Beyond the suffering subject: toward an anthropology of the good
01 Sep 2013-Journal of the Royal Anthropological Institute (John Wiley & Sons, Ltd)-Vol. 19, Iss: 3, pp 447-462
TL;DR: In this article, the authors trace the change from the anthropologists' focus on the "other" to the "the other" and suggest that some strengths of earlier work were lost in the transition.
Abstract: In the 1980s, anthropology set aside a focus on societies defined as radically ‘other’ to the anthropologists' own. There was little consensus at the time, however, about who might replace the other as the primary object of anthropological attention. In important respects, I argue, its replacement has been the suffering subject. Tracing this change, I consider how it addressed key problems of the anthropology of the other, but I also suggest that some strengths of earlier work – particularly some of its unique critical capacities – were lost in the transition. The conclusion considers how recent trends in anthropology might coalesce in a further shift, this one toward an anthropology of the good capable of recovering some of the critical force of an earlier anthropology without taking on its weaknesses.
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TL;DR: The authors consider several emergent trends in anthropology since the 1980s against a backdrop of the rise of neoliberalism as both an economic and a governmental formation, and consider a range of work that is explicitly or implicitly a reaction to this dark turn, under the rubric of "anthropologies of the good, including studies of "the good life" and "happiness", as well as studies of morality and ethics.
Abstract: In this article I consider several emergent trends in anthropology since the 1980s against a backdrop of the rise of neoliberalism as both an economic and a governmental formation. I consider first the turn to what I call “dark anthropology,” that is, anthropology that focuses on the harsh dimensions of social life (power, domination, inequality, and oppression), as well as on the subjective experience of these dimensions in the form of depression and hopelessness. I then consider a range of work that is explicitly or implicitly a reaction to this dark turn, under the rubric of “anthropologies of the good,” including studies of “the good life” and “happiness,” as well as studies of morality and ethics. Finally, I consider what may be thought of as a different kind of anthropology of the good, namely new directions in the anthropology of critique, resistance, and activism.
357 citations
TL;DR: In this article, the authors situate contemporary ethnography within late industrialism, a historical period characterized by degraded infrastructure, exhausted paradigms, and the incessant chatter of new media.
Abstract: This essay situates contemporary ethnography within late industrialism, a historical period characterized by degraded infrastructure, exhausted paradigms, and the incessant chatter of new media. In the spirit of Writing Culture, it calls for ethnography attuned to its times. It also calls for ethnography that “loops,” using ethnographic techniques to discern the discursive risks and gaps of a particular problem domain so that further ethnographic engagement in that domain is responsive and creative, provoking new articulations, attending to emergent realities. Ethnographic findings are thus fed back into ethnographic engagement. This mode of ethnography stages collaboration with interlocutors to activate new idioms and ways of engaging the world. It is activist, in a manner open to futures that cannot yet be imagined.
330 citations
TL;DR: A holistic understanding of how people organize their economic lives is attentive to both the temporality of value and the relationship between different scales of value as mentioned in this paper, and attentive to the spatial configuration of economic life in many societies in which the future has become synonymous with geographical mobility.
Abstract: Crisis, value, and hope are three concepts whose intersection and mutual constitution open the door for a rethinking of the nature of economic life away from abstract models divorced from the everyday realities of ordinary people, the inadequacies of which the current world economic crisis has exposed in particularly dramatic fashion. This rethinking seeks to bring to center stage the complex ways in which people attempt to make life worth living for themselves and for future generations, involving not only waged labor but also structures of provisioning, investments in social relations, relations of trust and care, and a multitude of other forms of social action that mainstream economic models generally consider trivial, marginal, and often counterproductive. A holistic understanding of how people organize their economic lives is attentive to both the temporality of value and the relationship between different scales of value. It is attentive to the spatial configuration of economic life in many societies in which the future has become synonymous with geographical mobility. It is attentive to the fact that making a living is about making people in their physical, social, spiritual, affective, and intellectual dimensions.
