Chile,October and November 2019: ‘Feel’ and field-work in times of crisis

One of the most important social upheavals in Chile since the end of the dictatorship started in October 2019, and continued until the coronavirus outbreak in March 2020. The event affected the ethnographic fieldwork that we, four anthropologists, were conducting at that time. This article draws on the recognition that, while being in different geographical locations, our respective experiences involve similar affects. Drawing on feminist epistemology, we have utilized these emotional experiences as a methodological tool to spark curiosity and open up a space for reconsidering fieldwork as ‘feel-work’. Our respective positioning, in terms of national and emotional feelings of belonging as well as physical location, created affective dissonances that raised uneasiness while at the same time opening up a productive space to think about fieldwork as an experience of ‘out-of-place’ bodies and ‘out-of-place’ feelings.     

Is native anthropology really possible? (Respond to this article at https://www.therai.org.uk/publications/anthropology-today/debate)

Although native anthropologists are often understood to be quite different from non‐native anthropologists, this paper argues that the distinction is not as clear as is often presumed. Both types of anthropologists are partial outsiders who are positioned at a relative distance from those they study in the field. This is illustrated with a discussion of the author's own fieldwork with Japanese Americans as a ‘native anthropologist’. Ultimately, the cultural differences we experience with the ‘natives’ are productive for fieldwork and essential for anthropological knowledge.     

‘We have so many challenges’: Small-scale mining,Covid-19 and constant interruptions in West Africa

Currently, the impacts of Covid-19 are receiving significant global attention. This also applies to the extractive industries, where this global crisis is directing the gaze of policymakers, donors and academics alike. Covid-19 is seen as having far-reaching and disruptive consequences, especially in the case of artisanal and small-scale mining. While the authors consider this attention important, their work on artisanal and small-scale mining in Ghana – and West Africa more broadly – reveals that for many miners, Covid-19 is ‘just’ another interruption to their lives and lifeworlds which are chronically affected by interruptions of different scales, magnitudes and temporalities. As anthropologists have shown, foregrounding this structural condition – which is emblematic for the lives of many people, especially in the Global South – is key to questioning, understanding and contextualizing the current moment of ‘global’ crisis and must be an element of any policy and research emerging from it.     

On expectations in the aftermath of the ‘refugee crisis’: Ethnographic prospects from a post‐industrial German city

At the height of the ‘refugee crisis’ in Europe, right‐wing critics challenged refugees’ rights to asylum. One of the ways they did this was by predicting chaotic, doom‐laden futures. In reality, nobody – neither the communities hosting the refugees, nor the refugees themselves – knew what the post‐crisis future would bring. Anthropologists are in a position to consider that future ethnographically. This article discusses the emerging future expectations of one Afghan family in the German post‐industrial city of Bremerhaven. It attends to the local production of representations of the future during the aftermath of the crisis. The author uses this material to literally look ahead with ethnography and to thereby intervene in the broader context of the politics of expectations. He argues that the earlier we anthropologists can provide detailed accounts of how the future is starting to take shape in our fieldsites, the more efficiently we can stop further fearmongering and the deprivation of human rights. These ‘ethnographic prospects’ may allow us to ask different questions and offer different imaginations of the future.     

Counter-lineages within the history of anthropology: On disciplinary ancestors’ activism

Anthropologists frequently conceive of their disciplinary history in terms of intellectual lineages linked to ‘schools’ of anthropological theory. This article considers the importance of what might be called ‘counter-lineages’ – intellectual lineages which have tended to be eclipsed from our intellectual history due to interference by the secret state. One such significant counter-lineage is found in the lives and works of American anti-fascist anthropologists during the mid-20th century. During World War II, anthropologists’ findings had tended to support racial equality and anti-fascism. This motivated many to contribute to the war effort. During the post-war period, however, the Federal Bureau of Investigation and loyalty committees actively targeted anthropologists speaking out against racism in America. The history of how these counter-lineages of public anthropologists eventually ended up marginalized within the discipline is easily forgotten. However, their study can help to inform anthropologists as we face our current crises.     

