The Gender of the Gift: Problems with Women and Problems with Society in Melanesia
... Наспроти западното акцентирање на индивидуализмот, тој покажува дека во Меланезија индивидуата е во силна врска со другите луѓе и околината, што дури се формира и личносно ниво на соединување на телата и умовите (Lienhardt 1985). Земајќи го истиот Меланезиски пример, Мерилин Стратерн и Рој Вагнер го предлагаат моделот на расчленета индивидуа, именувајќи ја како дивидуум или фрактална личност (Strathern 1988;Wagner 1991). Тоа последователно се однесува и на телото, кое не е есенција само на една личност, туку е сублимат од повеќе индивидуи, и обратно, тоа не се содржи само во една индивидуа, туку е дел од животот и на други членови во заедницата. ...
... Во основа, субјективното тело никогаш не е апсолутно фиксирано за личноста, туку тоа се моделира во однос на разни општествени контексти и стремежи на самата личност. Како што вели и Стратерн при своето проучување на меланезиските "дивидуи", телата толку можат да акцентираат соодноси кои го прикажуваат променливиот карактер на личноста (Strathern 1988). Таа во своето дело дури и го дефинира телото преку метафората на подарен предмет кој му се подава од еден на друг и ги содржи "имињата" на оние кои ја формираат неговата биографија. ...
... Тука може да се земе предвид и концептот на дивидуалност, предложен од страна на Стратерн и Вагнер (Strathern 1988;Wagner 1991), а кој сè почесто се прифаќа и од археолозите (Fowler 2004;Jones 2005;Gamble 2007). Тој повторно отстапува од вообичаената категорија на родот и индивидуалноста, и многу повеќе се манифестира врз концептот на расчленета односно фрактална личност. ...
... " 7. Potential affinity" would therefore be distinct from both effective or actual affinity (between brothersin-law) and the cognatic affinity that the author describes as "virtual" (for example, between cross-cousins) (Viveiros de Castro 1993, 167). Wagner's semiotics (1981) and, less explicitly, by Strathern's (1988). ...
... This approach aimed to distinguish itself from the grand anthropo-12. The authors then opted for Strathern's (1988) concept of "sociality, " which critiques the universalization of "society"-a concept tied to modern contractualist premises and the notion of the "individual," both of which fail to adequately capture non-collectivizing social dynamics and relational conceptions of personhood as observed in Melanesia and Amazonia. In contrast, the concept of sociality refers to a "relational matrix that constitutes people's lives" (Strathern 1996, 64). ...
... In alignment with this feminist critique, Overing and Passes highlighted the socially and morally significant nature of Amazonian domestic relations. Nevertheless, inspired by Strathern's (1988) original reading of gender relations in Melanesia, they pointed out the limitations of such a critique for understanding socialities in the South American lowlands. There, the focus of women's and men's actions in both collective and domestic domains would be similarly "directed towards the same production of domestic kinship, growth, and fertility" (Strathern 1988, 318). ...
... That is; some form of "free gift" s received by participants who are proposed to be complete equals in the gallery (in contrast to within society at large); creating an event in which new forms of relations can take place. Anthropologists would however argue that there are still hierarchies between for example artist and participant (Strathern, 1988;Mauss, 2002;Sansi-Roca, 2015). Although there is an exchange 'without hierarchy', value resides around the artists themselves, as they remain 'authors' of the event. ...
... When discussing the importance gifts have with relation to value and exchange, he argued that "(i)n a good number of civilizations exchanges and contracts take place in the form of presents; in theory, these are voluntary, in reality, they are given and reciprocated obligatory" (Mauss, 2002, p. 3). Another classic work that shaped how the gift was further theorised was that of anthropologist Marilyn Strathern who, based on research conducted in Melanesian societies, highlighted the need to read gift-giving as a practice grounded in gendered social relations (Strathern, 1988). In contrast to hegemonic Western conceptualisations (and to a large extent the contemporary art world) where they are still often seen as "freely given objects", Strathern accounts how gifts are inherently gendered and play an important part in fostering, upholding, or disrupting social relations and hierarchies. ...
... Building on both Strathern and Kimmerer's understanding of gifts as both building and uncovering the nature of relationships (Strathern, 1988;Kimmerer, 2013) -I would argue that this specific act of correspondence blurs the hierarchy between what could be described as teacher and pupil, young and older. The gift the letters constitute is perhaps not one of advice but rather one of company and care: ...
This study focuses on the tribal socialization of children as a violation of their rights in Pashtun tribal society. An ethnographic approach was adopted to explore tribal socialization. The data was collected in six months from the parents and grandparents in the ethnographic field through in-depth interviews to learn about the socio-cultural and political aspects of tribal socialization. The qualitative data were analyzed in light of different discourses. It reveals that Pashtun’s Indigenous community has a different understanding of male and female children’s socialization. Colonial and post-colonial history, family, and kinship groups have significantly influenced the socialization of children in Pashtun tribal society. Male children socialize violently to survive in Pashtun tribal society in the absence of state institutions. It is revealed that the British in colonial and Pakistan in the post-colonial period exploited their resources but deliberately did not curtail structural violence in Pashtun Tribal society. Family inculcates masculine traits and reinforces patriarchy while keeping in view their experience in Pashtun society. At the indigenous level, male children prepare to protect their family, clan, or sub-tribe from violence or aggression of other fellow Pashtun which violate their rights.
... That is; some form of "free gift" s received by participants who are proposed to be complete equals in the gallery (in contrast to within society at large); creating an event in which new forms of relations can take place. Anthropologists would however argue that there are still hierarchies between for example artist and participant (Strathern, 1988;Mauss, 2002;Sansi-Roca, 2015). Although there is an exchange 'without hierarchy', value resides around the artists themselves, as they remain 'authors' of the event. ...
