Showing papers in "Comparative Studies in Society and History in 2011"

An Atlantic Genealogy of “Spirit Possession”

Abstract: Not all spirits have retreated to metaphor, even in the very public sphere of U.S. electoral politics. As we learned during the last presidential campaign, Governor Sarah Palin enlisted the help of Kenyan pastor Thomas Muthee during his 2005 visit to Alaska to cast out the spirits that hindered her career. The New York Times elaborated, “Ms. Palin has long associations with religious leaders who practice a … brand of Pentecostalism known as ‘spiritual warfare.’ Its adherents believe that demonic forces can colonize specific geographic areas and individuals.… Critics say the goal of the spiritual warfare movement is to create a theocracy” (Goodstein 2008, my emphasis).

Before the Law: Women's Petitions in the Eighteenth-Century Spanish Empire

Abstract: At first glance, there is nothing unusual about the fact that, in 1790, a woman went to a magistrate in Mexico City to request money from her husband while their divorce case was pending. Everything about the lawsuit seems ordinary, even down to the litigant's name, Dona Maria Garcia. Decades of historical scholarship on gender have familiarized us with women just like her, women who tactically employed the courts of the Spanish empire in the larger “contest” that made up gender relations in the era. Histories of women veritably brim with female litigants who used the justice system to win small victories in their battles for autonomy from marital obligations or to rein in philandering, shiftless, or abusive lovers.

Paper, Pen, and Print: The Transformation of the Kai Tahu Knowledge Order

Abstract: Knowledge has become a central problematic in recent work on cross-cultural encounters and the processes of empire building. In an array of contexts—from Spanish America to colonial South Africa, from Ireland to occupied Egypt, the American West to British India—anthropologists and historians have highlighted the ways in which “colonial knowledge” facilitated trade, the extraction of rent and taxes, conversion, and outright conquest. This scholarship has demonstrated how these new forms of understanding produced on imperial frontiers facilitated the actual extension of sovereignty and the consolidation of colonial authority: for Tzvetan Todorov, Bernard Cohn, and Nicholas Dirks alike, colonialism was a “conquest of knowledge.” Scholarship on empire building in the Americas has placed special emphasis on the place of literacy in the dynamics of conquest. Walter Mignolo in particular has argued that European understandings of the power of literacy encouraged Spaniards in the New World to discount the value of indigenous graphic systems and disparage Mesoamerican languages as untruthful, unreliable, and products of the Devil. For Mignolo, the dark side of the new knowledge orders born out of the Renaissance was a new interweaving of literacy, knowledge, and colonization in a new cultural order he dubs “coloniality.” In the North American literature, too, literacy has been seen as a crucial element in imperial intrusion and conquest. James Axtell, for example, has argued “The conquest of America was in part a victory of paper and print over memory and voice. The victors wrote their way to the New World and inscribed themselves on its maps.”

Longing for Elsewhere: Guaraní Reterritorializations

Abstract: In September 2003, dozens of Guarani families from the town of Hipolito Yrigoyen in northwest Argentina decided to take back La Loma, the forested hill that stands at the edge of town and from where they had been expelled decades earlier by the San Martin del Tabacal sugar plantation. On the verge of a cliff from where they could see the town and behind it the sugarcane fields, men, women, and children began clearing a space near their old cemetery in order to plant and begin building homes. In their makeshift camp, people raised an Argentinean flag and erected signs that read “Our Land” and “Argentinean Land.” The participants in the takeover whom I talked to a few months later remembered that their return to La Loma generated an enormous collective enthusiasm and the hope of living “like before,” working the land, raising animals, and free from the urban poverty and overcrowding of Hipolito Yrigoyen. However, six days later, when over a hundred people had gathered in the dark around a bonfire, police officers stormed the place shouting, “Move out!” Some officers accused them of being “undocumented Bolivians”; others asked where the Argentinean flag was, offended the flag was there. Twenty men and two women were arrested, handcuffed, and forced to walk single file down the hill, in an atmosphere of screams and scuffles that included shots in the air and the beating of a young man. A person from the community recalled what the plantation spokesperson subsequently said about their claim, based on the fact that many of their ancestors were plantation workers who came from Bolivia: “What do these immigrants think they're asking for? They should go ask for land in Bolivia.”

