Strange powers: Conservation,science, and transparency in an indigenous political project (Respond to this article at http://www.therai.org.uk/at/debate)

The Cofán people of Amazonian Ecuador are important players within global movements for indigenous rights and biodiversity conservation. Scholars, non‐governmental organizations, and donor agencies laud their efforts to protect more than 430,000 hectares of forestland from an expanding colonization front, the transnational petroleum industry, and the spillover of violence from the Colombian civil war and drug trade. In this article, I examine how a set of discourses surrounding indigenous politics enable and constrain Cofán projects. In the context of an ethnographic account of Cofán political practice, I differentiate between the ‘expressive’, ‘instrumental’, and ‘obstructive’ nature of ‘conservation’, ‘science’, and ‘transparency’, respectively. More specifically, I develop three arguments: first, that the discourse of conservation serves to express deeply held conceptions of the ties between Cofán culture, Cofán territory, and Cofán politics; second, that the discourse of science functions as an instrument that Cofán activists use to ground a political‐economic exchange with outside powers; and third, that the discourse of transparency stymies Cofán collective action and is neither locally meaningful nor politically useful. By analyzing the social life of these terms and concepts in Cofán activism, I argue for a more nuanced understanding of discursive power, which always exists in tension with the cultural sensibilities and political perspectives that it supposedly transforms.     

Climate change, conflict and development in Sudan: global neo-Malthusian narratives and local power struggles

Dystopian accounts of climate change posit that it will lead to more conflict, causing state failure and mass population movements. Yet these narratives are both theoretically and empirically problematic: the conflict–environment hypothesis merges a global securitization agenda with local manipulations of Northern fears about the state of planetary ecology. Sudan has experienced how damaging this fusion of wishful thinking, power politics and top-down development can be. In the 1970s, global resource scarcity concerns were used locally to impose the fata morgana of Sudan as an Arab-African breadbasket: in the name of development, violent evictions of local communities contributed to Sudan's second civil war and associated famines. Today, Darfur has been labelled ‘the world's first climate change conflict’, masking the long-term political-economic dynamics and Sudanese agency underpinning the crisis. Simultaneously, the global food crisis is instrumentalized to launch a dam programme and agricultural revival that claim to be African answers to resource scarcity. The winners, however, are Sudan's globalized Islamist elites and foreign investors, whilst the livelihoods of local communities are undermined. Important links exist between climatic developments and security, but global Malthusian narratives about state failure and conflict are dangerously susceptible to manipulations by national elites; the practical outcomes decrease rather than increase human security. In the climate change era, the breakdown of institutions and associated violence is often not an unfortunate failure of the old system due to environmental shock, but a strategy of elites in wider processes of power and wealth accumulation and contestation.     

Cultural Imperialism and Heritage Politics in the Event of Armed Conflict: Prospects for an ‘Activist Archaeology’

The production of archaeological knowledge is embedded in a long-standing tradition of colonial encounters. This paper asks how political-economic interests impinge on archaeological work, specifically in the event of armed conflict. To answer this question I discuss commodification of cultural heritage and analyze it as a form of structural violence. I argue that the attitude that allows treatment of archaeological artifacts as saleable items with international owners is part of a strategy of global cultural imperialism. Exemplified by the case of the US-led invasion of Iraq in 2003, this paper shows how the clash of global ‘heritage’ politics with local practices of memorializing the past results in a tension: because capitalist governments consider the locales whose glorious pasts are studied by archaeologists to be culturally inferior, the nexus between (trans-)national actors and local communities is an asymmetrical one. In order to overcome the hegemonic role of archaeology within these dynamics, I propose an ‘activist archaeology’ that enables a political activism grounded in recursivity.     

