Front and Back Covers,Volume 39, Number 5. October 2023

Front and back cover caption, volume 39 issue 5 IBN KHALDUN AND RE-TRIBALIZATION A bust of Ibn Khaldun (1332-1406), at the entrance of the Kasbah of Bejaia, Algeria. As you gaze upon this scholar, who first delved into the cyclical dynamics of tribes and civilizations, you are not just looking at history — you are looking at a mirror reflecting our modern world. Khaldun's pioneering insights into tribal cohesion (asabiyyah) and its impact on societal rise and fall are not relics of the past; they are prophetic echoes reverberating in today's global landscape. In an increasingly interconnected yet paradoxically fragmented world, the concept of ‘tribalism’ is making a surprising comeback. No longer confined to anthropology textbooks or remote communities, tribalism resurfaces in our political dialogues, social affiliations, and even international relations. But this is not your grandfather's tribalism; it is ‘re-tribalization’, a modern reimagining of ancient affiliations and loyalties shaping nations and rewriting global equations. In this issue, the first of a two-part article by Ahmed et al., ‘Re-tribalization in the 21st century’, peels back the layers of this complex phenomenon. It challenges the conventional wisdom that pits ‘tribalism’ against ‘civilization’, revealing instead a dynamic interplay that influences everything from state governance to globalization. Whether it is the UK Brexit vote, the rise of ethnonationalism in various countries or the enduring conflicts in the Middle East, the fingerprints of tribalism — and its modern avatar, re-tribalization — are unmistakably present. As we navigate the complexities of a world that is both a ‘global village’ and a patchwork of evolving tribal identities, the concept of re-tribalization serves as an analytical lens. This resurgence of tribal affiliations is a complex adaptation to the challenges and opportunities of a globalized world. The ancient codes of tribalism are being reinterpreted in the context of modern geopolitics and digital communication. While the old and the new may seem to be in tension, they are part of a complex dynamic that requires scrutiny. The ancient and the modern coexist in a world as fraught with conflict as it is ripe for cooperation. FOOTBALL AND CLIMATE CHANGE On the dwindling sands of Ariyallur Beach in the coastal hamlet of Ottummal, Malabar, India, children passionately kick a football around, savouring the shrinking space that remains for their cherished sport. Their laughter and shouts echo against a backdrop of rising tides and eroding shores, a poignant reminder of the impermanence of their playground. In this issue, Muhammed Haneefa delves into the heart of this coastal community to explore how the relentless rise in sea levels is not just a geographical alteration but a transformation of a way of life. He uncovers the erosion of subaerial beaches — once the lifeblood of the community's social and cultural fabric — and its devastating impact on leisure activities, most notably the deeply ingrained pastime of football. Haneefa also scrutinizes the local government's ‘managed retreat’ strategy, a well-intentioned but complex proposal that involves relocating these vulnerable communities away from their endangered coastal homes. While the plan may offer a temporary respite from the encroaching waters, it fails to account for the fisherfolk's profound emotional and cultural ties to their land and traditions. This article serves as a lens through which we can view climate change from the ground up. While satellite images and climatological data may provide a bird's-eye view of the planet's changing face, it is through the worm's-eye view of anthropologists and ethnographers like Haneefa that we truly understand the human cost. Here, climate change is not just a statistic or a future projection; it is a lived reality that is reshaping communities, altering identities and challenging the very essence of cultural heritage.     

Artefacts,archaeologists and American Indians

Abstract

Archaeologists traditionally have observed the style and technology of artefacts and used this to classify archaeological assemblages, describing the repeated association of artefact groups as a ‘Culture’. We continue to place overwhelming reliance on our ability to derive meaningful information about past culture from artefacts, yet the importance these objects had for the members of the cultural group (past and present) is not adequately considered. The typological approach sidelines the creative role of the artisans, we find out a little about their economy, gain momentary glimpses of their religion, but learn almost nothing about their humanity. Archaeologists tend to focus on the physical, technological or esoteric attributes of an artefact, while indigenous populations tend to focus on the object's ritual or social importance. This is most apparent in the treatment of funerary artefacts. Until recently, many American Indian tribal groups have seen no distinction between ‘grave robbing’ and ‘archaeological excavation’ it made no difference to them whether the dead were disturbed by looters or by qualified archaeologists. By involving indigenous populations in the design, practice and dissemination of archaeological research, we can add humanity to our study of the human past, and take a step toward a truly worldwide archaeology.     

