Law as an anti‐value: Justice,violence and suffering in the logic of becoming (Respond to this article at http://www.therai.org.uk/at/debate)

Anthropologists are chronologically only the latest to have adopted justice (and injustice) as an object of (critical) inquiry. Even among anthropologists, however, the radical critical cry that law is the instrument par excellence of control and repression, has today fallen out of fashion. Starting from the Afghan case, in this paper I reflect on law as a potential source of violence and as an anti‐value – in the sense of being in antithesis with accepted social values – in the contemporary global scenario. My focus here is neither on the uses that can be made of law nor on the outcomes of its interpretation and application. Rather, I am interested in what law can generate when it betrays social values and sentiments of justice.     

Use of robust methods to determine quadratic surfaces: application to heritage

3D surveys of archaeological elements and the construction of virtual models enable us to reconstruct historical sites. They provide useful data to select specific building processes.Photogrammetry and Terrestrial Laser Scanning (TLS) are the most common techniques to obtain synthetically heritage models. These techniques provide massive data which can only be managed by replacing them by primitive shapes, thereby obtaining more simple models and the explicit geometry of the element. Statistical and robust methods are used for this substitution, thereby avoiding the common errors due to measuring. Of these methods, the most widely used are the least-median-of-squares (LMedS) and the RANSAC method.Another computation method consists in recursive processes based on evolutive-type algorithms to adjust the model to the data captured.This paper describes two surface computation methodologies to determine the modelling of a column shaft located in temple G of the archaeological park of Selinunte (Sicily).     

Conflicting images of the Zuider Zee around 1900: nation-building and the struggle against water

In 1918, the Dutch government decided to enclose and reclaim the Zuider Zee (later called the IJsselmeer). The preceding decades had been marked by broad public debate about the utility and urgency of the project. Around 1900, its proponents constructed images of the region and of the Dutch nation in which the Zuider Zee was no longer a crossroads. They emphasized the backwardness of the area and depicted the sea as a domestic enemy, its violent storms posing a threat to the nation. Cornelis Lely’s Zuider Zee proposal (1891) promised a bright future for both the region and the Netherlands as a whole. The struggle against the water would revitalize the nation (by stimulating nation-building) and modernize its international image (perceived as a picturesque but archaic country). Opponents of the project feared the high costs and developed a counter-image: the Zuider Zee region as heartland of ‘authentic’ Dutch culture, a heritage that would be jeopardized by the project. The article concludes by highlighting the synchronicity of the non-synchronous: the Zuider Zee region was envisioned as a region living in the past, thereby constituting an ‘internal Other’ in a country undergoing rapid modernization around 1900.     

Pour une sociologie de la société transnationale

Proposing a general framework for the study of the emerging transnational society, the article critically surveys predominant disciplinary perspectives in this field, and outlines an approach based on a core/periphery model with oligopolistic competition. Within this general framework, sociology finds its specific subject in the ties that connect human beings across national borders, directly or mediated by transnational institutions. An elaborated and amended version of this approach is illustrated, among others, by the dynamics of cultural globalization and the «world language system».     

Book reviews

Converging Cultures: Art and Identity in Spanish America. Edited by DIANA FANE. Brooklyn: Brooklyn Museum, 1996. Pp. 320.

New World Orders: Casta Painting and Colonial Latin America. By ILONA KATZEW, Curator. New York: Americas Society Art Gallery, 1996. Pp. 144.

Iglesia, Estado y economía. Sighs XVI al XIX. Edited by MARIA DEL PILAR MARTINEZ LOPEZ‐CANO. Mexico: UNAM/Instituto José María Luis Mora, 1995 Pp. 314.

El crédito a largo plazo en el siglo XVI. Ciudad de México (1550–1620). By MARIA DEL PILAR MARTINEZ LOPEZ‐CANO. Mexico: UNAM, 1995. Pp. 208.

The Darker Side of the Renaissance: Literacy, Territoriality, and Colonization. By WALTER D. MIGNOLO. Ann Arbor: The University of Michigan Press, 1995. Pp. xxii, 426.

Entre la retórica y la insurgencia: las ideas y los movimientos sociales en los Andes, Siglo XVIII. Compilado por CHARLES WALKER. Cuzco: Centra “Bartolomé de Las Casas”, 1996. Pp. 362.

Saberes andinos. Ciencia y tecnología en Bolivia, Ecuador y Perú. Editado por MARCOS CUETO. Lima: Instituto de Estudios Peruanos, 1995. Pp. 215.     

Huacayñán (1952–1953) and the biopolitics of in(ex)clusion

The foundation of the modern Ecuadorian State in the 1940s and early 1950s coincides with a series of attempts to synchronize and incorporate certain “problematic” sectors of the population that were supposedly resistant to progress and whose forms of life were incompatible with modernity, a capitalist economy, and a cohesive nation. This biopolitical project for the modernization and governance of the population also had repercussions on—and analogous manifestations within—the discourse of national identity, the design of cultural policies, and the production of State-sponsored national art. This article analyzes Huacayñán / El camino del llanto / The Way of Tears (1952–1953), a collection of FIGURE 3 aintings by Oswaldo Guayasamín that was commissioned by the government of Ecuador in 1951. Huacayñán was conceived within the ideology of mestizaje as an instrument of aesthetic cultural modernization and as a visual artistic showcase of the harmonious integration of ‘Ecuadorians.’ Despite, or even because of its governmental overdetermination, however, this article shows how Huacayñán instead materialized the exclusionary logic of the syncretic and biopolitical policies of the State, displaying dystopic visions of violence and exclusion, and of a fractured nation inhabited by monsters and resistant to mestizo-ization.