reflection has been a cornerstone of the anthropology of ethics since its earliest articulations ( Laidlaw 2002 ). Reflection can take many forms: moments of ‘breakdown’, when a person finds herself in a situation where the different moralities that she
The Misuse of Friendship in Working-Class Amman
women for whom writing was as much a political as an aesthetic vehicle” ( Kershaw and Kimyongür 2007: 15 ). Debbie Lisle discusses the issue of the ethics of travel writing with reference to critical geography and historiography: travel writing is a
Time Trickery, Ethical Practice and Energy Demand in Postcolonial Britain
anthropology of ethics ( Faubion 2011 ; Laidlaw 2014 ) can be used to argue for a temporal orientation towards the future. For Foucault, ethical analysis is a practice of freedom and a mode of reflexive self-formation. As Faubion remarks, Foucault’s approach
Tax Beyond the Social Contract
Nicolette Makovicky and Robin Smith
issues of citizenship, ethics, and redistributive justice. They additionally introduce entirely new considerations to the study of taxes: issues of cultural memory, gender, migration, and religion, and questions of value, commensurability, and form
Reining in the Future in the Yemeni Youth Revolution
Lambek terms ordinary ethics, consisting of ‘all activities that do not pursue an end and leave no work behind, but exhaust their full meaning in the performance itself’ ( Lambek 2010: 3 , quoting Arendt 1998: 206 ). This, states Lambek, is ‘life lived
Ravi K. Raman
Through a case study of an anti-cola struggle in a south Indian village, this paper promotes the conceptual treatment of subaltern cosmopolitanism in the contemporary context of anticorporate social movements. In this situation the multiple issues raised by a local movement, such as livelihood, sustainability, and human rights, sensitize each of the new social agencies involved, within and outside the borders of the local state, and help forge a solidarity network across borders with their universally relevant concerns of environmental ethics and livelihood rights. It is further suggested that it is precisely the new politics of ecology and culture articulated by the subalterns that constructs an enduring and viable future for social movements.
Intellectual Disability and the Challenge of Opacity
catered to but are also apprehended as agents with the capacity to affect others. My analysis of this case draws upon and contributes to a recent anthropological debate about the epistemology and ethics of reading other people's minds. Interest in
For an Anthropology of Cognitive Disability
Patrick McKearney and Tyler Zoanni
, care, emotions and ethics. All this gestures towards the possibility of a vibrant anthropological conversation around the topic. In this respect, our approach takes inspiration from efforts to look at the emergent forms of value ( Friedner 2015
This article argues that the moral dimensions of the term 'culture' have been under-theorized in anthropology. The argument stems from a particular reading of the Western philosophy of ethics. Based in economic anthropology, I explore how an understanding of the moral imperative can illuminate differences in processes of accumulation. After a discussion of the concept of morality in philosophy and in recent anthropology, I go on to examine the principles of altruism and reciprocal utility in the light of theories of kinship and of rational choice. I then outline an argument concerning the general form of moral reasoning. According to this argument, kinship classifications function logically to synthesize variable distributions in different societies of two interconnected principles—altruism and reciprocal utility.
Perspectives from Africa
Henrietta L. Moore
There has been much discussion in anthropology of the problem of belief and of the difficulties inherent in understanding and interpreting alternative life-worlds. One consequence of anthropological understanding and interpretation being intimately tied to the epistemological and ethical project of contextualization is that other people's knowledge is often rendered as parochial, defined by its local contexts and scope. This article discusses the recent conversion to radical Protestant beliefs in a community in northern Kenya that has resulted in new forms of knowledge and agency. The moral continuities and discontinuities between researcher and researched cannot in this situation be glossed by making the informants rational in context or by asserting the existence of culturally distinct worldviews. The article explores how this sets up a series of epistemological and ethical dilemmas that shape both the research project and the research process.