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Partial Discontinuity

The Mark of Ritual

André Iteanu

Over time, anthropology has lost the notion of ritual within the framework of exchange and of the ‘total social fact.’ Sahlins as well as Mauss interpreted the Maoris’ hau as a paradigm of exchange in which any event comprising a circulation of objects is but an exchange. The notion of ritual thus vanished, leaving in its place a long chain of logically equivalent transitive exchanges. Drawing on Orokaiva (Papua New Guinea) material relative to the competitive attempt of several religious factions to establish a comparative view of customary and Christian ritual, the Maori hau is revisited. This reading shows a clear contrast between what we must call ritual, comprising a hierarchic and mediated form of exchange wherein gifts are equated by virtue of the ‘spirit of the gift,’ and exchange per se, constituted by a face-to-face transaction of goods wherein equivalence is posited between prestations.

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Emmanuelle Saada

At the time of his death, the sociologist of immigration Abdelmalek Sayad (1933-1998) was putting the final touches on a collection of his principal articles—since published under the title La Double Absence.1 The publication of this collection provides, I think, a good occasion for introducing Sayad to the anglophone public, which to date has had almost no exposure to his work. In France, Sayad’s sociology has been essential not only to the study of Algerian immigration, but to the understanding of migration as a “fait social total,” a total social fact, which reveals the anthropological and political foundations of contemporary societies. The introduction of this exceptional work to American specialists of French studies is timely, moreover, because immigration and more recently, colonization have been among the most dynamic areas of research in the field in the past few years.

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The emergence of the global debt society

Governmentality and profit extraction through fabricated abundance and imposed scarcity in Peru and Spain

Ismael Vaccaro, Eric Hirsch, and Irene Sabaté

) entrepreneurial subjects it creates, is rooted in an institutionally supported desire to render indebtedness a total social fact, promoting and expanding it to the point of becoming ubiquitous in daily social life. As debt becomes a total social fact through the

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Mimesis and Conspiracy

Bureaucracy, New Media and the Infrastructural Forms of Doubt

Michael Vine and Matthew Carey

to local senses of self, place and history (see Vine, 2017 ). As such, California’s historic drought takes shape as something like a ‘total social fact’ of catastrophe (cf. Mauss 2001 ; Orlove and Caton 2010 ). While we might most immediately think

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Urban tourism via dispossession of oeuvres

Labor as a common denominator

Marc Morell

as a “total social fact”) in his inaugural speech. This politics of place based on heritage designations is a good example of how tourism fashions space. Yet, to analyze this process, our understanding (as anthropologists) of labor is critical. When

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The Vanishing Power Plant

Infrastructure and Ignorance in Peri-urban Ulaanbaatar

Morten Axel Pedersen

being fully known’ ( Højer 2009: 576 ). In fact, one might suggest, it is because people per definition cannot know what they don’t know that ignorance can serve as a ‘non-strategic strategy’ for them. Not knowing, then, constitutes a total social fact

Open access

Eugene N. Anderson, Jodie Asselin, Jessica diCarlo, Ritwick Ghosh, Michelle Hak Hepburn, Allison Koch, and Lindsay Vogt

marinated it a bit longer within the confines of a given theoretical construct. Folch's rich application of the Maussian “total social fact” concept comes to mind in this instance. The concept has been invoked elsewhere to claim that water pervades all

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Stephan Feuchtwang

of social relations that, when combined, make up total social facts. In his essay on civilization, Mauss calls them “ideas, practices and products.” He says that these are ‘arbitrary’, by which he means they are not universal but preferred (by a

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Dmitry V. Arzyutov and Sergei A. Kan

’s understanding) was related to the process of a historicization of the discipline or, frankly speaking, to an establishing of the total control over “total social facts” (in Marcel Mauss’s terms) and their immersion into a history for the sake of proving their