Dealing with the past and planning the future: the urban renewal of Rome and Barcelona through the Olympic Games

Is there a link between Rome and Barcelona's past and their Olympic legacies? This article sheds further light on the two cities' urban renewals through the Olympics on the basis of a historical and comparative analysis, as well as through the lenses of regime theory. It argues that Rome's modest outcome and Barcelona's success can be linked to their capacity to deal with their controversial past. The article shows that this capacity played a major role in shaping the composition and equilibrium of the two cities' informal networks of local elected officials, bureaucrats and entrepreneurs who planned and implemented the Games (‘growth regimes’). The difficulties of Rome in coping with the Fascist experience resulted in a growth regime in which weak and divided public actors – split along the Fascist/anti-Fascist and Communist/anti-Communist lines – were unable to counterbalance private agents' interests. In contrast, Barcelona's ability to reconcile itself with the past – facilitated by the Spanish entry in the European Economic Community and by the end of the Cold War – eased the Francoist/anti-Francoist and the centralist/Catalan divides, hence allowing the public actors to promote a coalition around a project of ‘democratic restoration’ of the city which involved planners, local businessmen and citizens.     

Globalization and the Power of Indeterminate Meaning: Witchcraft and Spirit Cults in Africa and East Asia

The obsession with witchcraft in many parts of present-day Africa is not to be viewed as some sort of traditional residue. On the contrary, it is especially present in the more modern spheres of society. In a comparative, global perspective, this linking of modernity and witchcraft is not particular to Africa: in other parts of our globalized world, modern developments coincide with a proliferation of what the Comaroffs (forthcoming) call ‘the economies of the occult’. In this article, representations in South and West Cameroon about ekong, supposedly a novel form of witchcraft explicitly associated with modern forms of wealth, are compared to Weller's study of the upsurge of spirit cults in Taiwan, during the recent economic boom of this ‘Asian tiger’. The power of such discourses on occult forces is that they relate people's fascination with the open-endedness of global flows to the search for fixed orientation points and identities. Both witchcraft and spirit cults exhibit a surprising capacity for combining the local and the global. Both also have specific implications for the ways in which people try to deal with modernity's challenge.     

The Myth of Counter-modern Ontologies: Indigenous People and the Modern Politics of Extractivism in Ecuador

Anti-extractivist critique still positions Indigenous people as protagonists of counter-modern political sentiment, whether as opponents of modernity's processes of productive rationalization and economic integration, or as embodying ontologies that reject modernity's conceptual separation of humanity from natural resources. Indigenous anti-extractivism is thus said to represent a rupture of modern politics in that it exceeds politics as we know it. Yet the calculus of modern politics remains central to Indigenous responses to resource extraction, even in social contexts where non-modern ontological suppositions are widely adhered to. This is illustrated through an ethnography of Indigenous mining in the southern Ecuadorean Amazon and national-level electoral data showing the sweeping support of Indigenous people for former leftist President Rafael Correa's ‘neo-extractivist’ programme. This persistent modernity of Indigenous resource politics exposes the fallacy of projecting counter-modern sentiments onto Indigenous peoples.     

