All is quiet on the Russian front: ceasefires and the pursuit of legitimacy by self-proclaimed “republics” in Ukraine

ABSTRACT

This paper examines the pursuit of legitimacy by the self-proclaimed “republics” in Ukraine. While these “republics” are illegal, questions of their legitimacy are commonly discussed almost entirely through Weberian rule-conformity. We argue that this one-dimensional view of legitimacy overlooks the rich context of normative aspects of power relationships. If the occupied Donbas is to be reintegrated into Ukraine, it is essential to understand the perceived legitimation of the political institutions in this region. We use David Beetham’s framework of legitimacy—consisting of legality, morality, and consent—to analyze the “republics’” pursuit of legitimacy. Our analysis leads to the proposition that while the “republics” are illegal, their supporters’ normative perceptions of the right to govern have ascribed more validity to the fake “governments” than what would have been expected from a legal point of view. Additionally, while a ceasefire between the Russian proxies and Ukraine’s forces has reduced violence, it has also levied temporal effect on the legitimation of illegitimate institutions. Our treatment of the process of legitimation over time helps us identify potential strategies of delegitimization should DPR and LPR reincorporate with Ukraine-controlled territory. Without dismantling internal perceptions of institutional legitimacy among inhabitants of nongovernment-controlled areas, a re-integration could not be accomplished.     

Colonial Institutions: Uses,Subversions, and Material Afterlives

Archaeologically based explorations of colonialism or institutions are common case-studies in global historical archaeology, but the “colonial institution”—the role of institutions as operatives of colonialism—has often been neglected. In this thematic edition we argue that in order to fully understand the interconnected, global world one must explicitly dissect the colonial institution as an entwined, dual manifestation that is central to understanding both power and power relations in the modern world. Following Ann Laura Stoler, we have selected case studies from the Australia, Europe, UK and the USA which reveal that the study of colonial institutions should not be limited to the functional life of these institutions—or solely those that take the form of monumental architecture—but should include the long shadow of “imperial debris” (Stoler 2008) and immaterial institutions.     

Between historical myth and ‘Inythohistory’: the limits of Ottoman history

Abstract

‘“Myth and reality“’ as Professor Gombrich has reminded us in an historical context apparently far removed from that of Ottoman studies, are, as he has defined the phrase, perhaps only ‘a more genteel formulation for the blunter title of “lies and truth”’.     

Social Relations and War Remembrance: Second World War Atrocities in Rural Tuscan Villages

This article addresses the issue of how long‐term memory of extreme conditions is socially transformed. It focuses on elements of the social structure and pre‐war habitus that might help understanding of the divided memory of massacres that were perpetrated by the Nazis in three rural Tuscan villages between 1943 and 1944. Within the “mnemonic communities”, discrepancies arise since some of the villagers paradoxically blame the partisans instead of the Nazis. An attempt is made to trace current representations of historical events in the framework of traditional social institutions and political life of these small villages in time of crisis. Battles over memory are seen as a twofold process—that is, as part of “internal”, intra‐village relations as well as a form of reaction toward the “external” world of which they feel victims. The article argues that long‐term memory of past political violence is strictly bound up with local power relations.     

THE REFLEXIVE TEST OF HAYDEN WHITE'S METAHISTORY

This paper assesses Hayden White's Metahistory through the test of reflexivity; that is, it asks whether the book's “general theory of the structure of that mode of thought which is called ‘historical”’ applies, as it should, to its own history of nineteenth‐century “historical consciousness.” Most components of the theoretical apparatus—the various concepts invoked in the “theory of the historical work” and in the “theory of tropes”—fail the reflexivity test; further, it emerges that those same components are also seriously flawed on other grounds. The sole and partial exception is the concept of emplotment, which passes the reflexivity test, albeit with qualifications, but more particularly has the virtue of illuminating the traditional history of history against which Metahistory's own story was pitched; and this result provides an ironic and unexpected vindication of Metahistory's underlying vision. Thus the book's fundamental insight—that the form of historical writing is epistemologically consequential—can be retained, even though its two theories should now be set aside.     