Is the Aboriginal Landscape Sentient? Animism,the New Animism and the Warlpiri

ABSTRACT It is now commonplace for some anthropologists, and others, to say that for Aboriginal Australians in the remote regions, the landscape is ‘sentient’, however, what that means is not always clear. Are the anthropologists using this term metaphorically or do they understand Aboriginal people to be animists? The ‘new animists' have no doubt that the anthropologists are describing what they call the ‘new animism’. Much of this literature refers to the Warlpiri or their near neighbours. Here I examine the evidence for whether Warlpiri speakers are animists.     

Life under lockdown: Notes on Covid-19 in Silicon Valley

This article is a preliminary exploration of the effects of Covid-19 in Silicon Valley, one of three pandemic ‘hotspots’ on America’s west coast. In particular, it describes how the crisis has deepened and magnified social and economic inequalities in a region where poverty, homelessness and gentrification are rife. Despite the fact that many technology firms are reaping massive profits in the wake of ‘shelter in place’ orders, many Silicon Valley workers have lost their jobs and are struggling to cope with the consequences of Covid-19. The article also analyzes the different meanings of ‘lockdown’ by comparing examples from China, Brazil, Taiwan and the United States. The authors conclude that anthropologists have a significant role to play in helping to understand how and why communicable diseases emerge, the underlying social and environmental conditions that fuel them and cross-cultural strategies for the effective mitigation of epidemics and pandemics.     

Post-politics,crisis, and Ireland's ‘ghost estates’

This paper argues that the global economic recession provides an instructive point to reconsider recent theorisations of post-politics for two reasons. First, theories of the post-political can help us to understand the current neoliberal impasse, and second, current transformations provide us with an empirical basis to test the limits of these explanatory frameworks. While the resurgence of neoliberal policies, evidenced through the state-sponsored rescue of the financial sector and the introduction of harsh austerity measures in many countries, appear to confirm post-politics, various protest movements have testified to a concurrent re-politicisation of the economy. Furthermore, crises constitute periods of disruption to the discursive and symbolic order, which open a space for hegemonic struggle, however fleeting. We focus our analysis on Ireland's ‘ghost estates’ – residential developments left abandoned or unfinished after the property crash – and their treatment within mainstream print media. We argue that in the context of crash, the ‘ghost estate’ functioned as an ‘empty signifier’ through which hegemonic struggles over how to narrate, and thus re-inscribe, the event of the crisis were staged. We explore the double role played by ‘ghost estates’: firstly, as an opening for politics, and secondly, as a vehicle used to discursively contain the crisis through a neoliberal narrative of ‘excess’. We argue that our analysis offers an instructive example of how post-politicisation occurs as a process that is always contingent, contextual, and partial, and reliant on the cooption and coproduction of existing cultural signifiers with emergent narrations of crisis.     

A critical view of the anthropology of religion

Anthropologists who write textbooks or teach undergraduate courses on the topic of ‘religion’ ought to be more aware of the tradition of critique by religious studies academics of their shared central category. There is a large and growing literature on the modern invention of religion and religions since the colonial era, and the radical shifts in meaning that have occurred in English and other europhone vernaculars since the 17th century. This literature is widely ignored by anthropologists who claim expertise on ‘religion’. ‘Religion’ is a complex, contested product of colonial and class power relations and has been used to control and classify peoples everywhere. The author suggests that the category religion emerged as a placeholder during the colonial era for any institution or practice that impeded (male) private property interests. The idea of ‘religion’ is by no means as innocent and neutral as it appears.     

The elephant in the sky: On how to grapple with our academic flying in the age of climate change

This article discusses the author’s personal journey into the anthropology of climate change and his concern about the multiple drivers of anthropogenic climate change, among them an increasing number of aeroplane flights around the world, including those made by academics and more specifically, anthropologists. Given that the people who anthropologists often study will be those most severely impacted by the ravages of climate change, it is imperative that anthropologists find strategies to drastically reduce their flying in relation to attending conferences, research meetings and undertaking fieldwork. In this article, the author urges anthropologists to turn their attention to a growing global ‘fly less’ movement.     

