Front and Back Covers,Volume 35, Number 2. April 2019

Front and back cover caption, volume 35 issue 2 Front cover You overlook them every day — sentient vegetative life forms in the cracks and crevices of urban worlds. Perhaps on a spring day you passingly notice ‘trees’ or ‘flowers’ as they bloom, but see nothing of their specificity, their agency, their sociality. Yet plants provide a basis for how we think — ‘roots’ and ‘branches’ structure our language and computational forms; as our thoughts ramify, they ‘sprout’ ideas that ‘stem’ in various directions. And they are the foundation upon which mammals have thrived on earth, so far. You should know more about them than you do. Stop for a moment now and give them your attention. Consider: indigenous communities, whose medicinal plants and knowledge circulate in global marketplaces; roots' and the capacity of roots and seeds to remake, regrow and re-establish themselves in new contexts; or the roles, statuses, channels, spatial-temporal scales and ontological frames required for engaging a plant's point of view. Ponder: taking position alongside botanists and indigenous sages to remake ethnobotanical knowledge; seed conservation as a generative experimental space from which new forms of human-plant relations might flourish; or how communicative phytochemicals differ from the signs and symbols anthropologists typically study. In this special issue we will learn how it is that we think with and through plants. Svalbard Global Seed Vault ( http://www.seedvault.no ) in Longyearbyen, February 2008. The vault provides a safe backup of seeds from food crops conserved by seed banks worldwide. This picture is from the day of the official opening. The entrance to the vault is well guarded from visiting polar bears. During the opening, the vault was guarded by an armed guard and an ice sculpture of a polar bear. Back cover ETHNOGRAPHY OF PLANTS Plants congregate and socialize, and they have long formed part of our publics. They are more than representations in human knowledge systems or world views. But knowing them is difficult and sometimes takes a lifetime. Ethnographers have long gathered and mulled over plant lore, often while partaking of them in various herbal or culinary renderings. This special issue on plant ethnography marks a shift in this contemplative listening stance, by bending closer, leaning over and studying their ways. The questions posed here are important: how do we address them? Can they thrive in the wake of habitat destruction? What can we learn from them before it's too late? Botanists identify and assess rare plant species in the Sonoran Desert in southern California in order to plan the collection of their seeds for long-term seed conservation at the Rancho Santa Ana Botanical Garden, a partner of the global Millennium Seed Bank Partnership (MSBP). The Sonoran Desert has more plant diversity than any other desert in the world, with over 2,000 native plant species which have developed fine balances and beautiful adaptations to life there. These species, however, are caught between two key pressures of the Anthropocene: the prospect of a changing climate, and the encroachment on their habitat by human development, in this case — ironically — by the earmarking of vast areas of the desert as prospective solar energy facility sites. MSBP partners, like Rancho Santa Ana BG, have conserved 13 per cent of the world's wild plant species. The banking of plant seeds insures against their extinction and provides resources for research and reintroduction which can support their conservation, but ultimately, the deserts cannot be conserved through seeds in freezers alone.     

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.     

Meeting the demand for meat?

Renewed fears expressed by the United Nations about worldwide population growth have coincided with international concerns about the increased consumption of meat. This article, which draws upon long‐term fieldwork in the Guatemalan highlands and ongoing scientific research in the Netherlands, examines the ways in which global organizations are framing and responding to these concerns. Economists generally address the problem of increased meat consumption through the language of ‘demand’, while nutritionists adopt the rhetoric of nutritional ‘needs’. Not only do these approaches tend to present meat – which in practice takes many forms – as a single substance, but they also flatten the nuanced relationships that exist between the eater and the eaten, while overlooking the diverse contexts in which ‘meat’ eating takes place. This article addresses the question how anthropologists might approach the topic of increased meat consumption, suggesting that an analysis of the ways in which global actors approach this topic can help the discipline of anthropology to re‐engage with historic debates about the role of ‘the material’ and ‘the symbolic’ in relation to eating practices and to move these debates in new and productive directions.     

