. Second, he steps outside the micro level (understood as the dimensions of space, time, and agency) where most anthropological studies remain. Allow me to briefly detail these two methods. Thomassen examines the works and ideas of the some of the great
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The Power of Silence
Sonic Experiences of Police Operations and Occupations in Rio de Janeiro's Favelas
Sterre Gilsing
Robb Larkins (2015: 11) urges us to include “the terror of these spaces of waiting” when analyzing violence. The experience of a shootout is not just listening to the shooting and moving on with one's life: it engenders the whole time from knowing
Achieving the Ordinary
Everyday Peace and the Other in Bosnian Mixed-Ethnicity Families
Keziah Conrad
,” attaining the ordinary takes on added difficulty and moral urgency ( Maček 2009 ; Jansen 2015 ; Segal 2015 ). I also join Veena Das (2015) and others who point to the everyday not so much as a space of conformity but as an eventful space of ongoing
Religion through the Looking Glass
Fieldwork, Biography, and Authorship in Southwest China and Beyond
Katherine Swancutt
more than claim authorship over each other’s biographies. They may also work to merge the locales that, at least in anthropology, have tended to be conceptualized as the separate time-space domains of fieldwork and research at home. Of course, lengthy
Meike J. de Goede
manipulated by Amicalist opportunists—of people living in duress and faced with an acute spiritual crisis when faced with the news that Matsoua had died. The deification of Matsoua offered a refuge in spiritualism and in a culturally known space. It should
Jens Kreinath and Refika Sariönder
opposite the entry door, which serves as a sitting place for the ritual leader, his assistant, and the musician. The ritually demarcated space in front of the podium at the center of the ceremonial room is called the meydan (ibid.: 214; Shankland 2003
A Phone without Names
Distrust and Duress in Côte d’Ivoire
Kathrin Heitz-Tokpa
; Richards 2012 ; Vigh 2008 ), which allows basic trust building at the societal level. People use public spaces, for instance, to go to the market and thereby place trust in unknown others with whom they have no personal relationship ( Förster et al. 2007
The Religious Foundations of Capoeira Angola
The Cosmopolitics of an Apparently Non-religious Practice
Sergio González Varela
practitioners and leaders, capoeira is considered a way of life, something that pervades all aspects of their existence. It affects their perception of space, their social relations, and their attitudes toward the world ( Abib 2004 , 2006 ; Downey 2005 , 2008
Perspectives from the Ground
Colonial Bureaucratic Violence, Identity, and Transitional Justice in Canada
Jaymelee J. Kim
violence against Indigenous peoples cannot be addressed here; however, treaty rights, land rights, resource extraction, and desecration of sacred spaces consistently were mentioned as impediments to transitional justice. For transitional justice to be
First as Tragedy, Then as Teleology
The Politics/People Dichotomy in the Ethnography of Post-Yugoslav Nationalization
Stef Jansen
it. Nationalization’s appeal, then, should be understood at least partly as rooted in its capacity to project hope and self-realization for some. As Renata Salecl has pointed out, nationalism constructs “a symbolic space in which we can appear