Spectacles of Ethnographic and Historical Imaginations: Kamatapur Movement and the Rajbanshi Quest to Rediscover their Past and Selves

India since independence has experienced a series of movements based on “identity politics” demanding separate states and reorganization of its internal state boundaries. Much of the contemporary discussions find uneven development and unequal access to power accelerated by regionalism and linguistic fanatism responsible for these movements. Through the study of social movements of Koch–Rajbanshi people in North Bengal, the paper argues that these movements display a timeless quest and aspirations of people that are rooted in their deep sense of history. People's unique sense of history or “historical imaginations” are contextualized within the secular language of socio-economic injustices and socio-cultural differences celebrated in a spectacular manner through these movements marked by re-interpretation, re-writing of the past, real yet imagined, time bound yet eternal. Today the Koch–Rajbanshi people are creating a “new past” and an identity which is a blend of colonial ethnography on one hand and Rajbanshi mythographies on the other. The paper also questions the dichotomy that apparently exists between the past and the present.     

Matter,Places, and Persons in Cahokian Depositional Acts

Artifact caching, soil layering, and other intentional depositional practices—archaeologically defined “ritual deposits” of the past—are especially prevalent during the Mississippian period. Employing a perspective of relational ontology, however, we interrogate the validity of a past partitioned into religious, political, and daily spheres. Rather, this perspective emphasizes the multi-experiential and multi-dimensional aspects of social life. Meaning, intentional depositional acts can no longer be usefully described as simply “sacred” or “ritual” practices. Rather, these deposits should be explored as experiences tied to multiple layers of social life, investigating the relationships constructed through such deposits between humans, nonhuman agents, and the landscape.     

历史博物馆展览的景观化建构:构成、思维与途径

历史博物馆展览作为被观看的客体,以历史遗存为基础、以叙事为核心、以沉浸式体验为吸引观众达成展览目标的途径。历史博物馆展览中的景观意味着由文物展品与多种媒介物构成的具有一定叙事与意义表达的空间图示,并具有“器-象-道”三个层面。景观化可以广义地理解为将零散的元素组织成为具有意义指向的整体。“象”作为蕴含着“器”与“道”的感知整体,是营造体验、让观众形成第一印象的关键所在,因而景观化建构应以“象”为先,根据各自的基础条件运用不同的建构途径--利用天然的历史景观、重构历史场景、景观化的文物组合,从而有助于历史博物馆打造更具吸引力与更具传播效能的展览。     

OF BOUNDARIES,PLACES, AND SITUATIONS

Thomas F. Gieryn's Truth-Spots: How Places Make Us Believe presents eight case studies to support his historical-sociological thesis that “Places … have agency and exert a force of their own on the direction and pace of knowledge and belief” (18). Gieryn adds a new angle to a century-old discourse on the social construction of truth: the emplacement of credibility in narrated material locations. Throughout his career, Gieryn has contributed extensively to the spatial and placeful analysis of knowledge and social power: from advancing the concept of discursive “boundary-work” in the 1980s, to a refined method of “cultural cartography” in the 1990s, and in the twenty-first century, toward investigations of places: defined as meaning-enriched material locations. He has now advanced “truth-spots” as a type of place that credibilizes truth-claims. This essay reviews the key concepts in the career of this historical sociologist of scientific knowledge, through a mapping of Gieryn's own trajectory within the arc of a long pragmatist tradition in US social science. I shall use Gieryn's own case studies to test two key claims in his account of how place operates in the social-cultural construction of belief: (1) The model of “place” that Gieryn proposed in 2000, and has used consistently ever since (termed here a “Gieryn-place”), and (2) Gieryn's claim that features of “truth-spots” exhibit an observably independent (“agentic”) effect on the credibility of claims made there. I argue that both Gieryn-places and truth-spots suffer from incomplete specification of the ways in which people attach meanings to locations; of the boundaries of places; and of the sites of conscious encounter with places. They suffer also from his own boundary-work to exclude imaginary, cultural, and virtual spaces from his conception of place. This essay argues that a credible account of how place operates in/as history will require a focus on situation and situatedness, drawing on the pragmatist tradition of the Thomas Theorem. The concept of situation completes the circuit between meaning-production and the attachment of meaning to places and opens a gate for historical investigation, across the boundary between imagined, virtual, and conceptual spaces, and lived, material embodied places.     