Front and Back Covers,Volume 36, Number 1. February 2020

Front and back cover caption, volume 36 issue 1 Front cover ALTERNATIVE FACTS In response to discourses of alternative facts, denials of climate science and the undermining of science in the public sphere, on 22 April 2017, protestors marched for science in cities across the United States. In this image of the San Francisco march, a protestor holds a sign proclaiming ‘science is universal’. While some protestors' slogans assumed the objectivity of science and facts, others asserted the importance of diversity, equality and inclusion in science. Scholars of science and technology studies have long deconstructed claims of universality, but recently some have argued that the authority of science and facts must be reclaimed. Bruno Latour emphasizes that it is untenable to talk about scientific facts as though their rightness alone will be persuasive. Analyses of human rights and political violence disclose how narratives and propaganda shape not just individual attitudes but also the functioning of institutions. Contexts of gaslighting, repetition, distraction and undermining facts require different strategies for understanding how institutions and societies are perpetrating and perpetuating injustices. In this issue, Drexler's article develops a framework of multidimensional and intersectional justice for analyzing the layered, compounded, dynamic forms of power and inequality that contribute to particular injustices. Understanding justice as multidimensional and intersectional is part of a struggle from which new forms of knowledge and truth can emerge. Back cover ‘NEW SCHISM’ IN ORTHODOX CHRISTIANITY? A supplicatory prayer service (Moleben) to Saint Emperor Nikolay II in an Orthodox church in the Russian Federation. On the commemoration day of his death, believers line up to venerate large icons of the tsar installed in the church, as in many other churches of the ‘Russian world’. When kissing the holy icons and listening to the words of prayer, they participate in a theopolitical performance of belonging to a community of co-believers and compatriots, of people who share the same faith and the same nation, an enactment of the model ‘one state, one church’ prevalent in Eastern Orthodoxy. What happens, however, when state borders change, when new sovereign states emerge or become stronger? Is it possible for Orthodox Christians to practise their faith outside the national-territorial logic? Since the summer of 2018, Jeanne Kormina and Vlad Naumescu have been observing a rapidly developing cold war within Orthodox Christianity. This war between different claims for sovereignty and jurisdiction over ‘canonical territories’ has followed clear logics of religious nationalism and imperialism. In this conflict, the less privileged — ordinary believers and local religious communities — have suffered most. In this issue, Kormina and Naumescu analyze the recent ‘schism’ in Eastern Orthodoxy to show how religion and politics are strongly intertwined in disputes over territory and sovereignty. Drawing a parallel between the post-socialist revival of religion in Ukraine and the current mobilization on the ground, they show how the theopolitics of ‘communion’ and ‘canonical territory’ shape the fate of people, churches and states.     

Front and Back Covers,Volume 32, Number 1. February 2016

Front and back cover caption, volume 32 issue 1 Front cover Greece‐German relations The Prussian goose‐step survives in Greek official ceremonies as part of the ‘traditional’ display by the famed Evzones, or presidential guards – a relic of the German‐derived monarchy and its militaristic traditions. It is combined here with a male costume popular in the European parts of the Ottoman Empire, especially among Albanians and Greeks, and nowadays associated in popular imagination with the Greek War of Independence (1821–1833). German cultural influence still lingers in Greece, most visibly in the remnants of 19th‐century neoclassical architecture in Athens and other cities. The brutal Nazi occupation of Greece and Germany's role in Greece's current economic turmoil together represent another side of a tormented historical relationship between the two countries and their peoples. In an essay of which Part I appears in this issue, Michael Herzfeld argues that the mutual stereotyping by Greeks and Germans – a habit deeply rooted in these complex interactions – has become a major cause of Greece's difficulties, perpetuating its ‘crypto‐colonial’ status within the European Union. He suggests that the only possibility for escaping this destructive downward spiral is through a determined attempt to stop the stereotyping, and argues that anthropology could play an important role in that reversal of accumulated hurt and mutual distrust. Back cover FOOD POVERTY IN THE UK If, as Lévi‐Strauss suggested, food is bon à penser, how can an anthropologist interpret a lack of food in a highly developed society? Can an anthropological lens illuminate either the recent rise in food insecurity in the UK or the exponential growth of food banks? In this issue, Pat Caplan reflects on her current fieldwork on these topics in north London and west Wales. She focuses particularly on food banks, making use of interviews and participant observation with clients, trustees and volunteers, as well as local and national media reports. The author poses a series of questions: firstly, she considers who needs food aid and why, which involves a consideration of insecure employment and low wages, as well as changes to the benefit regime which have adversely impacted on food bank clients. Secondly, she discusses who provides food aid and how, by considering those giving to and running food banks and other types of organization, including their motivations for getting involved. Thirdly, she asks what kind of solution food aid offers to an apparently growing problem. Does this form of charity merely depoliticize the arguments? Finally and most importantly, she asks what this tells us about the society in which we live, about the state and its policies and the public discourse around such issues. She notes that there are many well‐honed anthropological concepts which can be brought to bear on these issues, including gifting and reciprocity, shame and stigma, entitlements and blame. Finally, a consideration of voluntarism raises important questions about rights and entitlement, including the state's compliance with the international covenants to which it has signed up.     

Front and Back Covers,Volume 34, Number 5. October 2018

Front and back cover caption, volume 34 issue 5 Front cover TRUMP'S ‘ZERO TOLERANCE’ CHILDREN From early April to late June 2018, nearly 2,600 immigrant children – mostly refugees fleeing violence and poverty in Central America – were forcibly taken from their parents at the United States’ southern border following implementation of the Trump administration's ‘zero tolerance’ policy. Prior to being sent to detention facilities located throughout the country, children were held in Border Patrol ‘processing centres’ like this one located in a converted warehouse in McAllen, Texas. The US Department of Homeland Security released photos of the facility, some of which revealed small children huddled on mats, wrapped in Mylar blankets. Following a public outcry and growing protests, President Trump issued an executive order declaring an end to family separations on 20 June. Several days later, a federal court mandated that the government reunite immigrant families affected by the ‘zero tolerance’ policy. Even so, in mid‐August, more than 550 children who had been detained following the implementation of the policy remained in federal custody. Thousands more ‘unaccompanied minors’ – typically teenagers who were caught crossing the border without adults – remain in indefinite detention. The Trump administration's ‘zero tolerance’ policy raises broader questions about how refugees are treated – not only in the US, but in Europe, China, Australia and other parts of the world. At a time when many countries are experiencing resurgent forms of racism and the rise of authoritarian right‐wing politicians, how should anthropologists respond? Back Cover GANESHA in THAILAND For increasing numbers of Thais, the ritual worship of the elephant‐headed god Ganesha is providing new ways for attaining prosperity. Although Ganesha devotion is hardly new to practitioners of Theravada Buddhism, in the past five years, the Northern Thai city of Chiang Mai has experienced a boom in the establishment and patronage of dedicated Ganesha institutions. With the new institutions come Ganesha‐related ritual events, merit‐making and the collective effervescence of festival revelry. At this 2017 Ganesha Chaturthi opening day parade at the Ganesha Museum in Chiang Mai province, devotees tow a giant float through the crowds. Here, sacred Ganesha dons distinctly Indian‐style attire as he lounges in a howdah atop an elephant. Other participants in the parade include teachers and students from three local elementary schools, and women from 11 local village housewives' associations. On the back of recent economic downturns, political and existential crises notwithstanding, what makes this Hindu god become the centre of a new Thai prosperity cult? Ganesha has long been worshipped as the god of new beginnings and the remover of obstacles. He is also associated with the creative arts. But today, Thais are increasingly turning to him for their physical and financial health problems, and new media and spirit mediums contribute to exciting new forms of enchantment. In this issue, Ayuttacorn & Ferguson explore how two Ganesha institutions in Chiang Mai facilitate these processes, and create new kinds of sacred, symbolic packages for spiritual assistance.     

