How do we take indigenous animism seriously in the sense proposed by Viveiros de Castro? In this article, I pose this challenge to all the major theories of animism, stretching from Tylor and Durkheim, over Lévi-Strauss to Ingold. I then go on to draw a comparison between Žižek's depiction of the cynical milieu of advanced capitalism in which ideology as “false consciousness” has lost force and the Siberian Yukaghirs for whom ridiculing the spirits is integral to their game of hunting. Both know that, in their activity, they are following an illusion, but still they go along with it; both are ironically self-conscious about not taking the ruling ethos at face value. This makes me suggest an alternative: perhaps it is time for anthropology not to take indigenous animism too seriously.
Stacy M. K. George
; Braunstein and Taylor 2017 ; Bunch 2010 ; Parker and Barreto 2013 ; Van Dyke and Meyer 2014 ). Some studies have highlighted the ideological variation within the Tea Party. For example, Scher and Berlet (2014: 100) contend that “the ideological themes
An Interview with Juliano Fiori
Elena Fiddian-Qasmiyeh and Juliano Fiori
North. The Eurocentrism of responses to forced migration by multinational charities, UN agencies, and the World Bank is not only a product of the ideological and cultural origins of these organizations. It also reflects the political interests of their
Afrikareisende traditions. First, the authors conform to the stereotypical image of the German academic explorer whose expedition and sense of self is heavily influenced by “scientific”—scientificist—ideology. Second, these three explorers covered similar
Identity, Law, and Gender in the Anthropology of Contemporary Buddhism
by a heightened awareness of religious identity, ethnic difference, and gender in a new nation that is in transition from a totalitarian state framed by Theravada Buddhist ideology to a democratic federation whose future will require embracing multi
June 2013 saw the completion of a project to transform the riverside expressway on the Left Bank of the Seine in Paris into a pedestrian promenade, accompanied by a series of leisure and recreation features. This article critiques that project as a purely cosmetic measure for the prestigious city centre, decrying both its underlying ideology and its unintended consequences, and raising questions concerning the new urban quality of life and the moralization of mobilities.
Seriousness is achieved when a speaker effectively moves the audience according to his or her intentions. But seriousness is fragile and subject to countless vicissitudes, as illustrated in an encounter with the television evangelist Oral Roberts. I interrogate one of the means used to counter such vicissitudes-hyperbole. Hyperbole may include exaggeration and amplification of all kinds, and may be manifest in deeds as well as words. I first follow hyperbole through 9/11 and the competing ideologies of Salafi jihadists and the Bush administration to show how 'absolute metaphors' are enlisted hyperbolically. I examine too how epic narratives are created as a similar form of hyperbole. Finally, I show how sacredness, another allied form of hyperbole, is attributed to the Holocaust in present-day Germany. Throughout I argue, and illustrate, how anthropological writing is of necessity ironic, such that irony is better than 'cultural relativism' as an understanding of the anthropological enterprise.
Space, Race, and Transoceanic Ties in the Settler-Colonial Pacific
The inauguration of a steamship route between Canada and Australia, described as the “missing link,” was envisaged to complete Britain's imperial circuit of the globe. This article examines the early proposals and projects for a service between Vancouver and Sydney, which finally commenced in 1893. The route was more than a means of physically bridging the gulf between Canada and Australia. Serving as a conduit for ideologies and expectations, it became a key element of aspirations to reconfigure the Pacific as a natural domain for the extension of settler-colonial power and influence. In centering the “white” Pacific and relations between white colonies in empire, the route's early history, although one of friction and contestation, offers new insights into settler-colonial mobilities beyond dominant themes of metropole–colony migration.
Motoring and the Semantics of Space in Early Twentieth-Century British Travel Writing
When, in the early twentieth century, British middle-class writers went on a tour in search of their country, travel writing not only saw the re-emergence of the home tour, but also the increasing appearance of the motorcar on British roads. With the travelogue playing the role of a discursive arena in which debates about automobility were visualized, the article argues that, as they went “in search of England,” writers like Henry Vollam Morton and J. B. Priestley not only took part in the ideological framing of motoring as a social practice, but also contributed to a change in the perception of accessing a seemingly remote English countryside. By looking at a number of contemporary British travelogues, the analysis traces the strategies of how the driving subjects staged their surroundings, and follows the authors' changing attitudes toward the cultural habit of traveling: instead of highlighting the seemingly static nature of the meaning of space, the travelogues render motoring a dynamic and procedural spatial practice, thus influencing notions of nature, progress, and tradition.
European Travel Writers and the Making of a Genre—Comment
Steven D. Spalding
writers fail to see Africa’s past ideology and prejudice and resort to familiar tropes of Othering. The rare pearl is the writer who experiences something more than solipsistic confirmation of bias and instead embraces encounters of difference that unseat