Space,identity politics and resource control in Indonesia's transmigration programme

Indonesia's recent history has revealed the fragility of a national unity created under a political authoritarianism that was itself underpinned by the country's relative economic success. The government's transmigration resettlement scheme has been one particularly powerful mechanism through which the New Order government (under President Soeharto) has sought to achieve unity amidst the country's disparate ethnic groups. By resettling Javanese people, Indonesia's largest and most politically central cultural group, the state has attempted to achieve a presence of the “centre” in the country's “margins”, and in turn, extend a particular imagined geography across the archipelago. This paper examines the spatial politics of this process in one particular region, where transmigration has been coloured by environmental authoritarianism and concerns over the activity of “illegal forest squatters”. It draws on Henri Lefebvre's concept of socially produced space to demonstrate how local people have challenged the spatial authority of the state, and the ways subtle forms of resistance are expressed in agrarian landscapes and livelihood practices in Lampung. The paper concludes by reflecting on the possibilities of linking such resistance to emerging social movements which are beginning to challenge the post-Soeharto government's authority outside Java.     

ARE EMOTIONS A KIND OF PRACTICE (AND IS THAT WHAT MAKES THEM HAVE A HISTORY)? A BOURDIEUIAN APPROACH TO UNDERSTANDING EMOTION

The term “emotional practices” is gaining currency in the historical study of emotions. This essay discusses the theoretical and methodological implications of this concept. A definition of emotion informed by practice theory promises to bridge persistent dichotomies with which historians of emotion grapple, such as body and mind, structure and agency, as well as expression and experience. Practice theory emphasizes the importance of habituation and social context and is thus consistent with, and could enrich, psychological models of situated, distributed, and embodied cognition and their approaches to the study of emotion. It is suggested here that practices not only generate emotions, but that emotions themselves can be viewed as a practical engagement with the world. Conceiving of emotions as practices means understanding them as emerging from bodily dispositions conditioned by a social context, which always has cultural and historical specificity. Emotion‐as‐practice is bound up with and dependent on “emotional practices,” defined here as practices involving the self (as body and mind), language, material artifacts, the environment, and other people. Drawing on Pierre Bourdieu's concept of habitus, the essay emphasizes that the body is not a static, timeless, universal foundation that produces ahistorical emotional arousal, but is itself socially situated, adaptive, trained, plastic, and thus historical. Four kinds of emotional practices that make use of the capacities of a body trained by specific social settings and power relations are sketched out—mobilizing, naming, communicating, and regulating emotion—as are consequences for method in historical research.     

Waves,Floods, Currents: The Politics and Poetics of Water in Social Movement Analysis

The task of conceptualising social movements draws on a wealth of watery images, from protest waves and political currents, to imagining mobilisations as tides, ripples, cascades or high-pressure hydraulics. Called upon to analyse complex processes, these waters have a life of their own, carrying analytical implications while extending a relationship to water that is never only symbolic and is material, embodied and historical. This article explores the ways water is “enrolled” to understand movements, to advance three arguments: first, these use familiar water morphologies to naturalise particular, located understandings of political change and social form; second, they imply normative claims and ideological affinities regarding political struggle; third, this has implications for our relationship to water, echoing the abstract and alienating “modern water” of capitalist world-ecology. The article considers how critical water knowledges and subjectivities, often sustained by social movement spaces, indicate possibilities of a being-otherwise with water and its meanings.     