Front and Back Covers,Volume 30, Number 6. December 2014

Front and back cover caption, volume 30 issue 6 Front cover THE HOUSE GUN The world was watching when Paralympic gold medallist Oscar Pistorius and Reeva Steenkamp's parents stepped into the magisterial Palace of Justice in Pretoria. At that moment they entered alien territory beyond the ken of the insular white upper class Afrikaner community, many of whom live as if poor blacks were not the very foundation and backbone of the nation. Little had changed for them except their increased fears of criminal assault by black ‘intruders’ washed up from the surrounding townships. The only defence for their beleaguered class was a latter‐day version of the Afrikaaner laager: the gated community, motion sensors, armed guards, and a private arsenal of guns – from high powered rifles to the trusty little ‘weekend special’, the house gun. Face to face with a stern and stoical Zulu judge, Thokozile Masipa, the defendant sobbed, retched, and begged for mercy from ‘My Lady’. He admitted killing his live‐in girlfriend by shooting wildly through the door of a tiny toilet cubicle, arguing that it was a mistake. As Nancy Scheper‐Hughes argues in this issue, one way of understanding the Pistorius case is through the powerful writings of white South African authors such as Nobel Prize laureate Nadine Gordimer's anticipatory post‐apartheid novel, The house gun, in which she imagined a scenario similar to the one played out in the Pistorius trial where white fears and black justice met in the courtroom. South Africa is not unique. The mobilization of white peoples' fear of black or brown ‘intruders’ has infected other divided nations, like the United States and Israel. Here the social and architectural construction of ‘white’ settler or settler‐like special enclosures fortified by the legal right to self‐defence with private weapons has reproduced a colonial ‘paranoid ethos’ and a dangerous denial of the violence that is nested like a coiled rattlesnake from within their own segregated and hypervigilant enclosures. Back cover EATING PETS? An eating place offering dog meat for sale at a market; a common sight in South Korea. Seoul's largest cat and dog meat market opens on calendar days ending with 4 and 9 of each month. Here, on these days, ready‐cooked dog meat is also widely served all year round. One row of market stalls is entirely dedicated to shops selling mainly live dogs and chickens, animals consumed as part of a belief system that maintains that their consumption helps to regulate body temperature especially during the summer. As evidenced in the recent horsemeat controversy, British food anxieties revolve especially around maintaining a clear separation between companion animals and livestock. The Korean case, however, shows vernacular sensibilities running along different lines, principally based on local ideas about medicine and cosmology. Korean activists are presently taking a moral stance against dog meat consumers capable of tenderizing live animals for their meat. Yet even these activists voice their stance largely through emic interpretations of trans‐species relations rooted in Korean cosmology and ontology. In this issue, Julien Dugnoille looks at how Korean activists bring the issue of animal welfare to the attention of Korean society. He explores the ways in which activists deploy rescue narratives in order to attract families willing to adopt rescued animals, thus transforming people's perception of livestock animals into that of potential lifetime companions. Combined here are the Confucian virtue of impartial benevolence and 18th‐century Western moral philosophy.     

