Pub Date : 2024-01-02DOI: 10.1177/14634996231218568
Jules Zhao Liu
The concept of bricolage was formulated by Lévi-Strauss in The Savage Mind to provide an analogy for how mythical thought works. In the following decades, scholars have frequently deployed the concept, not only in anthropology, but also in sciences, social sciences, and humanities. Inheriting Lévi-Strauss's structuralism, French-speaking scholarship has tended to emphasize the structural patterns or constraints of bricolage, while English-speaking scholars have shown more interest in the individuality, subjectivity, or contingency of bricolage. This article seeks to integrate the merits of both strands of scholarships, transcend the collectivist/individualistic divisions, and develop bricolage into a multidimensional concept: Bricolage is a generative principle of regulated improvisation responding to restrictive or limited conditions. My ethnographic study of Kitchen God worship in one region of China shows that the entire process of creating bricolage is an individual embodiment of collective structure. Although bricolage is a product of structure intended to reproduce the structure, it can occasionally affect or change the structure. Thus, it is an important micro mechanism for culture change.
{"title":"Improvisation, collective structure, and culture change: A theory of bricolage","authors":"Jules Zhao Liu","doi":"10.1177/14634996231218568","DOIUrl":"https://doi.org/10.1177/14634996231218568","url":null,"abstract":"The concept of bricolage was formulated by Lévi-Strauss in The Savage Mind to provide an analogy for how mythical thought works. In the following decades, scholars have frequently deployed the concept, not only in anthropology, but also in sciences, social sciences, and humanities. Inheriting Lévi-Strauss's structuralism, French-speaking scholarship has tended to emphasize the structural patterns or constraints of bricolage, while English-speaking scholars have shown more interest in the individuality, subjectivity, or contingency of bricolage. This article seeks to integrate the merits of both strands of scholarships, transcend the collectivist/individualistic divisions, and develop bricolage into a multidimensional concept: Bricolage is a generative principle of regulated improvisation responding to restrictive or limited conditions. My ethnographic study of Kitchen God worship in one region of China shows that the entire process of creating bricolage is an individual embodiment of collective structure. Although bricolage is a product of structure intended to reproduce the structure, it can occasionally affect or change the structure. Thus, it is an important micro mechanism for culture change.","PeriodicalId":51554,"journal":{"name":"Anthropological Theory","volume":"51 25","pages":""},"PeriodicalIF":1.7,"publicationDate":"2024-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139390196","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-19DOI: 10.1177/14634996231205879
Susan McKinnon
This essay explores how anthropological assumptions about the differential place of kinship in kin-based and state-based societies shaped the work of Marshall Sahlins. On the one hand, I show how his expansive excursions into what kinship is, means, and does within the scope of kin-based societies clearly motivated some of his major contributions to anthropological theory: his critique of Western economic and biological determinisms; his exploration of the cultural dynamics of kinship as they articulate relations of hierarchy, power, and sovereignty; his rethinking of anthropological theories of structure; and his formulation of the concept of “performative” kinship. On the other hand, I analyze how these assumptions about the distinction between kin-based and state-based societies ultimately limited the scope of inquiry in his book, What Kinship Is—And Is Not. I then look beyond these limitations to more recent work in kinship studies that challenge the distinction between kin-based and state-based societies, and I end by arguing that, with regard to kinship studies, this distinction should best be left behind.
{"title":"What kinship is and is not in the work of Marshall Sahlins … and beyond","authors":"Susan McKinnon","doi":"10.1177/14634996231205879","DOIUrl":"https://doi.org/10.1177/14634996231205879","url":null,"abstract":"This essay explores how anthropological assumptions about the differential place of kinship in kin-based and state-based societies shaped the work of Marshall Sahlins. On the one hand, I show how his expansive excursions into what kinship is, means, and does within the scope of kin-based societies clearly motivated some of his major contributions to anthropological theory: his critique of Western economic and biological determinisms; his exploration of the cultural dynamics of kinship as they articulate relations of hierarchy, power, and sovereignty; his rethinking of anthropological theories of structure; and his formulation of the concept of “performative” kinship. On the other hand, I analyze how these assumptions about the distinction between kin-based and state-based societies ultimately limited the scope of inquiry in his book, What Kinship Is—And Is Not. I then look beyond these limitations to more recent work in kinship studies that challenge the distinction between kin-based and state-based societies, and I end by arguing that, with regard to kinship studies, this distinction should best be left behind.","PeriodicalId":51554,"journal":{"name":"Anthropological Theory","volume":" 11","pages":""},"PeriodicalIF":1.7,"publicationDate":"2023-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138960126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-12-01DOI: 10.1177/14634996231209104
Fazil Moradi
This text offers a brief overview of the Special Issue on Mahmood Mamdani's book, Neither Settler Nor Native: The Making and Unmaking of Permanent Minorities (2020), and a reading of the contributions and of Mamdani's plea for the historic importance of epistemological revolution and of learning to imagine a community of survivors. My reading is mediated through an autobiographical critique of political modernity and ongoing state violence. I explore more deeply what Mamdani calls ‘settler autobiography’ and a community of survivors, other than a community of memory that is unified and homogenised. By turning to unauthorised autobiographies, the autobiographies of those subjected to colonialism as annihilatory violence, I take up Mamdani's call to rethink political violence and the possibility of living together as survivors in Iran as a ‘decolonised political community’. In order to do so I turn to memories of irredeemable destruction, displacement and incalculable losses that live on in our (my mother's and my) deferred autobiographies, alongside the epistemological revolution in Iran—Women. Life. Freedom.