... When discussing the importance gifts have with relation to value and exchange, he argued that "(i)n a good number of civilizations exchanges and contracts take place in the form of presents; in theory, these are voluntary, in reality, they are given and reciprocated obligatory" (Mauss, 2002, p. 3). Another classic work that shaped how the gift was further theorised was that of anthropologist Marilyn Strathern who, based on research conducted in Melanesian societies, highlighted the need to read gift-giving as a practice grounded in gendered social relations (Strathern, 1988). In contrast to hegemonic Western conceptualisations (and to a large extent the contemporary art world) where they are still often seen as "freely given objects", Strathern accounts how gifts are inherently gendered and play an important part in fostering, upholding, or disrupting social relations and hierarchies. ...
... Building on both Strathern and Kimmerer's understanding of gifts as both building and uncovering the nature of relationships (Strathern, 1988;Kimmerer, 2013) -I would argue that this specific act of correspondence blurs the hierarchy between what could be described as teacher and pupil, young and older. The gift the letters constitute is perhaps not one of advice but rather one of company and care: ...
This study focuses on the tribal socialization of children as a violation of their rights in Pashtun tribal society. An ethnographic approach was adopted to explore tribal socialization. The data was collected in six months from the parents and grandparents in the ethnographic field through in-depth interviews to learn about the socio-cultural and political aspects of tribal socialization. The qualitative data were analyzed in light of different discourses. It reveals that Pashtun's indigenous community has a different understanding of male and female children's socialization. Colonial and post-colonial history, family, and kinship groups have significantly influenced the socialization of children in Pashtun tribal society. Male children socialize violently to survive in Pashtun tribal society in the absence of state institutions. It is revealed that the British in colonial and Pakistan in the post-colonial period exploited their resources but deliberately did not curtail structural violence in Pashtun Tribal society. Family inculcates masculine traits and reinforces patriarchy while keeping in view their experience in Pashtun society. At the indigenous level, male children prepare to protect their family, clan, or sub-tribe from violence or aggression of other fellow Pashtun which violate their rights.
Keywords: Tribal Socialization; Cultural Discourses; Violence; Family Responsibilities; State; Child Rights
... El texto inicia con aportaciones teóricas de Marilyn Strathern (1988), Catharine Good (2004) y de Yuribia Velázquez (2011, sobre la falsa antinomia entre personas y comunidad; así como en un atributo que emerge de la persona, es decir, la fuerza. Continúa con información general sobre la región, seguido por la investigación etnográfica, la cual conduce a la caracterización de un alimento culturalmente adecuado, al considerar el acceso de los insumos en el entorno de la milpa y la vida cotidiana, en una relación de interdependencia y crianza mutua (Torres Lezama, 2020;Good, 1994Good, , 2014. ...
... Para destacar la agentividad del boliim 3 es necesario subrayar dos aspectos conectados en las reflexiones teóricas de Marilyn Strathern (1988): una es la falsa anti-nomia entre personas y comunidad, la segunda es la fuerza como un atributo que emerge con la interacción de las personas. A este respecto, Strathern señala: ...
... En este entramado relacional, las aportaciones teóricas de Marilyn Strathern (1988) sobre el proceso de dividualidad e individualidad se dirigieron a explicar la manera en que emerge la fuerza cuando las familias separan una parte de sí con la entrega del alimento ritual. Tanto las personas como los seres primordiales, en una cartografía del trueno, y sobre todo con el atributo de agentividad del boliim, instan y mantienen en movimiento a los seres del entorno, enlazados a la tierra, cual unidad indisoluble. ...
Propuestas alternativas al turismo de proximidad y científico, plantean estrategias para el cuidado del paisaje costero con el fin de beneficiar a los agentes locales, portadores de saberes y del patrimonio natural y cultural de la bahía de Santiago y de las playas de La Boquita y Peña Blanca, fortaleciendo las cocinas tradicionales regionales que son parte de los espacios de consumo público, cumplen con ser portadoras de identidad local y regional, y son aliadas estratégicas para generar mensajes sobre el cuidado del paisaje costero y alimentario
... Gell está elaborando sobre a noção de "divíduo", originalmente forjada por Marriot para falar sobre a pessoa no sul da Ásia e reconceituada por Strathern (1988) para abordar a pessoa dividual melanésia, a ser desdobrada por Wagner (1991) na "pessoa holográfica". A noção de Gell contém tanto a dimensão relacional e representacional do "divíduo" e da "pessoa holográfica" como evidencia a agentividade das partes da "pessoa partível". ...
... Mais adiante voltarei a essa dimensão móvel e circulante da pessoa que é a fama para tomá-la como sua parte destacada, compondo isso que estou chamando de matéria do artista funk. Por ora ainda, retomarei a noção de "pessoa distribuída" (Gell, 1998), muito própria à pessoalidade melanésia, discussão que agora empreendo de modo evidente junto ao divíduo de Marilyn Strathern (1988), à pessoa holográfica de Roy Wagner (1991) e que antes ainda foi explorada por Maurice Leenhardt (1997) com a pessoa personagem kanak. ...
... A pessoa, define Strathern (1988), é um "feixe de relações". É compósita; divisível nas relações que a compõe e naquelas que ela faz e desmantela ao longo da vida. ...
Dando sequência ao exercício de imaginação conceitual realizado com o artista funk, elaboro sobre o nexo entre Estética e Política. Proponho uma abordagem para subjetivações artísticas pop periféricas. Como “pessoa distribuída” e junto a uma teoria afro-indígena brasileira, vemos o artista funk deixar partes de si e se apropriar de partes de outras pessoas, fazendo delas matéria com as quais se redistribuirá. A distribuição de si, os fazeres conectivos e as diferenças – geográficas, sociais e de gosto – colocadas em relação são materializadas por meio da escrita etnográfica, da teoria e do material videográfico. As estratégias de autoapresentação e de autorrepresentação potencializam a capilaridade do artista, trazendo para jogo as qualidades fractais da imagem e as estéticas corporais. Por meio do hiper-realismo – sobretudo sonoro e visual – o artista visibiliza a si e a sua “realidade”. Ofereço uma teoria da conectividade junto ao modo de criação do artista funk e ao modo de criação teórica-etnográfica realizado no texto.