Front and Back Covers,Volume 28, Number 6. December 2012

Front and back cover caption, volume 28 issue 6 Front cover LIBERTE, EGALITE, FRATERNITE Most French towns have at least one street, avenue or square named after the Republic, in a tradition that dates back to the late 19th century. The Place de la République with its monumental statue is a familiar Parisian landmark, yet smaller towns would also adorn their squares, city halls and law courts with symbolic representations of the Republic, such as in this picture. A female allegory is taken to embody the values of the Republic: liberty, equality and fraternity. Once brandished in the revolutionary struggle against the monarchy, against aristocratic and clerical privileges, these principles have retained their universal appeal. Liberté, égalité, fraternité are the common denominator that French politicians of all hues can agree on, apart from the far‐right Front National which is seen as standing outside this Republican consensus, as its policies would for instance openly deny equal treatment to residents with non‐European backgrounds. EU border policing practices show that the moral and political dilemmata epitomized in French politics have begun to affect the entire continent: How much freedom of movement are Europeans prepared to grant to those who want to partake in our relative wealth and freedom? What are the limits of liberty? How far do our feelings of fraternity extend in times of austerity? In this new Europe, with countries straining under unsustainable debt burdens, and seemingly less willing to share their remaining riches, discursive markers are shifting almost imperceptibly. Claims to freedom and equality may come from unexpected quarters, as Anne Friederike Delouis writes in her article on the French far‐right fringe. Back cover FORTRESS EUROPE Protesting asylum seekers and irregular migrants face police in Spain's North African enclave of Ceuta, August 2010. The protest erupted amid migrants’ uncertainty over the length of time they were kept in the enclave before transfer to mainland Spain, enacted here in the protesters’‘shackling’ of each other in front of the cameras. Ceuta and its sister enclave Melilla have been key outposts in the EU's swiftly evolving border regime since 2005, when sub‐Saharan migrants launched what the media called a ‘massive assault’ on the territories’ perimeter fences. The ensuing crackdowns led to a displacement of routes towards the Canary Islands and an unprecedented naval operation in response. Still, migrants kept coming – across the Greek‐Turkish border in 2010 and to Italy in 2011. As a result, the EU is fast‐tracking a ‘European external border surveillance system’ involving further investments. For the border guards and defence contractors involved, clandestine migration has become big business. The high stakes in controlling migration stoke increasing tensions, however – as seen in Ceuta's 2010 protest and the desperate mass entry attempts across Melilla's high‐tech fence in 2012. As Ruben Andersson argues in this issue, such tensions highlight larger contradictions in the EU's border regime, which conceptualizes migrants as a source of risk to the external border – while feeding on this very risk. An anthropological lens on this ‘game of risk’ reveals how the business of bordering Europe is a fraught enterprise in which border guards, defence contractors, migrants and smugglers are stuck in a feedback loop, generating ever stranger and more distressing sights at the southern frontiers of Europe.     

Front and Back Covers,Volume 29, Number 2. April 2013

Front and back cover caption, volume 29 issue 2 Front cover Fracking and anthropology Detail of a coal seam gas field in southeast Queensland, Australia. Well pads, interspersed approximately every 700 metres, are connected by tracks. The environmental impact of unconventional gas extraction is clearly visible in this image, which shows the typical plurality of connected and potentially hydraulically fractured wells in coal seam gas fields. Supported by visions of energy self‐sufficiency and economic development, global unconventional gas production has increased significantly in the last few years to meet our insatiable demand for energy. However, the rapid incursion of unconventional gas fields into rural agricultural areas and human settlements has given rise to heated discussion and protests, not only in Australia but worldwide due to concerns about the perceived environmental impacts, risks to human health, and the industrialization of landscapes. In this issue, Kim de Rijke provides a preliminary overview of what anthropologists might focus on in the study of ‘fracking’. Back cover Writing development A pile of assorted development documents from international organizations active in Georgia. Development writing is a major activity not only among aid professionals, but also among experts within universities, human rights NGOs or think‐tanks. Some NGOs are financed by Western donors to report on issues such as democratic performance, corruption, domestic violence, conflict management and environmental protection. The material they produce need not have any direct link to particular project interventions, but is nevertheless legitimized through and marked by normative frameworks to facilitate such interventions. The bulk of these texts are circulated within the development community, but in some cases organizations might keep them unpublished as a knowledge‐base to capitalize on. The August 2008 war with Russia brought a number of new aid actors to Georgia and subsequently a massive production of texts covering everything from the causes of the war to the fall‐out, and practicalities concerning, for example, the rehabilitation and resettlement of refugees. Some of the documents that are being produced within development are based on empirical research and could almost pass as formal academic publications. But in general, development writing represents a separate genre with specific rules of engagement for specific audiences. The new anthropology of development is interested in knowledge production going on within the world of international aid which, among other things, can be accessed through texts such as these. In this issue Beppe Karlsson looks at the characteristics of writing in this genre.     

Front and Back Covers,Volume 35, Number 5. October 2019

Front and back cover caption, volume 35 issue 5 Front cover This installation was part of the ‘Hurray Menstruation’ protest organized by gender activists during the Sabarimala pilgrimage of 2018–19. This protest was supported by the Kerala government as part of its ‘Renaissance’ campaign against the BJP’ s (Bharatiya Janata Party) provocative assertion of traditional Hindu values. The installation is a condensed symbol in Victor Turner's sense, with many layers of meaning. The major elements are a vulva, alongside an image of the Constitution of India, centrally mediated by a woman blowing a trumpet - an expression of freedom from repressive and oppressive moral values espoused by the dominant middle class. The installation draws attention to oppressive rules in Hindu religiosity and ritual practice that target women as polluting due to biological processes particular to them. By contrast, the installation attributes positive values to these ‘polluting’ processes instead. Back cover THE PARABLE OF THE FOOTBRIDGE A footbridge in the wetlands. Where will it lead? ‘The between’ is a powerful theme in ritual and mythical traditions the world over. However, different traditions will express ‘the between’ in different ways. As described by Paul Stoller in this issue, Sufi traditions hold the bridge as a major symbol for barzakh, a space that links two distinct domains - a place that is between things, a space that separates the known from the unknown, the comprehensible from the incomprehensible, a nebulous space that compels the imagination. The footbridge is the epitome of ‘the between’, of being neither here nor there, of being liminal. On the footbridge, you may not know your front from your back or your past from your present. In this neither space, uncertainty seeps into your being. Where will your steps take you? If you make it to the other side, will things be different? Will you be the same person? The existential crisis of ‘the between’ that one finds on the footbridge can bring disruption, turbulence and stress. Amid this risky and unstable state of ‘negative capability’, the mind is sometimes cleared of clutter as one enters a space of imagination, creativity, innovation and invention. Are contemporary anthropologists ready to risk disruption and invention so we can follow the sinuous path to the anthropological future? If we move forward, what will we find on the other side of the footbridge?     