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Pub Date : 2023-12-01DOI: 10.1177/14634996231210164
Mahmood Mamdani
This response seeks to distinguish further between perpetrators and beneficiaries. It links this distinction to two different forms of violence, criminal and political. The overall argument focuses on the relation between political and social justice.
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Pub Date : 2023-12-01DOI: 10.1177/14634996231209105
Nadia Abu El-Haj
This article engages Mahmood Mamdani's arguments in Neither Settler nor Native from the perspective of the question of Palestine. Sympathetic with his call to “decolonize the political” by severing nation from state, I, nevertheless, query his proposal to abandon, a priori, binaries such as “settler/native” and “perpetrator/victim” in order to achieve a decolonized state and polity. The unifying concept of the “survivor” that he proposes—that we are all survivors of the ravages of political modernity, I argue, has its own history and grammar of injury, victimhood, and identity that is not easily abandoned and certainly not in the context of Palestine. How might one achieve justice—redistributive justice, that is, rather than mere reconciliation—if political demands cannot be made in the name of the collectives (in this instance, Palestinians) who have suffered the displacement and violence of settler-colonialism? We might need to hold onto such binaries—even if only for a time and even as we recognize that what it means to be a “settler” does not remain stable over time—in order to decolonize the political in substantive rather than merely formal terms.
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Pub Date : 2023-11-19DOI: 10.1177/14634996231196437
Terra Edwards
The aim of this article is to contribute to anthropological understandings of intersubjectivity by foregrounding the role of the environment. I begin by reviewing three key approaches that have emerged out of broader debates in the humanities and social sciences. The first mobilizes intersubjectivity as a way of explaining how a coherent social order is (re-)produced, given that the rational choice, for individuals, is to act in their own self-interest. Intersubjectivity in this view is the shared understanding that is achieved when actors adhere to normative constraints on interaction in order to fulfill an unconscious desire to be loved and accepted by others. The second approach to intersubjectivity challenges this idea, arguing that the motivations and expectations that individuals bring to interaction vary across ethnographic contexts, and for some, shared understanding is a false promise that masks the harmful intentions others are likely to have. Intersubjectivity, in this view, is organized by a desire to minimize exposure to others. The third approach treats intersubjectivity not as a possible outcome of interaction but as an existential condition that makes meaningful interaction possible. In this article, I put these debates in dialogue with “protactile theory,” which has grown out of a social movement in DeafBlind communities in the United States. Reading protactile theory through the lens of biosemiotics, ecological psychology, and existential phenomenology, I argue that the medium or “the thing we're in when we’re together” is the basis of intelligibility for all intersubjective behaviors and capacities; it can define a way of being, is ethnographically graspable, and is central to how humans interact.
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Pub Date : 2023-11-03DOI: 10.1177/14634996231194214
Arpan Roy
This article reads the emergence of a Romani political space in Jordan, and its containment in the private sphere in Palestine, through Hannah Arendt's classic The Human Condition. In modernity, Arendt argues, political potential has been stifled by a kind of despotism best characterized by a masculine domination associated with the private sphere of the family. Given that such a position is to a great extent based on Arendt's reading of Classical Greek, Roman, early Christian, and Enlightenment thought, what variations to such a neat division can be found in the case of Romani groups in Arab/Islamic contexts that are beyond Arendt's geographic and epistemological scope? This article puts Arendt's idealized notion of the public/private into conversation with the longue durée of settlement and politics of Romani groups in Palestine and Jordan. Working with Arendt and alternate but related notions of the public/private in the Middle East, this article aims to offer a nuanced understanding of kinship and politics in a context in which the political is incomplete without the private.