Liberation and Redistribution: Social Grants, Commercial Insurance, and Religious Riches in South Africa

Abstract: South Africa's liberation, marked by the first democratic elections of 1994, ushered in an unprecedented expansion of large-scale redistributive arrangements. In the post-apartheid period, the collection of money into a central fund administered anonymously and bureaucratically has gained social and political importance, particularly for poor and lower-middle-class Africans. This is most evident in a rapid expansion of government social assistance—from 1997 to 2006 the number of beneficiaries of social grants increased from three to almost eleven million, and today at least a quarter of South African households receive welfare payments. Social assistance “has been the fastest-growing category of government expenditure since 2001, and now amounts to R70 billion [almost US$7 billion in 2006] a year, about 3.4 percent of gross domestic product.” The centrality of redistribution is clear in current debates over the establishment of a Basic Income Grant (BIG) for all South Africans. Political liberation has also brought an increase in redistribution through development projects such as the National Reconstruction and Development Programme (RDP) and Black Economic Empowerment (BEE) grants.

The Acoustics of Muslim Striving: Loudspeaker Use in Ritual Practice in Pakistan

Abstract: The protagonist of Intizar Hussain's novel Tazkira (1987) is a hapless muhajir, or refugee, in Lahore, Pakistan in the period shortly after the 1947 Partition of India, which witnessed the pell-mell transfer of Hindus and Sikhs to India and Muslims to Pakistan. He writes that while others were busy seizing abandoned sites in which to live, he was unable to feel at home anywhere. To compound his sense of dislocation, bu amma, his elderly companion, complains bitterly that she misses the sound of the azan, the call to prayer, in the first house they rent in an outlying area of Lahore, as yet forested and relatively un-peopled. Bu amma recollects how the call used to punctuate her days in her haveli, or mansion, in a busy neighborhood back in India. Without it, her days stretch out ahead of her, running uneventfully one into the other. How is it possible, she wonders, that one could be in this place created for Muslims and not hear the azan? In their next house, bu amma quickly realizes what it means to live in the shadow of a mosque. It was once a barkat (blessing), she grumbles, that has been turned into a curse by that satanic instrument (shaitani ala), the loudspeaker. The protagonist describes bu amma's efforts to shut out the sounds from the mosque that now invade her thoughts, shred her concentration, and make her efforts to say her prayers a daily battle. They eventually have to leave this house as well.

A Secret in the Oxford Sense: Thieves and the Rhetoric of Mystification in Western India

Abstract: It is a secret in the Oxford sense: you may tell it to only one person at a time. ———Oliver Franks (Sunday Telegraph 1977) Common sense commodifies the secret, alienating the value of its content from its social context. But a secret perfectly kept dies in its circle of initiates. Few secrets, however, are dead on arrival, since their seduction lies precisely in their revelation. Most things said to be hidden are in fact nurtured through the processes of calculated concealment, allusion, and revelation, the secrets propagating themselves through circles of conspiracy, rumor, and gossip. As Tim Jenkins observed, “What is concealed, and the reasons for its concealment, serve to distract attention from the dynamic of the secret: what at first sight appears to be static and indeed dead, possessed by and known to only a few, kept in some dark place, in fact has a life and movement of its own; the secret propagates itself through a structure of secret and betrayal” (1999: 225–26).

British Suffragettes and the Russian Method of Hunger Strike

Abstract: In the spring of 1878 male political prisoners in the Peter and Paul Fortress of St. Petersburg went on hunger strike to protest against the oppressive conditions in which they were held by the tsarist regime. After three days, news of the strike reached the prisoners' families, who appealed for relief to the director of military police, General N. V. Mezentsev. The director dismissed their pleas and reportedly declared of the hunger strikers, “Let them die; I have already ordered coffins for them all.” It was a volatile period of repression and reprisal in the Russian revolutionary movement. The tsarist regime had cracked down on the revolutionary populists, the narodniki, and the era of terrorism had just begun in St. Petersburg that January, when Vera Zasulich shot and seriously wounded the city's governor. The hunger strikers were among a group of 193 revolutionaries who had been recently tried for treason and sentenced to various forms of punishment, including hard labor and imprisonment in Siberia. In these circumstances the news of Mezentsev's response spread quickly beyond the strikers' families, soon reaching a would-be terrorist and former artillery officer, Sergius Kravchinskii. Kravchinskii killed Mezentsev with a dagger on a city street, then fled Russia and made his way to Great Britain, a haven for Russian revolutionaries since Alexander Herzen had arrived in 1852 and established the first Russian revolutionary press abroad. Kravchinskii likewise wrote against the tsarist regime, under the pen name Sergius Stepniak, and in 1890 he became the editor of a new, London-based periodical, Free Russia. Its first number chronicled a dramatic series of hunger strikes led by female revolutionaries imprisoned at Kara in the Trans-Baikal of eastern Siberia. These strikes had culminated in the death of one woman after she was flogged and in five suicides by female and male political prisoners who, after the death of their comrade, had ended their hunger strikes to eat poison. Having been inspired to terror by his sympathy for revolutionary hunger strikers, Stepniak, like other Russian exiles, believed that the hunger strike would win sympathy and support for Russian revolutionaries in Britain.

