Theorizing the City: Recent Research in Urban Anthropology

Half of the world's population now lives in cities. This number is expected to grow to two-thirds in the next fifty years. And yet, it is only recently that anthropologists have begun to take urban contexts seriously as fieldwork sites. In this article, I analyze three recent volumes on urban anthropology which each propose a distinctive theoretical and methodological approach to the study of the city. I suggest that there is a fine line to be drawn between urban determinism—the suggestion that the city is the pivotal force in shaping individual lives, a perspective that ignores both human agencies and the complexities of causality—and anthropology which relegates the city to mere context, ethnographies that, almost by chance take place in urban contexts but say little about the realities of city life. The texts examined share two features in common: firstly, they are most effective when they, through close ethnographic or archival engagement, show the complexity and variation in urban contexts; and secondly, each text displays an absolute commitment to ethnographic fieldwork as a powerful tool to understand the lived experience of the urban. As a commitment to long-term participant observation is the sine qua non of our discipline, my central question is whether “urban anthropology,” is not just anthropology after all?     

Pop Anthropology,With Little Anthropology or Pop

Unlike other scientific fields, anthropology popularizations are as likely as not to be written by scientists who are not themselves experts in the subject. This is because the subject, the scientific knowledge of our origin and patterns of bio-cultural diversity—or more broadly, who we are and where we come from—is the source of our culturally authoritative origin myths, and consequently of broad general interest in and of itself. But anthropology popularizations come with the responsibility not only to get the facts and theory correct, but as well to understand the history and embedded politics in the stories themselves.     

Unstable Bodies: Science,Society, and Visual Work

In recent years increased attention has been paid to both modes and processes of seeing in anthropology. At the same time, the body as the locus of visual practice is increasingly problematized. The works reviewed here are all concerned with making people — and bodies — visible, but are aware of the methodological, moral, and political implications of this. Other common threads include the tension between reproduction and representation, the self-awareness of the seen and seeing body, and the roles of digital and other technologies in rendering bodies visible or, at least, present.     

Race,space and moral climatology: notes toward a genealogy

This paper is a contribution to the genealogy of the presupposition that climatic zones and their inhabitants may legitimately be portrayed in the vocabulary of moral judgement. Focusing on four different scholarly domains at different points in time—Enlightenment philosophy, early Victorian anthropology, late nineteenth century tropical medicine, and early twentieth century climatology—it discloses the extent to which intellectual exchange among a Western elite was concerned with the mobilization of «moral climatology» for racial purposes. The persistent and widespread inclination to use climate as the vehicle for moralistic construals of global space is thus demonstrated.     

Introduction: Anthropology,Collecting and Colonial Governmentalities

This special issue contributes to an emerging literature on the materialities of colonial government by considering the changing relations between practices of data collecting, styles of anthropological knowing and modes of governing which target the conduct of colonial and metropolitan populations. Drawing on comparative studies from Australia; the Australian administered territory of Papua; France; French Indo-China; New Zealand; North America and the UK; the papers consider the implications of different forms of knowledge associated with practices of collecting—anthropology, archaeology, folklore studies, demography—in apparatuses of rule in various late nineteenth and early twentieth-century contexts. This introduction outlines the rationale for the volume and elaborates the concept of “anthropological assemblage” which helps focus the authors' explorations of the socio-technical agencements which connected museum, field, metropolis and colony during this period. In doing so, it points towards a series of broader themes—the relationship between pastoral power and ethnographic expertise; the Antipodean career of the Americanist culture concept; and the role of colonial centres of calculation in the circulation of knowledge, practices of collecting and regimes of governing—which suggest productive future lines of inquiry for “practical histories” of anthropology.     

KOSELLECK,ARENDT, AND THE ANTHROPOLOGY OF HISTORICAL EXPERIENCE

This essay is the first attempt to compare Reinhart Koselleck's Historik with Hannah Arendt's political anthropology and her critique of the modern concept of history. Koselleck is well‐known for his work on conceptual history as well as for his theory of historical time(s). It is my contention that these different projects are bound together by Koselleck's Historik, that is, his theory of possible histories. This can be shown through an examination of his writings from Critique and Crisis to his final essays on historical anthropology, most of which have not yet been translated into English. Conversely, Arendt's political theory has in recent years been the subject of numerous interpretations that do not take into account her views about history. By comparing the anthropological categories found in Koselleck's Historik with Arendt's political anthropology, I identify similar intellectual lineages in them (Heidegger, Löwith, Schmitt) as well as shared political sentiments, in particular the anti‐totalitarian impulse of the postwar era. More importantly, Koselleck's theory of the preconditions of possible histories and Arendt's theory of the preconditions of the political, I argue, transcend these lineages and sentiments by providing essential categories for the analysis of historical experience.     