本文通过汉娜·阿伦特(Hannah Arendt)的经典著作《人类状况》(the Human Condition)，解读约旦罗姆人政治空间的出现，及其在巴勒斯坦私人领域的遏制。阿伦特认为，在现代性中，政治潜力被一种专制主义所扼杀，这种专制主义的最佳特征是与家庭私人领域相关的男性统治。鉴于这种立场在很大程度上是基于阿伦特对古典希腊、罗马、早期基督教和启蒙思想的解读，那么在阿拉伯/伊斯兰背景下的罗姆人群体中，可以找到哪些超出阿伦特地理和认识论范围的变化?本文将阿伦特理想化的公共/私人概念与巴勒斯坦和约旦罗姆人群体的长期定居和政治问题进行对话。本文与阿伦特以及中东公共/私人的替代但相关的概念合作，旨在提供对亲属关系和政治的微妙理解，在这种背景下，没有私人的政治是不完整的。
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Pub Date : 2023-10-05DOI: 10.1177/14634996231202589
Damien Droney
In this article, I revisit the concept of project as it has been elaborated in anthropological theory in order to evaluate its relevance for contemporary debates regarding the anthropology of the good. In anthropological theory, projects have been understood as culturally constituted desires and aspirations that endure beyond a given moment to guide social action. I identify additional theorizations of the concept of project by tracing its development through 20th-century existential phenomenology and its incorporation into anthropology. As a result, I clarify two understandings of projects: as a dimension of social action and as an existential structure. I argue for the importance of distinguishing these two dimensions of projects and propose that this more robust theorization of the concept offers analytical tools for considering the politics of the good.
{"title":"Projects, revisited: A concept for the anthropology of the good","authors":"Damien Droney","doi":"10.1177/14634996231202589","DOIUrl":"https://doi.org/10.1177/14634996231202589","url":null,"abstract":"In this article, I revisit the concept of project as it has been elaborated in anthropological theory in order to evaluate its relevance for contemporary debates regarding the anthropology of the good. In anthropological theory, projects have been understood as culturally constituted desires and aspirations that endure beyond a given moment to guide social action. I identify additional theorizations of the concept of project by tracing its development through 20th-century existential phenomenology and its incorporation into anthropology. As a result, I clarify two understandings of projects: as a dimension of social action and as an existential structure. I argue for the importance of distinguishing these two dimensions of projects and propose that this more robust theorization of the concept offers analytical tools for considering the politics of the good.","PeriodicalId":51554,"journal":{"name":"Anthropological Theory","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134975776","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-24DOI: 10.1177/14634996231193810
Stefanie Bognitz
From the vantage point of unmaking permanent minorities, ‘post-genocide’ Rwanda seems to have accomplished a transition into a de-ethnicised, de-tribalised and integrated political community. The unmaking of permanent minorities requires, I suggest, an anthropological movement beyond ‘post-genocide Rwanda’. This is to say, the frame of analysis of the contemporary Rwandan social or political community must not be restricted to people's experiences of genocide. Rather, genocide undergirds, or, even more, continues to remake, the political community in Rwanda, while the social community does not share the experience of genocide. Indeed, the delinking of the ‘post-genocide’ political community from the ‘second generation’ social community requires an anthropological movement towards the everyday of how a political community constitutes itself as integrated. Such a move asks how the ordinary life worlds of common Rwandans are being constituted as de-tribalised, de-ethnicised communities. I examine the rift between the political and the social community in contemporary Rwanda through an anthropological inquiry into disputes. I suggest that peoples’ involvement in disputes and how disputes are tackled in Rwanda provide a window into the social and political aspects of the community. Despite the way in which the Rwandan state tries to curtail inter-community conflict by eliminating a vocabulary of difference, ordinary people use disputes that erupt from their everyday engagements as a way to critique this overarching demand for unity. It is the dispute that puts forth critique as an intervention into the very makings of the unified political community.
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Pub Date : 2023-09-20DOI: 10.1177/14634996231194206
Jaskiran Dhillon
This article reflects upon Mahmood Mamdani's Neither Settler nor Native: The Making and Unmaking of Permanent Minorities by tracing its contributions as a pedagogic text. In particular, I explore how the book (1) offers crucial insights about the founding of the modern political state and its relationship to settler colonialism, (2) reveals the importance of rethinking how we conceptualize political violence, and (3) traces some of the implications for political organizing that are rendered through a historical retelling of the story of political violence and state making. Ultimately, I argue that Neither Settler nor Native holds important lessons about how we struggle, what it is that we are struggling for, and how we might craft our collective commitments to a better and more just world in a way that more robustly accounts for the political histories from which we have emerged.
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