Traditions in transition: Sanskritization and Yakkhafication in East Nepal

Based on fieldwork conducted amongst the Yakkha of East Nepal from 1989–90, this article looks at the similarities and differences in how “tradition” is approached by anthropologists and historians. It focuses on reflexivity, performance and process as key intellectual traditions within both anthropology and history, but takes issue with Hobsbawm’s suggestion that “tradition” is the stuff of “modern” societies while “custom” is a feature of “traditional” ones. It also argues for the “construction” rather than “invention” of traditions, by anthropologists as well as by people they study. In the case of the Yakkha, this construction can be seen in the changes in agricultural techniques over the past 150 years, the use of pellet bows by Yakkha men, and the celebrations of the ostensibly Hindu festival of Dasain. Only with hindsight can the ‘invented’ nature of the Dasain tradition be appreciated; even so, during the research period covered by this article, the rituals that epitomized ‘Sanskritization’ were simultaneously the subject of ‘Yakkhafication’, a process reflecting the negotiation, manipulation and subversion of Yakkha identity.     

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?     

‘Divided Within Itself’: The Parliamentary Labour ‘Right’ and the Demise of Post‐War Revisionist Social Democracy in the 1970s

The article seeks to identify a neglected dimension of the ‘crisis’ and schism of British social democracy in the 1970s from within the ranks of the parliamentary Labour ‘right’ itself. Accounts of the so‐called ‘Labour right’ and its influential revisionist social democratic tradition have emphasized its generic cohesion and uniformity over contextual analysis of its inherent intellectual, ideological and political range and diversity. The article seeks to evaluate differential responses of Labour's ‘right‐wing’ and revisionist tendency as its loosely cohesive framework of Keynesian social democracy imploded in the 1970s, as a means of demonstrating its relative incoherence and fragmentation. The ‘crisis of social democracy’ revealed much more starkly its complex, heterogeneous character, irremediably ‘divided within itself’ over a range of critical political and policy themes and the basis of social democratic political philosophy itself. The article argues that it was its own wider political fragmentation and ideological introspection in the face of the ‘crisis’ of its historic ‘belief system’ which led to the fracture of Labour's ‘dominant coalition’ and the rupture of British social democracy.     

Don't worry if you fail to save the world on your first go

During these tumultuous times, many anthropologists want to use their skills and knowledge to help make a difference. This guest editorial offers 12 practical tips on doing engaged research – ranging from ‘accept that you won't always be in charge’ to ‘listen to people with different perspectives’.     

The age of the manager is over? Shale gas fracking and the challenge to the post-political regime for English planning

Planning systems developed through the period of ‘normative’, ‘third way’ neoliberalism were critiqued as being ‘post-political’. Planning systems were developed that bypassed political conflicts through technocratic and consensus-seeking approaches following a so-called ‘end of history’ in which left/right ideological conflicts were deemed settled. Following the North Atlantic financial crisis of 2007/8 though, scholars have begun to question whether this is a suitable critique of planning, and state institutions more generally, as political and economic conditions shift. This paper examines a case of an exemplar post-political planning system: England. The paper identifies three key logics of a ‘post-political regime’ for planning: techno-managerialism, consensus and participation. Through an analysis of texts and interviews of contested planning decisions made over shale gas fracking sites, this paper shows a ‘post-political regime’ for planning facing a crisis of legitimacy as it is challenged by an anti-fracking movement and reactionary interventions from central government. The paper provides an institutional level analysis of the crisis of post-political planning, which has lost legitimacy amidst the slow collapse of normative neoliberalism.     

