Diversely echoing Gail Weiss (1999) and Paul Stoller and Cheryll Olkes (1987), I hold that maleficent fetishes that sustain lethal sorcery shape and enact, yet pervert, their proper contours of embodied interactions and transactions. These interactions are being absorbed and consumed, if not devoured, by the sensual order of the uncanny and by forces of abjection. From my immersion in the life of the Yaka people in Kinshasa and south-west Congo, I am aiming at some endogenous understanding of how interacting bodies – or more precisely, intercorporeal awareness – can conform to (attune to) and become subordinated to (and implicated by) the frenzy of the transgressive and annihilating ‘forces’ mobilised by maleficent fetishes and lethal sorcerous violence. I contend that the mysterious field of sorcery and maleficent fetishes among the Yaka seems to foster among complicitous pairs some pre-reflective and interpersonal awareness of their body in the fold of (embracing) images, fantasies, experiential gestalts and desire of sorts. This primary entwinement of (inter)corporeal capacities, ‘forces’, cultural expectations and horizons of significance may help us to comprehend innovatively the sensual articulation of a genuine epistemology and a groping for moral economy in the very mood of transgression and perversion. This merging of desire, intercorporeality and sensing out of things paradoxically ties in with the pursuit as well as the obliteration of ethics. Such intermingling shows up in people’s manifold search to tame or, for other purposes, to stir up forms of unsettling, rupture, paradoxes, indeterminacy, categorial and ontological aporias, perversion or even destructive violence.
Sarah Lyon, Mary Kelaita, Celia Lowe, L. Jen Shaffer, Christopher R. Cox, Constanza Ocampo-Raeder, James Finley, Barbara Rose Johnston, Amelia Fiske, Alex Blanchette, Julie A. Shepherd-Powell, Peter W. Stahl, Christopher Jarrett, and Amber R. Huff
ALKON, Alison Hope, Black, White, and Green: Farmers Markets, Race, and the Green Economy
CORMIER, Loretta, The Ten-Thousand Year Fever: Rethinking Human and Wild-Primate Malarias
DOBSON, Andrew, Kezia BARKER, and Sarah TAYLOR, Biosecurity: The Sociopolitics of Invasive Species and Infectious Disease
FOWLER, Cynthia, Ignition Stories: Indigenous Fire Ecology in the Indo-Australian Monsoon Zone
HUBER, Matthew T., Lifeblood: Oil, Freedom, and the Forces of Capital
KANE, Stephanie, Where the Rivers Meet the Sea: The Political Ecology of Water
KILCUP, Karen, Fallen Forests: Emotion, Embodiment, and Ethics in American Women's Environmental Writing, 1781–1924
KRUPAR, Shiloh R., Hot Spotter's Report: Military Fables of Toxic Waste
MORTON, Timothy, Hyperobjects: Philosophy and Ecology after the End of the World
NAGY, Kelsi, and Phillip David JOHNSON II, eds., Trash Animals: How We Live with Nature's Filthy, Feral, Invasive, and Unwanted Species
REECE, Erik, and James J. KRUPA, The Embattled Wilderness: The Natural and Human History of Robinson Forest and the Fight for Its Future
ROSTAIN, Stéphen, Islands in the Rainforest: Landscape Management in Pre-Columbian Amazonia
SIEBERT, Stephen F., The Nature and Culture of Rattan: Reflections on Vanishing Life in the Forests of Southeast Asia
SODIKOFF, Genese Marie, Forest and Labor in Madagascar: From Colonial Concession to Global Biosphere
Une sociologie d’État
It is traditional to discuss the relation between Durkheim and Weber as ‘founders of sociology’. At first sight, it might seem odd to couple Durkheim and Hegel. But it can be instructive to compare their approach to issues involving modern individualism, society and the state. In general, they subscribe to a combination of rationalism and developmental ethics, in which the rational is immanent in the real, despite the possibility of ‘contingent’ or ‘pathological’ departures from ‘normality’. More specifically, in the case of the state, they see one of its main historical roles as the emancipation of the individual in a development of the individual personality. At the same time they picture the state as ‘the brain’ of society and insist on its relative autonomy and independence from individuals. Instead, in a critique of direct democracy, they look to a web of intermediate groups and corporations. A basic problematic in their work, and a continuing source of reflection, is how to achieve a balance between individual rights and a necessary authority and legitimacy of public power. In both cases this balance rests, as a matter of principle, on confidence in the skills and civic virtue of political leaders.
Experimenting with the many potentials of anthropological analysis—that shifting interface between the empirical and the conceptual, the space and perhaps the time between ethnography and theory—is at the heart of our journal’s intellectual mission. Our aim is to publish articles that display a spirit of analytical exploration by dealing in fresh ways with their empirical materials and showing in the action of their analytical treatment new paths for anthropological thinking to pursue. Alongside full-length research articles, in this issue we inaugurate Think Pieces in Analytics, a forum devoted to slightly shorter and more speculative texts, in which particular aspects of the scope, process, or aims of anthropological analysis are explored for their own sake. Mirroring the ambiguous and shifting character of both the concept and the practice of analysis, we give free rein to contributors to broach matters of methodology, theoretical approach, research ethics and politics, interdisciplinary interface, and institutional infrastructure, as long as their bearing on questions of analytical practice in anthropology is identified.
