Migration in childhood and its impact on national identity construction among migrants from Northern Ireland

While there is currently only a tiny literature available on Northern Ireland migration, nothing at all has as yet been published relating to the subject of the province's child migrants. This paper focuses on the migration experiences of individuals who migrated as children to and from Northern Ireland, based on interview narratives collected during the course of two studies on contemporary migration from Ireland, North and South, conducted from 2004 to 2008. In all cases, these experiences triggered identity issues for the individuals which have played out subsequently in their lives in different ways. In particular, the author seeks to understand how the memory of these events continues to construct present realities for these individuals. What awareness did these children have of sectarianism, of the Northern Ireland conflict? What was their reception in the host country and upon return to Northern Ireland? How have these experiences contributed to their identities in the present and their sense of belonging to Ireland, North and South?     

L’histoire des mathématiques de l’Antiquité

Historical research, during the last half-century, has improved our knowledge of the mathematics of Antiquity. Texts from Egypt and Mesopotamia have been better understood and their elucidation has left behind the crude alternative between empricism and rationalism. The landscape offered by Greek science grew richer and became more varied: it is no longer possible to reduce it to the sole geometrical theory. The main problems which were raised by its history have been deeply discussed. Things being so, more general questions arise, from an epistemological or philosophical point of view. Does the search into some far past of a single «birth» of mathematics make any sense? What link, if any, is there between the form of mathematics in such and such a civilization and its social structure? Can cultural anthropology help to elucidate the variety and unity of mathematics among various peoples? From what time and under what conditions is it possible for a single united historical progress of mathematics to begin?     

The parable of the footbridge: Creativity and change in the between

In this article, the author suggests that anthropologists use the creative power of ‘the between’, an imaginative space of invention, as one way to heal the wounds of contemporary social life. His model for such practice is the sohanci, the sorcerer among the Songhay people of Niger in West Africa. The sohanci is a liminal figure who is always between the village and the bush, between health and illness, between life and death, a vantage that makes him or her a spiritual guardian, a person who dares to use the power of the between to transform social turbulence into social harmony. Like the sohanci, anthropologists have long experience of being between things, and as such, the author argues, they can use the insights derived from their experiences between things to chart paths that lead us to innovation, invention and a future of greater social harmony and social justice. What could be more important for the future of anthropology? What could be more important for the future of us all?     

Slow boat from China: public discourses behind the ‘going global’ media policy

What mission and objectives does China want to achieve through its project of globalizing Chinese media? What are its moral and intellectual justifications? What key recommendations are being made in its policy deliberations so far, and to what extent do they represent continuity with or departure from China’s past? I pursue these questions in this paper through an analysis of a range of policy statements and scholarly research published in China. First, I examine the extent to which China’s public diplomacy policy has shifted, paying particular attention to both continuity and change over time. I then outline the major policy recommendations that have been proposed as part of China’s efforts to improve its global image through media expansion. Finally, I consider the ways in which various moral and intellectual resources have been marshalled to justify and propel such initiatives.     

Something for posterity or hostage to fortune? Archiving anthropological field material (Respond to this article at http://www.therai.org.uk/at/debate)

What do anthropologists do with all the data (both primary and secondary) they accumulate while doing fieldwork? Most continue to draw on it for many years, but there is increasing pressure (e.g. from the ESRC) to place much of it in archives, usually in electronic form. What kind of material could be deposited? What use may be made of such material by others? What are the ethical dilemmas which face anthropologists in depositing confidential data? Are there differences between paper and electronic archives and between textual and other forms of material, such as photos and sound recordings? How can anthropologists best protect their sources? Does anthropology become a form of historiography when its raw data are archived? What forms of ‘knowledge’ are created by archiving?     

The democratisation of culture in France in the nineteenth & twentieth centuries: an obsolete ambition?

For generations of cultural administrators and players, extending the benefits of culture to the wider population, enabling the majority to access and be involved in cultural life, has been a moral and political priority; not only for the purposes of enjoyment but because the imparting of Enlightenment values, the acquisition of knowledge, the sharing of artistic creation and emotion and the transmission of cultural heritage have all been considered in this country as an integral part of both republican and democratic undertakings. Democratisation has been the guiding principle, both explicitly and implicitly, of a major part of French cultural policy over the last few decades, the primary reason for public involvement in cultural matters and the ultimate sign of the success or failure of all cultural policies. What have been the manifold faces of this ambition, what forms has it taken throughout the various eras and in what forms does it survive today? These are questions which this article seeks to address.     