Cycles of Empowerment? The Bicycle and Everyday Technology in Colonial India and Vietnam

Abstract: In recent years, discussion of technology in the nineteenth- and early-twentieth-century colonial world has moved away from earlier insistence on the centrality of imperial agency and the instrumentality of empire's technological “tools” of conquest and exploitation. There has been a broad shift from diffusionist preoccupations with a one-way traffic in “technology transfers” that privileged Euro-American innovation and entrepreneurship, to consideration of the “social life of things” within the colony. This has corresponded with a move away from understanding technology through European representations of machines as the measure of the imperial self and colonized other, to rethinking technology's role in reconfiguring social hierarchies and cultural practices in colonized or semi-colonized non-Western societies. Without ignoring empire's importance in facilitating change or restricting the socio-economic parameters within which innovative technologies might operate, there has been a growing tendency to identify colonialism as a conduit for technological modernity rather than its primary embodiment. The colony is understood as a locally constituted, rather than merely imperially derivative, site for engagement with techno-modernity and its discontents. Scholars now commonly eschew emphasis on the implanting of “big technologies” such as railroads, telegraphs, steamships, modern weaponry, major irrigation works, and electrification systems (capital-intensive, often state-managed technologies that figured proudly in the rhetoric of imperial achievement), in favor of the ways in which these were understood, assimilated, and utilized by local agency. There has also been growing interest in small-scale, “everyday technologies,” from the sewing machine, wristwatch, and radio, to the typewriter, camera, and bicycle. Colonial regimes were unable to monopolize or disinclined to control these, and they passed with relative ease into the work-regimes, recreational activities, social life, and cultural aspirations of colonized and postcolonial populations.

Waste and Potency: Making Men with Minerals in Guanajuato and Tucson

Abstract: In the mines of Guanajuato, Mexico, when miners drill and dynamite for metallic ore, they dislodge other substances. Among these are elements and compounds known as “minerals,” sold and collected in their own right as scientific specimens or aesthetic collectibles. These minerals often fetch thousands of dollars at mineral shows and collector showrooms in Tucson, Arizona and other mineral collecting hubs. In this process, minerals move from byproducts and even waste to highly valued commodities in their own right.

“Material Culture Studies” and other Ways to Theorize Objects: A Primer to a Regional Debate

Abstract: Henare, Holbraad, and Wastell open their edited collection, Thinking through Things: Theorising Artefacts Ethnographically, with the question “What would an artefact oriented anthropology look like if it were not about material culture?” This question might perplex an outside observer not schooled in the tradition of British Social Anthropology or currently working in the United Kingdom. They might ask what is the difference between artifacts and material culture? What exactly is artifact-oriented anthropology? What do the editors think material culture is? It is my intention, by reviewing two recent books, Thinking through Things, and Daniel Miller’s Stuff, both concerned with thinking critically about the relationship between people and things, to explain why Henare, Holbraad, and Wastell have asked this question, and to untangle the somewhat impenetrable thinking behind it. In doing so, I hope to give those readers not based in the United Kingdom or working in the British anthropological tradition a glimpse into a body of work that is part of a global reawakening to the interpretive and analytic purchase of “thinking through things.” Both books provide a fascinating entrance point into not just the ways in which people make objects and objects make people, but also what objects can do for anthropological theory. “Material culture” studies have in many ways come full circle within anthropology. Objects were a starting point for the thinking of early museum anthropologists (roughly 1840–1920; see Stocking 1985). They fell out of fashion as

Shrines and Sovereigns: Life, Death, and Religion in Rural Azerbaijan

Abstract: Shrines fill the Eurasian land mass. They can be found from Turkey in the west to China in the east, from the Arctic Circle in the north to Afghanistan in the south. Between town and country, they can consist of full-scale architectural complexes, or they may compose no more than an open field, a pile of stones, a tree, or a small mausoleum. They have been at the centers and peripheries of almost every major religious tradition of the region: Zoroastrianism, Judaism, Christianity, Islam, and Buddhism. Yet in the formerly socialist world, these places of pilgrimage have something even more in common: they were often cast as the last bastions of religious observance when churches, mosques, temples, and synagogues were sent crashing to the ground in rapid succession across the twentieth century.

