Dennis Masaka argues that individuals have rights outside those conferred by the community. The argument is a critique to Ifeanyi Menkiti’s view of personhood. He argues that Menkiti uses the word person and personhood as synonymous. Masaka makes a distinction between the two, where person is an ontological concept, and personhood is a normative concept. For Masaka, individuals have rights by virtue of being persons and not personhood. My approach to the paper is therapeutic. I argue that Masaka misinterprets Menkiti’s views. I argue that Menkiti does not allocate rights in his idea of personhood and as something conferred by the community as proposed by Masaka. This implies that Masaka’s view is not radically different from Menkiti’s.
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A Response to Masaka's Objection of Menkiti
The Dangerous Imperative of Hospitality in Apiao, Chiloé
Based on an analysis of ethnographic data collected in Apiao, Chiloé, this article offers a view of relations as inescapably fraught connections between different entities. These relations are articulated in highly ritualized hospitality practices involving reciprocal exchange of food and drinks in a domestic space. Cutting across established, contrasting analytical categories, such as consanguines/affines and friends/ enemies, hospitality practices reveal the immanence of otherness. Relations can occur only among different/differentiated individuals and are always expressed through an alternation of the contingent positions of host and guest, where one offers and another receives. In hospitality interactions, sameness is denied and transformed into otherness, revealing the importance of asymmetry and disclosing the latent hostility and potential danger implicit in relations. The other is first and foremost a dangerous and unpredictable guest.
This article proposes that Q1 Hamlet is best understood as an early Gothic tragedy. It connects Catherine Belsey’s work on Shakespeare’s indebtedness to ‘old wives’ tales’ and ‘winter’s tales’ about ghosts with Terri Bourus’s evidence of Q1’s connections to Stratford-upon-Avon, the 1580s, and the beginnings of Shakespeare’s London career. It conducts a systematic lexical investigation of Q1’s Scene 14 (not present in Q2 or F), showing that the scene’s language is indisputably Shakespearian. It connects the dramaturgy of Q1 to the dramaturgy of Titus Andronicus, particularly in terms of issues about the staging of violence, previously explored by Stanley Wells. It also shows that Titus and Q1 Hamlet share an unusual interest in the barbarity and vengefulness of Gothic Europe (including Denmark and Norway).
John V. Nance
Of the fifteen verbal links Wiggins associates with Q1 Hamlet in his catalogue of British Drama, the inclusion of Dido, Queen of Carthage is potentially the most problematic in terms of establishing a 1588–1589 date for the play. This article re-examines the editorial and critical history of the most commonly cited overlap between these two plays – the entirety of ‘Aeneas’s tale to Dido’ – and it provides new evidence that challenges their continued association.
Bringing rape stories into popular discussion was a crucial success of the Second Wave Women’s Liberation movement. Popular culture is now inundated with rape stories. However, the repetitive scripts and schemas that dominate these are often informed by neoliberal individualism that is antithetical to feminism. The contradictions that characterize the tensions between feminism and neoliberalism in these texts are typically postfeminist, combining often inconsistent feminist rhetoric with neoliberal ideology. By examining the use of the silent victim script in young adult rape fiction, in this article I argue that most young adult rape fiction presents rape as an individual, pathological defect and a precondition to be managed by girls on an individual basis, rather than an act of violence committed against them.
Finno-Ugric Peoples of the Russian North and Western Siberia in the Ethnographic Literature from the Eighteenth to the Beginning of the Twentieth Century
This article explores the ethnographic, philosophical, and political background of the image of the northern peoples as “silent,” by analyzing the diachronic perspective descriptions of the Finno-Ugric peoples of the north who inhabit Western Siberia and the Russian North from the eighteenth century to the beginning of the twentieth. Early modern ethnographies treated the Siberian peoples as aggressive, although from the end of the eighteenth century this image was reassessed and a different view of the silent character of the indigenous people was introduced in scholarly literature. Silent conduct was assessed as an archaic quality of the Finno-Ugric temperament, or as the result of the colonial encounter. This manifestation of silence was the most distinctive marker of the modern transformations of power and knowledge in the arena of Siberian studies.
This article explores the language attitudes of young residents of the Republic of Buriatiia toward two official languages in the region, Buriat and Russian. The article also contributes to the research methodology on language attitudes and use, notably by employing a verbal guise technique in a psychosociolinguistic experiment. In the experiment, both phonetically authentic (native, accent-free) and inauthentic (non-native, phonetically nonstandard) Buriat and Russian voices are evaluated by representatives of both nationalities based on two distinct lines: achievement and character traits. The experiment revealed positive attitudes toward native speaking and perception of non-native speaking as a deviation from the norm that are indicative of the unconscious “one ethnicity—one language” idea in the mass consciousness of the youth in Buriatiia along with the strategies of tolerance and ethnocentrism.
Relational Excess and Individuation in the Gran Chaco
This article focuses on sorcery, revenge, and anti-revenge among the Qom people in Argentina. For them, death is the result of sorcery or a shamanic attack. When a relative dies, the family may decide to avenge him through practices performed on his body. Nonetheless, under specific circumstances relatives decide not to take revenge, performing what I refer to as ‘anti-revenge’. Ethnographic analysis of relations among victims, aggressors, and avengers reveals how alternation between relational excess and fissures makes individuation possible. The processes responsible for the composite character of personhood lead to a relational excess that needs to be restrained. The relation between revenge and anti-revenge is a key aspect of a Qom understanding of personhood, in which individuation needs to be achieved to avoid indifferentiation.
The struggle to save the Beeliar Wetlands, an urban remnant bushland in Perth, Western Australia, demonstrates elements of both urban social and urban environmental movements. At the end of 2016, 30 years of objection to the continuation of the Roe Highway development (Roe 8) culminated in months of intense protest leading up to a state election and a cessation of work in 2017. During the long-running campaign, protestors fought to preserve high-conservation-value bushland that was contained in the planned road reserve. At the heart of this dispute were competing spatial uses. This article will analyze four protest actions from the dispute using Henri Lefebvre’s concept of the production of space, and will demonstrate that the practices of protest gave those fighting to preserve Roe 8 the agency to reinscribe meaning to the natural uses of the Beeliar Wetlands over and against the uses privileged by the state.
Marcelo González Gálvez, Piergiorgio Di Giminiani and Giovanna Bacchiddu
Once conceptualized as self-evident connections between discrete social units systematized through ethnographic fieldwork, relations are being increasingly treated as instantiations of local ontological theories. The ethnography of indigenous South America has provided a source of inspiration for this analytical shift. As manifested in the contributions to this special issue, at the core of indigenous practices and discourses on relations lies a tension between ‘dependence on otherness’ and an ‘ethics of autonomy’. In this introduction, we revisit this tension by focusing on the ‘taming of relations’, a process through which subjects attempt to maintain the autonomy of each being vis-à-vis their relational constitution dependent on others. We argue that rather than being a necessary condition, autonomy is always a partial outcome of relations linking human and non-human others.