Fields of gold: reflections on the research relations of the cultural policy researcher

ABSTRACT

This article discusses the methodological implications of the relations we have to our object of study as cultural policy researchers. We ask: What research relations we typically are part of and what social dimensions structure these relations? These questions are discussed by comparing field experiences from two cultural forms that can be characterized as polar opposites when it comes to the degree to which they are legitimized: contemporary opera and dance bands. We suggest that four dimensions are especially relevant to help ‘unpack’ the relations we typically find ourselves in as cultural policy researchers; cultural hierarchy, research conditions, geography and, gender and age. The coexistence of these dimensions means that the cultural policy researcher regularly finds him/herself in complex situations that we suggest should be analysed in terms of the ways in which, and the extent to which, we develop roles as insiders – or outsiders – in the field     

Kommentar: The Economic or the Economy? – Reflections on the Objects of Historical Epistemology

In the recent decade the perspectives of historical epistemology have turned economic practices into a novel object of study: the focus lies on how discourses, techniques of measurement and valuation produce economic facts. 1 The research on the historical epistemologies of economic facts belongs to a broader scholarly endeavor that takes place in cultural anthropology, social theory, literary studies, political theory and history. This interdisciplinary work brings to light how deeply economic issues are constituted by intermingling a set of cultural, political, technical and legal distinctions, which distinguish what counts as properly economic from what does not. 2 In this perspective, the very definition of economy becomes a hybrid and contentious affair. The central theoretical question for the historical epistemology and cultural anthropology of economy is currently how to conceptualize the link between epistemic practices and acts of ‘doing the economy’. This special issue on the Historical Episte mology of the Economic pushes us to think about this crucial link. Monika Dommann, Daniel Speich Chassé and Mischa Suter explore different modes of approaching the interlacing of epistemology and economy. These modes can be discussed under the following headings: 1) Pragmatics and Poetologies of Knowledge, 2) Economic Discourses and Epistemic Techniques, 3) Boundaries of Economy. On the basis of the richness of the historical material and the finely grained arguments that these papers bring forth, I will elaborate on the conceptualization of these linkages between epistemology and economy. My discussion culminates in the attempt to clarify an analytical distinction that is freely used in this special issue but that deserves further discussion: the distinction between the economic and the economy as an object of historical epistemology. My question is, does it matter if we write a historical epistemology of the economic or of the economy? What distinction do we wish to make by juxtaposing these two?     

Archiving anthropology in Portugal

This article examines some of the issues surrounding archiving in anthropology. It provides an account of archiving in the Portuguese context and seeks to problematize anthropology archives, contributing to the as yet timid debate over this question in the field. There are various ways of recording ethnographies and saving the ensuing records. Anthropologists often reflect on their archives, but rarely make these reflections public. Nor do we know much about what anthropologists in general plan to do with their fieldnotes, diaries, images, maps, drawings, audio and video recordings and objects, once a specific research project is complete. How do anthropologists store their data? What should be done with these materials? What stories can they tell? Will the ethnographic materials produced in the present be considered historical archives in the future?     

Anthropology of mutualism

What might anthropology offer to our understanding of mutualistic relations? In making sense of these interspecies interactions, which, despite some costs, are ultimately beneficial to each partner species, zoological approaches operate at the level of populations on an adaptive scale. Anthropologists bring focus on individual actors and their subjective experiences within far more condensed temporospatial ethnographic timescales. This guest editorial brings a multispecies anthropological approach into dialogue with zoological understandings of mutualism. It examines the practical and theoretical potential of mutuality to make sense of relations of domestication. Materialistic profit and market-oriented forms of engagement in the domestic sphere are often detrimental to more-than-human communities. The persistence of different kinds of mutual co-existences, as shown in different forms of care of orphaned animals in Mongolia, Pakistan and Australia, offers an alternative and perhaps more hopeful model of more-than-human engagement in the Anthropocene.     

Where are the witches of prehistory?

Why are certain common classes of ritually destroyed objects (persons, artifacts, or architecture), such as persecuted witches, so difficult to identify in the archaeological record? Although a common topic in cultural anthropology, witches seldom receive the attention of archaeologists. The difficulties archaeologists face in the study of religion derive, in part, from the lack of correlates linking ritual activities to the formation of archaeological deposits. This paper defines ritual as a technology and employs an object life history approach that draws upon ethnographic, archaeological, and experimental research to begin building such linkages—including those describing the presecution and deposition of witches, sorcerers, and other victims of ritual violence. These new directions are illustrated through a case study of anomalous deposits of human skeletal remains from the North American Southwest     

‘Capital of Culture—you must be having a laugh!’ Challenging the official rhetoric of Liverpool as the 2008 European cultural capital

