This article addresses the question of the universality of chiefdom as a political form that displays surprising longevity as a viable alternative to the state. Data from research on Africa show that chiefdom is a suitable generic term for the political centralization, which comprises 'kingdoms'. A New Indirect Rule, based on a balance between the chiefdom-like structures and the post-colonial state, could be a truly democratic solution for the protracted crisis of modern statehood in areas where it was imposed on consesual communities. The chiefdom model should also be tested on data about face-to-face non-state politics in contemporary societies. The purpose of the article is to call for a new generation of research on politics liberated from the teleology of the state.
A universal political formation?
Making a Difference in Aweti Onomastics
Taking as a starting point an apparently minor event during my fieldwork—the fact that I received an indigenous name from the Aweti, a Tupi-speaking people who inhabit the upper reaches of the Xingu River—this article explores how personal qualities are elicited through names. A presentation of the Aweti onomastic system will highlight its analytical potential to interpret not only the case in question, but also a native theory of descent centered on the familial transmission of chiefdom. Personal names emerge as a way of producing people by evoking specific relations, while simultaneously particularizing the named person. Making a difference from what she or he was before having it, a name operates as a counter-identity device at the same time that it engenders identity qualities.
Gender and Stigma in Sierra Leone’s Ebola Response
Olive Melissa Minor
rural settings; both within and without Oxfam Sierra Leone’s areas of operation; and among ‘silent’, ‘inactive’ and ‘active’ areas. ‘Active’ chiefdoms had reported EVD cases in the previous 21 days (the maximum incubation period for EVD), while ‘inactive
To Accompany and to Observe: Engaged Scholarship and Social Change Vis-à-Vis Sub-Saharan Transmigration in Morocco
An Interview with Mehdi Alioua
Sabina Barone and Mehdi Alioua
, Harouna . 2004 . “ Migration, chefferie et accès aux ressources foncières dans le canton de Torodi (Ouest du Niger) .” [Migration, chiefdom and access to land resources in the canton of Torodi (West Niger)]. Les Cahiers d'Outre-Mer 226–227 ( 2
Time in Physics and Fiji
chiefdom and the level of confederation is referred to as ‘land’ ( vanua ). While the chiefs ‘attend to each other’ ( veiguaravi ) in relation to each of these lands, a ‘chief-vassal hierarchy’ ( guaravi turaga ) also developed. Apolosi set up locally born
The Case of Mektebî Komellayetî
virtually independent chiefdoms’ and ‘their commanders could not only consolidate their control of their own tribes but also expand it at the expense of neighbouring tribes that did not constitute Ḧemîdiye regiments’ (2002: 172; emphasis in original). The
Mbororo Nomads Facing and Adapting to Conflict in Central Africa
parents lost cattle, or under pressure from armed elements in the zarguina ( de Vries 2018 ; Seignobos 2011 ; Tennebay 2015 ). 7 An ardo is the chief of a traditional territory reporting to a lamidat (a traditional Muslim chiefdom). In nomadic
Elitism, Lexicography, and the Meaning of The Political
Maratha chiefdoms). Attempts at canonization never went uncontested either inside or outside the courtly circles. The fact that authors like Ānand Rām Mukhliṣ in the early eighteenth century flourished at the interface of court and the wider—very much