What are the stakes of different ontologies of land in settler colonialism and Indigenous movements for decolonization and environmental justice? Settler colonialism describes a structure of exogenous domination in which Indigenous inhabitants of a
Indigeneity, Ontology, and Hybridity in Settler Colonialism
Paul Berne Burow, Samara Brock, and Michael R. Dove
Taking Different Worlds Seriously
nonhuman world we all inhabit. There’s nothing very disturbing there after all. But in the twenty-first century, the social constructivist consensus has broken down, and both anthropology and science and technology studies (STS) have taken an ontological
Tsunamis, Seawalls, and Ontological Politics in Northeast Japan
‘ontological dissensus’. By ‘ontological’, I mean related to what Philippe Descola (2014: 271–272) calls ‘worlding’, that is, perceiving, conceiving the nature of and relations between, and interfering with the heterogeneous forces given in our environments
Belief and Disbelief of Mystical Forces, Perilous Conditions, and the Opacity of Being
This article explores belief and disbelief in Jeanne Favret-Saada’s writings on witchcraft and connects them to the ontological turn in anthropology. The term ‘ontology’ carries a long philosophical trajectory, and its appropriation in anthropology
Infrastructural Transformations in the Chao Phraya Delta, Thailand
Atsuro Morita and Casper Bruun Jensen
possible for local inhabitants as well as local and foreign ‘innovators’ to enact deltaic landscapes in radically divergent ways. Here we focus on divergent but co-existing ontologies in the Chao Phraya Delta in Thailand. Characterizing these ontologies
Ontological Multiplicity and the Transformation of Animism in Southwest China
deceased. Through transformations enacted in death and fire, the deceased and his or her belongings become ontologically other. This process of metamorphosis entails a geographical movement as well, as they set off for the land of the dead ( mhade ). Lañi
This article offers a reflexive and phenomenological response to some of the challenges of the recent ontological turn. It argues, first, that a focus on embodiment is crucial in understanding the formation of ontological assumptions, and, second, that researchers have an ethical responsibility to practice an ‘ontological reflexivity’ that goes beyond the conceptual reflexivity of much recent ontological work. It conceives the anthropological domain as a place of ‘intra-actment’ and maintains that to avoid ontological closure, researchers must contextualize their ontological assumptions by reflexively sensitizing themselves to how these assumptions are shaped by both embodied experience and the contexts in which they are articulated and performed. This article seeks to enact this through an auto-ethnographic exploration of the author’s own embodied experience as it relates to demonic manifestations and the divine.
T. M. S. Evens
This essay argues that the Manchester case study method or situational analysis has theoretical implications more radical than Gluckman was in a position to see, implications bearing on the nature of the reality of society. In effect, the essay is an anthropological exercise in ontology. It maintains that the problems situational analysis was designed to address were integral to, and hence irresolvable in, the Durkheimian social ontology then characterizing British social anthropology, and that situational analysis insinuated an altogether different ontology. The latter is adumbrated here by appeal to certain Heideggerian concepts in an effort to bring into relief the unique capacity of situational analysis to capture social practice in its dynamic openness and, correlatively, in relation to human agency as a distinctively creative force.
Reflections on 'Ontology'
This piece reflects on two 'ontological turns': the recent anthropological movement and that occasioned earlier in analytic philosophy by the work of W. V. O. Quine. I argue that the commitment entailed by 'ontology' is incompatible with the laudable aim of the 'ontological turn' in anthropology to take seriously radical difference and alterity.
My aim in this article is to move the problematic of violence and its role in politics to a historico-ontological plane. I propose a perspective that breaks with the dominant subjectivist concept of human violence and its metaphysical foundations, which fail to distinguish this concept from that of aggression. According to this perspective, we are already in the field of violence in our everyday social existence, regardless of our personal choices or intentions, the sources of which are systemic. The ontological essence of this systemic violence lies in the fact that it is not external to human subjects but is engraved in their very social being by penetrating into the discourses, practices and frames of mind that make up their historical disposition, which makes it in many instances harder to escape than subjective violence. What I call from this ontological perspective the 'violence of closure' has the effect ultimately of suppressing the possibilities of social being open to human beings in their given historical situation, by normalising the existing way of social and political existence, and closing them off to alternatives. I argue that to this violence of closure must be opposed the violence of dis-closure, which, in its various particular intellectual and practical forms, can open up human social existence to its repressed possibilities.