Seeing into hearts and minds: Part 1. The Pentagon's quest for a ‘social radar’ (Respond to this article at https://www.therai.org.uk/publications/anthropology-today/debate)

In this two‐part article, explored are the many funded programmes by which security agencies and private companies mine ‘big data’ and attempt to measure the sociocultural and psychological states of whole populations. How is failure or success measured? What kinds of new institutions/practices might these give rise to? Part 1 ‘The Pentagon's quest for a “social radar”’, published in this issue, comes to terms with today's many sociocultural modelling and forecasting efforts, looks in detail at one company in particular, and ends up reviewing the role of anthropologists in their development and critique. Part 2 ‘“Big data”, algorithms, and computational counterinsurgency’, to be published in a future issue, will analyze the rise of ‘predictive policing’ and its Pentagon connections, reviews two programmes, and poses these in the context of scientists' concerns over artificial intelligence and long‐term human survival.     

From the ‘spirit of capital’ to the “spirit” of capitalism: The transition in German economic thought between Lujo Brentano and Max Weber

I dedicate this essay to the memory of the late Wolfgang Mommsen—the subject would have been congenial to him. It is one of a series of offshoots from a central project: a scholarly edition of Max Weber's Protestant Ethic with commentary. When I first told Prof. Mommsen of my plan in 1994 he looked me full in the face and gave a characteristic growl: “All that work!” Here was a man who knew what he was about. My thanks to Ross McKibbin and Keith Tribe for reading this paper in draft.

The article begins by examining Max Weber's relations with Lujo Brentano, much the most important “precursor” to Weber in the field of economics. In particular, Brentano conducted a form of parallel inquiry into the rise of ‘the spirit of capital’ in England 35 years before Weber looked for the origins of “spirit” of capitalism there, and the contrast between these two ideas casts much light both on Brentano and on Weber's Protestant Ethic. This personal history leads into a broader history of the transition in German economic thought between the 1860s – the formative decade for Brentano but also the era of Marx's Capital – and that of Weber's generation coming to maturity c.1890. Marx and Weber remain the two great canonical thinkers and original minds; but any authentic historical comparison between Marx and Weber must take in Brentano. The essence of the contrast between the generations is that between Weber's novel conception of an ethical ‘capitalism’, and the materialism and naturalism underpinning Brentano's and Marx's ‘capital’, although Weber and Brentano are alike as liberals, democrats and bourgeois.     

The movement of the poem in the 1960s: from circle and line to zero and one,from concretion to computation

ABSTRACT

Poetic form in the 1960s in Britain, and elsewhere, was affected by trans-disciplinary and trans-cultural influences that came fully into focus after the end of the Second World War. These were substantially iterated and theorized throughout the 1950s, paving the way for radical experiments in language during the following decade. Drawing on Paul Celan’s observation that poetry maintains itself ‘at its own extremity’ (expanded by Lyon [1983. “Poetry and the Extremities of Language: From Concretism to Paul Celan.” Studies in 20th Century Literature 8 (1): Article 5. Accessed September 20, 2016. doi:10.4148/2334-4415.1131] and Klink [2000. “You. An Introduction to Paul Celan.” The Iowa Review 30 (1): 1–18. http://ir.uiowa.edu/iowareview/vol30/iss1/2], this article considers movement in the form and language of poetry in the post-war period. It looks at some specific examples of how this became manifest in Britain and at traversal connections to developments within other disciplines, not least in scientific and technological domains.     

From Partisan Universal to Concrete Universal? The Pashtun Tahaffuz Movement in Pakistan

This paper explores the question of universal-particular through the anti-war Pashtun Tahaffuz (Protection) Movement in Pakistan. With its demands couched in the language of pain, rights to life and “dignity”, the PTM mobilises popular Pashtun sentiments as a “partisan universal”: a political formulation which achieves the common good even as it attends to particular interests. However, within the re-formulated urban question in post-9/11 Pakistan, PTM also attempts to make common cause with other ethnic-spatial communities through shared—but situated and differentiated—experiences of dispossession. Thus, the PTM’s “dialectic of experience” is a partisan universal in search of a “concrete universal”: a non-totalising but encompassing and open universality, a universal politics which works through the particularity of specific groups’ experiences. It is in this terrain of political practice, and its attendant theoretical articulations, that we will find the—contingent and processual—resolution of the transition from particularity to universality.     