... Los últimos años han sido testigos de una efervescencia conceptual en el campo de la antropología y los estudios culturales. Palabras como perspectivismo y multinaturalismo (Viveiros de Castro 2003b), recursividad y ontografía (Holbraad 2012), ontologías relacionales (Strathern 1988), cosmopolítica (Stengers 2010, De la Cadena 2010 etc. se han multiplicado en congresos, entrevistas, conferencias y publicaciones. Da la impresión de que, como si de fuegos de artificio se tratara, aparecen destellos que brillan en lo que otrora fuera una larga noche académica. ...
... En el trasfondo de esta metodología subyacen, entre otras influencias, el pluralismo ontológico de la teoría del Actor-Red de Latour (2008), la aspiración de creación conceptual y la relacionalidad de Marilyn Strathern (1988Strathern ( , 2005, la ecología de las prácticas de Isabelle Stengers (2005Stengers ( , 2010 y la reflexividad de Roy Wagner (1975), para quien entender otra cultura no es sino un experimento con uno/a mismo/a. Ha sido precisamente esta "pirotecnia analítica" de Wagner (Holbraad y Pedersen 2021, p. 125) la que anima a los proponentes del giro ontológico a "desestabilizar las propias asunciones" (Viveiros de Castro 2015, p. 13) (entendiendo que se trata, generalmente, de la división Naturaleza /Cultura, esbozada por Latour). ...
En la antropología cultural contemporánea cada vez son más frecuentes las cuestiones ontológicas. Bajo el lema “tomarse en serio al otro”, ya no se habla de las culturas como representaciones del mismo mundo, sino de mundos ontológicamente distintos. Los antropólogos de este giro ontológico tratan de derribar las asunciones representativas de la antropología cultural, consideradas como metafísica tácita. En este movimiento metodológico, la ontología ha dejado el ámbito filosófico para ser considerada un campo de comparación etnográfica. En este artículo presento la contradicción interna de este movimiento, indicando que el giro ontológico de la antropología contemporánea no es sólo una contribución metodológica, sino un régimen de pensamiento que no abandona el viejo sueño de una metafísica no representativa.
... The lottery money was quickly distributed among needy friends and family, leaving the original winner no better off. The gift economy is thus an economy of enchainment (Strathern, 1988), where participants are forced to enact ritual gift CHUA giving. Much of popular culture including the concept of the "white elephant" and the fact that gift in German translates as "poison" highlights the obligatory nature of gifting. ...
... To understand how the Kula system works, it is first necessary to understand certain properties of gifts. Over time, gifting cultures enchain their participants (Strathern, 1988)-they tie participants in a web of obligations that are difficult to extricate from. For example, consider the annual large family feast like the American Thanksgiving, European Christmas, Chinese New Year or Muslim Eid-al-Fitr celebrations. ...
This opinion paper presents two proposed token‐based systems to fix the information system academy's review system. At present, the review system consumes more human resources than the information systems academy has by an order of magnitude. The cost of this overflow is borne entirely by information systems researchers. I argue this is because the review system is based on a gift economy that cannot handle the currently sized market. Both proposals involve the creation of tokens and a central governing body. The first proposal involves a market built around a review bank (central governing body) that issues review tokens that function as a proxy currency. Journals function as intermediaries between authors and reviewers. Authors pay journals for reviews, and journals pay experts such as reviewers and editors for their services. Reviewers exchange their review tokens on the open market or trade review tokens for favours with institutions like universities. The second proposal involves a gift economy where reviewers transfer their allegiance from peers to the information systems academy. In this proposal, each individual token is unique, like a trading card and an affiliation board tracks the transfer of tokens, linking former possessors of a token together in a review ring. As tokens are regifted, they accumulate history, and thereby social worth, captured in the form of messages each possessor writes. Former possession of a large number of tokens and of tokens with particular histories confers status benefits. These benefits in turn lock reviewers into the review ring system encouraging them to do further reviews. Economic, social, and other implications of both policies are discussed and questions are posed for the information systems academy to grapple with. Example issues discussed include the effect of the proposals on the political power of reviewers and shifts in political power in the information systems academy.
... Miguel Vale de Almeida (1996) caracteriza como luta semântica o aspecto discursivo das identidades de gênero em que se disputam, por exemplo, formas mais ou menos masculinas/femininas de se vestir. Almeida endossa a crítica de Marilyn Strathern (1988) ao foco excessivo em sexualidade e na dicotomia masculino/feminino como divisão homens/ mulheres, desconsiderando outras variáveis. Para esse autor e essa autora: [...] a sociedade não é construída independentemente do género e não pode por isso ser um contexto explicativo para ele. ...
... Para esse autor e essa autora: [...] a sociedade não é construída independentemente do género e não pode por isso ser um contexto explicativo para ele. As relações de género não são nem mais nem menos autônomas que todas as outras relações sociais (Strathern, 1988) (Almeida, 1996, p. 166 O constrangimento do rapaz em usar o pano de cabeça não é puramente receio de ser reconhecido como religiosamente não tradicional, mas também o de assumir uma performance de gênero desaprovada naquele terreiro, uma vez que as duas dimensões, religiosa e de gênero, no candomblé, não se descolam -se constituem e se alimentam mutuamente. A categorização "candomblé não tradicional", atravessada pelo gênero, ganha outro nome, conforme tendências sugeridas por Luís Felipe Rios 14 (apud Natividade; Oliveira, 2007): candomblé de veadeiro -este em oposição ao candomblé tradicional: ...
Em uma festa de candomblé de um terreiro dito tradicional — com mais de cinquenta anos de fundação —, um jovem visitante com um pano de cabeça azul, ao perceber que era o único homem usando aquele tipo de indumentária, retira-o e passa o restante da festa sem a peça. A partir desse episódio, proponho uma análise sobre a luta semântica no aspecto discursivo das identidades de gênero, em que se disputam formas mais ou menos masculinas/femininas de se vestir. Embora as performances de gênero no candomblé não sejam vistas sob uma ótica exclusiva da moralidade cristã, estão influenciadas por esta, e de toda forma, as ideias circulantes sobre gênero operam sua influência nos terreiros, onde se encontram encobertas pela tradição. A masculinidade — estruturada por relações de poder e estruturante destas — se torna invisível aos privilegiados por seus constructos, que adquirem ainda certo status de inquestionabilidade ao se subsumirem à tradição no que diz respeito aos papéis religiosos, operando uma distinção entre “candomblés tradicionais” e “candomblés de veadeiro”. Ainda que a homossexualidade masculina seja estrutural e estruturante do campo religioso afro-brasileiro e que a flexibilidade desse campo frente à homossexualidade seja reconhecida, nem todos os terreiros se mostram receptivos às diversas expressões da homossexualidade e sob a égide da tradição não se questionam práticas excludentes.
