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
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
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.
History, Politics, and Exile Identity among Rwandan Rebels in the Eastern Congo Conflict
This article analyzes how the 1994 genocide in Rwanda is recalled and described by members of a Hutu rebel group, the Democratic Forces for the Liberation of Rwanda (FDLR) whose leadership can be linked to the 1994 atrocities in Rwanda. The article explores how individuals belonging to this rebel group, currently operating in the eastern territories of the Democratic Republic of Congo (DRC), articulate, contest, and oppose the dominant narrative of the Rwandan genocide. Based on ethnographic fieldwork with members of the FDLR in a rebel camp, this article shows how a community of exiled fighters and second-generation Hutu refugees contest the official version of genocide by constructing a counterhistory of it. Through organized practices such as political demonstrations and military performances, it further shows how political ideologies and violence are being manufactured and reproduced within a setting of military control.
The Draconian Governance of Illegalized Migrants in Western States
This article proposes the term Departheid to capture the systemic oppression and spatial management of illegalized migrants in Western liberal states. As a concept, Departheid aims to move beyond the instrumentality of illegalizing migration in order to comprehend the tenacity with which oppressive measures are implemented even in the face of accumulating evidence for their futility in managing migration flows and the harm they cause to millions of people. The article highlights continuities between present oppressive migration regimes and past colonial configurations for controlling the mobility of what Hannah Arendt has called “subject races.” By drawing on similarities with Apartheid as a governing ideology based on racialization, segregation, and deportation, I argue that Departheid, too, is animated by a sense of moral superiority that is rooted in a fantasy of White supremacy.
Four Exhibitions on Jerusalem
Sa'ed Atshan and Katharina Galor
which ideological and territorial claims produce diverging heritage narratives. Jerusalem's status as a UNESCO heritage site is made necessary not only because of geopolitics but also because the Palestinians of and from the city live under an Israeli
phenomenon of spirit possession is not only more widespread, commonplace, and valued among Theravada Buddhists than classical anthropological models argue, it is also more deeply entangled with normative Buddhist ideology, ethos, and practice as well
migration; media representations of religion, travel and tourism, including digi-pilgrimage; heritage, tourism and the cultural politics of religious representation; gender, sexuality and religious movements; religion and travel writing; ideological and
Sam Jackson, Áron Bakos, Birgitte Refslund Sørensen, and Matti Weisdorf
right. First, he notes that it is impious and hypocritical. He does not spend much time pursuing these lines of argument, recognizing the limitations of such criticism. More significantly, Aho engages in the task of ideology critique, concluding that far