Translatina world-making in The Salt Mines and Wildness
Laura Horak

 have noticed, since that happened, is that there are more girls being murdered or beaten up because the people who want to do these harmful things can’t get to Laverne Cox. (Griffin-​Gracy et al., 2017: 26) Increased visibility has also sparked political backlashes in the form of bathroom bills, religious freedom laws, and religious proclamations (Allen, 2018; Tang, 2017: 364–​5; United States Conference of Catholic Bishops, 2017). Well-​intended representations can also exploit their subjects, as critics of ethnographic documentaries and other representations of

in The power of vulnerability
Open Access (free)
Music-making as creative intervention
Nicola Scaldaferri

underlined by Turner ( 1986 ). At the same time, it fits within recent debates on the interpenetration between artistic and ethnographic practices. The reasons for this convergence arose as anthropologists redefined their research methods, experimenting with forms of ethnographic representation and abandoning the myth of the ethnographic encounter as the foundational moment of the discipline; at the same time, on the other front, many artists expressed a need for detailed studies, field research and interdisciplinary dialogue on methods and content (Foster 1995 ; Marcus

in Sonic ethnography
Open Access (free)
Chris Toumey

14 Faith Chris Toumey I used to be younger. In 1987 I conducted an ethnography of the creationist movement as my dissertation research. Wonderful it was to be in the midst of the granddaddy of science and religion controversies in the years when creationism packaged itself as scientific creationism. That experience filled my head with ideas about relations between science and religion. A note to our European readers, including the British: yes, I realise it is beyond strange that in a major Western nation a large proportion of the population continues to

in Science and the politics of openness
Open Access (free)
An introduction
Saurabh Dube

margins. They have variously questioned thereby the unchallenged efficacy accorded to authoritative agendas of empire, nation, modernity, and globalization. Indeed, such scholarship has drawn upon historical, ethnographic, and literary materials to trace the interplay between the construction and institutionalization of emergent articulations of time and space, entailing key conjunctions of racial and sexual boundaries

in Subjects of modernity
Open Access (free)
Antonia Lucia Dawes

universal and fascinatingly unique: somewhere that can only fleetingly be glimpsed, always moving slightly out of view, remaining contingent and opaque. In trying to resolve the dilemma of how to write about Napoli, as somewhere both universal and culturally specific, I have turned to the work of postcolonial anthropologist Anna Tsing. In Friction: An Ethnography of Global Connection , she examined the ways in which global forces were negotiated by both local and global interactions. She sought to locate the global, or the universal, by examining the unequal, unstable

in Race talk
Open Access (free)
Understanding the violence of the benevolent welfare state in Norway
Nerina Weiss

of a larger mixed-method project conducted in 2015–2016. The project was funded by the Norwegian Directorate of Immigration to explore the short- and long-term structural effects of long stays in reception centres after asylum had been granted (Weiss et al., 2017, Weiss and Gren, forthcoming). Even though the ethnographic research partly coincided with the construction of the refugee crisis in 2015, the 198 Refugees and the violence of welfare bureaucracies latter had but little significance for this research. After all, the project focuses on refugees who had

in Refugees and the violence of welfare bureaucracies in Northern Europe
Open Access (free)
Jeremy Gould

enmeshed in dense social networks. As a result, anthropologists have had much to say about patterns in the narration of political experience and about the unarticulated or unacknowledged structures of meaning informing political action. Reliance on first-hand evidence implies both strengths and weaknesses for the study of aggregated processes at the level of ‘regime transition’ and ‘state formation’. The ethnographic perspective provides a rich basis for assessing the empirical substance of state–citizen relations and for detailed deconstructions of the mechanisms of

in Democratization through the looking-glass
Open Access (free)
Corpse-work in the prehistory of political boundaries
Richard Kernaghan

’s edge – all of which indirectly convey an earlier era when dead bodies were common sights. Here my approach to writing is deliberately ethnographic so as to better trace the shared atmospheric, sensorial qualities of this historical place at a specific moment – the year 2010 – in the aftermath of insurgent law. I dwell on what is at once fleeting and tangible in a mundane present of the Upper Huallaga valley in order to ask how the absent corpses of Shining Path lawmaking circulate still and sometimes come to the fore – if now only as image. The way those dead bodies

in Governing the dead
The permeable clusters of Hanna Rydh
Elisabeth Arwill-Nordbladh

–60; Schlanger, 2006). Within the group around Durkheim, Mauss and Hubert were assigned the task of directing and developing Durkheim’s sociological perspective on ethnography, the ethnography of religion, history, archaeology and prehistoric religion (see e.g. Besnard, 1983: 27). In these matters, it was important to chisel out the characteristics of myth as a social element. From Hubert’s Durkheimian perspective, religion, the sacred and, in particular, myth were in focus. Myth was understood in a broad sense. This included its attachment to religion, folk belief, collective

in Communities and knowledge production in archaeology
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Resistance and the liberal peace: a missing link
Marta Iñiguez de Heredia

the intentions, incoherence, purpose and mismanagement of statebuilding. Accounting for resistance thus requires historicising the everyday, even if focusing on present everyday activities. A focus on practices does not automatically mean doing ethnography even if there has been a close relationship between the two in the liberal peace debates. Richmond openly calls his work ethnographic, further claiming that this approach is amenable to an active-research that has an emancipatory aim in mind (2011a: 129). This ethnography has to be used to study the ‘practices

in Everyday resistance, peacebuilding and state-making