... Hutchins, 1995). For Mauss (1954), gift exchange involves the giver´s acquiring a new identity and, in turn, being distributed through the relationship initiated by the exchange (see also Strathern, 1988). In the light of the distinction between a gift-based and a commodity-based economy, Ioannou (op. ...
: This work looks at the way the polysemic network of the term ksénos, meaning GUEST-FRIEND, HOST and STRANGER in Ancient Greek, is literarily exploited by the 4th century Christian writer Epiphanius, in a sermon on Holy Saturday. The text is of particular interest, given that it makes a proliferate use of the term in a passage that occupies a central place in his work. The analysis first gives a representation of the gestaltist theory that underlies the conceptualisation of the term, understanding the latter as an emergent concept within a network of conceptual integration. In turn, it contextualises synchronically the sermon by giving a rather fine-grained semantic coding of the extant instances of the term, found in Greek papyri between 250 and 450 AD. Finally, it looks at the actual uses of the term in Epiphanius’ text, locating each of the uses within ksénos’ integration network and exploring their function at a textual level. Keywords: prototypicality, polysemic network, Ancient Greek, conceptual integration.
... Lembremos que o movimento, inclusive dialético, é constante nesse sistema cultural.Por exemplo, um òrìṣà, manifestado nas primeiras experiências de transe de um jovem médium, poderá apresentar mais desenvoltura anos mais tarde, quando esse "conjunto" tiver mais entrosamento e mais experiências em transe.8 SegundoStrathern (1988), a noção de "divíduo", é uma pessoa constituída de relações; e a de Marriot (1976 apud Bird-David, 2019, p. 98) de "dividual", seria uma pessoa constituída de partículas transferíveis que formam sua substância.Ainda que o médium não seja descendente direto da dinastia do seu deus mitológico, poderá ele, consciente ou inconscientemente, ter escolhido o òrìṣà como seu ancestral substituto ideal, como vimos acima. Seu Orí é capaz disso. ...
O artigo aborda as diversas teorias e conceitos elaborados acerca da fenomenologia do transe e discute a aplicação genérica dos mesmos, no contexto afro-brasileiro. Propõe uma análise orgânica, desprovida de preconceitos e descolonializada sobre o tema. O autor oferece ainda reflexões autorais no que pertine ao fenômeno mediúnico no ambiente do Candomblé de matriz ioruba.
... However, Fisi's statement concerning the coca's disapproval of its commerce, echoed by other members of the Andoque people in subsequent months, 2. The relative absence of the gift perspective from Amazonian ethnography has been attributed to the fact that in Amazonia, things cannot stand for persons as they do in transactions objectified as "gift exchange" in Melanesia, where gift theory has evolved (Descola 2001). However, Hugh-Jones (2001) showed the great heuristic value of employing Strathern's (1988) conceptualization with its underlying continuity between mediated and unmediated exchange, which allows detecting gift exchange even in situations lacking items objectified as "gifts. " counters observations of other animist societies, especially in Asia. ...
Asserting the importance of analyzing Indigenous involvement in the extraction and trade of nonhuman entities against the backdrop of Amazonian perceptions of personhood, this article investigates the risks and opportunities that coca commercialization by the Andoque of Northwest Amazonia, Colombia, holds for the Andoque’s relationships with the coca spirit, other nonhuman entities, and non-Indigenous agents. Considering the triangular relational dynamics between coca producers, urban consumers, and nonhumans as an inflection of Amazonian mastery dynamics within the context of market economic exchange, I analyze the Andoque’s statements and practices relating to this activity through the etic distinction between gifts and commodities and the emic one between pets and orphans. I contend that the greater the agency attributed to coca, and the higher its degree of inalienability from the producer, the more it enables people to dominate human and nonhuman agents, but also to be dominated by them. My analysis of the Andoque’s idealized strategies for handling the commercialized coca—and its counterpart, non-Indigenous goods—as well as their inconsistent pursuit reveals the Andoque’s general indecision in navigating power relations with the nonhuman and non-Indigenous entities involved. My findings challenge prevailing observations on a shift in animist societies from perceiving nonhumans as persons to viewing them as things upon commercialization, suggesting instead a more nuanced understanding of commodification processes and their broader implications in such societies.
... These multiple names and identities pose a question as to how possible singularisation of a person's identity is and whether it is at all necessary. Perhaps there are multiple selves of a "dividual" (Strathern 1988). ...
This ethnographic documentation of a settlement in Arctic Russia demonstrates the role of brotherhood in local institutions, individual decision-making and family- and community-based obligations. It shows how crucial these are for understanding the complex dynamics of power, obligation and identity to distinguish the diverse use of fraternal metaphors in the community in contrast to the national level or state ideology. I start with the premise that the most prevalent and emotionally charged concepts of brotherhood are, in fact, local and are rooted in two social institutions – the institute of “a hunting crew” and the local kinship system(s). Although these two evolved and transformed under the Soviet and post-Soviet state regimes, the principles of social organisation, positioning and obligations, essential for ties between men, persisted. As the kinship relations are transformative, they do not create an immutable basis for kin-based resources. Labour, such as marine hunting, makes such a basis. In individual decision-making, only non-optative relations with parents and siblings matter. In this study, my focus is the influence of male siblings and cousins on a man’s actions. In the context of the ongoing war in Ukraine, some families approve of the monetised service in the army as a substitute for family care and subsistence, and men join their siblings and cousins in the army. The study thus shows how the notion of brotherhood impacts individual decision-making and why it is not difficult, metaphorically speaking, to change sealskin- for heavy-duty leather army boots.