The Trans-Border Traffic of Afghan Modernism: Afghanistan and the Indian “Urdusphere”

Abstract: In October 1933, two motorcars drove out of Peshawar towards the Khyber Pass carrying a small delegation of Indian Muslims summoned to meet the Afghan ruler Nadir Shah in Kabul. While Nadir Shah had officially invited the travelers to discuss the expansion of the fledgling university founded a year earlier in Kabul, the Indians brought with them a wealth of experience of the wider world and a vision of the leading role within it of Muslim modernists freed of Western dominance. Small as it was, the delegation could hardly have been more distinguished: it comprised Sir Muhammad Iqbal (1877–1938), the celebrated philosopher and poet; Sir Ross Mas‘ud (1889–1937), the former director of public instruction in Hyderabad and vice-chancellor of Aligarh Muslim University; and Sayyid Sulayman Nadwi (1884–1953), the distinguished biographer and director of the Dar al-Musannifin academy at Azamgarh. The three were traveling to Kabul at the peak of their fame; they were not only famous in individual terms but also represented India's major Muslim movements and institutions of the previous and present generations. Ross Mas‘ud, grandson of the great Muslim modernist Sir Sayyid Ahmad Khan (1817–1898), had fifteen years earlier been the impresario behind the foundation of Osmania University in the princely state of Hyderabad. A decade earlier, Sulayman Nadwi, the heir of the reformist principal of the North Indian Nadwat al-‘Ulama madrasa Shibli Nu‘mani (1857–1914), had been among the leading figures of the pan-Islamist, Khilafat struggle to save the Ottoman caliphate. And eighteen months earlier, Muhammad Iqbal had represented India's Muslims at the Round Table Conference in London that would shape India's route to independence.

The Camera and the House: The Semiotics of New Guinea “Treehouses” in Global Visual Culture

Abstract: One of the most frequently encountered representations of West Papuan people internationally today is a photographic or video image of a Korowai or Kombai treehouse (Figure 1). Circulation of these images first exploded in the mid-1990s. In 1994, an Arts & Entertainment Channel film about Korowai was broadcast in the United States under the title Treehouse People: Cannibal Justice, and in 1996 National Geographic published a photo essay titled “Irian Jaya’s People of the Trees.” Korowai and Kombai treehouses have since been depicted in dozens of magazine and newspaper articles and twenty television productions, made by media professionals from the United States, United Kingdom, France, Germany, Austria, Sweden, Finland, Japan, Australia, Switzerland, Italy, Croatia, Slovakia, the Czech Republic, Vietnam, and recently West Papua itself. Some representations have had mass global distribution through programming partnerships and satellite transmission agreements, and international editions of major magazines. Recently, several reality television programs have been produced about white travelers’ stays in treehouses with Korowai or Kombai hosts. These include an episode of Tribe broadcast on BBC and Discovery in 2005, the six episodes of Living with the Kombai Tribe shown on Travel Channel and Discovery International in 2007, and an episode of Rendez-Vous En Terre Inconnue televised to much acclaim on France 2 in 2009. Treehouses were widely seen by Australian audiences in

Photography and the Religious Encounter: Ambiguity and Aesthetics in Missionary Representations of the Luba of South East Belgian Congo

Abstract: William F. P. Burton's career straddled several worlds that seemed at odds with each other. As a first-generation Pentecostal he pioneered, with James Salter, the Congo Evangelistic Mission (CEM) at Mwanza, Belgian Congo in 1915. The CEM became a paradigm for future Pentecostal Faith Mission work in Africa, thanks to Burton's propagandist writings that were published in at least thirty European and North American missionary periodicals. His extensive publications, some twenty-eight books, excluding tracts and articles in mission journals, reveal that the CEM was a missionary movement animated by a relentless proselytism, divine healing, exorcism, and the destruction of so-called “fetishes.” The CEM's Christocentric message required the new believer to make a public confession of sin and reject practices relating to ancestor religion, possession cults, divination, and witchcraft. It was a deeply iconoclastic form of Protestantism that maintained a strong distinction between an “advanced” Christian religion, mediated by the Bible, and an idolatrous primitive pagan religion. Burton's Pentecostalism had many of its own primitive urges, harkening back to an age where miraculous signs and wonders were the stuff of daily life, dreams and visions constituted normative authority, and the Bible was immune to higher criticism. But his vision also embraced social modernization and he preached the virtues of schooling and western styles of clothing, architecture, and agriculture. It was this combination of primitive and pragmatic tendencies that shaped the CEM's tense relations with the Belgian colonial state.

