scenes from the Delhi Metro and the Social Life of Infrastructure, captures this sense of stranger-sociality by means of a “street-level ethnographic view of the city” (2). Sadana undertakes an unconventional, and yet entirely appropriate, approach to study the relatively new, glitzy Metro in Delhi that has taken over discussions of public transportation in the past decade and a half. Interspersed with secondary research and interviews with engineers, policy makers, and politicians are vignettes—what Sadana also calls secular parables or urban chronicles—of her encounters with people taking the metro, getting on","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"901 - 905"},"PeriodicalIF":0.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41402658","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}
I April 2016, within hours of the first Uber ride in Buenos Aires, the city’s taxi driver associations initiated legal action, and the following day, a city judge issued a ban against Uber effective immediately. So begins Juan M. del Nido’s Taxis vs. Uber, a study of the melee that accompanied Uber’s arrival to Buenos Aires when Uber, supported by the middle class, found itself in confrontation with both the city’s taxi industry and its juridico-political order. The conflict, however, as del Nido writes in the conclusion, was not even about Uber: it was about an emergent moment in the Argentine political and public sphere. Exploring this political and public sphere and, in particular, how the urban middle class’s engagement of post-political reasoning shaped the conversation around and understandings of this conflict form the basis of del Nido’s study. While drawing on fieldwork with taxi drivers and other middle-class porteños like himself, del Nido’s aim to “unravel the logics, rhetoric, and affects of post-political reasoning” (206) and economic tropes about freedom, empowerment, and competition leans heavily on an analysis of court documents and the news and social media. del Nido argues that this post-political reasoning marshalled by Buenos Aires’ middle class is not just a specific conjuncture but rather, a late-capitalist orientation about disagreement that has increasingly proliferated around the world. The book proceeds in two parts. The first three chapters provide crucial background knowledge for the reader about Peronism as well as an examination of the taxi industry before Uber arrived. These first chapters also endeavor to lay the theoretical groundwork for the book’s argument about
{"title":"Taxis vs. Uber: Courts, Markets, and Technology in Buenos Aires by Juan M. del Nido (review)","authors":"Kristin V. Monroe","doi":"10.1353/anq.2022.0052","DOIUrl":"https://doi.org/10.1353/anq.2022.0052","url":null,"abstract":"I April 2016, within hours of the first Uber ride in Buenos Aires, the city’s taxi driver associations initiated legal action, and the following day, a city judge issued a ban against Uber effective immediately. So begins Juan M. del Nido’s Taxis vs. Uber, a study of the melee that accompanied Uber’s arrival to Buenos Aires when Uber, supported by the middle class, found itself in confrontation with both the city’s taxi industry and its juridico-political order. The conflict, however, as del Nido writes in the conclusion, was not even about Uber: it was about an emergent moment in the Argentine political and public sphere. Exploring this political and public sphere and, in particular, how the urban middle class’s engagement of post-political reasoning shaped the conversation around and understandings of this conflict form the basis of del Nido’s study. While drawing on fieldwork with taxi drivers and other middle-class porteños like himself, del Nido’s aim to “unravel the logics, rhetoric, and affects of post-political reasoning” (206) and economic tropes about freedom, empowerment, and competition leans heavily on an analysis of court documents and the news and social media. del Nido argues that this post-political reasoning marshalled by Buenos Aires’ middle class is not just a specific conjuncture but rather, a late-capitalist orientation about disagreement that has increasingly proliferated around the world. The book proceeds in two parts. The first three chapters provide crucial background knowledge for the reader about Peronism as well as an examination of the taxi industry before Uber arrived. These first chapters also endeavor to lay the theoretical groundwork for the book’s argument about","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"911 - 913"},"PeriodicalIF":0.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43560915","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}
{"title":"Routine Crisis: An Ethnography of Disillusion by Sarah Muir (review)","authors":"Yazan Doughan","doi":"10.1353/anq.2022.0049","DOIUrl":"https://doi.org/10.1353/anq.2022.0049","url":null,"abstract":"","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"895 - 900"},"PeriodicalIF":0.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43277079","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}
ABSTRACT:Global sport, particularly football (soccer), provides scenes of sensuous juxtapositions from which to grasp the world, for example of global hegemonic capitalism and local histories of difference. Three events shook the elite sport world in 2021–2022: the intent to establish a European Super League, Leo Messi's departure from FC Barcelona, and Barcelona defender Gerard Piqué's involvement in selling the Spanish Super Cup to Saudi Arabia. These cases provoked widespread indignation over unbridled greed in elite sport. Fans had long been worried that global sport had become increasingly disenchanted by neoliberal business. It is still possible to find, however, sporting cultures that are not entirely posited by capital at an elite level. The Basque Athletic Bilbao "provincializes" (Chakrabarty 2000) the Spanish Liga and its global context through its unique politics of difference: for more than a hundred years, it has signed "local," "Basque" players only. As a first-division club of elite football, Basque football coexists and interacts with the mainstream narratives and exigencies of global sport. Its localist recruitment philosophy, however, punctuates and modifies the hegemonic history of elite football by defying some of its mythical assumptions. Provincializing global sport means disrupting the universalizing thrusts of modernity and capital by recognizing its subaltern histories, which is desirable for various reasons. First, local politics of belonging ensures the irreducible plurality of the political, which is our claim to difference. Second, provincializing global sport keeps it an affective history, and helps develop a keener sense of what Noyes (2016) called the "internal Others of modernity." Due to its engagement with both local histories of difference and global capitalism, sport may be uniquely positioned to re-enchant the Weberian logic of rational-secular modernity, and help us "think poetically" (see Michael D. Jackson in Romero and Gette 2019) in anthropology, and beyond.