Major cultural events are increasingly seen by local stakeholders as important opportunities to stimulate urban regeneration, city branding and economic development. The European Capital of Culture programme is a prominent example. Since 1985 over thirty cities have hosted the title and today it remains a highly sought-after prize. This paper analyses competing interpretations of the success of Liverpool's hosting of the European Capital of Culture in 2008. It unpacks contrasting views of Liverpool08, from the official triumphant message of urban regeneration and economic renaissance to more critical analyses that problematise important elements of the event and its social and spatial impacts. In so doing, it challenges the hyperbole of culture-led transformation to reveal different geographies of culture, different cultural experiences and different socio-economic realities; it also offers an additional cultural reading of Liverpool in 2008. Through the example of Liverpool this paper shows how local culture is politicised, manipulated and sanitised in order to stimulate urban regeneration and construct a spatial re-branding of the city.     

National stereotypes and music

Music became a marker of national identity in nineteenth‐century Europe. Western art music consists of tonal systems that are universally intelligible, but certain rhythms and musical idioms have been associated with national styles. How, when, and why does a musical phrase or piece become national? What political and cultural circumstances contributed to the development of national styles and facilitated the emergence of resonant topographies? What was the relationship between music as cultural practice and nineteenth‐century national thought as discursive space? These questions are addressed with a particular focus on verbunkos, which came to be characteristic of Hungarian national style, and on the Rákóczy March which became famous thanks to Berlioz's Faust. This essay traces the complex process of cultural transfer through which these martial tunes of mixed ethnic origins have become emblematic of Hungarian music.     

Luritja Management of the State

In the Central Australian community of Amunturrngu the Luritja management of the State is not only subversive to the development of representative democracy and a capitalist economy, but this discourse of (dis)engagement empowers community members. This offers autonomy, albeit marginal, from the mainstream. The ‘problem of the cultural’ emerges in this engagement and the production of meaning requires enunciating the ‘third space‘: the ambivalent space of the cultural interface. Within this post‐settlement space certain modalities have been reformulated to structure a complex locality that defies the reification of social structures that anthropology so readily draws. How do people operate in this space and what type of person is most active here? The theoretical tools for this examination of Amunturrngu's engagement with the State are taken from political anthropology and post‐colonial theory.     

Writing for Immediacy: Narrative Writing as a Teaching Technique in Undergraduate Cultural Geography

Narrative inquiry is an innovative means of encouraging students to internalize concepts, reflect on experiences or create applications for theoretical ideas. The use of first-person creative writing in a second-year cultural geography course prompted initial scepticism from students but eventually highlighted their constructivist engagement with course concepts. Despite a number of ethical, evaluative and moral dilemmas, encouraging the use of creative writing as a form of narrative inquiry allowed students to tell their stories so that they were valued and connected to wider disciplinary concepts.     

Swat in the eye of the storm: Interview with Akbar Ahmed

In this interview, Akbar Ahmed looks at the latest developments among the Swat Pathan, a people who have been the subject of classic ethnographies in anthropology for many years, but who are now at the centre of a bigger battle for control of this key geo-political region. What, if anything, can anthropologists contribute to understand and ameliorate the conflicts that rage in this region?     

‘Spreading grace’ in post‐Soviet Russia (Respond to this article at http://www.therai.org.uk/at/debate)

The article addresses the revival of Russian Orthodoxy as a prominent domain in the lives of many Russians. The six authors are interested in the underlying question: What makes Russian Orthodoxy a relevent and modern source of morality and identity? The circumstances of this branch of Christianity significantly differ from what has been discussed in recent years as ‘the anthropology of Christianity’. The article proposes a thematic approach in order to connect the exploration of Russian Orthodoxy to the study of other denominations. A key‐area is the disctinctive articulation between continuity and change, which is crucial to the understanding of some branches of Protestantism as well.     

Strathern's Melanesian ‘dividual’ and the Christian ‘individual’: a Perspective from Vanua Lava,Vanuatu

What happens to people's concept of the person when their ‘dividuality’ engages with the Christian concept of the ‘individual’? According to Vanua Lava kastom, when people die they go to sere timiat, the place of the dead. But do they still go there when the person had been a Christian during their life time? Where is the Christian heaven and hell? Is there a separate Christian ‘soul’? Will the dead be eternally separated from each other and their ancestors? Can kastom and Christian concepts be reconciled? Depending on denomination and degree of conversion (devout, nominal, or ‘back‐slider’) people have found multiple answers that help them conceptualise their final resting place. Their answers are of relevance for theoretical debates in anthropology about dividuality, individuality and engagement with modernity.