Introduction

The eolith debate mirrors the development and demise of evolutionist anthropology in Britain between 1880 and 1940. This paper traces the connections between some of the key protagonists in the controversy, especially those associated with the Pitt-Rivers Museum at Oxford. The evolutionist pre-occupation of early Oxford anthropology with the continuity between archaeology and ethnology is shown to be linked to an interest in the Eolithic controversy, and these concerns persisted into a second generation as evolutionism was marginalized and prehistoric archaeology matured. Although the eolith debate finally floundered in the debris of the “epistemic rupture” between the world of Victorian evolutionism and late twentieth-century anthropology, some of its technical pre-occupations—particularly in relation to what we would now call ethnographic analogies and in terms of the techniques for distinguishing artefacts from geofacts—persist and are very much current issues.     

Anthropology at the End of the World

At this critical juncture in human history, when technological, political, demographic, and climatological forces promise to reshape the world in fundamental ways, anthropology stands in a uniquely privileged position to understand and perhaps cope with these forces and the resulting changes. By virtue of three key features—holism, scalability, and a tradition of political engagement—anthropology has an important role to play in the 21st century.     

Cora Du Bois,Henrietta Schmerler,and the Role of Women in Mid-Twentieth Century American Anthropology

Cora Du Bois (1903–1991) achieved distinction in anthropology and the U.S. government—including leadership roles in the Office of Strategic Services and the State Department, a professorship at Harvard, and the presidency of the American Anthropological Association. Her contemporary, Henrietta Schmerler (1908–1931), suffered rape and murder while conducting her first summer of ethnographic fieldwork. Despite these stark differences, when taken together, Schmerler’s and Du Bois’s careers and reputations shed light on sexism and homophobia in and around the discipline, changing approaches to fieldwork and cultural analysis, and the political and public contexts of American anthropology in the mid-20th century.     

Futures,intimacies, animisms: Unfinished anthropologies in the twenty-first century

This essay explores recent work in future-oriented anthropology that develops emancipatory, anticipatory, multi-modal, and participatory approaches. Through critiquing hegemonic assumptions in anthropology and in Western modernity, these works evoke both present complexity and future potentiality. Ultimately, the essay explores these works as redemptive strategies for an anthropology besieged by intolerance and authoritarianism while grappling with its colonialist underpinnings.     

Anthropologists,Education, and Autoethnography

Autoethnographies place personal experience within social and cultural contexts and raise provocative questions about social agency and socio-cultural constraints. Several authors are discussed who write about educational settings that are quite familiar to them, thereby positioning themselves as insiders to the milieus studied. At the same time, each book considered here poses dilemmas for the construction of an insider/outsider divide, leading to questions about how to evaluate an insider perspective. For the wider discipline of anthropology, these texts remind us that our scholarly production takes place in the context of particular social fields within which we negotiate as social actors.     

Culture and Politics,Behavior and Biology: Seeking Synthesis among Fragmentary Anthropological Perspectives on Hunter-Gatherers

Hunter-gatherers define humanity's Pleistocene evolutionary past. Yet, hunter-gatherer societies in the 20th–21st centuries are examples par excellence of cultural marginalization, domination, and resilience. This review of six recent works on hunter-gatherers—spanning Paleolithic archaeology, bioarchaeology, behavioral ecology, and cultural anthropology—underscores that human forager diversity can be explained neither by culturally embedded political processes nor by ecologically situated evolutionary factors alone. Yet, theoretical bridging frameworks remain elusive, with a narrowing but persistent culture-biology divide. Recent developments in evolutionary life-history theory provide a robust biocultural foundation for understanding human sociality and the symbolic constitution of embodied cultural practice.     

The intimate dance of diplomacy: in praise of practice

Those who study international relations pay little attention to those who practise them. But the terms of scholarly explanation—the great abstractions of state, interest, power and so on—are always embodied in human representatives, and their interactions mediated through human relationships. The daily experience, lived and felt, of diplomats thus offers a valuable perspective on how international relations work. Two recent studies by Iver Neumann capture this world through an anthropology of the diplomatic tribe. They illuminate the highly distinctive conventions, rituals and symbols of this world, showing how diplomats are recruited and socialized, where and how they perform their roles and how they communicate —and how these practices evolve in the face of social and technological change. Diplomats emerge as indispensable specialists in creating, asserting and agreeing meaning, and diplomatic conduct as a critical variable in explaining international outcomes. Taking the perspective of practice seriously can build a better political science of international relations, balancing first‐person understanding with third‐person explanation, impersonal forces with human stories, and contextual facts with their rhetorical construction. It can also help bridge the gap between theory and practice. This points to an exciting agenda for future research.     