The social life of ruins: sites of memory and the politics of a Zimbabwean periphery

This article explores conflicts over a series of ruins located within Zimbabwe's flagship National Park. The relics have long been regarded as sacred places by local African communities evicted from their vicinity, and have come to be seen as their ethnic heritage. Local intellectuals' promotion of this heritage was an important aspect of a defensive mobilization of cultural difference on the part of a marginalized minority group. I explore both indigenous and colonial ideas about the ruins, the different social movements with which they have been associated and the changing social life they have given the stone relics. Although African and European ideas sometimes came into violent confrontation – as in the context of colonial era evictions – there were also mutual influences in emergent ideas about tribe, heritage and history. The article engages with Pierre Nora's notion of ‘sites of memory’, which has usefully drawn attention to the way in which ideas of the past are rooted and reproduced in representations of particular places. But it criticizes Nora's tendency to romanticize pre-modern ‘memory’, suppress narrative and depoliticize traditional connections with the past. Thus, the article highlights the historicity of traditional means of relating to the past, highlighting the often bitter and divisive politics of traditional ritual, myth, kinship, descent and ‘being first’. It also emphasizes the entanglement of modern and traditional ideas, inadequately captured by Nora's implied opposition between history and memory.     

The Metrical Structure of the Oral Decapentasyllable

Abstract

What Milman Parry saw as his ‘historical method’ in Homeric criticism has paradoxically relieved students of the Greek folk song from the obligation to approach their subject of study from an exclusively genetic or ‘etymological,’ – in a word, historical – viewpoint. Instead of having to search for – or rather to speculate about – the origins of Greek oral poetry in the mists of antiquity or to assess the extent to which a song can provide reliable historical evidence concerning past events, we are free to turn our attention, as scholars such as Roderick Beaton (1980) and Grigoris Sifakis (1988) have done, to a synchronic study of the folk-song tradition, concentrating as much on the rules that generate the songs as on the significance of actual samples collected in the field (or in the scholar's study or the recording studio).     

Gender,Work and Fears of a ‘Hybrid Race’ in 1920s New Zealand

The 1929 New Zealand Committee of Inquiry into the Employment of Maori on Market Gardens affords insight into the ways in which masculine fears of racial degradation through miscegenation – of a ‘hybrid’ Chinese/Maori race – operated within a hierarchy of race, gender and Iwi (tribal) interests. The participation of Maori men in national politics contributed to a new articulation of ‘National Manhood’, in which Maori men and white men combined to express fears about women's work and sexuality and young women's potential to undermine a fragile and contested hierarchy of racial purity. Maori women, silenced in the cacophony of voices lamenting their plight, were at the centre of debates between Maori men, Pakeha (white New Zealander) employers, Chinese market gardeners, Anglican and Methodist interests and Pakeha women's groups. I argue that the Inquiry was about commerce, both in a business and a sexual sense. As a historical episode, it also serves to complicate the picture of New Zealand as a historically bicultural society, made up only of Maori and Pakeha, by signalling the importance of the Chinese in debates about national belonging.     

Beyond win–win: rethinking China's international relationships in an era of economic uncertainty

China is the least disadvantaged major economy in the current era of global economic uncertainty. Thus it is becoming the focus of attention of its neighbours and is achieving a prominence in the world political economy unparalleled in its modern history. To a great extent, China's success is the result of ‘good neighbour diplomacy’ such as ‘win–win’ and the policies of reform and openness of the past thirty years. However, despite continuity in policy, China's ‘peaceful leap forward’ since 2008 has changed the context of its external relationships. The increasing asymmetries between China and its neighbours, as well as decreasing asymmetry with the United States, require an adjustment of win–win values beyond mutual benefit to credible reassurance. As China's neighbours become more dependent, they also become more anxious concerning their interests. Meanwhile, China's relative gain on the US requires a different kind of confidence‐building diplomacy.     

From forward defence to self‐reliance: Changes and continuities in Australian defence policy 1965–90

This paper shows that the focus of Australia's ‘declared’ defence policy has oscillated between local and regional defence, whereas its ‘operational’ policy—the views contained in internal planning and guidance documents—has taken a mid‐course, focusing on defending Australia's northern approaches. Australia's two policy domains coincided briefly in the mid‐1980s but have since diverged as we have again begun to emphasise regional defence. This shift could signal the end of ‘defence self‐reliance’. While representing a setback for the Hawke government, such a result is necessary as Australia's ‘operational’ policy is flawed and in need of replacement The danger is that, as in the past, Australian governments and their advisers will continue to adjust their rhetoric rather than their real policies to our changing circumstances.     