The Australian 2016 Defence White Paper,great-power rivalry and a ‘rules-based order’: an imagined correspondence between Carr,Bull and Bell

This piece is an imagined email correspondence between three renowned international relations scholars, E. H. Carr, Hedley Bull and Coral Bell, who are discussing the Australian 2016 Defence White Paper. The purpose of such an exercise is to reflect on the ‘big-picture’ international relations questions posed by what might otherwise be thought of as a relatively technical defence policy document. In particular, the correspondence between the three focuses on the central importance of the White Paper’s assumptions of a ‘rules-based global order’ and the relationship between this order and US power. In their time, all three authors spoke directly to questions of power, law and order in their scholarly work, which had been deeply influenced, in all three cases, by periods spent working at the ‘coalface’ of these issues in government in Britain and Australia. As such, Carr, Bull and Bell have much to say about how Australia is positioning itself for a post-unipolar world.     

Front and Back Covers,Volume 27, Number 5. October 2011

Front and back cover caption, volume 27 issue 5 Front cover TERRORISM IN NORWAY At the Blue Stone Monument in the centre of Bergen, Norway's second city, a young couple mourns the 77 Norwegians killed by a right‐wing extremist in Oslo and Utøya on 22 July 2011. A cut‐and‐paste manifesto published on the internet and sent to his contacts all over Europe revealed that mass murderer Anders Behring Breivik targeted government buildings in Oslo and the Labour Party youth camp at Utøya in an attempt to instigate a civil war in Europe, aimed at effacing the presence of Muslims in Norway and Europe. As Thomas Hylland Eriksen argues in his editorial in this issue, Norwegian social democrats were a target of Breivik's violent ire because he believed them to have paved the way for a Muslim ‘conquest’ of Europe. Also in this issue, Sindre Bangstad's account of media representations of Muslims in Norway points to a widespread sense among mainstream Norwegian media of a radical incompatibility between so‐called ‘Norwegian values’ and ‘Islamic values’, especially in the field of women's and gay rights. As Norwegians struggle with the aftermath of the terrible events of 22 July, these profoundly problematic exclusionary religious and ethnic categories may face a challenge from the other Norway, a place of compassion and solidarity in suffering. Back cover THE GREEK CRISIS Right, a poster satirically depicts Greek Prime Minister George Papandreou as the IMF's favourite employee. Under increasing pressure from international institutions – especially the IMF and the European Union (of which it is a member) – Greece has been experiencing an upsurge in street clashes between protesters and police, as well as acts of petty crime. At least since 2008, already rampant stereotypes about the Greeks have greedily fed on the images of unbridled violence. Greece was once so crime‐free that the national newspapers reported acts of pickpocketing in Athens; today, such a scenario seems the very stuff of nostalgic dreams. But does the current situation really mean, as the media repeatedly suggest, that Greece has become a violent country? In this issue, Michael Herzfeld – who was first tear gassed and then mugged in Athens in July – argues that such claims are a gross misrepresentation and indeed are part of the problem. Greece – which certainly has acted with financial insouciance in the past – has now become the punchbag for the more generic frustrations of its European partners and of international finance. In the resulting vicious circle, its financial woes threaten to drag the whole European Union into final collapse. Meanwhile, severe austerity measures and rising unemployment have provoked simmering unrest, while competition for jobs feeds anti‐immigrant resentment (especially as Greece has agreed not restrict the onward travel of undocumented migrants, thereby increasing their numbers). In the resultant stereotyping, Greece is treated as a naughty child. Its young people, many of them well‐educated and painfully aware of the corruption that has hitherto protected a privileged few, face a precarious employment environment. Under that pressure, Herzfeld argues, traditional forms of violence and ideas about reciprocal moral obligation now shape the debates that are agitating the country and the world. Anthropologists, he suggests, can help correct the often misleading media representations of what is happening and why.     