Vagabond Capitalism and the Necessity of Social Reproduction

A vagabond, as is well known, moves from place to place without a fixed home. However, vagabondage insinuates a little dissolution—an unsettled, irresponsible, and disreputable life, which indeed can be said of the globalization of capitalist production. This paper reframes the discussion on globalization through a materialist focus on social reproduction. By looking at the material social practices through which people reproduce themselves on a daily and generational basis and through which the social relations and material bases of capitalism are renewed—and the havoc wreaked on them by a putatively placeless capitalism—we can better expose both the costs of globalization and the connections between vastly different sites of production. Focusing on social reproduction allows us to address questions of the making, maintenance, and exploitation of a fluidly differentiated labor force, the productions (and destructions) of nature, and the means to create alternative geographies of opposition to globalized capitalism. I will draw on examples from the “First” and “Third Worlds” to argue that any politics that effectively counters capitalism's global imperative must confront the shifts in social reproduction that have accompanied and enabled it. Looking at the political‐economic, political‐ecological, and cultural aspects of social reproduction, I argue that there has been a rescaling of childhood and suggest a practical response that focuses on specific geographies of social reproduction. Reconnecting these geographies with those of production, both translocally and across geographic scale, begins to redress the losses suffered in the realm of social reproduction as a result of globalized capitalist production. The paper develops the notion of “topography” as a means of examining the intersecting effects and material consequences of globalized capitalist production. “Topography” offers a political logic that both recognizes the materiality of cultural and social difference and can help mobilize transnational and internationalist solidarities to counter the imperatives of globalization.     

TOWARD A MULTIDIRECTIONAL FUTURE OF HISTORIOGRAPHY: GLOBALITY,INTERDISCIPLINARITY, AND POSTHUMANITY

Compared with the survey offered in the New Perspectives on Historical Writing nearly three decades earlier, historical practices around the world today have witnessed a remarkable change on several fronts. First, marked expansions occurred in such fields as gender history, history of memory, history of knowledge, and visual history, resulting in their noticeable transformation (for example, “gender history” to “history of sexuality” and “visual history” to “history of things”). Second, by exploring and presenting the “other(s)” in modern historiography, new areas are opened up in postcolonial history, global history, emotions history, and so on, which have prompted historians to reconceptualize their notions of time and space. Third, menacing global climate change and notable breakthroughs in various areas of modern technology have exerted an unprecedented impact on historical writing, exemplified by the new developments in environmental history, neurohistory, digital history, and animal history. Science and technology help historians to rejuvenate their research methodology and teaching pedagogy, but they have also demanded that historians acquire a better understanding of the interaction and co-evolution of humans and nonhumans in history, or to take the nonanthropocentric and nonanthropomorphic approach. In sum, what lies ahead for historians and history students today is a multidirectional future, which is at once an opportunity and a challenge.     

NOTES ON CAMPS,OR, COUNTERFACTUAL FÜHRERS AND THE STRUCTURE OF THE JOKE

In this review essay I explore the dynamics of “normalization” in historical and fictional depictions of the National Socialist past, examining both the “organic” normalization of catastrophic events through the passage of time, and efforts to normalize the Nazi past through aesthetics. Focusing on Gavriel Rosenfeld's Hi, Hitler: How the Nazi Past is Being Normalized in Contemporary Culture, I argue against many dimensions of Rosenfeld's account of normalization, particularly his claim that aesthetic normalization can undermine our moral judgments regarding the Holocaust. Drawing on Sigmund Freud on jokes, and Susan Sontag on Camp aesthetics, I argue that every effort to normalize the Holocaust, especially ones that work through humor and jokes (a major topic of Rosenfeld's book), actually maintain the Holocaust's status as a series of historical events resistant to “normalization.” If “normalization” is a process through which extraordinary, or morally charged, historical events lose their moral charge, then aesthetic efforts to normalize the Holocaust actually reinscribe the special moral status that Rosenfeld believes they erase.     