HISTORY,ANTHROPOLOGY, COLONIALISM,AND THE STUDY OF INDIA

Autobiography of an Archive is a collection of essays by Nicholas B. Dirks written since 1991, preceded by an autobiographical introduction. This review article discusses the collection in relation to Dirks's overall scholarship and the wider intellectual field in which history, anthropology, and colonialism intersect in the study of India. Dirks has written three books: The Hollow Crown (1987), an “ethnohistory” of a “little kingdom” in south India; Castes of Mind (2001), about colonialism, anthropology, and caste in India; and The Scandal of Empire (2006), which discusses the foundations of British imperial sovereignty. In The Hollow Crown and other writings, Dirks significantly contributed to the debate about the “rapprochement” between anthropology and history, which was prominent in the 1980s. But in the 1990s, Dirks thought, the rapprochement ground to a halt; the relationship between anthropology and colonialism then came to the fore, and Castes of Mind, as well as some of these essays, were influential critical studies of colonial anthropology. In recent essays, Dirks has examined the “politics of knowledge” and the postwar development of South Asian area studies in the United States. This article argues that although the relationship between anthropology and history is now rarely debated, historical anthropology has continued to develop since the 1980s. Moreover, anthropologists in general now recognize that history matters, and that colonialism crucially shaped modern society and culture in India, and other former colonial territories. Many of Dirks's conclusions about, for example, Indian kingdoms and caste in colonial discourse, have been criticized by other scholars. Nonetheless, anthropological writing, especially on India, is no longer unhistorical, as it once often was, and Dirks's scholarship has played a valuable part in bringing about this change.     

Repetition in the work of a Samoan Christian theologian: Or,what does it mean to speak of the Perfect Pig of God?

ABSTRACT

The Samoan Christian theologian Ama'amalele Tofaeono draws on diverse intellectual sources to articulate an ecological theology both distinctively Samoan and self-consciously Oceanic. I examine Tofaeono’s writings through the lens of recent work in linguistic anthropology on repetition and replication. By paying close attention to the ways texts and their original contexts, authorship, and intentions can be brought forward into new contexts, such anthropological work offers a useful perspective on Tofaeono’s theological arguments about creation and salvation. Tofaeono frames creation and salvation as actions that are necessarily ongoing—matters of repetition rather than rupture, a kind of continuity that depends not on fundamental durability but on repeated reengagement. An appreciation of Tofaeono’s articulation of time and repetition can in turn illuminate the anthropological study of social transformation and help develop productive interdisciplinary dialogue between anthropology and theology.     

Apartheid cartography: the political anthropology and spatial effects of international diplomacy in Bosnia

International diplomacy has been one of a number of practices which have performatively constituted “Bosnia” as a particular place with specific people, so that it could be rendered as a problem requiring a particular solution. Even when, as in the case of the Dayton accords, negotiators claim they have desired the reintegration of Bosnia, their reliance on a powerful set of assumptions about identity, territoriality and politics—a particular political anthropology—has meant the ethnic partition of a complex and heterogeneous society is the common product of the international community's efforts. Paying attention to the role of cartography, this paper explores the apartheid-like logic of international diplomacy's political anthropology, the way this logic overrode non-nationalist options and legitimised exclusivist projects during the war, and considers the conundrum this bequeaths Bosnia in the post-Dayton period as a number of significant local forces seek to overcome division.This article is accompanied by a web-site which presents the relevant maps from the periods of international diplomacy discussed here, along with a further commentary. Referred to in the article as Campbell (1999), this web-site can be accessed at http://www.newcastle.ac.uk/~npol/maps/bosnia     

On the Supernatural and Extraordinary Experience: Multiple Views and a Call for Synthesis

This review describes four disparate books that relate to the anthropology of religion. Each has a distinctive approach, ranges over a wide subject matter, and makes provocative claims. In summarizing and critiquing them most attention is paid to their perspectives on the natural and the supernatural. This leads to consideration of related work in the anthropology of extraordinary experience. It is argued that while our different approaches to the supernatural may reflect deep epistemological divisions within anthropology and, more broadly, in society, a form of semiotics that takes emergent complexity into consideration does provide opportunities for consensus.     

The “State Idea” in Theory and Practice

Recent anthropology of the state is influenced by sociology's cultural turn—taking up “the state idea” as situated meaning. The works reviewed here pursue the state's idea of itself—in two cases through state projects of extreme social and cultural engineering, in two as a comparative problem. Notwithstanding differences of purpose and approach, the authors evince tacit points of convergence around the state as a form of modernism, as a function of elite interests, and as a localized process of depoliticization, associating dissent with cultural authenticity. The essay relates these points to western state nationalism and current ethnographies of political subjectivity.     

Ritual,Continuity and Change: Greek Reflections

This article examines the tangled question of continuity and change from the point of view of ritual. It brings together in dialogue recent theoretical approaches to ritual in anthropology with several examples of diachronic studies of Greek death practices. It points to the importance of focusing on questions of “form” in ritual practices—that is, “how” rituals work and are transmitted, more or less completely, from one generation to the next. It also considers the importance of historical consciousness, in particular the notion of “changing continuities”, in understanding some of the existential ways that ritual addresses common human experiences of temporality.     

Three Boasian Women: Margaret Mead,Ruth Benedict,and Ruth Landes

Margaret Mead, Ruth Benedict, and Ruth Landes each made significant contributions to American anthropology that have been obscured by enemies and by time. Recent reappraisals of their work suggest that these women and their ideas are of much more than antiquarian interest. They either prefigured or provided sophisticated visions on a variety of issues including processes of embodiment, cultural selection, and improvisation in the face of power. A reexamination of these women's work and times may yet provide anthropology with a cautionary yet useful past as well as revivify the greater Boasian project.