Maladies et pratiques therapeutiques des femmes dans le Sud‐Tunisien

This article gives an account of a study carried out between 1979 and 1984 in Kebili, an oasis in south Tunisia. The observation and analysis of concrete therapeutic practices and of the discourses on illness show a simultaneous recourse to traditional therapy and modern medicine. But these recourses are ordered and determined by a coherent representation of illness based on a tri‐dimensional system of causes: the “organic disorder”; itself, the magico‐religious cause and sorcery. The therapeutic system rests on a bipolarisation of roles: on the one hand, the strictly feminine therapeutic cell, and on the other, the collected body of healers of both sexes. The system of treatment appears to be a network of investigations into the nature of the illness of which women are the principal animators. The therapeutic system then defines the contours of a space of symbolic representations which imply but go beyond the representation of illness.     

European Integration and Spatial Rescaling in the Baltic Region: Soft Spaces,Soft Planning and Soft Security

Abstract

Spatial rescaling arguably represents one of the most significant recent changes in planning. Rescaling processes do not merely imply changes in powers across existing layers of decision-making, but also entail new scales of intervention, new actor constellations and new geometries of governance. A wide range of examples of spatial rescaling can be seen across Europe, varying from local through to regional and international. The emergence of “soft spaces”—regions in which strategy is made between or alongside formal institutions and processes—is one of the phenomena associated with contemporary spatial rescaling. These spaces are often overlapping and characterized by fuzzy geographical boundaries. The formation of soft spaces is often articulated in terms of breaking away from the rigidities associated with the practices and expectations of working within existing political or administrative boundaries but can also be viewed as providing a means of bypassing formal procedures and reducing democratic accountability. Focusing on European territorial cooperation and development strategies in the Baltic region, this paper discusses how they are contributing to spatial rescaling in soft spaces and how the strategies can be seen as a form of soft planning and as a means to promote soft security policy (which could be considered as a wider form of foreign policy).     

Cronies,economic crime and capitalism in Putin's sistema

The books included in this review article are essential for the understanding of what I call Putin's sistema—the governance model that originated in the Soviet system but has transformed and adapted to global change. Each book tackles, from a different angle, the issues of Russia's transition and suggests ways to describe its political consequences. The books all attempt to identify some underlying logic or organizing force in a Russian society that has emerged through weak institutions. Although I join the authors in their criticisms of the ‘transition paradigm’ and its ‘opening‐breakthrough‐consolidation of democracy’ formula, transformations of the Soviet sistema seem to resonate with the ‘opening‐breakthrough‐consolidation of capitalism’. Perestroika can be seen as an ‘opening’ in shaking the foundations of sistema; Yeltsin's era as a ‘breakthrough’; and Putin's regime as the ‘consolidation’ of capitalism but with its distinct characteristics.     

A Call to Higher Things

Abstract

Seeking a responsible middle ground between complaisance and the “religious totalitarianism” of Sayyid Qutb, Miroslav Volf proposes a proper role for religion as a faithful advisor in the public square and an inspired one in the corridors of conscience. But he seems to lose patience with that theme without addressing John Rawls’ case for silencing religious counsels—or engaging the strident atheism of Dennett, Dawkins, Hitchens, or Grayling, and he takes Qutb more as a foil than an adversary to be grappled with directly. Turning away from debates over religion’s proper public role he catalogues the “malfunctions” of faith, sidestepping many of today’s more burning issues in favor of a generic call to “lives of integrity”—while acknowledging that we mortals are “powerless against the lure of evil,” too often seconded by “the power of the systems that surround us.” Prayer, Volf argues, finds its best use when we ask to be made “willing, capable, and effective instruments in God’s hand.” One only wishes he had been more explicit and more ready for down and dirty argument with those who reject the very idea of prayer and with those who imagine they become God’s best instrument when holding an incendiary device.     