{"title":"Provincializing Global Sport: Modernity, Capitalism, and the Politics of Difference in the Age of Super Leagues","authors":"M. Vaczi","doi":"10.1353/anq.2022.0048","DOIUrl":"https://doi.org/10.1353/anq.2022.0048","url":null,"abstract":"ABSTRACT:Global sport, particularly football (soccer), provides scenes of sensuous juxtapositions from which to grasp the world, for example of global hegemonic capitalism and local histories of difference. Three events shook the elite sport world in 2021–2022: the intent to establish a European Super League, Leo Messi's departure from FC Barcelona, and Barcelona defender Gerard Piqué's involvement in selling the Spanish Super Cup to Saudi Arabia. These cases provoked widespread indignation over unbridled greed in elite sport. Fans had long been worried that global sport had become increasingly disenchanted by neoliberal business. It is still possible to find, however, sporting cultures that are not entirely posited by capital at an elite level. The Basque Athletic Bilbao \"provincializes\" (Chakrabarty 2000) the Spanish Liga and its global context through its unique politics of difference: for more than a hundred years, it has signed \"local,\" \"Basque\" players only. As a first-division club of elite football, Basque football coexists and interacts with the mainstream narratives and exigencies of global sport. Its localist recruitment philosophy, however, punctuates and modifies the hegemonic history of elite football by defying some of its mythical assumptions. Provincializing global sport means disrupting the universalizing thrusts of modernity and capital by recognizing its subaltern histories, which is desirable for various reasons. First, local politics of belonging ensures the irreducible plurality of the political, which is our claim to difference. Second, provincializing global sport keeps it an affective history, and helps develop a keener sense of what Noyes (2016) called the \"internal Others of modernity.\" Due to its engagement with both local histories of difference and global capitalism, sport may be uniquely positioned to re-enchant the Weberian logic of rational-secular modernity, and help us \"think poetically\" (see Michael D. Jackson in Romero and Gette 2019) in anthropology, and beyond.","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"869 - 894"},"PeriodicalIF":0.9,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49244963","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}
{"title":"Commodities of Care: The Business of HIV Testing in China by Elsa L. Fan (review)","authors":"A. Su","doi":"10.1353/anq.2022.0041","DOIUrl":"https://doi.org/10.1353/anq.2022.0041","url":null,"abstract":"","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"715 - 718"},"PeriodicalIF":0.9,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47774592","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}
ABSTRACT:Social analyses have often conceptualized small-scale mining as a poverty-pushed economy that offers a social safety net to downtrodden populations. While not discarding the importance of this proposition, I argue that the commonplace notion of "poverty-driven" mining draws attention away from the socio-cultural and material particularities that inform resource extraction in specific times and places. In an attempt to foreground these particularities, I examine ethnographically the not-quite-economic factors that enable small-scale gold mining in the Colombian region of Chocó. Inspired by the conversations I held with chocoano miners, I approach small-scale mining through the notion of "empirical work." When miners described to me their labor and knowledge as "empirical," they alluded to the fact that their mining skills and sensibilities had resulted from practice—from their own long-term engagement with the goldfields. With "empirical work," thus, we may think of a form of mining labor that is intrinsically grounded in environmental experience and originates from miners' enmeshment in particular social and cultural lifeworlds. Although emergent within wider structures of inequality, the notion of empirical work draws explicit attention to the spatial, temporal, and social situatedness of mining. Accordingly, it highlights that gold extraction in Chocó, while most certainly taking place in a regional context of poverty, also constitutes an intrinsically moral economy that is articulated through narratives of luck, danger, environmental destruction, and community.