Tuvalu and Climate Change: Constructions of Environmental Displacement in The Sydney Morning Herald

Tuvalu, a place whose image in the ‘West’ is as a small island state, insignificant and remote on the world stage, is becoming remarkably prominent in connection with the contemporary issue of climate change‐related sea‐level rise. My aim in this paper is to advance understanding of the linkages between climate change and island places, by exploring the discursive negotiation of the identity of geographically distant islands and island peoples in the Australian news media. Specifically, I use discourse analytic methods to critically explore how, and to what effects, various representations of the Tuvaluan islands and people in an Australian broadsheet, the Sydney Morning Herald, emphasize difference between Australia and Tuvalu. My hypothesis is that implicating climate change in the identity of people and place can constitute Tuvaluans as .tragic victims. of environmental displacement, marginalizing discourses of adaptation for Tuvaluans and other inhabitants of low‐lying islands, and silencing alternative constructions of Tuvaluan identity that could emphasize resilience and resourcefulness. By drawing attention to the problematic ways that island identities are constituted in climate change discourse in the news media, I advocate a more critical approach to the production and consumption of representations of climate change.     

Front and Back Covers,Volume 27, Number 2. April 2011

Front and back cover caption, volume 27 issue 2 Front cover THE EGYPTIAN REVOLUTION OF 2011 Over a million Egyptians in Tahrir Square praying in remembrance of the 25 January revolution's ‘martyrs’. More than 300 people were killed in the popular uprising that forced President Hosni Mubarak to step down on 11 February. A memorial, seen in the centre of the image, displays the photographs of some of those who lost their lives. Motivated by a pressing need for political and social reform and inspired by the recent success of the Tunisian revolution, Egyptians took to the streets on 25 January in unprecedented numbers. For 18 days, major protests erupted in several Egyptian cities calling for the removal of the regime. In Cairo protesters converged upon and occupied Tahrir Liberation Square, which became both the symbolic and physical centre of the revolution. With the tide of revolt sweeping across the Arab world fears were raised, both internally and internationally, about a possible Islamist hijack. Yet in Tahrir Square the main ideology was liberal; hundreds of thousands of Egyptians from diverse social backgrounds and radically different ideological inclinations united on the fundamental demands of freedom, equality, justice and dignity. In this issue, Selim Shahine reflects on the political consciousness of the young activists who led the uprising, and on the discourse on generations that surrounded these events. Mohammed Rashed presents a participant's account from Tahrir Square and reflects on some of the factors that might have contributed to the success of its continued occupation: the formation of an embryonic form of community, and the receding of the usual identities based on class and religion in favour of a simple yet powerful identity as people of the revolution. Back cover CLIMATE CHANGE AND ANTHROPOLOGY A man watches the ocean waves on Jaluit Atoll in the Republic of the Marshall Islands. Few societies have a more intimate relationship with the sea. The country's average elevation is a mere seven feet, and the highest point is 32 feet. No point in the archipelago is more than half a mile inland, and most locals live within 100 feet of the shore. The islands have always been vulnerable to the ocean; an early 19th‐century account of Marshallese life refers to a local fear of inundation, and magical formulae to prevent it. In the present century, such dangers may increase past the point of adaptability and resilience, as sea‐level rise and other consequences of global climate change are likely to render the country uninhabitable. Marshall Islanders are familiar with these threats via local observation as well as media coverage, forcing them to come to terms, both conceptually and emotionally, with the possibility that their homeland is doomed. We usually conceive of climate change as an ‘environmental’ issue, but this framing may say more about Western conceptions of nature‐culture than about climate change itself. Global warming could as easily be termed a social issue: it is caused by socioeconomic behaviour, experienced by local actors, interpreted according to culturally specific ideologies, and communicated by human agents. In this issue, Peter Rudiak‐Gould draws on his ethnographic investigation of Marshallese climate‐change attitudes to argue that anthropology has only scratched the surface in its contribution to our understanding of global warming. A question of theoretical and practical importance remains largely uninvestigated: how is the foreign scientific prophecy of devastating climate change received, interpreted, understood, adopted, rejected and utilized by local communities? It is a question of particular relevance in an island society for whom that prophecy amounts to no less than nationwide destruction.     

Human rights and sorcery in East Java (Respond to this article at http://www.therai.org.uk/at/debate)

Human rights acquires different meanings in different contexts. In this article, I demonstrate how a local interpretation of human rights was linked to an outbreak of ‘sorcerer’ killings.     

