By considering multiple perspectives on the problem of networking and networks in public policy circles, as well as the wider professional world, this article aims to both draw out and blur boundaries and definitions among multiple levels of networking as an analytic concept, a fieldwork method and a practice observed among policymakers. In making this distinction and explaining it in relation to theorisations of fieldwork rapport and 'complicity,' the article attempts to show that the distance and collegiality that defines professional networking is a viable and potentially quite insightful mode, means and method for conducting fieldwork, particularly for multisited anthropology of public policy projects. To that end, this article offers both conceptual ideas, as well as practical advice for conceiving and conducting fieldwork for an anthropology of public policy project.
National Identity as an Everyday Way of Being in a Scottish Hospital
This article reports on research undertaken in a Scottish hospital on the theme of national identity, specifically Scottishness. It examines the ways and extents to which Scottishness was expressed in the workplace: as a quotidian aspect of individual and institutional identity, in a situation of high-pro file political change. The research was to situate nationality as a naturally occurring 'language-game': to explore everyday speech-acts which deployed reference to nationality/Scottishness and compare these to other kinds of overt affirmation of identity and other speech-acts when no such identity-affirmations were ostensibly made. In a contemporary Scottish setting where the inauguration of a new Parliament has made national identity a prominent aspect of public debate, the research illuminates the place of nationality amid a complex of workaday language-games and examines the status of national identity as a 'public event'.
The Enigma of Non-arrival
Nigel Rapport and Noa Vaisman
How people arrive at their convictions, and how they come to change them, remain immensely difficult questions. This article approaches convictions as manifestations of individuals' embodiment, and as allegories of their lives. As well as a rehearsing of moments of his own embodied learning, the main author engages in an email exchange with the second author, pondering how he might answer her questions about an anthropological methodology which more nearly approaches others' embodied experiences: the convictions represented by informants' words and behaviours. The article ends inconclusively. An individual's knowledge of body and self is part of that body and self, situated amid world-views and life-projects. Alongside the radical otherness of anthropologists' informants is the relative otherness of anthropologists to themselves. Our disciplinary conclusions concerning convictions, own and other, must remain provisional and open.
Carla Dahl-Jørgensen and Nigel Rapport
Work is not a narrow specialism. A workplace might be known as the site at which human capacities are applied for the purpose of addressing human needs (material and other). To work, one might conclude, is to be human. In his introduction to existentialism as a humanist accounting, Jean-Paul Sartre’s understanding is inclusive:
Melissa Demian, Nigel Rapport, Katherine Dow, James Weiner, and Stephanie Riak Akuei
Caring for Dying Patients at the Height of the COVID-19 Pandemic
Annelieke Driessen, Erica Borgstrom, and Simon Cohn
been to highlight the inequality in such relationships. However, establishing intimacy seems apt to describe a key quality of specialist palliative care which focusses on patients who are at the end of life. Central to this is building trust and rapport
Femmes, nourriture, relations et parenté pratiques en Turquie
Marie Helene Sauner-Leroy
court article est de brosser un tableau des pratiques quotidiennes et du rapport des femmes au culinaire. Ce faisant, il vise à analyser comment les femmes tissent, maintiennent ou transforment des liens, dans un contexte de société patriarcale. Les
Rapports réels et pratiques entre la psychologie et la sociologie
Dumas ont pu établir un dialogue sur les rapports entre la psychologie et la sociologie. À partir d'un objet d'étude spécifique, « l'expression des émotions » pour Dumas et « l'expression des sentiments » pour Mauss, ils redéfinissent d'un commun accord
Cosmopolitan politesse, continued
This issue’s forum continues a lively discussion of Nigel Rapport’s notion of ‘cosmopolitan politesse’ that was previously featured in these pages in the summer of 2018. Rapport has long proposed this sort of politesse as a ‘form of virtue’ and ‘good manners’ (2018: 93) premised on ‘the ontological reality of human individuality’, which in turn necessitates an ‘interactional code’ according to which we must presume both ‘common humanity’ but also ‘distinct individuality’ to the point where we ‘classif[y] the Other in no more substantive fashion than this’ (92). Given anthropology’s history of intricately taxonomising humans according to various criteria, this is indeed a challenging proposal – all the more so in the context of legal anthropology, where being subject to specific norms and laws is often taken to be constitutive of distinctive subjectivities, sensibilities and survival strategies. In this issue, Don Gardner responds, directing his critical attention towards the notion of personhood undergirding Rapport’s plea for a revitalised Kantian liberalism in an era of resurgent xenophobia and ethnonationalism. In the process, we see two accomplished scholars taking positions within (and consciously outside of) a whole range of classical debates in the Western philosophical cannon with pressing relevance for contemporary legal anthropology, from nature versus nurture to free will versus determinism, individualism versus collectivism and structure versus agency.
Sonia Mlayah Hamzaoui
de vérifier leur caractère exceptionnel par rapport au modèle alimentaire du quotidien. Dans une société où les céréales, les produits céréaliers et l'huile d'olive trônent sur la scène culinaire, il est intéressant de distinguer la place qu