Rather than “becoming like everyone else,” war veterans often constitute a specific category of citizens. In war and postwar contexts, fighters and former fighters bring forward particular claims connected to their services or disservices to the
War Veterans and the Construction of Citizenship Categories
Nikkie Wiegink, Ralph Sprenkels, and Birgitte Refslund Sørensen
Everyday Ethnic Identity in Bosnia and Herzegovina
of Tutsi violence: “Through violence, bodies of individual persons become metamorphosed into specimens of the ethnic category for which they are supposed to stand” ( Malkki 1998: 88 ). Violence then creates the structural division on which identity
Everyday Peace and the Other in Bosnian Mixed-Ethnicity Families
everyday life in Bosnia today, 2 even the members of this family find it hard to avoid seeing themselves in terms of ethnic categories—here, the opposed categories of Bosniak and Serb, or Muslim and Christian. This means that interactions have explosive
Namibian Veteran Politics and African Citizenship Claims
-combatant and veteran politics and associated inclusions and exclusions (for more detail, see Metsola 2006 , 2007 , 2009 , 2010 , 2015 ). The final sections will focus on how the categories of Namibian ex-combatant and veteran politics result from and
Achievements and Grievances among Former Combatants from Three Wars
citizenship practices). What is particularly interesting is how these claims not only involve the state but also other targets (such as society and their peers) and how these claims toward all these categories together shape how these veterans see themselves
A Phenomenological Account of Mind
Julia Cassaniti and Tanya Marie Luhrmann
In this article we compare the encounter with the supernatural—experiences in which a person senses the immaterial—in Thailand and in the United States. These experiences appear to be shaped by different conceptions of the mind. In the US, there is a sharp, natural division between one's mind and the world; in Thailand, individuals have the moral responsibility to control their minds. These differences appear to explain how people identify and sense the supernatural. In the US, it is an external, responsive agent; in Thailand, it is an energy that escapes from an uncontrolled mind. Here we approach phenomenology—the experience of experience—comparatively, identifying patterns in social expectations that affect the ways in which humans think, feel, and sense. We take an experiential category of life that we know to be universal and use it to analyze cultural concepts that influence the enactment and interpretation of feeling and sensing.
Human Rights, Transitional Justice, and Memories of Resistance in Post-Conflict Timor-Leste
This article examines the effects of human rights and transitional justice on memories of Timor-Leste’s resistance to the Indonesian occupation, which lasted from 1975 to 1999. Data comes from ethnographic fieldwork in Timor, centered around remembrance of two major acts of resistance: an armed uprising in 1983 and a peaceful demonstration in 1991. The article argues that in Timor, an “apolitical” human rights has caused a post-conflict “democratization of perpetration”, in that similar culpability is assigned to all those who caused suffering in the conflict with Indonesia through physical violence, irrespective of context. Transitional justice has thus expanded the category of perpetrator in Timor, to include some who legally used armed resistance against Indonesian rule. Studies of violence have belatedly turned toward examining perpetrators of state terror; this article examines how discourses of human rights and transitional justice shape perceptions of those who resist state terror with violence.
Jean Comaroff, Peter Geschiere, Kamari M. Clarke, and Adeline Masquelier
Colonial frontiers, we have long been told, put conventional categories at risk. I grew up on one such frontier, itself an anachronism in the late-twentieth-century world—apartheid South Africa, where many of the key terms of liberal modernity were scandalously, publically violated. Religion was one of them. Some have argued that the act of separating the sacred from the secular is the founding gesture of liberal modern state making (Asad 2003: 13). In this, South Africa was a flagrant exception. There, the line between faith and politics was always overtly contested, always palpably porous. Faith-based arguments were central to politics at its most pragmatic, to competing claims of sovereignty and citizenship, to debates about the nature of civilization or the content of school curricula. As a settler colony, South Africa had long experimented with ways to ‘modernize racial domination’ (Adam 1971) in the interests of capitalist production, frequently with appeals to theology. After 1948, in contrast with the spirit of a decolonizing world, the country fell under the sway of Afrikaner rulers of overtly Calvinist bent. They set about formalizing a racial division of labor that ensured that black populations, the Children of Ham, remained economically subservient and politically marginal.
reevaluated the central categories of the field, the series aims to surpass that good work by rebuilding the vocabulary of, and establishing new questions for, religious studies. “The series will publish authors who understand descriptions of religion to be
Post-Conflict Dynamics in Bosnia-Herzegovina: Identities, Nationalization, and Missing Bodies
minority and majority principles or according to arguments of historical legitimacy. Laura Huttunen studies the liminal category of the missing and its ambiguous and disturbing character. The main argument of Torsten Kolind is that violence is not creative