Battles in Seattle Redux: Transnational Resistance to a Neoliberal Trade Agreement

Abstract: This paper examines the possibilities and complexities of transnationalism through an analysis of political protests organized in Seattle against the Korea–US Free Trade Agreement, arguably the most significant bilateral trade negotiations involving the US state today. By studying the political practices of the Korean farmers' movement through participant research in Seattle from 4 to 9 September 2006, and revisiting the analysis of the 1999 “battles of Seattle” in recent work by Hardt and Negri, we argue that the concept “transnationalism” is potentially applicable to activists and subaltern social groups as much as states and elites, although these groups do not transnationalize through the same practices or in the same spaces. Our analysis of the protests aims to clarify the essentially spatial nature of political articulation (in Laclau's sense) that make the transnationalization of social movements possible.     

World Making,Critical Pedagogies,and the Geographical Imagination: Where Youth Work Meets Participatory Research

Renewed interest in the critical geographies of education has raised productive yet under‐examined synergies with reflections taking place among radical youth work and participatory research practitioners. In particular, such intersections point to important ways that the geographical imagination might advance a critical yet creative means of learning through the living material forces of everyday worlds. This paper examines this common ground through a collaborative, London‐based case study exploring young people's sense of home and belonging in the inner‐city. It argues that cross‐overs between the praxis of participatory research and youth work offer generative potential to act alongside young people in the production of autonomous geographical knowledges. Specifically, the case is made for prioritising an imaginative, experiential and intersubjective pedagogical process of “world making”, as an alternative to practices that intervene in, act upon and ultimately “other” the everyday lives of young people.     

Interpretive field geomorphology as cognitive,social, embodied and affective epistemic practice

This article examines the epistemic practices of interpretive field geomorphology—that is, the in-the-moment act of “seeing the landscape” geomorphologically. Drawing on the philosophical works of Wittgenstein and Merleau-Ponty, it aims to bring to light the complex, multi-dimensional, knowledge-producing process of field observation and interpretation. Methodologically the study is based on geomorphologists' accounts of their fieldwork, gathered through questionnaire and interviews. By paying attention to what geomorphologists say they are doing in the field, interpretive field geomorphology is articulated as a combined cognitive, social, embodied, and affective experience through which understanding is arrived at. The paper thus sheds light on one part of what Brierley et al. call “the dark art” of geomorphological interpretation, and draws out implications in terms of researcher positionality, researcher training, and offering an epistemic justification for field-based pedagogies.     

Crete as warriorhood: Visual explorations of social imaginaries in ‘crisis’ (Respond to this article at http://www.therai.org.uk/at/debate)

This paper explores contemporary Greek political praxis and social imagination through the study of Crete's position in engagements with the “crisis”. The essay employs the visual as an object and a method of analysis and examines a series of social spheres ranging from public protesting to televisual representation. The paper explores the cultural productivity of notions of native resistance in the current context as well as Cretan responses to the use of traditionalist idioms within the “crisis”.     

Nineteenth-century planned industrial communities and the role of aesthetics in spatial practices: the visual ideologies of Pullman and Port Sunlight

In the 1880s British and American planned industrial communities revealed a distinct shift in spatial practices as two discrete architecture and landscape architectural aesthetics were applied to community design: Beaux Arts, and Arts and Crafts. Two of the most extensive planned industrial communities during this decade received aesthetic attention: Pullman, Illinois near Chicago (1880), established by George Pullman, and Port Sunlight, near Liverpool (1888), established by William Lever. Both Pullman and Lever believed that by applying a distinctive aesthetic they could establish a cohesive visual ideology for social control. Lever and Pullman believed that by creating “beautiful” spaces, this would encourage and/or constrain worker attitudes and behaviors, what Henri Lefebvre calls “means of control” (1991, p 26). In addition, both Pullman and Port Sunlight became central to establishing and maintaining each company's brand identity. This paper explores the visual ideologies these two industrialists used to produce a distinctive sense of community while also revealing the inherent tensions and limitations of those aesthetics. Not only do Pullman and Port Sunlight reflect an important shift in spatial practices during the 1880s, their architects and landscape architects became influential leaders in the visual ideologies of the City Beautiful and Garden City planning movements.     