... Scholars from different disciplinary fields, ranging from anthropology to philosophy, sociology, and archaeology, have contributed to this tradition, but one of the key figures was the sociologist and anthropologist Marcel Mauss (2016) with his seminal work from 1925, The Gift -Forms and Functions of Exchange in Archaic Societies. After Mauss, gift-giving caught the attention of such thinkers as Pierre Bourdieu (1990), Hélène Cixous (Cixous & Clément, 1986), Jacques Derrida (1992), Martin Heidegger (1962), Claude Lévi-Strauss (1969), and Marilyn Strathern (1988). Some scholars even argued that the gift is the fundament of all social relations (Godbout & Caillé, 1998;Godelier, 1999, 105-07). ...
In Finland, two public Lenin sculptures were removed by the cities of Kotka and Turku after Russia launched its war against Ukraine in 2022. This article focuses on the expulsion of the sculptures, and how their status as gifts not only factored in these removal processes but is related to cultural heritage in general. It is argued that the trope of 'heritage as a gift' should not be understood as an intergenerational transaction , but an act between contemporary heritage communities. The communities give their heritage, part of their identities, to others for recognition and reciprocity, and this widens the public space for further interactions. In modern states, official institutions, in this case the Cities of Kotka and Turku, acknowledge communities and their heritage and incorporate them into the shared political space. This makes official decisions to remove items of heritage, like the busts of Lenin, problematic. Instead of extending the diversity of heritage communities, such gestures can diminish public space.
... One such invented mode was conceived as a "thought experiment" to express complex theoretical inferences in a visual plane, without relying on outside conventions. Gell (1999) developed a unique graphic system to represent "system M" -the "Melanesia" that became a focus of anthropological discourse, as primarily articulated in Marilyn Strathern's (1988) The Gender of the Gift: "an account of the social world based on the premises that the social world consists of relationships between terms, and is thus ideal, and that the perceptible world consists of appearances which encypher the social world" (Gell 1999, 36). Within this graphic system, terms (all of which are gendered) are in rectangular or square boxes, relations (all of which are exchange relations) are in circles or ovals, and appearances or real-world things are placed in lozenges or diamonds. ...
Burning Diagrams in Anthropology examines the use of diagrams in anthropology to reimagine how we think about, and challenge, intellectual histories. Highlighting the impossibility of escaping what different disciplines and institutions deem to be “past,” the author combines critical analysis of selected diagrams with an expansive, exploratory reimmersion in their aesthetic, ethical, and political potential.
Diagrams persist. Yet while other visual components of scholarly work – especially photography, cartography, and film – have been subject to significant critical scrutiny, diagrams have received far less reflexive attention. Reversing this trend, Partridge presents a collection of 52 diagrams, covering a period of 150 years, to create an “inverse museum” – a space where the collection matters less than reactions to it. While the images are drawn from sociocultural anthropology, they are discussed in dialogue with approaches from philosophy, postcolonial studies, architecture, aesthetics, posthumanism, and critical art theory.
Dissecting the notion of The Canon in order to confront academic complicity in hierarchical and racialized relations of inequality, the figurative burning of the title refers to how we might prepare the ground for scholarly work that meets the immediate, collective needs of an Earth in crisis – not least, by refusing adherence to disciplinary normalcy. By refusing this adherence, Partridge reaffirms knowledge creation in general, and anthropology in particular, as deeply ethical, creative, and relational processes.
... Perhaps this is a worthy example of an Indigenous corroboration of our modern anthropological translation and theorizing of "consumptive production" (see Gow 1989;McCallum 2001;Strathern 1990). Fully cognizant of the subordination of the modernist self to the Capitalist economic systems, the concept of consumptive production inverts the standard Marxist reading of capital and instead engages the transcoded possibility of human production at the mercy of desire. ...
... The comparative exploration of Amazonian and Melanesian ideas of gender in Thomas A. Gregor and Donald Tuzin's edited volume (2001) exposed similarities and differences in perceptions and ritual uses of androgyny in the two regions. In his revisiting of interpretations of women's exclusion from Northwest Amazonian male flute rituals (Hugh-Jones 2001:245-78), Stephen conferred more salience to a relational constitution of gender after Marilyn Strathern (1988;. Yet in doing so, he underplayed the relationality between human and nonhumans. ...
... In this paper, he addresses the debates on women's roles and status that were emerging in the 1970s and later consolidated into theories on the body, gender, production and relationships stimulated by Marilyn Strathern (1988) and Joana Overing (1986Overing ( , 1989, as well as the latter's students (Belaúnde 1992(Belaúnde , 1994(Belaúnde , 2000McCallum 1999McCallum , 2001. The feminist movement of the 1960s was motive for renewed interest in these topics, giving a political focus to research that went beyond the nature/nurture debate of the culture and personality school of the 1930s (Mead 1935). ...
... While earlier projects on strong social interdependence have been heavily critiqued as simplifying local realities and denying non-Euro-American people the potential for introspection (LiPuma 1998;Ram 1994), they have prepared the ground for anthropology's increasing awareness that self-perception is inevitably a product of enmeshment with the social environment. Anthropological debates on identity, the self, and personhood since the late 1980s have come to universally acknowledge that all human beings are competent selves that cannot be reduced to an ethnic or a cultural identity, and that each person can be more porous and sociocentric, or more introspective and in/dividual, depending on the context (Smith 2012;Sökefeld 1999;Strathern 1988;Taylor 1989). Resonating with the general tendency in anthropology to understand life as in-the-becoming and highly entangled, Tim Ingold (2006) summarizes contemporary debates about the self as constantly emerging, embodied, and enmeshed in complex relations. ...
Ubiquitous mobile phones have transformed not just our modes of communication but our self-perception. In facilitating a direct personal connection, be it via a call, a text message, or social media, they present the unprecedented challenge of synchronicity, in which users must simultaneously navigate different social contexts and plural identities. In the area of Gilgit, northern Pakistan, young women in particular struggle with social scrutiny of their mobile phone use, given the latter's potential to facilitate illicit relationships. They counter such threats to their moral integrity by consciously limiting their range of interlocutors. They invoke “trust” and curate a more transparent, congruent version of themselves as pious yet competent and sophisticated digital users. This allows them to creatively adapt new technologies and, most importantly, to implement and promote an Islamically sanctioned form of courtship. By prompting processes of individuation, mobile phones paradoxically restrict the enactment of plural selves yet allow for creative improvisations.