Step lightly,then move forward: exploring feminist directions for northern research

I discuss the methodological challenges that research with Aboriginal women poses in historical geography, especially in Northern Canada. Drawing a parallel between historical geography and contemporary Northern studies, I explore how the predominance of climate change as a framework for funding Arctic research creates an environment where women's specific ways of knowing and connecting with the land are not adequately captured. A gender approach that is sensitive to the issues women face in their communities reveals that their experience of climate change, as well as the concerns they have about it, are inseparable from the other economic and social issues they face. I argue for the development of a feminist research agenda in the North that allows Aboriginal partners to locate themselves in the frameworks that are constructed for producing knowledge. At times letting the project ‘fail’ may be the surest way to enable the emergence of a locally‐driven agenda that addresses the present and future needs of Northern Aboriginal Peoples.     

Principled pragmatism in climate policy? The EU and changing practices of climate justice

Climate change constitutes one of the most pressing political problems of our time and has profound implications for global justice. However, despite the recent progress of the international negotiations embodied in the Paris Agreement, most scientists and activists agree that the adopted measures are not adequate or ‘just’ considering the magnitude of the problem. Thus, there is a pressing need for political forerunners that could push the regime towards a more just handling of the problem. The European Union for most of the time has presented itself as a strong advocate for progressive climate action and has been called a climate vanguard or ‘green normative power’. This paper critically assesses the EU's role concerning climate change from a perspective of global political justice, which builds on a tripartite theoretical conception, consisting of ‘non-domination’, ‘impartiality’ and ‘mutual recognition’. It inquires to which conceptions of justice the EU's climate strategy and approach to the international negotiations have corresponded, how and why changes have come about, and whether the EU was able to influence the international regime. The paper finds that while the EU started out from a focus on political measures linked to impartiality, after the failed negotiations in Copenhagen in 2009 it has become more open towards policies and instruments in line with mutual recognition and non-domination. Thus, the emphasis moved away from top-down, legally binding measures, towards voluntary bottom-up procedures, a recognition of difference and diplomatic outreach activities. While this shift was necessary to reinstate the EU's influence and secure the Paris Agreement, it could hamper the quest for robust climate abatement measures and global climate justice.     

Cities and climate change – examining advantages and challenges of urban climate change experiments

ABSTRACT

This paper contributes to the literature on urban climate change experiments by analysing ascribed advantages and challenges of organizing climate change experiments at the urban scale, and by examining how local actions translate into effect. We here distinguish between effects of experiments in achieving actual sustainability gains (‘goal-oriented objectives’) and instigating broader institutional change (‘process-oriented objectives’). Empirically, we analyse efforts related to energy supply in two Danish urban climate change experiments: The ‘CPH 2025 Climate Plan’ in Copenhagen, and ‘ProjectZero’ in Sønderborg. Our analysis poses considerable question marks over the importance of the advantages ascribed to urban climate change experiments including ‘authority advantages’ and possibilities of ‘engaging and mobilizing stakeholders’.     

Sustainability Standards and the Water Question

Increased global trade in agricultural commodities has boosted fresh water consumption. This export of ‘virtual water’, embedded in products sold abroad, has increasingly affected local communities and ecosystems, especially in arid regions. Recent initiatives to certify agricultural production are showing a rapidly growing interest in considering water issues within schemes of quality assurance, sustainable production and fair trade. This article scrutinizes current water sustainability certification schemes, and how they affect local water user communities. The authors use three notions of governmentality to examine water sustainability standards and how they aim ‘to conduct the conduct’ of water users: (1) standards as ‘production of truth’ and ‘mentalities’ that constitute systems of collective rationalities, values, norms and knowledge; (2) standards as networks that prescribe roles and establish power relations between companies and producers; and (3) standards as ‘techniques of visibilization’ that control practices and discipline producers. Private standards in general reinforce the political and market power of private sector agro‐food chains in local water management, to the detriment of local water user communities and national governments. However, sustainability certification could also potentially enable local, regional, national and international organizations of user communities to stake claims and negotiate to protect their water sources and livelihoods.     

