This article is an ethnographic account of the politics of transparency in Paraguay that focuses on the circulation of a particular binder full of photocopies from the land registry during Paraguay’s embattled “transition to democracy.” The concept of transparency posits a representational relationship between documents and reality – i.e. governments are transparent to the extent that they generate faithful and accessible documentary representations of their activities. The article suggests that the difficulty of creating a critical analysis of transparency has less to do with representations than with contention over what counts as reality. The Paraguayan case suggests that we might benefit from rethinking transparency through the logic of populism, in which reality is itself created in the relationship between leaders and their followers.
The Documentation of Reality in Rural Paraguay
A Case of “Good, but Could Do Better”
attitudes were on the way to moving full circle (see below), as Germans became highly critical of their public servants. Transparency International’s ( ti ) most recent (2012) National Integrity System Report ( nis ) notes, however, that Germany does still
Reading between Opaque Narrative and Transparent Text
that is burning? How can it make itself apparent to me - whatever that ‘it’ is? The torch of ember is an example of opacity. It is a puzzling knowability that stands in-between opacity and transparency. 1 It could be about to become fire and turn
Discretion and hypertransparency in Chinese biosecurity
Katherine A. Mason
transparency—along with accompanying suspicions about a Chinese propensity for nontransparency—encouraged a hypertransparency in Chinese biosecurity measures. Hypertransparency took two forms: performative hypertransparency of dramatized disease fighting
Moral contests and ethical possibilities in mining impact reporting
Subterranean waters in the mineral-rich and water-poor Atacama desert, northern Chile, are subject to contest between resource-extracting companies and mostly indigenous residents. In complying with global Corporate Social Responsibility standards and local agreements, and in an effort to reduce opposition from indigenous groups, some mining companies have begun to undertake “transparency” reporting regarding the impact of their subterranean water extraction activities. These engagements present a moral interface between two streams of global discourse: the CSR principle of “transparency” on impacts of water extraction and the rights of indigenous peoples to “native waters.” An ethnographic study of a set of such engagements shows indigenous community rejection of the truths that transparency purports to reveal. However, the apparent intractability of moral contest in such globally comparative and locally specific contexts in terms of distrust of the mining companies is tempered by a proposition for the ethics of engagement.
While there exist many instances in the Tanakh of characters who are 'fraught with background' and whose internal workings are hidden, Saul could not be described as one of them. It is not just that his thoughts and feelings become public knowledge in the sense that the reader understands them clearly. In addition his internal life seems to be at the mercy of others, beyond his control. Such is his transparency that psychologists have found it easy to analyse his turmoil. Furthermore, there are literary devices that serve to highlight his openness and exposure compared to the opaqueness of other characters, in particular David.
Transparency and Political Power in Uzbek Cyberspace
This article uses the example of Uzbekistan's national security services to consider how the psychic influence of a police state reveals itself online. What happens when the 'spectral double' of the police becomes a point of focus in a medium known for its transparency? I argue that although the Internet gives citizens the capability to organize and interact, it does not relieve their fears and suspicions; instead, it often intensifies them. Despite the 'transparency' that the Internet affords—and sometimes because of it—there are qualities bound up in the architecture of this medium that give rise to paranoia. Using examples from Uzbek online political discourse, I show how the Internet has fueled suspicion and fears about the state security services despite attempts to demystify and assuage them.
Tips, Commissions, and Ritual in Christian Pilgrimage to the Holy Land
The movement of money in Christian pilgrimage is a profound mirror of cultural classifications. By examining tips, commissions, and souvenir purchases in Holy Land pilgrimages, I show how the transfer of monies activates a series of multiple, complex relationships between Jewish guides, Palestinian drivers, and Christian pilgrims. I identify the 'colors'—or moral values—of salaries, tips, and commissions that change hands as 'white', 'black', or 'gray' monies and correlate these colors with particular discourses and degrees of transparency. I then illustrate how prayer, rituals, and the citation of scripture may 'bleach' these monies, transforming tips into 'love offerings' and souvenir purchases into aids to spiritual development or charity to local communities, while fostering relationships and conveying messages across religious and cultural lines. Far from being a universal 'acid' that taints human relationships, pilgrimage monies demonstrate how, through the exchange of goods, people are able to create and maintain spiritual values.
Political Communications and the Morality of Disclosure in Rural Rajasthan
The public sphere has been centre stage in celebrations of India's political triumphs. Leading commentators tell us that the astonishing post-independence surge of democracy has been contingent on the rise of a new kind of sociopolitical formation: the public sphere. This article takes a closer look at the popular deliberative terrain in North India to question this claim. Drawing on research conducted in a provincial town in the North Indian state of Rajasthan, we see that where metropolitan political theorists see 'transparency' as promoting discursive and political possibilities, Rajasthani villagers see an exposure which prevents expression, communication and the making of political choices. In their view, it is secrecy and social seclusion that enable political interactions and elicit political judgments. 'The public sphere' is an unfit heuristic for locating popular politics within (and beyond) Rajasthan, where it obscures much more than it reveals.
Public Protest and Community-Building in Post–Economic Collapse Iceland
highlight the potential for the constitution to reinstate and promote political transparency and social cohesion. In this article, I undertake an anthropology of protest based on eight months of ethnographic fieldwork (2016–2018) with social movement