The metaworld Ultima Online was designed to foster 'tight communities' of inhabitants. So ware users frequently say it has done just that. Yet many users spend most of their time online alone, engaged in practices of self-realization, individuation, and skill maximization. Drawing on Wilde's utopian writings, I suggest that Ultima Online has fostered an emergent sociality of sympathetic individualism - but that characterizing this as 'community', 'friendship' and 'camaraderie' also allows users to engage with seemingly opposed communitarian tropes of the good life. This affords insights into how ethical imaginations influence emergent forms of human sociality.
Nicholas J. Long
Beyond Morality in the Anthropology of Africa?
The suggestion that the anthropological study of morality is theoretically undeveloped carries with it the risk of caricaturing ideas of moral obligation in mid-twentieth-century social anthropology. The need for recovering aspects of these ideas is demonstrated by the tendency of moral philosophers to reduce the issue of world poverty to a question of ethical choices and dilemmas. Examining the diplomatic tie that had existed for almost 42 years between Malawi and Taiwan and an ill-fated project of Taiwanese aid in rural Malawi, this article maintains that honoring obligations indicates neither a communitarian ethos nor rule-bound behavior. As the mid-twentieth-century anthropology of Africa theorized ethnographically, the moral and existential import of obligation lies in its contingent materiality rather than in social control. Such insights, the article concludes, can enrich debates on world poverty with alternative intellectual resources.
Goodness, justice, civil society
This comment focuses less on the three hopes expressed in Nigel Rapport’s title than on the conception of individuality and its relation to the aspirations of the social sciences that underpins his case for cosmopolitan politesse. First, I want to say that Nigel Rapport’s industry is astonishing. He reads widely, across many genres, and has written a great deal aimed at persuading us of two things: that the social sciences suffer from fundamental shortcomings, and that they are implicated, if not complicit, in communitarianism and other worrying tendencies of our age. Possibly social anthropology’s most ardent, resilient and ‘poetic’ reformer, he offers us here a digest of one of his many publications concerned with establishing the central importance to anthropology – and to the possibility of a decent world – of what his friend, Michael Jackson, calls ‘the human microsphere’. Because of Rapport’s many different journeys through this microsphere, it is not possible here to cover more than a little of the terrain.
Consensus-Building, Party-less Politics and a Culturalist Critique of Elections in Northeast India
Jelle J. P. Wouters
gains are at issue’. What legal and procedural codes of representative democracy and party politics disrupted was the communitarian and political commensality of village life, whose ideals of communal harmony, consensus-building and complimentary
Goodness, Justice, Civil Society
( Jackson 2004: 153 ; Rapport 2010 ). ‘Justice’ in other words, to continue with Rorty’s terminology, would seem to me an everyday felt and rationalised reality held in contradistinction to ‘loyalty’. The human dimension and the communitarian one abut
Tower block failure discourse and economies of risk management in London's Olympic Park
” between government and citizens based on an ethic of mutual responsibility. Drawing heavily on a branch of Communitarian philosophy ( Prideaux 2002 ), New Labour policies were infused with ideas about the significance of civic values, moral responsibility
Adivasi and Dalit political pathways in India
Nicolas Jaoul and Alpa Shah
consciousness among the Dalit masses and to promote education and progress. This politicized communitarian elite rejected the Gandhian model, which could conceive of Dalits only as beneficiaries of charity and welfare, and portrayed themselves as the true
The Northward Course of Empire, The Adventure of Wrangel Island, 1922–1925, and “Universal Revolution”
because of his interest in “primitive communism” but probably much more because of his ideas on the innovative use of polar areas, more of his books were translated into Russian than any other language and sold best in the Soviet Union. Communitarian
Kenneth Bo Nielsen
Subaltern Studies project was concerned with peasant uprisings, the thinking that informed this work has been invoked anew in the context of India’s new land wars to provide what may be called a communitarian perspective (e.g., Pal and Dutta 2013 ) that
The Case of Ayotzinapa
, developing within communities and along lines of relatedness, thus accentuating and normalizing latent communitarian divisions and hatreds. Warfare becomes part of the day-to-day life of people to the extent that it is materially, ideologically, and