210 citations
TL;DR: In this paper, a review traces the circulation of care across aging bodies, everyday practices, families, and nations, highlighting connections and fissures between global political-economic transformations and the most intimate aspects of daily life.
Abstract: In concert with lengthening life spans, emerging forms of care in later life reflect complex and diverse social changes. Embracing a polysemic understanding of care as simultaneously resource and relational practice, this review works across scales of social life and theoretical approaches to care to highlight connections and fissures between global political-economic transformations and the most intimate aspects of daily life. Arguing for analyses of care that account for the kinds of projects, stakes, and obstacles that emerge as people engage in social reproduction in later life, this review traces the circulation of care across aging bodies, everyday practices, families, and nations. Care in later life never exclusively impacts the lives of the old; it is thus a critical site for understanding the diverse ways that increased longevity is shaping the meanings, experiences, and consequences of life itself.
205 citations
TL;DR: In the summer of 2015, more than 350,000 migrants moved through Hungarian territory and almost immediately there emerged a dialectic between, on the one hand, depoliticizing narratives of crisis that sought to immobilize the migrants and on the other, concrete political mobilization that facilitated their mobility as discussed by the authors.
Abstract: In the summer of 2015, more than 350,000 migrants moved through Hungarian territory. Almost immediately there emerged in response a dialectic between, on the one hand, depoliticizing narratives of crisis that sought to immobilize the migrants and, on the other, concrete political mobilization that sought to facilitate their mobility. While state institutions and humanitarian volunteer groups framed mobility in terms that emphasized a vertical form of politics, a horizontal counterpolitics arose by the summer's end, one that challenged hegemonic territorial politics. The state's efforts to immobilize resulted only in more radical forms of mobility. Outlining an ethnography of mobility, immobilization, and cross-border activism, we follow the dramatic yet momentary presence, and subsequent absence, of migrants in an evanescent rebel city marked by novel political solidarities. [mobility, immobility, transit zones, border politics, refugees, migrants, Hungary]
103 citations
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31 Dec 2020
TL;DR: Asad as discussed by the authors explores the concepts, practices, and political formations of the secularism, with emphasis on the major historical shifts that have shaped secular sensibilities and attitudes in the modern West and the Middle East, and concludes that the secular cannot be viewed as a successor to religion, or be seen as on the side of the rational.
Abstract: Opening with the provocative query "what might an anthropology of the secular look like?" this book explores the concepts, practices, and political formations of secularism, with emphasis on the major historical shifts that have shaped secular sensibilities and attitudes in the modern West and the Middle East. Talal Asad proceeds to dismantle commonly held assumptions about the secular and the terrain it allegedly covers. He argues that while anthropologists have oriented themselves to the study of the "strangeness of the non-European world" and to what are seen as non-rational dimensions of social life (things like myth, taboo, and religion),the modern and the secular have not been adequately examined. The conclusion is that the secular cannot be viewed as a successor to religion, or be seen as on the side of the rational. It is a category with a multi-layered history, related to major premises of modernity, democracy, and the concept of human rights. This book will appeal to anthropologists, historians, religious studies scholars, as well as scholars working on modernity.
2,816 citations
TL;DR: The frontispiece of Malinowski's Argonauts of the Western Pacific is a photograph with the caption "A Ceremonial Act of the Kula." A shell necklace is being offered to a Trobriand chief who stands at the door of his dwelling, behind the man presenting the necklace is a row of six bowing youths, one of them sounding a conch as mentioned in this paper.
