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
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”.
Writing about Kashmir Today
In this article I ask what it means to turn to scholarly analysis to understand better the historical lineages of an urgent contemporary political situation. I first wrote on Kashmir in a journalistic fashion because I was appalled by the militarization and routine suspension of civil rights that I saw when I went there in 2003. Since then I have been thinking of analytical frames in which to provide a longer history for the political mess I observed and continue to observe, which leads me to read in the “field“ in order to understand issues as they developed before 1989—when militancy in Kashmir broke out. What limits on my understanding are put in place by my early writing, which was motivated by sorrow and anger, rather than by the criteria that we expect motivates historical analysis? What kinds of insight are enabled by that same beginning?
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.
On the Generosity of Ritual
The thought experiment ‘ritual in its own right’ implies a suspension of dominant interpretive paradigms in anthropological research. This essay begins by juxtaposing the foundational accounts of Weber and Geertz—both of whom associate ritual with the quest for meaning in suffering—with the phenomenological account of Emmanuel Levinas, who argues that suffering is inherently “useless” and therefore resistant to meaning’s claim. All three theorists are then juxtaposed with the Warsaw ghetto writings of a twentieth-century Jewish mystic, Kalonymos Shapira, whose work exemplifies the tension between meaningful and useless suffering in a real social setting. Shapira’s work bears comparison with Levinas’s, and lends support to the idea that our preoccupation with meaning may stem from a particular religious genealogy of social theory. Ritual can be analyzed as a ground of intersubjectivity or transcendence rather than meaning, which makes it more akin to medicine, in Levinas’s terms, than to theodicy.
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.