{"title":"Extracting Empirically: A Ground's-Eye View of Small-Scale Mining in Colombia","authors":"J. Jonkman","doi":"10.1353/anq.2022.0035","DOIUrl":"https://doi.org/10.1353/anq.2022.0035","url":null,"abstract":"ABSTRACT:Social analyses have often conceptualized small-scale mining as a poverty-pushed economy that offers a social safety net to downtrodden populations. While not discarding the importance of this proposition, I argue that the commonplace notion of \"poverty-driven\" mining draws attention away from the socio-cultural and material particularities that inform resource extraction in specific times and places. In an attempt to foreground these particularities, I examine ethnographically the not-quite-economic factors that enable small-scale gold mining in the Colombian region of Chocó. Inspired by the conversations I held with chocoano miners, I approach small-scale mining through the notion of \"empirical work.\" When miners described to me their labor and knowledge as \"empirical,\" they alluded to the fact that their mining skills and sensibilities had resulted from practice—from their own long-term engagement with the goldfields. With \"empirical work,\" thus, we may think of a form of mining labor that is intrinsically grounded in environmental experience and originates from miners' enmeshment in particular social and cultural lifeworlds. Although emergent within wider structures of inequality, the notion of empirical work draws explicit attention to the spatial, temporal, and social situatedness of mining. Accordingly, it highlights that gold extraction in Chocó, while most certainly taking place in a regional context of poverty, also constitutes an intrinsically moral economy that is articulated through narratives of luck, danger, environmental destruction, and community.","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"649 - 680"},"PeriodicalIF":0.9,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46933581","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}
Anath Ariel de Vidas, Vincent Hirtzel, Dominic Horsfall
ABSTRACT:Latin American multiculturalist policies have increased the visibility of Amerindian groups through the term "culture," which has become the key for these groups to enter the national and international scene. Although this term is now often used strategically at the interface between indigenous and non-indigenous groups, another comparable term exists more specifically in Hispanic America. This is the term "costumbre," widely used among Amerindian people to designate a set of endorsed practices or those of others. Moreover, some Amerindian groups have incorporated this Spanish word into their own indigenous languages to refer to this type of practice. What then does the relation between these two terms within Amerindian groups indicate? Drawing on the ethnographic examples of two distinct and geographically separate contemporary groups—the Nahuatl-speaking people of La Huasteca in Mexico and the Yuracaré of the Andean foothills in Bolivia—this paper proposes a conceptual archaeology that demonstrates that, far from being interchangeable, these two terms are part of distinct logics stemming from two historical phases of institutional policies designed to integrate Amerindian populations. Their analysis reveals different forms of governance as well as different forms of appropriation of these terms by Indian populations.
{"title":"From Custom to Culture: The Archeology of Two Identification Terms Among Bolivian and Mexican Amerindians","authors":"Anath Ariel de Vidas, Vincent Hirtzel, Dominic Horsfall","doi":"10.1353/anq.2022.0032","DOIUrl":"https://doi.org/10.1353/anq.2022.0032","url":null,"abstract":"ABSTRACT:Latin American multiculturalist policies have increased the visibility of Amerindian groups through the term \"culture,\" which has become the key for these groups to enter the national and international scene. Although this term is now often used strategically at the interface between indigenous and non-indigenous groups, another comparable term exists more specifically in Hispanic America. This is the term \"costumbre,\" widely used among Amerindian people to designate a set of endorsed practices or those of others. Moreover, some Amerindian groups have incorporated this Spanish word into their own indigenous languages to refer to this type of practice. What then does the relation between these two terms within Amerindian groups indicate? Drawing on the ethnographic examples of two distinct and geographically separate contemporary groups—the Nahuatl-speaking people of La Huasteca in Mexico and the Yuracaré of the Andean foothills in Bolivia—this paper proposes a conceptual archaeology that demonstrates that, far from being interchangeable, these two terms are part of distinct logics stemming from two historical phases of institutional policies designed to integrate Amerindian populations. Their analysis reveals different forms of governance as well as different forms of appropriation of these terms by Indian populations.","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"557 - 586"},"PeriodicalIF":0.9,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45520578","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}
ABSTRACT:This paper explores the tensions and problems in the translation process of the terms "culture," "tradition," and "custom" in different versions of the Declaration on the Rights of Indigenous Peoples produced in Tseltal, a Maya language. Mirroring these translations with the meaning of all terms related to these concepts and used in the local's everyday life allows assessing important semantic divergences between the source and target languages. These concepts became indispensable tools for intercultural dialogues in socio-political claims. A careful attention to their translation reveals the creation of intermediary semantic spaces using neologisms or attributions of new meaning to existing forms. It also underlines the desire of their authors to adapt universal discourse to local context, in a complex cross-cultural translation that meets external expectations and actors' interests.
{"title":"From Talel to Cultural Rights: The Challenge of Translating Transnational Discourse on Indigenous Rights in the Tseltal Area","authors":"Marie Chosson","doi":"10.1353/anq.2022.0031","DOIUrl":"https://doi.org/10.1353/anq.2022.0031","url":null,"abstract":"ABSTRACT:This paper explores the tensions and problems in the translation process of the terms \"culture,\" \"tradition,\" and \"custom\" in different versions of the Declaration on the Rights of Indigenous Peoples produced in Tseltal, a Maya language. Mirroring these translations with the meaning of all terms related to these concepts and used in the local's everyday life allows assessing important semantic divergences between the source and target languages. These concepts became indispensable tools for intercultural dialogues in socio-political claims. A careful attention to their translation reveals the creation of intermediary semantic spaces using neologisms or attributions of new meaning to existing forms. It also underlines the desire of their authors to adapt universal discourse to local context, in a complex cross-cultural translation that meets external expectations and actors' interests.","PeriodicalId":51536,"journal":{"name":"Anthropological Quarterly","volume":"95 1","pages":"533 - 555"},"PeriodicalIF":0.9,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42209616","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}
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