A Reflection on the Reputation of Richard Lynch Garner
Richard Lynch Garner’s is a curious case in the history of the fragility of fame. Born in 1848, the explorer, zoologist, specimen hunter, and pioneer in linguistics, animal ethics, and primatology inspired at least one fictional character: the mysterious, offstage Dr. Johausen, the ape fancier who disappears from his jungle hide in Jules Verne’s missing-link fantasy Le Village aérien (Radick 2007: 124). If, as I presume for reasons that will become clear, Garner may also have contributed to the making of Hugh Lofting’s imperishable hero, Dr. Dolittle, it is perhaps surprising that no literary researcher, as far as I know, has ever undertaken to study him. For a brief spell in the early 1890s, around the time of a then-renowned (and soon to be notorious) expedition that he undertook to Fernan Vaz in French Gabon, Garner was one of the most celebrated men in the world—such that satirists had only to allude to him in the certainty that readers would know whom they meant (Radick 2007: 84–85, 123, 136–137). Yet he died in poverty in 1920 (at about the time of the publication of the first Dolittle book).
Life Journeys across Borderlands of Memory and Deception; Michal Giedroyc and Ryszard Kapuscinski
This article combines an auto-ethnographic approach with literary criticism and applied anthropology. It is about the lives of two men whose journeys through the major events of the twentieth century via different routes and moral choices suggest that literary ends do not always justify the means. Ryszard Kapuscinski (1932-2007), a world-renowned Polish journalist-turned-bestselling author, personally witnessed twenty-seven revolutions and military coups. His travel accounts stretch over five continents and have been widely recognized for their poignant dissection of the human condition. However, recent biographical details and examination of Kapuscinski's reporting methods by social researchers and field anthropologists have raised questions about the credibility and ethics of his works. By comparing his lifework and that of the lesser known Polish cross-cultural traveler exiled to Britain, author Michal Giedroyc (b. 1929), this article contextualizes political and personal dilemmas of both writers. They were born 150 kilometers apart in the multi-ethnic eastern Polish borderlands (now in Lithuania and Belarus). Their childhoods were similarly traumatized by the Nazi-Soviet division of Poland in September 1939. Both of their life journeys brought them into a united Europe in 2005 as Polish and British citizens, respectively.
In this article I explore how socially engaged artistic practice draws upon hybridity as a methodological approach advancing social justice. Through the case study of Theaster Gates’s To Speculate Darkly (2010), a project commissioned by the Chipstone Foundation of Milwaukee, Wisconsin, and shown at the Milwaukee Art Museum, I consider how socially engaged practice mobilizes continually shifting notions of postcolonial hybridity to help museums make meaningful symbolic reparations toward equality and inclusivity. The research is based on interviews I conducted with Gates and with the director and the curator of the Chipstone Foundation. The article will demonstrate that, with hybridity, artists have the potential to subvert hegemonic power structures and to inspire reconciliations between museums and communities. While such reconciliations generally involve complex processes with no clear end point, the evolving concept of hybridity is an effective vehicle to foster pluralistic institutions, cultural organizations characterized by practices built upon shared authority, reciprocity, and mutual trust. Theaster Gates refers to the methodology of hybridity as ‘temple swapping’, an exchange of values between seemingly unlike groups, in his case the black church and the museum, to explore their interconnections and relational sensibilities. Temple swapping, I aim to show, is a valuable metaphor through which to examine socially engaged artistic practice and its implications for museum ethics.
Imagining a Cosmopolitan Museology
In recent years it has been asked whether it is time to move ‘beyond the national museum’. This article takes issue with this assertion on the grounds that it misunderstands not only museums as cultural phenomenon but also the ways in which globalization, nationalism, and localism are always enmeshed and co-constitutive. The article begins by considering theories of globalization, postnationalism, and cosmopolitanism and their relevance for national museums in the European context. Specific theories of cosmopolitanism are subsequently further explored in relation to two museum examples drawn from the National Museum of Scotland in Edinburgh and the Museum of European Cultures in Berlin. In different ways both examples demonstrate the potential for museums to engage visitors with ideas of cosmopolitanism, globalization, and postnationalism by revisiting, reframing, and reinterpreting existing national collections and displays. In the process the article makes the case for the merits of a nationally situated approach to cosmopolitanism in European museums. At the same time it acknowledges some of the potential limits to such endeavors. The article concludes by imagining what a ‘cosmopolitan museology’ would offer in terms of practice, politics, and ethics.
The Politics of Life after Earth
ethics, projecting these as necessary steps in the directed evolutionary development of the human species. Rather than short-term profit motivations leading to unpredictable long-term futures, as most critiques of NewSpace would have it, short-term R
Report on the Panel on Ethnographic Museums and Indigenous People, ICOM Kyoto, September 2019
sessions were representatives of their respective ICOM National Committees. 1 ICOM's Code of Ethics for Museums, adopted in 1986 at the fifteenth General Conference in Buenos Aires, is recognized worldwide and serves as a guideline in museum work