Love & loss in the 1960s

Roland Barthes observed that though there is a ‘lover's discourse’ shared by all those who are in love, it is a discourse ignored or disparaged by ‘surrounding languages’. Concerned that the discourse of heritage may participate in this closure against the ‘in love’ experience, I begin to explore ways the field of heritage studies might start speaking this language. Specifically, I ponder the ways that a young Chinese woman in the film Days of being wild, following the breakup of a love affair, becomes locked in a landscape of lost love that is populated with objects sticky with affect, objects which although they transmit painful affects nevertheless bind her by a dynamic that Lauren Berlant terms ‘cruel optimism’. I then turn to imagine the way a Balinese house compound gateway might, in a similar way, have become impregnated with affects relating to victims of the 1965–1966 killings in Bali and how, for those left behind, it might assume the ability to ‘presence’ a lost one. Archaeology and heritage studies have great potential to foster empathy with the experience of past others, but this calls for a sophisticated understanding of how objects become imbued with affect and how they transmit it.     

On the question of historical injuries: Transitional justice,anthropology and the vicissitudes of listening (Respond to this article at http://www.therai.org.uk/at/debate)

In this paper I am concerned with how certain kinds of violence and injuries, located simultaneously in multiple spaces and temporalities, question the prospect of what I call an ‘imagined new future’. I take the proceedings of a recent workshop on transitional justice, held in a university situated in the global North, as an avenue to unpack this idea. Here, I distinguish two instances when testimonies of violence embodied by survivors, may challenge broader assumptions about transitional justice. Firstly, when the prospect of historical injuries emerge, when difference and inequality – despite the promise of new post‐violence nations – are in fact woven together into a longue durée, a longer temporality, that remains beyond the theoretical contours and technical mandates defined by experts in the field. From this perspective, transitions may be experienced by specific communities not as fractures but as relative continuities, for example, of historically rooted political and economic hegemonies. Secondly, when the voice of survivors fracture the theoretical space created by larger discourses of reconciliation. In this case, they may incarnate an unforgiving victim, displaced outside the moral economy of reconciliation that stresses forgiveness and unity over resentment and fragmentation. In the end, the question I would like to pose is how certain forms of violence are rendered unintelligible by mainstream transitional justice discourses.     

Youth and the revolution in Egypt (Respond to this article at http://www.therai.org.uk/at/debate)

The 2011 popular uprising that led to the overthrow of the Egyptian regime was initiated by groups of engaged ‘internet youth’. In this editorial I offer some personal reflections on the shift in political consciousness among Egypt's urban middle‐class youth, and on the discourse about generations that has unified Egyptians during the momentous events currently sweeping the Arab world. Whereas for members of my generation, the ‘stability’ of the Egyptian regime connoted comforts and opportunities, for today's Egyptian youth, it had come to signify no prospects for the future.     

Khat: Chewing on a bitter controversy (Respond to this article at http://www.therai.org.uk/at/debate)

When the slender green succulent leaves of the khat tree are chewed, a mild natural amphetamine called cathinone is gradually released, and absorbed into the bloodstream through the mouth and cheek tissues. The effects, which last for several hours, include the softening of one's temper, increased gregariousness, and a piqued sexual appetite, while at the same time inhibiting hunger, anxiety, and feelings of fatigue. In the Arabian peninsula and the Horn of Africa, where khat is autochthonous, men have been chewing it recreationally for hundreds of years. Khat chewing has recently burgeoned to a global and pointed controversy, however, featuring in academic ethnopharmacology journals, the official publications of neoliberal development organizations, and worldwide in popular news media outlets. Khat has thus received multitudinous accusations of it being: an obstacle to economic growth; a pernicious narcotic; a positive mediator of political discourse in the public sphere; a public health concern; and a barrier to national development. Of these ambiguous tensions, Klein et al. (2012: 1) say that ‘Khat provides a unique example of a herbal stimulant that is defined as an ordinary vegetable in some countries and a controlled drug in others’, fingering khat as an exemplar of a globally contested object of concern – constituting different political stakes when viewed from distinct situated perspectives – and ready prey for anthropological critique. This essay interrogates some of the divergent formulations that khat has taken across the distinct political arenas that orchestrate the ‘controversy’. Following a Latourian actor‐network approach, I argue against a universal ontology of khat, suggesting instead that khat might be more meaningfully traced and apprehended through the political work it achieves in its various contexts and situated deployments. This critical reading of khat as a ‘thing in movement’ should therefore speak to the anthropology of controversy more broadly.     

