Building on ethnographic fieldwork in Istanbul in 2015, this article traces how certain people within the Hizmet community drew on dream stories to understand and manoeuvre within the escalating falling-out with the AKP government. It suggests that, in this context, dream stories were circulated within the community to reframe the conflict against the horizon of the afterlife but prevented from spilling into the wider public sphere out of fear that Hizmet critics would use dream stories to denounce the community as a threat to Turkish republican tradition. The article thus proposes to see the social life of dream stories as a ‘politics from below’ through which relations between the religious and the political refracted and notions of national and religious belonging were negotiated and contested.
The Social Life of Dream Stories within the Hizmet-AKP Conflict in Turkey
Stephen M. Lyon
Since independence in 1947, highly politicised kinship practices have shaped the country from rural agricultural villages to the highest legislative and executive branches of government and the military. Ideal models of patrilineal affiliation have defined and guided patterns of factional loyalties. Although my earlier work has principally focused on village networks and politics, the same patterns of factional alliances can be seen at national levels to shed light on the activities of party politics. The mechanisms adopted by the traditional landed elite, far from being challenged, are integral to the strategic success of non-landed elites in securing the top, public, elected positions of power. So, rather than suggesting landed elites have become irrelevant, I argue the source of wealth is ultimately less relevant than the broader socio-economic shard class and familial interests of a minority elite bound together through marriage.
By looking at the numerous small palace museums founded in the Cameroonian Grassfields since the early 2000s, this article interrogates the meaning and function of displays of objects and narratives in the shifting social, political, and economic landscape of contemporary Cameroon. Museums in postcolonial Africa stem from very specific colonial premises, which are still relevant to the understanding of national narratives and displays. However, palace museums in the Grassfields engage in a different and somewhat contrasting use of objects and collections to present a more nuanced and complicated image of local societies. Through their eclectic and non-canonical display, these museums challenge ethnographic taxonomies and linear narratives, while serving effectively as ways to enhance the visibility and prestige of local kingdoms both nationally and internationally.
Ruy Llera Blanes and Abel Paxe
In this article we chart the histories and political translations of atheist cultures in Angola. We explore the specific translations of atheist ideologies into practical actions that occurred in the post-independence period in the 1970s–1980s and perform an ethnographic exploration of their legacies in contemporary Angola. We also debate the problem of atheism as an anthropological concept, examining the interfaces between ideology, political agency, and social praxis. We suggest that atheism is inherently a politically biased concept, a product of the local histories and intellectual traditions that shape it.
This article attempts to show how the conventional opposition between art and culture, on the one hand, and administration and organization, on the other, has been displaced. The main reason given for this phenomenon is the convergence of the collapse of notions of the political and aesthetic causality of art and culture with the destabilizing effects of postmodernism on organizational and administrative stability. After a discussion of the emergence of political regimes of audit within relations between culture and administration, the article locates the causes of the dominance of 'cultural governance' within the dynamics of modernist aesthetic values such as autonomy. The article concludes with a discussion of some optimistic possibilities that may arise from this scenario.
Desire for the political in the aftermath of the Cold War
Dace Dzenovska and Nicholas De Genova
Rasza 2012 ; Lorey 2011 ). Moreover, practical and political connections among these struggles were not only hoped for but also actively pursued and elaborated. For example, activists from Ljubljana traveled to Tunis and Barcelona to learn from the
An Exploration of Power and Legitimacy in Transitional Justice
Julie Bernath and Sandra Rubli
of political will to put in place transitional justice mechanisms or who refuse profound social and political transformations ( Sriram 2012 ), perhaps in the context of externally imposed transitional justice processes ( McEvoy and McGregor 2008
Notes and observations from the field
occupation over several months and a broad-based horizontalist consensus, creates a new cultural language and a political community of solidarity. Even when there are no specific demands, the occupations provide a place, out of space and time, in which
Asale Angel-Ajani, Carolyn J. Dean, and Meg McLagan
of the Holocaust (e.g. Dean 2019 ). Meg McLagan is a filmmaker and anthropologist who has studied the relationship between politics and visual culture, especially transnational circuits of human rights media (e.g. McLagan 2005 ). The first exchange
A Halfie Anthropologist Grapples with Evolving Social Media Connectivity
Rosa Cordillera A. Castillo
In my country, the Philippines, Facebook is a primary platform for staying in touch; accessing, disseminating, and reacting to news and information; and mobilizing people for political and civic endeavors in the country and in the diaspora. A