... deren Gliedern in Beziehung stehen. Der Sachverhalt, dass sich die Beteiligten als Glieder von Gruppen erleben, wird in der Ethnologie als »Dividualisierung« beschrieben (Strathern 1988 Diese haben immer auch einen normativen Charakter. Leibliche Selbste sollten sich in ihren Leib-Umweltbezügen an diesen selbst geschaffenen und deshalb künstlichen Institutionen orientieren. ...
... Il a ainsi contribué à un déplacement majeur du regard anthropologique au cours des dernières décennies, vers d'autres manières de concevoir l'engendrement, la construction de la personne et du lien familial et la reproduction des identités -autres manières que celles dictées par notre modèle généalogique de reproduction. Un tel renouvellement de perspective a permis aux anthropologues des sociétés non occidentales de percevoir la sexualité, la procréation et la filiation dans leurs possibles relations de disjonction, en se décentrant des notions prédéfinies des théories de la parenté pour prendre au sérieux les théories indigènes (pour la Mélanésie, à titre d 'exemple, Herdt 1984 ;Godelier 1982 ;Weiner 1983 ;Strathern 1988). De nouveaux éléments de réflexion ont ainsi été produits pour aborder de manière comparative la construction du genre, l'homosexualité, la germanité ou le don, les sociétés occidentales étant de plus en plus souvent incluses dans la comparaison. ...
... Copenhague respectivamente. La lista es obviamente más larga y las influencias de RoyWagner (1981) y MarilynStrathern (1990Strathern ( , 2004 son siempre señaladas como referencias cruciales.La relación entre la antropología de Bruce Kapferer con el giro ontológico se ha mantenido cordial, pero con ciertas reticencias teóricas. En esta sección describo cuál es la postura de este autor australiano con respecto a algunos de los representantes del giro ontológico y cómo es su acercamiento con este movimiento teórico-metodológico, en particular con la obra de Holbraad y Pedersen. ...
El objetivo principal de este artículo es analizar el concepto de virtualidad ritual en la antropología de Bruce Kapferer. El enfoque que se utilizó se centra en la tesis de ver al ritual en sí mismo, en sus propios términos, como creador de mundos donde la virtualidad produce imágenes y experiencias sensoriales intensas y transformadoras en los participantes. En este sentido, estas experiencias tienen un efecto estético que es parte de las posibilidades creativas del propio ritual. El artículo describe la complejidad de la virtualidad por medio de la comparación etnográfica de tres contextos rituales, donde como resultado se propone que las imágenes, y el dominio de la experiencia sensorial son esenciales para su comprensión. Finalmente, el artículo concluye con un anális sobre la influencia que ha tenido la obra de Bruce Kapferer en diferentes perspectivas teóricas de carácter anti-representacional del ritual como lo son la antropología fenomenológica y el llamado giro ontológico.
... Ameka, 1992Ameka, , 2001Ameka, , 2017Ameka, , 2020 O passo fundamental que este trabalho procura dar, então, é a reconceitualização do entendimento de língua dentro de um registro ontológico tukano, que permita, em seguida, partir para uma análise linguística possivelmente menos enviesada. Strathern (1988Strathern ( , 1999Strathern ( , 2005, Bruno Latour (2007Latour ( , 1996Latour ( , 1999 e Tim Ingold (1986Ingold ( , 2000, que essa visão dicotômica Moderna passa a ser desafiada. Esses autores questionam os limites que estabelecemos entre pessoas e coisas, indivíduo e sociedade, e natureza e cultura (Costa e Fausto, 2010, p. 91 O autor utiliza a noção de homônimos justamente porque um mesmo conceito pode se referir a duas entidades completamente distintas, 59 ou seja, a palavra "humano" -para mantermo-nos no exemplo -pode se referir a um jaguar ou a uma pessoa -daí a ideia de alteridade referencial. ...
Este trabalho investiga caminhos alternativos para um entendimento de fenômenos linguísticos do tukano mais próximo à perspectiva ontológica dos falantes e, portanto, mais distante da epistemologia ocidental Moderna que subjaz os estudos linguísticos. Para tanto, realizo primeiramente uma revisão das bases sobre a qual a linguística hegemônica se ancora, mostrando as suas relações com Modernidade (Toulmin, 1990) e com a colonialidade (Mignolo, 1996, 2000, 2002, 2007). Em seguida, mostro como também a antropologia se constituiu através das dicotomias que caracterizam a epistemologia ocidental, mas buscou se distanciar de tal visão a partir de movimentos realizados desde a década de 1980. Opto por destacar os avanços realizados através do perspectivismo ameríndio (Viveiros de Castro, 1996, 2002, 2018), que, ao propor um movimento de descolonização permanente do pensamento, pode ser utilizado para pensar o desenvolvimento de uma linguística descolonial. Mostro também como o conceito perspectivista de “equívoco” se aplica à noção de “língua”, evidenciando que o que é língua se define através de uma perspectiva ontológica. Portanto, língua para os Tukano não é o mesmo que língua para não-indígenas ocidentais. Essa proposta é corroborada através de uma analogia entre as diferenças estruturais entre o sistema de classificação ictiológico ocidental e o sistema de classificação ictiológico tukano, tal qual mapeadas por J. P. Barreto (2013), e as diferenças entre o sistema linguístico ocidental e uma forma possível de conceber um sistema linguístico tukano, aqui sugerida. Finalmente, parto para as implicações dessa outra concepção de língua para a análise de três dados de eventos linguísticos em tukano coletados em campo. Proponho uma discussão sobre o sentido dos morfemas de evidencialidade que ocorrem nos dados discutidos, mostrando como a sua análise pode se beneficiar de uma perspectiva que não se atenha ao sentido estritamente linguístico de tais morfemas (tal qual proposto por Ramirez, 1997a), tampouco exclusivamente ao sentido do morfema em relação ao seu contexto imediato (como faz Aikhenvald, 2004, 2018), mas que procure entender a língua como parte integrante e constituinte de uma perspectiva ontológica distinta, tukano, na qual o processo de significação difere do ocidental.