The beginning of ideology: Consciousness and society in the French reformation

David Lewis presented Convention as an alternative to the conventionalism characteristic of early-twentieth-century analytic philosophy. Rudolf Carnap is well known for suggesting the arbitrariness of any particular linguistic convention for engaging in scientific inquiry. Analytic truths are self-consistent, and are not checked against empirical facts to ascertain their veracity. In keeping with the logical positivists before him, Lewis concludes that linguistic communication is conventional. However, despite his firm allegiance to conventions underlying not just languages but also social customs, he pioneered the view that convening need not require any active agreement to participate. Lewis proposed that conventions arise from “an exchange of manifestations of a propensity to conform to a regularity” (87–8).

In reasserting the conventional quality of languages and other practices resting on mutual expectations, Lewis comfortably works within the analytic tradition. Yet he also deviates from his predecessors because his conventionalist approach is comprehensively grounded in instrumentalism. Lewis adopts an extension of David Hume's desire-belief psychology articulated in rational choice theory. He develops his philosophy of convention relying on the highly formal mid-twentieth-century expected utility and game theories. This attempt to account for language and social customs wholly in terms of instrumental rationality has the implication of reducing normativity to preference satisfaction. Lewis’ approach continues in the trend of undermining normative political philosophy because institutions and practices arise spontaneously, without the deliberate involvement of agents. Perhaps Lewis’ Convention is best seen as a resurgent form of analytic philosophy, characterized by “a style of argument, hostility to [ambitious] metaphysics, focus on language, and the dominance of logic and formalization” that solves the dilemma of “combining the analytic inheritance…with normative concerns” by reducing normativity to individuals’ preference fulfillment consistent with the axioms of rational choice.     

Temporal sickness,spiritual healing: Therapeutic remedies and itineraries in Margeride,Lozère

Situated in central southern France, the Margeride in the department of Lozère is a mountainous area which is essentially agricultural, relatively undeveloped economically and which defines itself, in opposition to the town, as devout Faced with the different curative systems on offer — doctors, healers, pilgrimages — the people there choose to segment and superimpose their respective uses within the same treatment in an economy which aims to destroy certain supposed bad effects of their accumulation, in order to reinforce the good effects. Each series of recourses to these three options forms a combination aimed at obtaining the greatest therapeutic efficiency, despite the social contradictions which this implies. Here, the peasant body believes itself to be ruled by two different ways of being: one, governed by God and his ends, the other, by Nature. In addition, a new factor has recently appeared: the imported image, from the town, of the .body. Now, on the symbolic level, taking these non‐homogeneous factors into consideration, it has been necessary for the peasants to negotiate a satisfactory “arrangement”; in order to apply the treatment required for each of these representations, and, on the social level, to satisfy the nonetheless opposed networks of clienteles.

The itineraries constructed by the patient for his cure (and this after the acceptance of the idea) depend on the place occupied within the family and in relation to fellow villagers. The treatment applied will then be more or less intensive, the essential being that certain phases of the montage will be shown, whereas others will remain concealed.

These different therapeutic montages and procedures, the construction of a coherence and the context of access to systems of treatment are described in this article.     

God’s Sovereign Word

Abstract

Much political theory is funded by a purportedly “theological” notion of sovereignty. This essay re-reads and thereby deconstructs such a view. The argument presented herein is that certain political theorists—notably Schmitt, Bodin, and Hobbes—uncritically appropriate a “theological” notion of sovereignty as an analogy for political sovereignty. Engaging the work of Karl Barth, this essay undercuts such analogizing tendencies, contending that the “theological” superstructure on which so-called political theology is constructed is not theological but anthropological. Barth’s reconfiguration of theology, grounded not on natural law or reason, but on God’s self-revelation of Godself in Jesus Christ, offers a very different terminus a quem for political theology.