The Dog and Cat Massacre of September 1939 and the People's War

During the first week of the Second World War around 400,000 companion animals in London alone were killed at their owner's behest. This was not a state directive. Little is known of this event although details of what was called at the time the pet ‘Holocaust’ or ‘Cat and Dog Massacre’ were not suppressed. Far from the Home Front of the Second World War in Britain being a ‘People's War’, as popularly described, in different ways the animal–human relationship was prominent. The massacre – and subsequent animal–human relationships – tends to undermine the notion of both a positive and exclusively human ‘People's War’.     

Celebrating British multiculturalism,lamenting England/Britain's past

Drawing upon Littler and Naidoo's ‘white past, multicultural present’ alignment, this article examines English newspaper coverage of two ‘British’ events held in 2012 (the Diamond Jubilee and the London Olympic Games). In light of recent work on English nationalism, national identity and multiculturalism, this article argues that representations of Britain oscillated between lamentations for an English/British past – marred by decline – and a present that, while being portrayed as both confident and progressive, was beset by latent anxieties. In doing so, ‘past’ reflections of England/Britain were presented as a ‘safe’ and legitimate source of belonging that had subsequently been lost and undermined amidst the diversity of the ‘present’. As a result, feelings of discontent, anxiety and nostalgia were dialectically constructed alongside ‘traditional’ understandings of England/Britain. Indeed, this draws attention to the ways in which particular ‘versions’ of the past are engaged with and the impact that this can have on discussions related to multiculturalism and the multiethnic history of England/Britain.     

Between universal spaces and unique places: heritage in Universal Studios Singapore

ABSTRACT

This paper presents a case of Singapore's latest theme park, the Universal Studios Singapore (USS). While theme parks are commonly perceived as money-making entities providing entertainment to the masses, the study argues that heritage is an equally important dimension of a commercial theme park's development, identity and profile. As a heritage-rich environment, the USS is a tourism landscape shaped simultaneously by the forces of corporate heritage and local cultural considerations. ‘Glocalization’ – the interaction of global and local forces – offers a conceptual insight into understanding how themed environments are created and marketed as tourism destinations welcoming to all and yet distinctive to its community and locality. Caution, however, is also sounded as to whether an international attraction can or should ever be ‘too local’ at the risk of diluting its global brand name and broad-based appeal.     

China's strategic partnership with Latin America: a fulcrum in China's rise

China has over the last two decades been committed to creating a strategic partnership with Latin American states by persistently extending its economic and political involvement in the continent. China's efforts in this regard reflect not only its desire to intensify its economic cooperation and political relations with nations in Latin America, but also its strategic goals of creating its own sphere of influence in the region and enhancing its ‘hard’ and ‘soft’ power in order to elevate China's status at the systemic level. With access to Latin American markets, resources and investment destinations, China may sustain its economic and social progress that bases its long cherished dream of restoring its past glory of fuqiang (wealth and power) and rise as a global power capable of reshaping the current world system. The enormous economic benefits deriving from their economic cooperation and trade may persuade Latin American nations to accept the basic premise of China's economic strategy: that China's rise is not a threat, but an opportunity to gain wealth and prosperity. This will help China gain more ‘soft’ power in and leverage over its economic partners in Latin America, and thereby help it to rise in the global power hierarchy.     

