Symbolic meaning and representational and reflexive perspectives remain dominant orientations in the analysis of ritual. While these must be crucial, this essay argues that a focus on the perceptual dynamics of rite, especially as these are located in ritual aesthetics, may expand an understanding of the force of rite. The discussion develops critically upon Victor Turner’s seminal work, suggesting ways in which ritual analyses may be redirected. The related concepts of dynamics and virtuality (distinguished from the cyber-technological kind) are developed, indicating that these may be critical for understanding how rites change or transform the situations to which they are directed. Ritual as a dynamic in virtuality that has no essential or necessary relation to the ordinary realities that surround it may, because of this fact, be greatly empowered as a force that can pragmatically intervene in ordinary realities.
Beyond Representation and Meaning
Mild Traumatic Brain Injury and Finding Continuity in US Military Veterans’ Embodied Minds
This article examines American military veterans’ metacognition – their ‘thinking about thinking’. After sustaining mild traumatic brain injuries (mild TBI), some veterans experience impaired memory, poor concentration and other cognitive problems that surface when they begin attending colleges and trade schools. In response, clinicians at a specialized TBI clinic at a Department of Veterans Affairs (VA) Medical Centre created a programme that encourages veterans to become reflexive about their cognition. Symptoms that veterans experience as cognitive impairments are reframed by clinicians as conflicts between their military-minded bodies and their new civilian environments. We have seen the growing influence of the neuro-disciplines on the government of populations, but newly materialist understandings of the mind also shift the boundaries of what constitutes ‘the body’, suggesting new terrains for the disciplinary techniques of institutions. Analysing veterans’ experiences of their injuries and clinicians’ efforts to help them reveals cognition as a site of discipline.
Narratives of hope, loss, and "normality" across two generations of Czechs
Framed by questions concerning the normal biography and its distortion in late modernity, this article examines the biographical narratives of two different generations of Czechs. Through a parallel analysis of retrospective and future-oriented imaginations of life, the article explores the extent to which the two generations' narratives are structured along the expectations implicated in the normal biography and the kinds of disturbances to the “normal“ pattern that surface in these accounts. Moreover, it explores intergenerational dynamics by examining the narratives' generational tropes and the level of generational reflexivity they display. I argue that while their key tropes of narration have changed substantially, people of both generations share an adherence to the normal biography as well as a lack of interest in placing their own biography in relation to the history of the nation.
This article responds to Michael Herzfeld's call for anthropologists to develop a new form of 'reflexive comparison' by imaginatively casting the peoples of the African Great Lakes as part of Melanesia. Specifically, it explores how notions of personhood and sociality in this African setting might be understood through interpretative approaches developed in the New Melanesian Ethnography of the 1970s and 1980s. It finds that this sort of thought experiment yields key insights by focusing analytical attention upon concepts of shared vital substances, upon practices intended to control the flow of these substances, and upon the agency of non-human actors (especially cattle) in shaping these processes. An examination of these features suggests new perspectives on a range of ethnographic 'problems', from condom use to Rwanda's ubuhake cattle exchange.
Rights, Networks, and Ethnographic Comparison
Harri Englund and Thomas Yarrow
The relationship between theory and place has remained a central problem for the discipline of anthropology. Focusing on debates around the concepts of human rights and networks, specifically as these traverse African and Melanesian contexts, this article highlights how novel ideas emerge through sustained comparison across different regions. Rather than understanding places as sources of theories to be applied to other contexts, we argue that anthropologists need to recognize how new concepts are generated through reflexive comparison across different regions. This analysis leads us to question a widespread propensity to understand places as the sine qua non of anthropological theory, proposing instead that place emerges retrospectively as an artifact of comparison. We conclude that while it is therefore necessary to acknowledge the analytic construction of Africa and its sub-regions, there remain compelling reasons to recognize its analytic utility.
Material Absences, Affective Presences, and the Life-Resumption Labors of Bosnians in Britain
Reflecting on ethnographic research undertaken in 2010–2011, I conceive of dispossession as fundamental to the individual and social experience of displacement for Bosnian former refugees residing in Britain. In this context, I pluck what I term 'repossession' from among the myriad strategies and practices that constitute life resumption after refugee displacement. Repossession is achieved through dynamic interplay between the affective influence of new material absences and presences. At the same time, it includes the reflexive construction of new rhetorical stances regarding materialism. I examine how the attainment of 'materially qualified life' through repossession contributes both to personal recovery and to the formation and consolidation of the British Bosnian diaspora. In this way, repossession achieves material certainty in the present, subsequent to the uncertainty of the past dispossession event.
Ontological Multiplicity and the Transformation of Animism in Southwest China
In Nusu animism, the number and nature of a person’s ‘soul attributes’ change during his or her lifetime and after death. Drawing on Michael Scott’s study of Arosi poly-ontology, this article situates animistic personhood in a plural socio-cosmic order. Living and dead, human and non-human, Nusu and non-Nusu occupy separate, communicating domains. Meaningful exchanges across boundaries require the metamorphosis of persons and ideas. Nusu animism, continuously engaged in an ‘algebra of souls’, understands the self in terms of its multiplicity, its latent and emerging aspects. Through the ethnography of two death rituals—one ‘real’ and one staged for visiting researchers—this article shows that animism is being hyper-reflexively reinvented by Nusu animists themselves.
Materializing Affinity in Japanese Foster and Adoptive Care
Kathryn E. Goldfarb
In contemporary Japan, non-biological family ties are not easily legible as kinship. This article examines how parents of adopted and fostered children in Japan mobilize material similarity to represent their kinship relationships as existing objectively in the world, untainted by socially suspect desires. Material resemblance is taken up as a semiotic framework through which people self-reflexively interpret the signs that are understood as relatedness, what I call ‘kinship technologies’. Focusing on two local categories used to conceptualize non-biological kinship (kizuna and en), this article explores how long-lasting relational ties are embodied through caring proximity and physical similarity. However, difference always lingers within similarity: the borderlines between family and non-family; made connections or inherent, ineffable ties; and observable markers of otherness, such as race and ethnicity.
Reaching Bedrock in Climate Science
By exploring the multiple natures of a naturalist cosmology within the empirical terrain of climate science, this article examines what remains of the nature-culture divide in the Anthropocene. While scientists are familiar with critiques of scientific realism and work within a repertoire of multiple natures, they also maintain the boundary between the epistemic object (climate) and the material object (ice). While for science studies, the main object of science is socio-material practices, such as ice core drilling, for the scientists this drilling is more of a theatrical performance for the public and the funders. I argue that the tension between science and science studies can be circumnavigated by a double move: remaining faithful to the ways in which scientists draw modern boundaries, but also eliciting their reflexive ways of dealing with multiple natures from within a naturalist cosmology.
Tradition, Ecology and the Public Role of Ethnology
The folk, who have been exorcised from contemporary academic concern, are now replaced with the populace. Simultaneously, places as ecological loci of meaning and social relations have been discarded in favour of globalised spaces. Arguably, the contemporary obsession with proving the inauthenticity of tradition is itself an essentialising discourse. This obsession has helped destroy places and their ecological relationships. European ethnology originated in the Enlightenment pursuit of good governance and social improvement, which rendered it an instrument of political control - putting the folk in their place. By critically reconstructing the public role of ethnology, we can redirect the ethnological searchlight. Should not the responsible ethnologist, rather than colluding in evictions of the folk from their place, cultivate a respectfully critical understanding of social, economic, political and ecological contexts, working with the folk reflexively, to help reclaim their place.