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Anthropological Knowledge Making, the Reflexive Feedback Loop, and Conceptualizations of the Soul

Katherine Swancutt and Mireille Mazard

. Laura Mulvey (1975) introduced the ‘male gaze’ to feminist critical theory, showing the internalization of this gaze in the portrayal of female characters on screen. In some cases, hyper-reflexivity involves a kind of ‘ethnographic gaze’ similar to the

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Anupama Arora

This article examines the travel narratives of three Indian visitors to the 1893 Columbian Exposition in Chicago. Occupying a precarious space between spectacle and spectator at the World's Fair, these visitors returned the ethnographic gaze and instead offered cultural self-representation that co-existed with and contested the prevalent perceptions of India (and other non-Western peoples). In the process, their narratives both questioned the civilized/primitive dichotomy as well as disrupted the grand official narrative of Anglo-Saxon supremacy and progress celebrated at the exposition.

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Bryonny Goodwin-Hawkins


Amidst the COVID-19 crisis, nation-states closed borders. Borders divide – and intimate difference. In this article, I trace an emergent epidemiological nationalism which intimates a contagious other, taking ‘the’ border as my (unstable) object. While post-war and post-wall European projects celebrate dismantling borders, bordering continually becomes by saturating space with territoriality. Illustrating epidemiological nationalism's intimately located here and there, I turn an ethnographic gaze to Wales: a nation yet not a state, with a border that cannot be closed. Through the socio-spatial saturate of the Welsh border's enduring (non)existence run frictive, entangled intimacies. Meshing border studies with Lauren Berlant's theorisation of intimacies, I show epidemiology's conscription in imaginatively inscribing a safely state-like Welsh nation.

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When Facebook Is the Internet

A Halfie Anthropologist Grapples with Evolving Social Media Connectivity

Rosa Cordillera A. Castillo

renegotiate the ethnographic gaze. Additionally, posting about our research on social media allows our interlocutors and the broader public to more easily access and engage with our work on their own terms. As such, our audiences have expanded and become

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The ethnographic negative

Capturing the impress of boredom and inactivity

Bruce O’Neill

population segments and reveals the creative energy of life at the margins. The ethnographer’s tendency to see productive agency everywhere, however, is not without its slippages. Such an ethnographic gaze struggles to account for the worldviews of those

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Fredrik Nyman, Roberta Zavoretti, Linda Rabben, and David M. R. Orr

discrimination and recognition will profit from the example set by Plemons’ engaged, tactful and reflexive ethnographic gaze. Refuge beyond Reach: How Rich Democracies Repel Asylum Seekers David Scott FitzGerald, Oxford: Oxford University Press, 2019

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“Eyes Shut, Muted Voices”

Narrating and Temporalizing the Post–Civil War Era through a Monument

Dimitra Gefou-Madianou

refreshed yet new and inherently unstable. Boris treated the monument as an icon, making the sign of cross when passing by. But it is not only the observed practices and the direct enunciations upon which the ethnographic gaze should focus. Equally

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European Bodies

Who Embodies europe? Explorations into the Construction of european Bodies

Anika Keinz and Paweł Lewicki

are attributed to and deployed for constructing and reproducing notions of the european body. It redirects the ethnographic gaze to those moments when bodies collide, to situated practices, where embodiment takes place. Bodies and embodiment are both

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Sangeeta Bagga-Gupta, Giulia Messina Dahlberg, and Sylvi Vigmo

the challenges and tensions related to (in)visibility – have emerged from our ethnographical gaze at the extensive digital and online dataset created from the websites of the fifty-five Swedish universities and Swedish Folk High School institutions

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Blurred memories

War and disaster in a Buddhist Sinhala village

Mara Benadusi

heart of the Ruhuna kingdom just like in other border zones, thereby fueling the devices of fear and surveillance in Sri Lanka. Nonetheless, the ethnographic gaze must be alert and ready to tune into people's efforts to reestablish an alternative moral