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Jackie Feldman

visual knowledge and the means of acquiring it—the ability of pilgrims to see and read signs while overlooking or avoiding other sources of knowledge that are visible or readily available; as well as the question of authority: who propagates and gains

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“Eyes, Ears, and Wheels”

Policing Partnerships in Nairobi, Kenya

Francesco Colona and Tessa Diphoorn

actors who are not (directly) encapsulated by the state, and in some cases, operate in a certain degree of isolation, away from state oversight and authority. Several studies based in Kenya (e.g., Anderson 2002 ; Rasmussen 2010 ; Ruteere and Pommerolle

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Heal and Serve

Soviet Military Doctors “Doing Masculinity” during the Afghan War (1979–1989)

Magali Delaloye

their own, but they were sometimes called on to heal Afghan soldiers or, with the permission of the domestic authorities, local civilians. 14 Male doctors provide a specific case because of their place within the military community. They were officers

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John of Lancaster’s Negotiation with the Rebels in 2 Henry IV

Fifteenth-Century Northern England as Sixteenth-Century Ireland

Jane Yeang Chui Wong

largely reliant on the marcher lords. 4 This long-distance mode of governance, dependent on feudal loyalties and obligations, was the most economical and efficient way of extending royal authority into the Northern counties. The provincial lords

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Travel, Authority, and Framing the Subject

Elizabeth Justice’s A Voyage to Russia and Amelia

Matthew W. Binney

“‘subjective’ authority” ( Thompson 2011: 185 ). Women could claim authority by focusing on the “conditions of life for women in the cultures that they visit,” which involve “topics ranging from the fashions adopted by foreign women through to the social roles

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A Global Authority

Classical Arguments and New Issues

W. Julian Korab-Karpowicz

The world being one is a perennial dream of humanity. Since we are a single species, ideally and logically, there should be all-embracing justice and a better life for all. Should this vision come to pass, the material, political, cultural, and religious differences among human beings could be to at least some degree reconciled, and prospects for lasting peace greatly enhanced. Threatened by unsolved world problems, we might thus begin to consider the prospect of a global authority, a political organization that would transcend the nationstate and could bring about the unity of humankind, global justice, and earthly peace. Like Thomas Magnell, we might start to believe that ‘the predicament of vulnerability of nation-states calls for a global authority with sufficient power to redress or prevent attacks on themselves’.1 Accepting an elaborate argument of Alexander Wendt, we might even come to think that such an authority and a universal world state were inevitable.

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Gary McCarron

anything whatever to do with truth. —Friedrich Nietzsche, The Anti-Christ 1888 Martyrdom constitutes a bid for control and authority, and the transgression of the martyr, rather than being simply a deviation from an established norm, is an

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Johannes Fabian

These comments—made originally in my role as discussant for the panel in Ljubljana—address the recent history of the question of world anthropologies and identify three issues for further critical debate: (1) hegemonic claims concerning our discipline (including the issue of hegemony within our discipline), (2) the difference between power and authority, and (3) reasons that alterity continues to be a crucial concept in post-colonial anthropology.

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Monique Deveaux

intracultural conflicts. The asymmetries of power that group members experience within their own communities, I argue, are reflected in the political inequalities that characterize the institutions of (typically local) cultural-political authority. In the face

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Guy van de Walle

Among the many theories of socialization, that of Durkheim stands out. While most analyses of socialization are individualistic, that of Durkheim is holistic. This singularity presents a challenge to the modern mind, which is dominated by individualism. Reading Durkheim's analysis of socialization, like the rest of his work, requires the difficult task of overcoming one's natural tendency to do so through an individualistic lens. This paper is an attempt to restore the original holistic meaning of this analysis. It aims to correct some of Durkheim's commentators' re-interpretations of his views and the everyday language that he uses in individualistic terms. Particular attention is given to Durkheim's distinction between authority and power. This distinction has huge implications for Durkheim's interpretation of socialization, which he sees as a process that primarily involves a particular relationship - one that he describes in terms of 'submission' - with the authority of society.