Front and Back Covers,Volume 28, Number 4. August 2012

Front and back cover caption, volume 28 issue 4 Front cover: OLYMPIC LEGACY: FOOD Over the last decades, the Olympic Games have increasingly claimed to deliver a social and economic ‘legacy’ to the host city. The 2012 Olympic Games in London have set out to deliver a legacy of better food for east London, an area perceived as ‘deprived’, with higher than average rates of obesity and significant ‘food deserts’ in its midst. Various Olympic organizations have considered the issue, resulting in the publication of a Food vision for the first time ever in Olympic history. However, with companies such as Coca‐Cola and McDonald's having been appointed official suppliers to the Games, and with an extremely limited time frame, will the Games be able to deliver on this promise? Allotments have been demolished and plans are afoot for Queen's Market, Upton Park, to be replaced by a supermarket. In response, Queen's Market traders and customers protest that demolition of their market goes against the Olympic spirit. Indeed, the Games could be used instead to help improve access to London's ethnically diverse markets far beyond the borough limits, as suggested in this postcard distributed by campaigners. As Freek Janssens argues in his guest editorial in this issue, the 2012 Games provide the opportunity to more critically assess how food serves the marginalized in our ethnically diverse inner cities. Also in this issue, Johan Fischer deals with halal, another topic that impacts athletes and spectators at the Games, with sporting events taking place during ramadan. Back cover: POVERTY AND GRASSROOTS COMMERCE Aisha, a door‐to‐door entrepreneur in CARE Bangladesh’ s Rural Sales Programme (RSP), is one of 3,000 previously ‘destitute’ women who now earns an income by selling branded consumer goods across rural villages under a partnership between CARE and global multinationals such as Danone, Bic, and Unilever. Similar female distribution systems are now popping up across the world. From Procter and Gamble's distribution of sanitary pads to ‘poor’ adolescent girls in Kenya and Malawi, to Unilever's Shakti ammas distributing soap village‐to‐village in rural India, companies aim to expand their bottom line by fostering entrepreneurial opportunities among the poor through so‐called ‘bottom of the pyramid’ (BoP) initiatives. Such initiatives reflect the changing nature of international development where new development actors – celebrities, philanthrocapitalists, multinational corporations, social entrepreneurs etc. – spearhead efforts to reduce poverty, replacing the role long occupied by states and aid agencies. Today some of the world's largest corporations have become key players in global development by selling ‘socially beneficial’ products to the ‘poor’, and by drawing them into global commodity chains as entrepreneurs. These efforts are now widely endorsed as part of a pro‐market development agenda that looks to the perceived ‘efficiency’ of the private sector to do what billions of aid dollars have been unable to do. BoP distribution systems can offer ‘poor’ women like Aisha an opportunity to earn an income and contribute to the food security of their family. But these engagements pose risks as well as rewards, and raise pressing questions for anthropologists about how, under what terms, and with what effects, global capital is linking up with informal economies in the name of development.     

Historicising Agency

Why has ‘agency’ been such a tenacious concept in historical scholarship on women and gender, and what have been the consequences on this tenacity? This essay tackles these questions and proposes, through a brief examination of the history of skin lighteners in South Africa and beyond, how agency might be pushed in more surprising, more analytically productive directions. Too often agency slips from being a conceptual tool or starting point to a concluding argument. For example, in my subfield of African women's and gender history, statements like ‘African women had agency’ can stand as the impoverished punch lines of empirically rich studies. Consideration of Walter Johnson's 2003 essay ‘On Agency’ highlights the intellectual and political imperatives of 1970s Marxist and feminist social history that placed agency at centre stage. This essay examines why, more than a decade after Johnson's critique, agency endures as a ‘safety’ argument for reasons related to representational politics, research methodologies and the circumscribed imagination of intellectual gatekeepers. It argues that we should move beyond agency as argument by attending to the multiple concerns and desires – some intentional, others not – that animate human actions, including contentious gendered practices, and by examining how different historical actors have themselves understood agency. Agency has a history. By acknowledging and tracing that history, we will be better able to discern the usefulness and limits of agency for our own analyses.     