Innovations to reduce residential energy use and carbon emissions: an integrated approach

Research in energy sustainability is gaining renewed priority because of the growing importance of climate‐change issues and the ratification of the Kyoto Protocol by many countries. Increased energy efficiency and substitution of less carbon‐intensive fuels are proposed as the principal means to reduce greenhouse‐gas (GHG) emissions and associated climate change. The residential sector is an important area for improvement, as it accounts for 22 percent of global energy consumption. This paper illustrates the integration of four dimensions of energy issues within a single community study in Waterloo Region, Canada. First, it overcomes the limitations of single‐discipline approaches to energy studies by recognizing the importance of social context in measuring the potential to reduce energy consumption. The ‘sociotechnical’ potential to reduce residential consumption by 25 percent is lower in our analysis than traditional measures of the technical potential, but is considered more achievable. Second, the paper examines how community‐based implementation can enhance the effectiveness of a national energy efficiency program (EnerGuide for Houses, or EGH). Controlled marketing experiments demonstrated higher response rates for materials highlighting local partners. Third, the paper outlines how the local capacity developed by diverse stakeholders (city councils, regional government, federal government agencies, local utilities, local businesses, environmental nongovernmental organizations and the local university) was an important means of overcoming many of the barriers to taking action. Fourth, the paper details the examination of issues of energy efficiency and fuel substitution through a survey of residents’ attitudes and comparison to behaviour. For example, stated ‘willingness to pay’ was compared to the actual sign‐up rate for the first introduction of ‘green’ electricity in the Ontario residential market. The integration of these four dimensions in a single study offers a framework that can be reviewed and adapted to meet the needs of other projects.     

Visibility as concealment: Informal football matches and wealth disparities in rural Jamaica (Respond to this article at http://www.therai.org.uk/at/debate)

Every weekday evening men from Black River (a coastal Jamaican town) and the nearby communities of New Town, Logwood, and Spring Park play ‘pick‐up ball’ (informal football matches) together. Some of the players are wealthy and well educated and are respected in the communities. Others are unemployed, dependent upon relatives, wives, girlfriends, or cash‐in hand employment opportunities for subsistence. My presentation proceeds from the question: why do these groups play football together? I argue that men of higher socioeconomic status aim to counteract disparities in the economic sphere with competition in the social sphere. By visibly mixing and competing with men of different socioeconomic statuses, wealthier men aim to conceal these disparities. My work proceeds from an understanding of Jamaica as a country with significant and growing inequalities of wealth and class. By looking at the social lives of higher class men in Black River, I argue that these men aim to negotiate potentially volatile socioeconomic conditions through competition and ‘strategic socializing.’ In a sense, these men aim to conceal socioeconomic disparities by making themselves visible as individuals.     

Performing postcolonial identities at the United Nations’ climate negotiations

This study aims to understand how postcolonial identities were performed in the negotiations that led to the new climate agreement signed in Paris in December 2015. Based on interviews, the analysis of documents and participant observation of the negotiations it was possible to identify the legal, economic and scientific discourses mobilised by both global North and South countries. In all three discourses, it was possible to identify a systematic effort of the Northern parties to unmake the identity of Southern parties as ‘developing countries’ as a way to erase the ontological difference between emerging and established industrialised economies. At the same time, in the context of the convention Southern parties reaffirmed their identities as ‘developing countries’ and demanded from the North a strong commitment to tackle climate change and the transfer of more financial resources to the South. In this process, it was also possible to identify an inversion of the position usually taken by mainstream and critical postcolonial scholars that see the deconstruction of categories such as ‘developing countries’ as key for the emancipation of the global South. Finally, this invites postocolonial scholars to look more closely at how postcolonial identities are being instrumentalised, discursively and politically.     

Transformations of cultural heritage in Melanesia: from kastam to kalsa

In this article, I look at the reverberations of the global discourse about heritage at the margins of the global system in the Pacific. To this end, I analyse the development of indigenous concepts of cultural heritage on Baluan Island, in Manus Province, Papua New Guinea. I discuss how over the past 50?years two different heritage concepts have developed on the island, which have been used to reflect upon and direct cultural and social change. Further I show how the genesis and transformation of this local discourse about heritage is driven by local concerns and politics, as well as national and international developments.