... In Mauss's example, the question is to find possible ways for anthropology to acknowledge hau as a reality coming from a distinct and complete system of knowing and being, one that makes complete sense to the Maori and completely structures their existence. Marilyn Strathern (1990), for example, consciously treats Western anthropological knowledge and Melanesian knowledge as comparable and parallel analytical forms. ...
Since the 1990s, professional service design knowledge has travelled globally, detached from its larger Western history and contexts. The proliferation of service design knowledge shapes how individual designers enact their craft locally. However, the dissemination of professional knowledge has remained highly abstract, making it challenging for designers to grasp the underlying perspectives and debates associated with it. Against this backdrop, this doctoral study explores the intricate relationships between individual service designers and the contexts they must navigate. Specifically, it aims to illuminate the complications faced by servicedesigners when striving to establish genuine and meaningful connections between their professional practice and the local contexts in which they work. This study articulates and addresses the constraints that professional knowledge places on service designers when they attempt to situate their practice within local contexts.
Drawing on practice theories, particularly material semiotics, this inquiry is conducted under an experimental program called “soiling service design”. This study recognises that the potential values and harms of a service design practice reside in the specificities of the situation. Knowing and doing contextual service design needs to carefully tackle the messy and meaningful lived context – the soil – rather than rashly washing it away. Employing multiple research methods, the program is unfolded through two experimental clusters: 1) Probing the neatness of narrative, and 2) Weaving service design into the lived context.
The contributions of this thesis are twofold. Firstly, the study elaborates on the detached views held by service designers which restrain them from situating their practices. Such views condition how designers perceive their connection to the world and lead to the potential for a sense of meaninglessness. The value of explicating the detached views is not to offer a comprehensive explanation, but to facilitate practitioners to sensitise their unarticulated perceptions and emotions in doing service design. Their perceptions are a crucial grip to understand the social condition of situated service design practices. Secondly, this study draws out an alternative possibility of relating professional design to local contexts. By proposing various ways of doing and knowing as means to attend to relational practices, the thesis suggests the ability to situate design practice can be cultivated through attentiveness to what others do. Design practice does not necessarily form an inherent-coherent process, but rather entangles with other practices so that the conditions of each other's existence are reciprocally constituted. Messy encounters soil the established understanding of service design. Appreciating the encounters aids individual designers in finding means for determining how they can participate in an ongoing process of worldmaking.
... Donnovi znameniti verzi in Hemingwayeva knjiga so postali mednarodni opomin, da smo vsi del celote, ki ji pravimo človeštvo. V osami ne moremo niti obstati niti obstajati, preživimo lahko le kot del skupnosti, ker nismo zgolj individuumi, temveč smo tudi -ali celo predvsem -dividuumi, torej deljene osebe, ki nas opredeljujejo drugi, mi pa nje (Strathern 1988(Strathern , 2008. Brez njih ni nas, brez tebe ni mene -in seveda nasprotno. ...
At a time when the crisis is becoming the new normality, a new human is emerging: homo insulatus. She or he lives between four walls and in front of screens, seemingly connected to the community, but in reality disconnected from reality and increasingly isolated. Can the isolated person, who is the opposite of Harari's idea of homo deus, break the shackles of crisolation, i.e. the intertwining of crisis and isolation, detach her or his gaze from the screen and step out into the open? This book provides answers to such questions and shows that both isolation and crisis have different images, which the author places in front of the mirror. Not everyone will necessarily be happy with the reflection. Co-publisher Cankarjeva založba.
... Z tego względu można postrzegać moje badania jako część nurtu anthropology at home, który według Okely i Callaway ma wpisany w siebie obowiązek samoświadomości podobieństw i różnic (Okely i Callaway, 1992). Wiedza etnograficzna, która staje się podstawą antropologicznej analizy, jest efektem wielokrotnych spotkań i długoterminowej obserwacji, w której partnerka badawcza staje się współtwórczynią analizy (Strathern, 1988). ...
Artykuł podejmuje temat konsensualnej niemonogamii jako nowego dla antropologii obszaru badań nad intym-nymi związkami w czasach ponowoczesności. Tematyka ta jest obecnie zdominowana przede wszystkim przez psychologię i socjologię. Podejście antropologiczne oparte na badaniach etnograficznych może pozwolić na lepsze zrozumienie tego zjawiska. Etnografia umożliwia ujęcie zróżnicowanych strategii i praktyk podejmowanych przez ludzi żyjących w sposób niemonogamiczny. Podejście antropologiczne, które z założenia stawia w centrum indywidualne doświadczenie ludzkie osadzone w kontekście kulturowym, ma szansę poszerzyć rozumienie pojęć takich jak zazdrość, związek/przyjaźń czy rodzina. Autorka, analizując rozwój między innymi określeń: niemonogamia, poligamia czy rodzina monogamiczna, przygląda się nurtom początków antropologii, a następnie krytycznie czyta je w odniesieniu do dzisiejszego świata społecznego oraz własnych badań terenowych prowa-dzonych w Polsce wśród kobiet żyjących we współczesnych związkach konsensualnie niemonogamicznych.
... Being held within communal distributed networked care and compassion (meaning literally 'to suffer with') in fiercely egalitarian contexts enables 'dividual' autonomy to thrive and flourish. Here, Strathern's (1988) notion of a 'dividual' (a person constituted by relationships) helps us perceive the contrast with an 'individual' (a single bounded integrated entity). ...
Entre las historias de vida que recorren las páginas de esta investigación que tienes
en tus manos, se condensan las ambivalencias que habitamos mujeres e identidades
disidentes de Cali y Barcelona para desarrollar nuestras vidas en un mundo que nos va en contra. Camila Esguerra, Ash Loaiza y Uzuri Aboitiz, en cada uno de sus estudios de caso, nos hablan de los malabarismos econónomicos, sociales y de cuidados que suceden en la intimidad de nuestros hogares en esta década de los 20. Realidades que, lejos de ser romantizadas, forman parte del día a día de una clase trabajadora global cada vez más feminizada, cada vez más racializada y cada vez más empobrecida. Y es que la deuda no es neutral —¡nunca pretendió serlo!—, y su centralidad cada vez mayor en nuestras vidas supone un fortalecimiento de prácticas rentistas, de espolio y de desposesión,y una reducción de nuestra autonomía, derechos y libertades.