Bringing Development Back into Development Studies

This article challenges Horner and Hulme's call to move from ‘international development’ to ‘global development’ with a reaffirmation of the classical traditions of development studies. With some adaptation to fit the changing contemporary context, these traditions not only remain relevant but also recover vital insights that have been obscured in the various fashionable re‐imaginings of development. In particular, development thinking and agendas in the past were much more radical and ambitious in addressing the imperatives of redistribution and progressive forms of transformation in the context of stark asymmetries of wealth and power. Such ambition is still needed to address the nature and scale of challenges that continue to face the bulk of countries in the world, particularly given the persistence if not deepening of asymmetries. This reaffirmation is elaborated by addressing three major weaknesses in Horner and Hulme's arguments. First, they do not actually define development, but instead treat it as simply poverty and inequality dynamics, which are better understood as outcomes rather than causes. Second, despite their assertion that the study of (international) development was primarily concerned with between‐country inequalities, this is not true. Domestic inequality was in fact central to both development theory and policy since the origins of the field. Third, the authors ignore the rise of neoliberalism from the late 1970s onwards and the profound crisis that this caused to development outside of East Asia and perhaps India, which the jargon of ‘global’ implicitly obfuscates and even condones. Rather, the experiences of East Asia and in particular China arguably vindicate classical approaches in development studies.     

Human Security as ontological security: a post-colonial approach

ABSTRACT

This article will critically interrogate the relationship between Human Security and Ontological Security from a broadly postcolonial perspective. The dislocation engendered by successive waves of neo-liberal globalisation has resulted in the deracination of many of the world's inhabitants, resulting in a state of collective ‘existential anxiety’ [Anthony Giddens, Modernity and Self-Identity: Self and Society in the Late Modern Age, Cambridge: Polity Press, 1991]. Under such conditions, the search for ontological security becomes paramount. However, conventional understandings of Human Security as ‘freedom from fear and want’ are unable – from a post-colonial perspective – to provide ontological security since they operate within a culturally specific, Eurocentric understanding of the ‘human’ as ‘bare life’ [Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life, Daniel Heller-Roazen (trans), Stanford, CA: Stanford University Press, 1998]. It will then be argued that post-secular conceptions of Human Security [Giorgio Shani, Religion, Identity and Human Security, London and New York: Routledge, 2014] by acknowledging the role which culture and religion can play in providing answers to existential questions concerning the ‘basic parameters of human life’ are better able to ‘protect’ ontological security in times of rapid global transformation given the centrality of religion to post-colonial subjectivity. This will be illustrated by the case of the global Sikh community. It will be argued that ontological, and therefore, Human Security rests on reintegrating the ‘secular’ and ‘temporal’ dimensions of Sikhi, which had been severed as a result of the colonial encounter.     

Darwin to Einstein: Primary sources on science and belief

R.G. Collingwood defined historical knowledge as essentially ‘scientific’, and saw the historian's task as the ‘re-enactment of past thoughts’. The author argues the need to go beyond Collingwood, first by demonstrating the authenticity of available evidence, and secondly, using Namier as an example, by considering methodology as well as epistemology, and the need to relate past thoughts to their present context. The ‘law of the consumption of time’ encourages historians to focus on landmark events, theories and generalisations, thus breaking from Collingwood's emphasis on fidelity to past ideas and interpreting the past from the concepts of the present. This conflict can only be reconciled by the study of historiography.     

Mothers and others in Edna O'Brien's The Country Girls

This essay responds to critical assertions that the absence of functional maternity in Edna O'Brien's famous 1960 novel The Country Girls reflects O'Brien's frustration with the cloying myth of ‘Ireland-as-motherland’. While I agree that O'Brien centrally considers the imbrication of femininity with nationality in a culturally conservative post-independence Ireland and enumerates the devastating lived effects of this discourse on Irish women, I argue that The Country Girls offers a potentially productive step beyond lamentation or complaint: namely, a nascent transnational poetics. I contend that the novel hinges on a character heretofore neglected by the criticism – Caithleen Brady's Austrian landlady, Joanna – and suggest that O'Brien slyly positions Joanna as Caithleen's potential surrogate mother, framing a ‘foreigner’ as a source of subversive family ties. Joanna's presence, I believe, indicates an effort on O'Brien's part to negotiate a political response to both gendered oppression and literary parochialism (the much-remarked climate of censorship that marked the newly independent Ireland's intellectual culture): the notion that community and security might be transformatively relocated in strategic ‘translocal’ networks rather than within the confines of the nation-state. Joanna signifies O'Brien's look beyond Mother Ireland – a desire to open the country to both global feminisms and transnational textualities.