Madrasa Reform as a Secularizing Process: A View from the Late Russian Empire

Abstract: What is Islamic about reform among Muslims and what is not? How can we differentiate reform within an Islamic paradigm and a paradigmatic shift from the Islamic tradition to something else in a Muslim community? How do we establish the connection between reform as an intellectual or scholarly project and the translation of that project into social reality (or, in some cases, the absence of such a translation)? This article addresses these questions in the context of the Volga-Ural region in the late Russian Empire, where reformist Muslims attempted to reform existing Islamic educational institutions, particularly the religious seminaries called “madrasas,” as a means to modernize the region's Muslim communities. Educational reform initiatives among Volga-Ural Muslims originated within the framework of Muslim networks and institutions. Yet, especially after Russia's Revolution of 1905, reform in a number of prominent madrasas came to be characterized by various non-religious and at times even anti-religious influences emerging from the globalization of Western European modernity. Consequently, in these madrasas, education and the overall student experience turned into a secularizing process, and Islam as a religious system lost its weight and appeal for many students, who then engaged in a reform movement that evolved beyond an Islamic paradigm.

“Money bound you—money shall loose you”: Micro-Credit, Social Capital, and the Meaning of Money in Upper Canada

Abstract: In late 1832, a small religious sect, the Children of Peace, completed their second place of worship, a temple, in the village of Hope in the sparsely settled northern reaches of Toronto's rural hinterland. Called by a vision to “ornament the Christian Church with all the glory of Israel,” the Children of Peace rebuilt Solomon's temple as the seat of their New Jerusalem (Schrauwers 1993; 2009). As William Lyon Mackenzie, newspaper editor, mayor of Toronto, and member of the elected assembly for the riding enthused, this three-tiered building was “calculated to inspire the beholder with astonishment; its dimensions—its architecture—its situation—are all so extraordinary” (CA 18 Sept. 1828). The Children of Peace, having fled a cruel and uncaring English pharaoh, viewed themselves as the new Israelites lost in the wilderness of Upper Canada; here they would end sectarianism and rebuild God's kingdom on the principle of charity. It is important to stress both the symbolism and the intended function of this, their second church; the highly symbolic temple was intended solely for their monthly alms sacrifice for the poor “Israelite fashion.” The Charity Fund they collected there was utilized for “the relief of the poor of the contributors, and others” (Sharon Temple n.d.: 11), as well as the support of a shelter for the homeless (Schrauwers 2009: 47). Targeted recipients included victims of a cholera epidemic in Toronto and starving pioneer settlers in the outlying districts (CA 23 Aug. 1832; Constitution 4 May 1837).

The Nature of Sleep

Abstract: In April of 2004, only a few months into my fieldwork, I was struck by the level and variety of doubt expressed by the physicians at the Midwest Sleep Disorder Center (MSDC). The MSDC is a group of physicians recognized in the field as experts in many areas of sleep medicine, especially parasomnias—such as sleepwalking, sleep-related eating, and REM behavior disorder. Dr. Richards, the clinic's senior researcher and a neurologist by training, began the weekly departmental rounds. Generally, these consisted of case studies presented by the assembled clinicians and fellows, but at times rounds wandered into more philosophical discussions or ribald joking. On this day, Dr. Richards asked Dr. Pym if he had seen any patients of note. Pym was trained as a pediatrician, and his patients, at both the MSDC and the neighboring Children's Hospital, were mostly adolescents and young children. Pym had been in Nicaragua for the previous three weeks as part of a volunteer program to provide medical aid to the rural poor, and so had no cases, but he took the opportunity to make some observations on sleep disorders in Central America. He remarked that most of the places he had been to had about eleven hours of night and thirteen of daylight, and with only intermittent electrical lighting in the evening, most people went to bed at nightfall and arose with the sun. As a result, he postulated, most of the sleep disorders that physicians dealt with in the United States were not found there. He went on to blame electric lighting for many of the sleep problems in the United States—including insomnia and advanced and delayed sleep phase disorders—since it negatively affected biological impulses to sleep. Pym claimed that sleep disorders were “rare” in Nicaragua. He said most children there slept with their parents, who attended to their sleep problems as they happened, and so they did not develop into more acute pathological forms. This led into a broader conversation about light and its effects on human sleep patterns, in which some of the discussion revolved around sleeplessness in intensive care units; apparently, Richards reported, many people never entered REM sleep while in the units due to lighting disruptions, which, he said, might account for “ICU psychosis,” as people hallucinated due to sleepiness. At this point, Dr. Blake, a young pediatrician, remarked in relation to the newness of sleep medicine, “We're all flying by the seats of our pants,” to which Richards said, “We don't know anything.”

