Anthropology Today 2015 by Morris

Social Anthropology, 2006

... ISBN: 0 9728196 4 9. FIROUZ GAINI a1 a1 University of the Faroe Islands (Faroe Islands), ... ISBN: 0 9728196 4 9. FIROUZ GAINI (2006) Social Anthropology, Volume 14, Issue 01, February 2006 pp 139-140 http://journals.cambridge.org/abstract_S0964028205271987. ...

Journal des anthropologues, 2018

Anarchist Studies, 2018

In previous work, we have argued that there are considerable areas of overlap between anarchism and complexity thinking, in particular because both explore the possibilities for the development of order without a specific source of authority. In more recent interventions we have developed a posthuman world view as a political project based on a foundation in complexity thinking. Hierarchical and exclusive forms of social organisation are usually understood by anarchists to be forms of domination. It is unsurprising then, that the history of anarchist thought and practical political engagement demonstrates a concern with an eclectic range of dominations. In this paper, we argue that in questioning our treatment of the environment, or ‘nature’ and in problematising some of our relations with non-human beings and things, some anarchism usefully informs the politics of posthumanism. We trace the past and contemporary linkages between anarchism and posthumanist thinking, drawing on liter...

Anarchic Solidarity: Autonomy, Equality and Familiarity in Island Southeast Asia. , 2011

2018

The anthropocene. Agency in the Anthropocene. David Graber's fragments of an anarchist anthropology. John Stuart Mill's on liberty. One current experiment.

The International Encyclopedia of Anthropology. p.1-10

Anthropology is often driven by a desire to improve society by "reducing suffering and improving the human condition" (Sluka and Robben 2007, 5). While this desire is near universal, this humanist impulse has taken on different forms as the discipline developed. The form of social activism in anthropology that we often see today can only be understood in relation to the forms of scholarship (and engagement) that preceded it. Ethnographic engagement has ranged from the desire to improve society through scientific understanding, to the desire to develop knowledge that can be put to use by policy makers, to an understanding of the ethnographer as an actor in their own right who can intervene directly in the field. Each of these ways of understanding the relationship between anthropology and social activism relies on a specific theory of knowledge. As such, as the dominant theory of knowledge in anthropology shifts, so too do the possible roles for the ethnographer as scientist, as witness, or as activist.

Anthropological Notebook, 2020

The present time is a witness to uncertainties and upheavals caused by the social and political tensions on the one hand, and the ecological crisis widespread across the globe, on the other. Whether it is a natural calamity or socioeconomic instabilities caused by the rise of repressive state agencies, anthropology as a discipline has responded to this phenomenon in its own ways. Seeing the human in relation to other terrestrial beings is a concern anthropology has raised since its inception. How does, then, anthropology carry on with this tradition of moral connection with other beings on the planet and what methodological promises does it make to comprehend the enterprise of humanity in contemporary times? Anand Pandian's, A Possible Anthropology is an ethnography gleaned through experiences of anthropologist ranging from canonical and marginal figures of ethnographic storytellers and contemporary scholars to the activists and artists engaged in the diverse field of inquiry.

An Anarchist's Manifesto, 2020

Anarchism is commonly viewed as an outdated and wholly impractical idea. Worse, it has an accursed reputation for advocating chaos, violence, and destruction. The aim of An Anarchist’s Manifesto is to convince readers of the exact opposite: that anarchism is the most adaptive, humane, intelligent, singly inclusive proposal that we, as social animals, have ever envisioned. In the bracing tradition of the manifesto, Glenn Wallis “makes public” the values informing the anarchist way of life—order, equality, mutual support, and a vitalizing rejection of authoritarianism, oppression, and exploitation. Offering examples of anarchism in action that are sure to surprise, this startling book inspires even the most skeptical readers to experiment with these values in practical ways. Along the way, it offers a succinct account of anarchism’s historical blights of violence and quixotic utopianism. An Anarchist’s Manifesto cogently promotes and presents a transformative approach to living in harmony with others.

The chapter aims to critically examine Gayatri Spivak's efforts to undo subalternity by inserting it into the circuit of hegemony. For Spivak, working for the subaltern does not demand speaking for them, rather it entails facilitating their speech acts. From the perspective of anarchist anthropology, the opening up of political communication towards inclusion of subaltern speech is, on the one hand, an essential goal. It is congruent with the basic democratic principles of consensual decision-making among social groups living outside or at the margins of state influence. On the other hand, the insistence on including subalterns into hegemony entails an inherent paradox: many subalterns, especially indigenous people and groups, who resort to anarchist ways of life, escape from the state and its communicational structures as a survival strategy. My ethnographic example from the Andaman Islands in India addresses this tension. I focus on the subaltern history of the so-called Ranchis, indigenous people from formerly anarchist societies in the Middle Indian hill region. From the perspective of anarchist anthropology, and the ethnographic example of the Ranchis, Spivak's compelling idea of undoing subalternity appears in a new light: An inclusion of subalterns into the circuits of hegemony would moderately benefit them in terms of getting access to the state and the economy, but at the same time it would also imply a loss of their partial economic, cultural, and social autonomy from the outside world.

Short abstract We argue that the current resistances to neoliberalism remind us to depart from stagnant forms of social analysis. We show the relevance of (Post-) Marxisms put forth by Lacan, Žižek and Deleuze and Guattari to understand social transformation in a world shaped by neoliberal oppression. Long abstract Following Balibar, with Marx, theory and practice became intrinsically linked. Dissolving the dichotomy between anthropological theory and practice is now more urgent than ever, if anthropology strives toward holding future social value for those involved. We argue that with the help of (post-)Marxist theoretical currents, anthropology should be reoriented towards progressive social change. The first of these examples is centred around a critical understanding of the subject along the lines of Lacan and Žižek and their understanding of dialectical materialism. An examination of the ethnographic example of Greece after the imposition of harsh austerity measures after the financial crisis of 2010 may show the various ways in which the split subject position is a key factor in understanding modes of interpellating a subject under neoliberalism and how progressive resistance may arise from that. Secondly, ways of resisting neoliberal interpellation are reflected on by a reading of the Zapatista movement through Deleuzian political philosophy. Deleuze gives social scientists theoretical tools to understand the deterritorialization of subjectivities in the Zapatista struggle. In forming a political assemblage, Marxist guerrilla members and indigenous people engaged in processes of becoming that made the creation of a flexible, autonomous region possible. In rejecting the subjectivation processes of a neoliberal governmentality, the Zapatistas put forth a shifting process of emancipation trying to create a "world in which many worlds fit". We conclude that the current resistances to neoliberalism remind us to depart from stagnant forms of social analysis and show the relevance of contemporary Marxisms to understand social transformation in a world shaped by neoliberal oppression.