Front and Back Covers,Volume 37, Number 4. August 2021

Front and back cover caption, volume 37 issue 4 Front cover TOXIC FLOWS: E-WASTE RECYCLING A worker starts a fire to burn off the insulation from electrical cables to extract copper at an informal e-waste recycling site in Dar es Salaam, Tanzania. Open fire is one of the methods used here to mine metals from defunct electronics devices and their components. Electronic waste is one of the fastest-growing types of waste worldwide. However, many countries lack the formalized infrastructures necessary to collect and handle e-waste safely. The informal sector has stepped up to fill the gap. E-waste attracts urban dwellers seeking to extract value from these discarded materials while releasing toxic compounds detrimental to health and the environment. In this special issue on toxic flows, Samwel Moses Ntapanta follows Dar es Salaam's informal e-waste recyclers to find out how they understand the toxic nature of their work and what measures they take to minimize exposure. The number of informal e-waste recycling workshops in Dar es Salaam has skyrocketed in recent years. High demand for metals, like copper, offers a stable livelihood for e-waste recycling workers. Scavenging spare parts from the electronic afterlives is primarily driven by a vibrant Tanzanian local market, giving an impetus to repurpose certain materials. During these activities (mining, repurposing, restoring and reusing), workers are exposed to many toxic chemical compounds. With little or no knowledge about these, workers in informal e-waste recycling face unknown risks of exposure as they make a dangerous living in urban environments. Back cover TOXIC FLOWS: GLYPHOSATE Launch of the #StopGlyphosate campaign supported by the European Citizens' Initiative (ECI) and 37 European organizations in front of the European Parliament, 8 February 2017. Across the globe, grass-roots movements against glyphosate, the world's most used herbicide, have encouraged regulators to re-examine its safety assessments. In Europe, a drawn-out process is widely expected to conclude that glyphosate is harmful to health and should be banned across all 28 member states. If so, this would likely lead to similar decisions in other markets, representing a blow to the agrochemical industry. More than any other pesticide, efforts to ban glyphosate have become tied up with questions of national sovereignty. From Vietnam and Thailand to Colombia and Mexico, the US government has threatened ‘trade disruption’ should a ban go ahead. The message is clear: chemical regulation is an international, not a domestic, matter. Nevertheless, glyphosate has become a standard for emerging populism. In post-war Sri Lanka, banning glyphosate became a mission of Buddhist nationalist movements seeking to purify the national body. In the UK, Brexit supporters argued an independent UK would have the freedom to stop glyphosate (another ‘Vote Leave’ promise quickly broken). As politics the world over has re-engaged with questions of national identity and autonomy, halting the free flow of glyphosate has become a goal for those on the left and right of the political spectrum.     

Front and Back Covers,Volume 37, Number 3. June 2021

Front and back cover caption, volume 37 issue 3 Front cover PLASTIC POSSIBILITIES The front cover depicts an art installation by South Korean artist Choi Jeong Hwa, also known as ‘the plastic alchemist’, at the ‘Your Bright Future’ exhibition in Los Angeles County Museum of Art (LACMA), 2009. For Hwa, plastic is the most artificial material that is at the same time the most common element in today's landscape. Hailed as the quintessential material for design, invention and relentless production, plastic is often associated with post-WWII industrial growth in the Western world. And yet, wading through the ‘plastic islands’ of our oceans, standing knee-deep in landfills, choking on incinerated plastic fumes, the spectacular ‘utopia’ of plastic is beginning to register differently. In this issue, Tridibesh Dey and Mike Michael present the everyday ‘alchemies’, the lived realities assembled with plastic and plastic waste in India. They take us into the household of Dey's parents in Kolkata and familiarize us with the creative repurposing techniques performed on everyday plastic items like bottles, containers, carrier bags, etc., which are supposed to be thrown away after ‘single use’. Like the recycled baskets in Hwa's art installation, the inventive deployment of used plastics here point to the emerging socio-materialities of plastics, which might, in turn, inform and inspire different futures, leading us into collaborative kinship and more-than-human living with plastics. These emergent plastic relations are embedded within more extensive socio-economic, political and ecological relations configured in contemporary India around plastic's production, consumption and waste management. The delicate plastic economies of the poorer urban households are at risk under the recent government reforms in waste management, the neo-liberalization of waste work and the ‘toxic’ externalities produced by large-scale extractive infrastructures. Back cover CONTAINER SHIPPING Above: satellite image of the containership Ever Given from the Evergreen Marine shipping line stuck in the Suez Canal, Egypt, 24 March 2021. Below: the same ship safely moored in the port of Rotterdam, 9 March 2020. The Ever Given, an ultra-large containership, obstructed the Suez Canal for six days in March 2021, thereby accruing an estimated loss to the world economy of US $400 million per hour. Getting stuck in the canal on its way from Asia to Rotterdam, the ship not only brought the seemingly smooth flow of maritime transportation via this central waterway to a hold, but also sparked great public interest in the role of the maritime industry – and its ever-growing container vessels – in the functioning of global capitalism today. In ‘Politics of scale’ in this issue, Hege H⊘yer Leivestad and Elisabeth Schober remind us that the Ever Given is only one of many ultra-large ‘box ships’ sailing the world's oceans today. These vessels have, over recent years, undergone a spectacular growth in size. The reasons for this expansion are no longer primarily located in economies of scale, the authors argue, but rather, are enmeshed with complex political processes in far-flung places across the world. Featuring the story of the HMM Algeciras, currently the largest containership in the world in terms of container-carrying capacity, the article takes us from a ship christening at a South Korean shipyard, past the Suez Canal, to the Spanish port town that the ship is named after. Tracing the complex public-private partnership that brought the HMM Algeciras into being, attention is also paid to the mounting social costs of ultra-large container vessels like these, which require massive (and often public) investments in infrastructures at the land-sea interface. Bigger is not always better. In the containership industry, have we arrived at a point where unsustainable false economies of scale are setting in?     