Homeland Insecurity: How Immigrant Muslims Naturalize America in Islam

Abstract: There are approximately six million Muslims in the United States. They come from a great variety of backgrounds. Among the few things they have in common are Islam as a religion and their American experience. The latter produces some previously unencountered consequences, including the rise of English as the language of Muslim ummah (community) and the reality of being a “minority” in a non-Muslim society. The American experience also raises questions of citizenship, identity, and integration.

Family Firms in Hyderabad: Gujarati, Goswami, and Marwari Patterns of Adoption, Marriage, and Inheritance

Abstract: Comparative Studies in Society and History 2011;53(4):827–854. 0010-4175/11 $15.00 # Society for the Comparative Study of Society and History 2011 doi:10.1017/S0010417511000429 Family Firms in Hyderabad: Gujarati, Goswami, and Marwari Patterns of Adoption, Marriage, and Inheritance K A R E N I S A KS E N LE O N AR D Anthropology, UC Irvine INTRODUCTION Scholars are looking again at banking and mercantile families in India’s early modern history, responding to the challenge issued by Claude Markovits in the epilogue of his 2008 volume, Merchants, Traders, Entrepreneurs, to “return the merchant to South Asian history.” 1 Some of the underlying assumptions and questions being asked are old and some are new. My own longstanding assumption, upon which this article relies, has been that bankers and merchants played multiple and important roles with respect to states in South Asia, and that their relations with non-kin officials and other political actors determined their success or failure and sometimes the success or failure of a state, most notably, the Mughal state. 2 Questions are again being raised about “trust,” assumed to be a leading attribute of and asset to financial networks (especially in long- distance trade diasporas), and the notion so commonly put forward by scholars to explain the success of Hindu banking and mercantile communities. Recent work by Francesca Trivellato has found that membership in the Sephardic trade diaspora facilitated but did not guarantee trust or cooperation: the Sephardic merchants relied on non-Jewish as well as Jewish agents and networks of infor- mation, and evolving legal norms guided their business activities. 3 Acknowledgments: I want to thank the anonymous reviewers for Comparative Studies in Society and History, whose comments and questions contributed greatly to the development of this article. Claude Markovits, Merchants, Traders, Entrepreneurs: Indian Business in the Colonial Era (Palgrave Macmillan, 2008). Earlier, Sanjay Subrahmanyam and C. A. Bayly attempted to stimulate research on the precolonial period: “Portfolio Capitalists and the Political Economy of Early Modern India,” The Indian Economic and Social History Review 25, 4 (1988): 401–24. Karen Leonard “The ‘Great Firm’ Theory of the Decline of the Mughal Empire,” Comparative Studies in Society and History (Apr. 1979): 151–67, and repr. in Muzaffar Alam and Sanjay Sub- rahmanyam, eds., The Mughal State 1526–1750 (New Delhi: Oxford University Press, 1998), 398– 420; Karen Leonard, “Banking Firms in Nineteenth-Century Hyderabad Politics,” Modern Asian Studies 15, 2 (1981): 177–201. Francesca Trivellato, The Familiarity of Strangers: The Sephardic Diaspora, Livorno, and Cross-Cultural Trade in the Early Modern Period (New Haven: Yale University Press, 2009). Downloaded from http:/www.cambridge.org/core. Access paid by the UC Irvine Libraries, on 08 Sep 2016 at 00:04:35, subject to the Cambridge Core terms of use, available at http:/www.cambridge.org/core/terms. http://dx.doi.org/10.1017/S0010417511000429

The Debts That Bind Us: A Comparison of Amazonian Debt-Peonage and British and U.S. Mortgage Practices

Abstract: Three years after the global financial crisis started academic and popular publications assessing its origins, consequences and wider implications are starting to emerge. The origins of the crisis are generally explained as stemming from the rapid increase in subprime mortgage lending in the United States and the credit default swaps banks and other financial institutions traded amongst themselves based on these loans. As homeowners found it increasingly difficult to make their repayments and housing prices in the United States started to drop, a downward spiral ensued. In this cycle ever-growing numbers of homeowners defaulted on their mortgages, unable to meet interest payments or to re-mortgage, and banks foreclosed on the houses even as their own assets and investments were exposed to the losses stemming from defaulted mortgages. With the foreclosures devaluing house prices further and the exposure of banks making them less willing and able to refinance mortgages, the situation quickly spiraled downwards. The complex global trade in credit default swaps and other derivatives meant that the problems were amplified and spread beyond the United States until ultimately many national governments decided to intervene with financial assistance mainly aimed at the financial institutions.

