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Analysing the example of data territorialisation
Andreas Baur-Ahrens

connecting commercial or public infrastructure (routers, wires, data centres), as well as traffic protocols and standards. Following Mimi Sheller and John Urry ( 2006 : 210, 212; see also Söderström et al. 2013 : 7), it is these ‘multiple fixities and moorings’ materialised by immobile infrastructures, regulatory frameworks, and social practices that organise the flow of information. In order to understand

in Security/ Mobility
Open Access (free)
What lovers want
Arlyn Diamond

their honour, and the law and social practice enabled them to do so in a way we would find intolerable.25 Degrevant’s actions are never directly critiqued. As Philippa Maddern says, ‘the violent and destructive activities of fifteenth-century knights were thus surrounded by so great a cloud of laudatory adjectives – worthy, worshipful, manly, doughty, invincible, fierce – that no disapproval could touch them’.26 What makes Degrevant’s role as landholder different from his role as crusader is that the earl is not a pagan, a distant enemy, a usurper – he is a neighbour

in Pulp fictions of medieval England
Magic, witchcraft and Church in early eighteenth-century Capua
Augusto Ferraiuolo

became not an abstract norm but a diffused social practice, properly recorded and checked. [Quibis habitis fuit detto Thomas iniuctum silentium cum iuramento er mandatu, ut suprascripta denunciationem propria manu subscribat et confirmat, per propria manu subscribit et confirmavit. Io Thomas de Jordano ho deposto ut sopra di manu propria. Suprascripta denunciatio fecit per me D. Francesco Marca, Vicario Curati, Collegiata et Parochialis Eccellentissimis Santi Michaelis Archangeli recepta et scripta ex commissione Vicariis Capua et subscripta et firmata propria manu

in Beyond the witch trials
Open Access (free)
History, legend and memory in John Sayles’ Lone Star
Neil Campbell

Frontera’s blacks, since ‘over the years this is the one place that’s always been there . . . There’s Holiness Church or Big O’s’. To which Delmore replies, ‘And people make a choice?’ and Otis answers, ‘Most of them choose both . You see it’s not like there’s a borderline between the good people and the bad people – you’re not on either one side or the other.’ This pragmatic version of social

in Memory and popular film
Open Access (free)
Tracing relatedness and diversity in the Albanian–Montenegrin borderland
Jelena Tošić

dynamics of the Ottoman–Montenegrin border that contributed to shifting identities, boundaries and allegiances among the local population. Local people found themselves Travelling genealogies 83 between the ‘soft’ margins of Ottoman rule on the one hand and, on the other, the political strategies of the Montenegrin rulers whose goal was to shift the border in their favour. Hence repeated border crossings, conversion to Islam or intermarriage were common social practices in the Montenegrin–Ottoman borderland. After having been marked – although still permeable and

in Migrating borders and moving times
Zaira Lofranco

)political borders reshaped by daily interaction in two Sarajevan neighbourhoods do not appear as clear-cut lines between past, present and future configuration of territory and power, values and identity affiliations. Through social practice borders are negotiated in the geographical and historical space of apartment blocks where different systems meet, linger, melt and change. The reconfiguration of borders and the relocation of people around them expressed through the changing practices of neighbourliness give rise to a ceaseless remaking of socio-cultural categories to

in Migrating borders and moving times
Open Access (free)
Recorded memories and diasporic identity in the archive of Giuseppe Chiaffitella
Nicola Scaldaferri

experience. Here we are probably dealing with a nostalgic reprise of a social practice common in Nicodemo’s youth: that of formulaic verse greetings shared among villagers. As is clear from Nicodemo’s recorded command to the recorder – ‘ thuaj ’ (you must tell) – he humanises the artificial ear that is to ‘take’ his verses and later sound forth his greeting. You must tell them: this is the song that Nicodemo told / because I like that village so much / but I am too far away and cannot go / but tonight I have dear Peppino as my guest / and he’s making merry with us

in Sonic ethnography
Open Access (free)
The bridge, the fund and insurance in Dar es Salaam
Irmelin Joelsson

to allocate money in the expectation of future benefits (returns). With respect to the private and public (and parastatal) infrastructures that promise to hold social security in place, I provisionally hold ‘popular insurance’ as the social practices of insurance that have been built up over long-term experience with everyday uncertainties, risks and hedging, and the marginal role of the formal sector in many people's lives. Insurance in its popular instance ‘shadows’ or ‘doubles’ the insurance schemes at times when policies ‘fail’ its formal workings. It implies a

in African cities and collaborative futures
Iain Lindsey, Tess Kay, Ruth Jeanes, and Davies Banda

programmes, despite warnings such as Coakley's ( 2011 ) against making uncritical assumptions that sport can contribute to development. The terminology of ‘ sport for development’ could itself be considered indicative of sport as a singular social practice rather than a diverse one. As Spaaij ( 2009 : 1266) emphasizes, however, there are ‘important questions about which sports and sports processes produce what outcomes, for which participants and in what circumstances

in Localizing global sport for development
Open Access (free)
Balance, malleability and anthropology: historical contexts
Chris Millard

’. Stone's disdain for deconstruction is obvious as he directs readers to an article that has performed a ‘damaging exposure of the many logical flaws in this form of argument’. New Historicism fares slightly better: ‘at first sight a welcome return to the study of the text in its … context’; but it ultimately comes unstuck because, according to Stone, it ‘treats political, institutional and social practices as “cultural scripts”, or discursive sets of symbolic systems or codes’. Quite why this is so contemptible is not made explicit by Stone. However, when he comes to

in Balancing the self