Front and Back Covers,Volume 36, Number 5. October 2020

Front and back cover caption, volume 36 issue 5 Front cover Covid-19 symbolism: Amabie in Japan The Japanese yōkai Amabie (アマビエ) was a forgotten chimeric figure from the Japanese history of disaster and epidemics until the emergence of the Covid-19 pandemic, when a few manga artists and Kyoto University Library brought her back to public attention and gave her global fame on social media. A drawing contest with the hashtag #AmabieChallenge started in earnest, crossing the borders of Japan to reach and captivate an enthusiastic global audience. Her body is an assemblage of human, fish and bird characteristics, with three fish tails/legs and long, dark hair. The front cover picture on this issue of AT was taken in September 2020 at the annual Scarecrow Competition in Tokyo, which this year elected to have Amabie as its theme. In this issue, Claudia Merli explores how this yōkai's resurgence from pre-modern Japan intersects with some central ecological and political discourses in the context of the Covid-19 pandemic, especially those associated with culinary practices, human rights and relations with other historical epidemics. Reasons for Amabie's sudden celebrity hark back to the culture of representation of historical epidemics via woodblock prints and the special place occupied by ningyo (mermaids and mermen) in Japan. Presented by some commentators as a pandemic mascot, this uncanny yokai from southern Japan addresses our contemporary lives as they are caught in a suspension of our usual temporal and spatial dimensions. We could even say that as we entered the pandemic, Amabie came to reinhabit a world she previously belonged to, one of unfathomable disasters and global intersections. The article follows some of these serendipitous connections to make sense of a phenomenon that should be analyzed in terms of the polysemic capacity of an icon of protection, whose beaky features recall all too well the spectral appearance of a plague doctor in Renaissance Europe. Back cover COVID-19 SYMBOLISM: TEDDY BEARS IN NZ On the day that Aotearoa/New Zealand started its unprecedented nationwide lockdown, Prime Minister Jacinda Ardern announced that despite the order to ‘stay home’, walking locally was not prohibited and that children, in particular, were welcome to stroll through their neighbourhoods in search of teddy bears in windows. She then added, ‘And if you're in Wellington and you're walking in a local neighbourhood, you might see one in my window’. Within days, across the country a multitude of teddy bears, as well as other stuffed animals and plastic toys, appeared in residential windows, tied on top of letterboxes or, like this one, affixed onto lamp posts. Inspired by the popular children's book, We're going on a bear hunt, wellknown for its refrain, ‘we're not scared’, the bears were widely understood to inspire ‘hope’ and ‘care’ and were just one of the ways that New Zealanders affectively invested in the Covid-19 lockdown. While scholarly work on national crises has frequently focused on the misuse of emergency measures to expand state power, much less has been said of the ways that citizens help constitute states of emergency. During the first Covid-19 lockdown (March-May 2020), New Zealanders set up community roadblocks to seal off neighbourhoods deemed to be under threat, ‘dobbed in’ perceived rule breakers or engaged in acts of vigilante justice against them, and called on the nation to recast the lockdown as a rahui or Maori protective prohibition. They also displayed a seemingly endless array of teddy bears, including the occasional bear engaged in acts that contravened lockdown regulations. Examining these and similar acts of collective responsibility, care and blame is a vital step in widening our understanding of the variety of dynamics that create and sustain states of emergency in democratic nations as well as their potential long-term implications.     

Front and Back Covers,Volume 24, Number 2. April 2008

Front cover and back cover caption, volume 24 issue 2 Front cover Front cover: Front cover The front cover of this issue illustrates Peter Loizois' article on the work of filmmaker Robert Gardner. The Hamar woman in the photo bears marks of whipping, a subject which raised the first divisions between Gardner and anthropologists Ivo Strecker and Jean Lydall, as Gardner was inclined to see the practice as a facet of female subordination and male cruelty. The Streckers, after many years of research, took a different view, which can be grasped in Jean Lydall's article ‘Beating around the bush’ (see http://www.uni-mainz.de/organisationen/SORC/fileadmin/texte/lydall/Beating ) Gardner makes clear his feelings in this note, highlighted in his book The impulse to preserve: ‘Editing the Rivers of sand imagery made a huge impression on me. I kept being reminded that I especially disliked Hamar man and I don't think I would have felt differently had there been no Women's Movement. I don't see how anyone can escape feeling the same way once they see the film. It was a painful life for both sexes. So why not say so? I don't think anthropology is doing its job by being value free. I do think it should accept responsibility to look for larger truths.’ (Robert Gardner 2006, The impulse to preserve: Reflections of a filmmaker, New York: Other Press, p. 158) Back cover Back cover: UN DECLARATION ON THE RIGHTS OF INDIGENOUS PEOPLES The back cover illustrates Paul Oldham and Miriam Anne Frank's article in this issue on the adoption of the United Nations Declaration on the Rights of Indigenous Peoples. The Declaration sets the minimum international standards for the promotion and protection of indigenous peoples' rights. The display boards capture the historic moment on 13 September 2007, when UN member states overwhelmingly supported the adoption of the Declaration at the General Assembly's 61st session. Votes in favour of the Declaration are shown in green (143 + 1 not shown), abstentions in orange (11) and votes against in red (4). With the exception of Montenegro, whose vote in favour did not register on screen, absent or non-voting states are blank. Such overwhelming support within the General Assembly was by no means guaranteed — it was the outcome of lengthy and delicate behind-the-scenes negotiations. Expectations that the Declaration would be adopted in December 2006 were dashed when the African Group of countries blocked it, claiming that, despite 23 years of negotiations, more time was needed for consultation. In the ensuing period, Mexico, Peru and Guatemala, as co-sponsors of the Declaration, took the lead in negotiating an agreement with the African Group that they would support a Declaration with three main amendments, and would block other amendments or delays put forward by Australia, Canada, the US and New Zealand. The co-sponsors then sought agreement to this amended Declaration from the Global Indigenous Peoples' Caucus, who engaged in their own worldwide consultation process with indigenous peoples' organizations. The outcome remained uncertain, however, until these giant screens in the UN General Assembly Hall finally flashed green, to spontaneous applause from the delegates and their supporters. Since anthropologists work with indigenous peoples worldwide, this historic vote raises the challenge of how they, individually and as a discipline, position themselves in relation to the new Declaration.     