Whose Makassar? Claiming Space in a Segmented City

Abstract: During the long nineteenth century, emerging bureaucratic states sought to align boundaries of space, political authority, and social identity. According to the normative ideal, ramified systems of delegated control should be consolidated into a single government, state power evenly applied throughout the entire area, and patchworks of local identities replaced with uniform citizenship. However, as Bayly has observed, states remained composite, negotiating with subordinates who retained their own spheres of influence. Integration was contested, uneven, and by no means linear. These tensions were evident in cities, with their traditions of trade and migration, and in colonial societies, characterized by the symbiosis between communal leaders and imported officials. However, even here informal controls were supplemented by state-sponsored social discipline as military power, managerial capacity, and populations expanded. Social categorizations were more rigidly enforced. Settlements and regulations became more closely packed, shrinking unclaimed space, both physical and social.

Communities of place, not kind: American technologies of neighborhood in postcolonial Delhi

Abstract: In 1956 the Indian Government invited the Ford Foundation to assist with a master plan for the Delhi region. Two years later, the invitation was extended to help with a separate urban community development program. Even though the master plan was a comprehensive project covering transportation, water, sewage, housing, industry, and zoning, the creation of community and communities was one of its main goals. The Draft Master Plan for Delhi (DMPD) declared “in all planning for man's environments,” it was “extremely vital” to “evolve a well integrated new community pattern that would fit the changed living conditions of the new age and promote genuine democratic growth.” Similarly, the primary objective of the urban community development project, as laid out by the Commissioner of Delhi, was that of “giving form to an urban community, which has been drawn from backgrounds varying from one another and trying to achieve a homogeneity.”

Negotiating Cold War culture at the crossroads of East and West: uplifting the working people, entertaining the masses, cultivating the nation

Abstract: Over the past two decades, the notion of the Cold War as a bipolar conflict has come under increasing strain, and several authors have pointed to aspects of Cold War reality that eschew the logic of binary distinctions and categories. While these points are well taken, we should be weary of dismissing Cold War binaries as mere myth. Instead, this paper argues for the need to take these binary distinctions and categories seriously as an object of analysis, treat them as elements of ‘practical knowledge’ (Bourdieu), and acknowledge their constitutive role in negotiating the relationships between ideological projects and everyday realities. Such and approach is particularly valuable when dealing with categories and normative distinctions that continue to circulate in journalistic and scholarly discourse today – including East/West, socialism /capitalism, elite/mass etc. – and that have in the meantime accrued new meanings and functions. To demonstrate this, the paper examines the journalistic discourse about culture in the north-western part of Yugoslavia. Focusing on two distinct periods – the late 1940s and the early 1970s – it shows how the journalistic discourse about culture was used to position Yugoslav culture both geopolitically and historically, construct its internal hierarchies, as well as negotiate those elements of the local reality that were at odds with official identity narratives.

Failing to Stem the Tide: Lebanese Migration to French West Africa and the Competing Prerogatives of the Imperial State

Abstract: In the years before 1939, the functionaries of Afrique Occidentale Francaise, or AOF, as France's West African possessions were known, consistently failed to introduce effective legislative controls upon Eastern Mediterranean migration under their purview. This was not for lack of trying; from 1905 onwards, administrators both in the territorial government of Guinea and in the Government-General of the Federation in Dakar repeatedly attempted to close their gates to these interlopers of empire, most of them from present-day Lebanon, who first began to venture into West Africa in the last years of the nineteenth century. By the late 1930s, some six thousand citizens of the Mandatory states of Lebanon and Syria resided across AOF. Most worked as produce brokers, shopkeepers, and traders, buying up groundnuts, palm oil, or kola nuts from African producers, and supplying them in turn with consumer goods such as textiles and clothes, processed foodstuffs, alcohol, and matches. Despite their attempts to channel and stem this flow of men and women, AOF administrators proved unable to impose effective legislative checks upon their movements.

The Post-Soviet Treasure Hunt: Time, Space, and Necropolitics in Siberian Buddhism

Abstract: In September 2002, Buddhist lamas of the Ivolginsk monastery in the post-Soviet Republic of Buryatia in southern Siberia accompanied by independent forensic experts performed an exhumation of the body of Dashi-Dorzho Itigelov, the last head lama from the time of the Russian empire, who died in 1927. The body of the lama, found in the lotus position, allegedly had not deteriorated, and soon rumors spread that the lama was alive and had returned to Buryatia, as he had promised he would. According to the stories told by senior monks, before his death Itigelov asked to have his body exhumed thirty years after. He was first exhumed in 1955 (a little short of thirty years) by his relatives and lamas, in secret for fear of being discovered by the Soviet authorities. As expected, the body was intact, so they reburied him. It was only after the final exhumation in 2002 that the lamas installed the body in a glass case in the Ivolginsk monastery, which very soon became an international and domestic sensation, with articles appearing in The New York Times , and Russian politicians and oligarchs rubbing shoulders with droves of pilgrims and tourists to catch a glimpse of the lama.