After the Nicaraguan Non‐Payment Crisis: Alternatives to Microfinance Narcissism

This article argues against ‘microfinance narcissism’ and calls for a re‐politicization of the microfinance paradigm. The dominant verdict on microcredit has undergone a damning transformation, from ‘magic bullet for poverty reduction’ to ‘cause of suicide’. Nowadays, both radical critics and mainstream voices deplore microcredit's negative impact on micro‐entrepreneurs. They argue for a reorientation where credit is targeted at established small and medium‐sized enterprises, particularly in rural areas. The crisis in microfinance worldwide, including burgeoning protests, are viewed as proof of the commercial derailment and/or misplaced faith in microfinance's positive social and economic impact on the poor. This article engages with this debate through a study of the Nicaraguan micro‐finance crisis. It challenges existing analyses that pin the crisis on agricultural over‐indebtedness, lack of due diligence, or Sandinista populist politics. Illustrating the dangers of neglecting the diverse nature of microfinance, it reveals the paradoxical outcomes of the crisis: a refocus on the urban at the expense of agricultural credit for small and medium enterprises and a consolidation of the power of national processing elites. Nicaragua's Non‐Payment Movement is also shown to be both a product of elite manipulation and an expression of legitimate resistance to an industry that turns a blind eye to the manner in which markets and politics constrain clients’ potential.     

Diapraxis rules OK

Social‐cultural anthropologists' well established tradition of studying conflict resolution has hitherto had only limited application in practical programmes for intercultural ‘mediation’ on a large scale. This guest editorial suggests how the new concept of ‘diapraxis’, a practical replacement for ‘dialogue’, might stimulate a more systematic engagement from anthropologists. Some examples of diapraxis relating to the Islamic world are summarized, as described in a recent issue of Swiss government journal Politorbis.     

Reassessing the ‘Crisis of Faith’ in the Victorian Age: Eclecticism and the Spirit of Moral Inquiry

This article examines both recent scholarship in the field of Victorian religion and conviction alongside new research on secularization that have cast doubt on an older historical narrative about the ‘crisis of faith’ and the ‘triumph’ of the secular. My discussion challenges the emergence of an alternative narrative of crisis that focuses on the ‘crisis of doubt’ rather than the ‘crisis of faith’. In particular, it answers the recent work of Timothy Larsen who argues that many past (and some present) approaches to Victorian religious culture have overemphasized doubt at the expense of considering enduring forms of Christian religiosity. By reappraising the career histories of the radical secularists (notably, Annie Besant) that Larsen uses to support his thesis, I test some of the key assumptions and conclusions of his influential account. My analysis questions the positioning of faith and scepticism as polar opposites and the usefulness of the idea of ‘crisis’ when examining either belief or doubt. Changes in individuals' convictions and practices might be better seen as part of their life-long quest for an all-embracing morality.     

Anthropology and populism

This guest editorial probes the inflationary use of ‘populism’ and the contribution that anthropologists can make to this field. Although a highly variable phenomenon historically, contemporary populists in locations as diverse as rural Hungary and urban Wales have much in common in their disaffection with the politics of liberal democracy. While the deeper causes must be sought in political economy, emotion and identity are just as important as material interest in populist movements. In describing and explaining populism, anthropologists should heed the populist traditions of their discipline – even at the risk of political incorrectness.     

Seeing into hearts and minds: Part 1. The Pentagon's quest for a ‘social radar’ (Respond to this article at https://www.therai.org.uk/publications/anthropology-today/debate)

In this two‐part article, explored are the many funded programmes by which security agencies and private companies mine ‘big data’ and attempt to measure the sociocultural and psychological states of whole populations. How is failure or success measured? What kinds of new institutions/practices might these give rise to? Part 1 ‘The Pentagon's quest for a “social radar”’, published in this issue, comes to terms with today's many sociocultural modelling and forecasting efforts, looks in detail at one company in particular, and ends up reviewing the role of anthropologists in their development and critique. Part 2 ‘“Big data”, algorithms, and computational counterinsurgency’, to be published in a future issue, will analyze the rise of ‘predictive policing’ and its Pentagon connections, reviews two programmes, and poses these in the context of scientists' concerns over artificial intelligence and long‐term human survival.