Abstract: THE 1724 FRONTISPIECE of Father Lafitau's Moeurs des sauvages ameriquains portrays the ethnographer as a young woman sitting at a writing table amidst artifacts from the New World and from classical Greece and Egypt. The author is accompanied by two cherubs who assist in the task of comparison and by the bearded figure of Time who points toward a tableau representing the ultimate source of the truths issuing from the writer's pen. The image toward which the young woman lifts her gaze is a bank of clouds where Adam, Eve and the serpent appear. Above them stand the redeemed man and woman of the Apocalypse on either side of a radiant triangle bearing the Hebrew script for Yahweh. The frontispiece for Malinowski's Argonauts of the Western Pacific is a photograph with the caption "A Ceremonial Act of the Kula." A shell necklace is being offered to a Trobriand chief who stands at the door of his dwelling. Behind the man presenting the necklace is a row of six bowing youths, one of them sounding a conch. All the figures stand in profile, their attention apparently concentrated on the rite of exchange, a real event of Melanesian life. But on closer inspection one of the bowing Trobrianders may be seen to be looking at the camera. Lafitau's allegory is the less familiar: his author transcribes rather than originates. Unlike Malinowski's photo, the engraving makes no reference to ethnographic experience-despite Lafitau's five years of research among the Mohawks, research that has earned him a respected place among the fieldworkers of any generation. His account is presented not as the product of first-hand observation but of writing, in a crowded workshop. The frontispiece from Argonauts, like all photographs, asserts presence, that of the scene before the lens. But it suggests also another presence-the ethnographer actively composing this fragment of Trobriand reality. Kula exchange, the subject of Malinowski's book, has been made perfectly visible, centered in the perceptual frame. And a participant's glance redirects our attention to the observational standpoint we share, as readers, with the ethnographer and his camera. The predominant mode of modern fieldwork authority is signaled: "You are there, because I was there." The present essay traces the formation and breakup of this authority in twentieth century social anthropology. It is not a complete account, nor is it based on a fully realized theory of ethnographic interpretation and textuality.1 Such a theory's contours are problematic, since the activity of cross cultural representation is now more than usually in question. The present predicament is linked to the breakup and redistribution of colonial power in the decades after 1950 and to the echoes of
911 citations
TL;DR: The authors trace the optionality and consonance of this shift toward the relative evacuation of the near future in religion and economics by examining different theoretical positions within each domain, and suggest that the near-future is being reinhabited by forms of punctuated time, such as the dated schedules of debt and other specific event-driven temporal frames.
Abstract: A view from 1950s and 1960s Britain suggests that the public culture of temporality in the United States has shifted from a consequential focus on reasoning toward the near future to a combination of response to immediate situations and orientation to a very long-term horizon. This temporal perspective is most marked in the public rhetoric of macroeconomics, but it also corresponds in remarkable ways to evangelicals' views of time. In this article, I trace the optionality and consonance of this shift toward the relative evacuation of the near future in religion and economics by examining different theoretical positions within each domain. In conclusion, I suggest that the near future is being reinhabited by forms of punctuated time, such as the dated schedules of debt and other specific event-driven temporal frames.
521 citations
TL;DR: A close reading of the Comaroffs' Of Revelation and Revolution illustrates the ways in which anthropologists sideline Christianity and leads to a discussion of reasons the anthropology of Christianity has languished as discussed by the authors.
Abstract: To this point, the anthropology of Christianity has largely failed to develop. When anthropologists study Christians, they do not see themselves as contributing to a broad comparative enterprise in the way those studying other world religions do. A close reading of the Comaroffs’ Of Revelation and Revolution illustrates the ways in which anthropologists sideline Christianity and leads to a discussion of reasons the anthropology of Christianity has languished. While it is possible to locate the cause in part in the culture of anthropology, with its emphasis on difference, problems also exist at the theoretical level. Most anthropological theories emphasize cultural continuity as opposed to discontinuity and change. This emphasis becomes problematic where Christianity is concerned, because many kinds of Christianity stress radical change and expect it to occur. Confronted by people claiming that radical Christian change has occurred in their lives, anthropologists become suspicious and often explain away th...
514 citations
TL;DR: The authors propose an approche possible for l'etude comparee et ethnographique de l'ethique et de la liberte, and quelques commentaires succincts on le jainisme servent a l'illustrer.
Abstract: Il ne peut y avoir une anthropologie morale developpee et soutenue sans qu'un interet ethnographique et theorique - jusqu'a present absent de l'anthropologie - soit aussi porte a la notion de la liberte. L'A. propose une approche possible pour l'etude comparee et ethnographique de l'ethique et de la liberte, et quelques commentaires succincts sur le jainisme servent a l'illustrer.
415 citations