Ethics, Politics, and Host Space: A Comparative Case Study from the South American Chaco

Abstract: This essay compares two communities of common origin that now dwell in separate rural lowland South American settings, one in the Bolivian Chaco and the other in the Paraguayan Chaco (maps 1 and 2). South America's Gran Chaco is sparsely populated, averaging one person per three square kilometers (Censo Nacional Indígena [Paraguay], 2002). Nevertheless, the present essay takes as its analytic-theoretical point of departure a phrase invoked by Michael Warner in his 1999 book on queer publics in New York City: “Urban space is always a host space” (1999: 190).

Rat Cities and Beehive Worlds: Density and Design in the Modern City

Abstract: Nestled among E. M. Forster's careful studies of Edwardian social mores is a short story called "The Machine Stops." Set many years in the future, it is a work of science fiction that imagines all humanity housed in giant high-density cities buried deep below a lifeless surface. With each citizen cocooned in an identical private chamber, all interaction is mediated through the workings of "the Machine," a totalizing social system that controls every aspect of human life. Cultural variety has ceded to rigorous organization: everywhere is the same, everyone lives the same life. So hopelessly reliant is humanity upon the efficient operation of the Machine, that when the system begins to fail there is little the people can do, and so tightly ordered is the system that the failure spreads. At the story's conclusion, the collapse is total, and Forster's closing image offers a condemnation of the world they had built, and a hopeful glimpse of the world that might, in their absence, return: "The whole city was broken like a honeycomb. [⋯] For a moment they saw the nations of the dead, and, before they joined them, scraps of the untainted sky" (2001: 123). In physically breaking apart the city, there is an extent to which Forster is literalizing the device of the broken society, but it is also the case that the infrastructure of the Machine is so inseparable from its social structure that the failure of one causes the failure of the other. The city has-in the vocabulary of present-day engineers-"failed badly."

On the Internet, Everyone Knows You're a Dog. A Review Essay

Abstract: Ethnographers of new media face a challenge nowadays because they write about technologies people love to discuss and about which journalists love to write. They often find themselves writing against myths about digital media users that other digital media scholars, journalists, and even people interviewed hold in common. In the first decade of Internet research, skeptical scholars often wrote against assumptions about how social practices in virtual spaces differed from offline practices (see Dibbell 1998; Turkle 1995; Stone 1996). They were critiquing many of the premises that accompany an understanding of the virtual as “spaces or places apart from the rest of social life” (Miller, Slater, and Suchman 2004: 77) in which people were supposedly experimenting with new forms of sociality and identity. While these debates continue to haunt more recent ethnographies of virtual worlds (see Boellstorff 2008; Nardi 2010; Taylor 2006), critical scholars of new media are now also addressing commonly held assumptions about the Internet when its use is explicitly understood not to be part of a sociality distinct from offline life. Indeed, the Internet now is taken to be a collection of interfaces for gathering information and conversing with other people—web-based communication can be as integrated into daily life as a phone call or reading a book (for an ethnographic study, see Gershon 2010). This transition from taking the Internet to be virtual to seeing the Internet as a collection of channels of communication has brought with it a new set of widespread presuppositions that ethnography is particularly adept at critiquing.

The Social Study of Human Rights. A Review Essay

Abstract: It is noteworthy—and at the same time a bit disappointing in a what-took-so-long sort of way—that a recent innovation in the study of human rights should involve a focus on the lives of the people directly affected by them. To explain this delay of the obvious would probably call for a review of the persistent influence of Kantian transcendentalism, the quasi-utopian search for ideal justice, and the inherently abstract nature of law in its quest for impartiality. A similar effort could be applied toward fully understanding the changed circumstances that encouraged the shift toward practical realism. It would have to take into account the surprisingly late elaboration and popularization of human rights instruments, the proliferation of transnational NGOs that act on new opportunities to exercise moral and political influence, and the growing reach of new technologies of information and communication (necessary tools for the emergence of transnational NGOs). All of these developments have raised the prominence of legal issues and strategies among those once considered isolated and, in varying degrees, uncivilized. But whatever the dominant trends might once have been, and whatever new, enabling circumstances have recently emerged, there can be little doubt that over the last several decades a shift has taken place in the study of human rights toward practical or applied realism, with a focus on ordinary actors.