artist. This article analyzes the Monument's suspension and its multiple effects. Drawing from Akhil Gupta's (2015) work, I understand suspension not as “a temporary phase between the start of a project and its (successful) conclusion,” but as a mode
Art, Infrastructure, and Eduardo Chillida's Unbuilt Monument to Tolerance
Qihao Ji and Arthur A. Raney
directed to persons and characters supernatural, or at least romantic, yet so as to transfer from our inward nature a human interest and a semblance of truth sufficient to procure for these shadows of imagination that willing suspension of disbelief for the
Abstraction and Apparatuses of Atmospheric Attunement in Matsutake Worlds
Scenes from mushroom technosciences illuminate forms, practices, and temporalities of atmospheric attunement. This article reanimates moments from scientific literature where chemists and mycologists chase elusive smells and spores, explicating how scientists’ experimental apparatuses of attunement arrange conditions for matsutake to be reduced and concentrated toward the goal of sensibility. Reduction and concentration do more than translate atmospheric elusiveness into specification; achieved through grinding, evaporating, and remixing, they condition a ‘tending to suspension’. Tending to suspension amplifies qualities and throws subjects and sensorial attention into the middle of volumes and durations. ‘Tending’ implies care as well as a ‘tending toward’—the sense that something may develop a tendency. Experimental apparatuses of atmospheric attunement, tending to such tendings, model a method for anthropological study of diffuse objects.
As a much proclaimed ‘new normal’ accompanying the global pandemic, the suspension of certain rights to protect other rights returns our attention to notions of exceptions outside the law in terms of sovereign power and those hidden within the
Covid-19 and the Community Response in Rural Ireland
public and private, for-profit and non-profit, voluntary and professional institutions – was created. Many commentators described this ‘new normal’ as the suspension of Irish neoliberalism. However, some of the key organisations involved in the Community
Orthodox Jewish Responses to the Holocaust
Orthodox Jews in postwar German Displaced Persons camps experienced the Holocaust's rupture of God's covenantal relationship with history and the eclipse of sacred reality. They sought to recapture that reality, even though the continuity of tradition that held it had been shattered. This was done by voluntarily reviving tradition, as if by doing so the sacred could be invoked. Following momentary suspension, they sought to restore ethnic-generational purity and traditional ritual. They invested holiday celebration with Holocaust meaning. On the level of thought they expanded Israel's metahistory to include the unprecedented tragedy and intensified their own contributions of Torah and Teshuvah to the higher drama, and recommitted their trust that divine light was implicit to reality's darkness.
This article centers on the somatic modes through which ghosts, spirits, and other unseen beings are apprehended as felt experiences by the Bidayuh, an indigenous group of Malaysian Borneo. Such experiences reveal a local epistemology of supernatural encounters that associates vision with normality and its suspension with both sensory and social liminality. The second half of the article explores how this model has been extended to contemporary Bidayuh Christianity, thus rendering God, Jesus, and other personages viscerally real in people's lives. Drawing on the ethnography and recent developments in the anthropology of religion, I argue that these 'soul encounters' hold important theoretical and methodological lessons for anthropologists, pushing us to reshape our conceptions of belief, as well as our approaches to the study of ostensibly intangible religious phenomena.
Symbolic Violence on the Bodies of Boys of Color in One “No Excuses” Charter School
L. Trenton S. Marsh
Historical, socially constructed notions of Black and Latino masculinity, mis/labeled behavior, punitive policies (e.g., suspension) and practices (e.g., school-imposed labeling) lead to disproportionate rates of dropout in urban US schools, continued involvement in the criminal legal system, and a limited participation in society. This article argues that school-imposed labeling—affixing a category or descriptor on a student to signal a shorthand message to others about a student’s academic ability and behavior—is symbolically violent (Bourdieu). By examining unofficial labels, punitive structures, and teacher perceptions of labeled students, I explored school-imposed labeling as a form of “normalized” practice that impacts Black and Latino males who attend an urban charter school with a “no excuses” orientation.
Ruti Stela and Maayan Amir
Exterritory Project is an ongoing art project dedicated to encouraging practical and theoretical exploration of ideas concerning extraterritoriality in an interdisciplinary context. Th is project was conceived when we decided to screen a video compilation of works by Middle Eastern artists onto the sails of boats sailing in the extraterritorial waters of the Mediterranean, as a response to the ongoing Israeli-Palestinian conflict. We wished to create an image of art exhibited in a neutral space, unsaturated by any one national precondition. The extraterritorial waters seemed to us a space that could temporally offer the suspension of border regimes. In 2011 the project was recognized by the United Nations Educational, Scientific and Cultural Organization (UNESCO) and was awarded the title of “Young Artist for Intercultural Dialogue between Arab and Western Worlds”.
'Forms/Events' in the Field of Zoonoses
This article discusses Paul Rabinow's notion of 'form/event' in the light of the current management of Avian Influenza in Hong Kong. While this notion allows the study of how life sciences produce events by turning scarcity of material into abundance of information, Paul Rabinow applied it to the scene of biotechnologies where values about life are suspended in what he calls purgatory. I suggest that, for the anticipation of epidemics from the animal reservoir, the form/event is not a suspension of values but a communication by signs in what I call, following Hong Kong microbiologists, a sentinel. Moving from purgatory to sentinel in the field of biosecurity opens a plurality of scales at which events happen, and transforms the model of subjectivity, from pastoral care to hunting relationships. This theoretical shift sheds light on the ethnography of Avian Flu in Hong Kong, where birdwatchers have allied with microbiologists to practise animal surveillance.