From universal homogeneity to essential heterogeneity: On the visual construction of “the Lappish race”

During the second half of the nineteenth century, a radical change took place in the representation of the Saami. Whereas physical variation earlier was insignificant to cultural representation, from then on it became the very essence of their otherness. In this paper I relate the change in the representation of the Saami to the emergence of a modern discourse in which the concept of ‘race’ became central to the organization of knowledge and social practices as well as to the understanding of cultural difference. Moreover, I try to demonstrate how the “success” of the racial discourse was conditioned by new visual technologies.     

Ethics of care,emotional work,and collective action of solidarity: the Patronas in Mexico

In this paper, we examine the mobilization of the Patronas, a group of Mexican women who have fed thousands of Central American migrants over the past two decades. We argue that the Patronas’ work of feeding and caring for migrants goes beyond essentializing these women’s work as just housewives, mothers, and caregivers. Furthermore, we assert that through these care activities, the Patronas exert a feminist ethic of care that is understood as a set of practices based on trust, reciprocity, and solidarity. The Patronas’ praxis of caring for the migrants resonates with people and attracts hundreds of volunteers to join these women’s emotional and nurturing work leading these women and volunteers to participate in a political practice of solidarity. In this paper, we articulate three key findings: (1) the interplay between the Patronas’ emotional work and the ethics of care, (2) the emergence of a collective act of solidarity around the Patronas’ caring work that leads hundreds of volunteers to visit these women and join them, and (3) the kitchen as a place where the collective act of solidarity begins and where the Patronas experience their personal transformation. Drawing on ethnographic fieldwork, this study contributes to further our understanding of the interplay between Latin American women’s participation in social movements, emotional work in these movements, and the ethics of care.     

Engendering Gramsci: Gender,the Philosophy of Praxis,and Spaces of Encounter in the Climate Caravan,Bangladesh

This paper examines the gendered politics of national and international networking amongst peasant farmers' movements in South Asia. In particular the paper provides an ethnographic account, based upon the author's critical engagement with the Bangladesh Krishok (farmer) Federation and the Bangladesh Kishani Sabha (Women Farmers' Association), of the Climate Change, Gender and Food Sovereignty Caravan that was organised in Bangladesh in 2011. The paper draws upon Antonio Gramsci's theory of the philosophy of praxis and feminist research on social reproduction, dispossession and materiality to interrogate the spaces of encounter and solidarity‐building practices of the Caravan between different communities in the country and between different social movement actors. The paper examines how processes of political organisation and consciousness‐raising within and between social movements are problematised by gendered power relations. The paper concludes with suggestions concerning how the philosophy of praxis in Bangladesh might be “engendered” to incorporate a politics of social reproduction.     

Observing,Collecting and Governing “Ourselves” and “Others”: Mass-Observation's Fieldwork Agencements

This paper explores the relationship between oligoptic visual economies and liberal technologies of government which emerge from a consideration of the field collecting practices of Mass-Observation (MO), a social research movement established in the years leading up to the outbreak of the Second World War which attempted to develop an anthropology of British “everyday” life. Focussing on MO's fieldwork agencements, the paper shows how the project brought together museological methods of collecting and curating with new mechanisms of collective self-watching, and the ways in which these mechanisms became implicated in technologies of government through its archival operations. In the connections it drew between the liberal subjectivities of collective self-watching and surrealist aesthetic practices, MO played a significant role in shaping new governmental rationalities, with implications for both metropolitan and colonial populations, through its interlinked conceptions of “mass” and “morale”. These formed part of a broader scientific–administrative–bureaucratic apparatus which facilitated the classification, ordering and governance of populations and “things” in this and later periods.