Front and Back Covers,Volume 32, Number 2. April 2016

Front and back cover caption, volume 32 issue 2 Front cover NIGERIA'S IGBO JEWS Between images of the Star of David and menorah, Habakkuk Nwafor's front door in Nigeria's capital bears the proud notice, ‘I AM A JEW’. The leader of Abuja's Tikvat Israel Synagogue, Nwafor is an Igbo, a member of Nigeria's third largest ethnic group, numbering over 30 million people. Seated outside his Abuja home, he holds a copy of William Miles's Jews of Nigeria: An Afro‐Judaic odyssey (2013), a book about Nwafor's family and religious community. On its cover is a photograph of his son becoming a bar mitzvah. For at least a decade prior to its publication, Igbo Jews offered their own written religio‐historical narratives, but Miles's was the first book about Igbo Jewry composed by a Western academic. From 2,000 and 5,000 people, most of whom are Igbo, practice Judaism throughout Nigeria, though a much larger number self‐identify as Jews even while practising Christianity. Igbo self‐identification with and as Jews dates back to the 18th century, but concretized during and after the Nigerian civil war (1967–1970), in which at least one million Igbo died in the failed bid for Biafran independence. The civil war and its disastrous consequences initiated a still‐ongoing period of intense questioning among the Igbo concerning their history, present predicaments, and future prospects. Igbo Jewish identity presents a challenge. Igbo Jews consider themselves part of world Jewry, but are not yet integrated with, nor represented in and by, Jewish institutions/associations around the world. Igbo Jewish identity also poses the truth question, as Igbo oral religio‐historical claims are examined and questioned by researchers and scholars using academic lenses. Back cover Lesbos in the frontline An olive branch with one hand outstretched in aid of a fellow human being, as drawn by illustrator Georgie McAusland. In the course of 2015, Skala Sykamnias, a tiny, sleepy fishing village and tourist idyll on the island of Lesbos, Greece, became a gateway to Europe for more than 200,000 refugees. In this issue, Evthymios Papataxiarchis analyzes how the European refugee crisis impacted his fieldwork site. The rescue of refugees involves several theatres of operation, ranging from the frontline centred upon the sea and the beach, to backstage revolving around the reception centres further inland. This attracts a multitude of volunteers, activists and humanitarian organizations from all over the world, becoming a focal point for world media. A swirl of political, ethical, and material elements, both local and transnational, now focuses upon the locality. The massive welcoming of reugees, however, is full of contradictions. With diverse actors enacting what are often dissonant ideals and strategies, what might appear from the outside to be a humanitarian act, is in fact more complex. Humanitarian structures raise several issues, such as local concerns about sovereignty, the authenticity of ‘disinterested’ motives, the nature of ‘solidarity’ and the role of the NGOs. From the local perspective this is a ‘generative moment’: at the centre of huge human and material flows, the local community is falling apart whilst to the incoming it represents freedom. Skala has become a mini theatre of conflicts that echo wider debates on the political future of Europe. In this capacity it captures a decisive moment in 21st‐century European history.     

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.     

Front and Back Covers,Volume 37, Number 6. December 2021

Front and back cover caption, volume 37 issue 6 COVID-19 DIVINATION Front cover: Domestic fire makes human life possible in the Siberian Arctic. The fire also communicates warnings and predictions to those who can listen and understand it, like this Nenets woman. Back cover: The UK National Health Service (NHS) designed its Covid-19 (‘track and trace’) app to avoid ambiguities like those of Siberian fire interpretation, but in doing so, it creates a climate of detachment and cynicism. This app serves as a critical public health technology by warning users that they have been near someone who has subsequently turned out to be infected. So why has it encountered so much resistance and non-cooperation? In this issue, Roza Laptander and Piers Vitebsky look for an answer by comparing these on-screen phone alerts with messages from the domestic fire of nomadic Siberian reindeer herders as it crackles alerts about potential illnesses or accidents. Though these prediction technologies may seem radically different, they are both instruments for thinking about possible futures and adjusting behaviour. They are both forms of divination that differ not so much in their logic as in their embeddedness in wider cosmologies of person, fate and society. The Siberian fire generates meaning as a focal point within many narrative strands concerning family, landscape and the movement of animals; its properties contribute to local ideas of normality, and acceptance of its messages is rooted in intimacy and entanglement. This highlights how the Covid-19 app belongs to a state of emergency and exception. Its statistical idiom of risk and its culturally hyper-valued focus on privacy deliberately conceal the identities of people caught in the chain of infection, thereby blocking social and narrative coherence.