Libro coordinado por Cooperaccio con fondos de la Agencia Catalana de de Cooperacció al Desenvolupament.
Este trabalho apresenta as produções científicas que versam sobre lesbianidades nas revistas científicas da área de conhecimento Educação Física (EF). Selecionamos revistas de Qualis Capes A1 a B4 cujo escopo se relaciona à EF. Utilizamos os termos de busca “Lésbica/s”; “Lesbianidade/s”; “Lesbofobia/s”; “Sapatão”; “Lesbianismo”. Das 34 revistas selecionadas, encontramos 4 produções científicas cuja temática se refere à lesbianidades. Apesar do interesse e esforço em canalizar o pensamento lésbico como uma prática de produção dos movimentos feministas, as produções teóricas/projetos éticos-políticos concebidas por autoras e/ou pesquisadoras lésbicas e/ou que versem sobre as lesbianidades ocupam um espaço periférico e tímido na Educação Física.
Este artigo apresenta uma intepretação de caráter histórico acerca das percepções políticas associadas à noção de Sul Global, na qual a sociedade brasileira vem sendo situada no tempo presente. Para tanto, toma “Sul Global” como uma geografia imaginativa em disputa, a qual tanto medeia encontros, confrontos e conexões internacionais quanto influencia os contornos das relações políticas em países como o Brasil. Entre uma representação política marcada pelo chamado terceiro mundismo e a nova configuração transnacional, hegemonizada pelo neoliberalismo, a partir da década de 1970, os conflitos sociais e os projetos políticos na sociedade brasileira foram redimensionados, em meio a um contraditório processo de democratização e exercício limitado dos direitos humanos.
Conversations with Tim Ingold offers a comprehensive and accessible introduction to the work of Tim Ingold, one of the leading anthropologists of our time. Presented as a series of interviews conducted by three anthropologists from the University of Glasgow over a period of two years, the book explores Ingold's key contributions to anthropology and other disciplines. In his responses, Ingold describes the significant influences shaping his life and career, and addresses some of the criticisms that have been made of his ideas.
Following an introductory chapter, the book consists of five edited and annotated interviews, each focusing on a specific theme: 'Life and Career,' 'Anthropology, Ethnography, Education and the University,' 'Environment, Perception and Skill,' 'Animals, Lines and Imagination,' and 'Looking Back and Forward.' Each chapter ends with a 'Further Reading' section, referencing Ingold's work and that of other scholars, to assist readers who want to follow up particular issues and debates. It concludes with an ‘Afterword’ authored by Ingold himself.
Recientes trabajos dedicados a la producción de la persona entre los Quechua han puesto de relieve la práctica del chamanismo. Este artículo examina la Fiesta de La Caporalía, una celebración ritual de los Navinos del alto Huaura (Andes centrales de Perú). En ella, los Caporales danzan vistiendo variaciones de prendas sacerdotales católicas, acto en el cual puede reconocerse una práctica chamánica significativa en la ontología relacional de la persona navina. Siguiendo las contribuciones teóricas de Strathern, la persona navina puede ser pensada como un compuesto de relaciones con alteridades humanas y distintas-a-las-humanas propiciadas por la washka, un operador nativo de socialidad. El artículo reflexiona sobre los modos en que La Caporalía celebra tales relaciones.
Even though food is a fundamental physiological necessity, its meanings and roles vary among cultures. Food is an essential factor in all social spheres for preserving the integrity of culture, even in cases when its consumption is taboo. This paper takes the standpoint of structuralism to examine the conditions in which certain foods become specific and significant. Ethno-anthropological cases are used as examples to indicate possible meanings of food in archaeological contexts. The study focuses on pork consumption in the contemporary funeral ritual of the islands of Papua New Guinea and animal domestication at the Çayönü site, going back to the Pre-Pottery Neolithic, but also looks at ethnographic and archaeological cases of cannibalism as an exceptional meal. Preparation, service, and food consumption depend on the social context, which is best gleaned through social events of a public character, such as rituals, feasts, and ceremonies. Food acquires its special status when it reinterprets social relations by turning a group of people into a community and creating a collective individual identity. Thinking in opposing pairs determined by food reveals contemporary and former metaphors regarding social, cultural and religious realities.
Il vaudrait mieux ne pas parier d’une part que, pour l’ensemble des chercheurs en sciences humaines, la Protohistoire soit autre chose qu’une période “analphabète” et, d’autre part, que l’étude de l’émergence de l’État ne soit pas du seul ressort des historiens de l’époque moderne : on aurait toutes les chances de perdre. Sans doute, en prenant un peu de recul, et à comparer entre elles les diverses traditions académiques, obtiendrait-on sur ce sujet des résultats, disons, contrastés. Cela met d’autant plus en relief le soutien que nous a apporté l’École française de Rome –en la personne de son Directeur d’alors, Monsieur Claude Nicolet, de Madame Catherine Virlouvet et Monsieur Maurice Lenoir, à qui Mme Virlouvet a succédé au poste de Directeur des Études anciennes-dans l’organisation matérielle de la table ronde dont ce volume constitue la publication : les préoccupations qui sont les nôtres ont trouvé un écho favorable chez des chercheurs impliqués dans des recherches historiques et archéologiques sur une période –l’époque romaine –connaissant de tout autres “princes” et un tout autre “État”.
The mountain hawk-eagle has a special status among the indigenous Paiwan people of Taiwan. This article examines the historical evolution of the use of this eagle’s feathers amid social transformations within Paiwan culture. It also addresses the bird’s endangered status and proposed conservation strategies to protect it. Wildlife management collaborations between indigenous communities and conservationists have sparked conflicts in values and worldviews that are challenging to reconcile. While the Paiwan wish to continue using the eagle’s feathers in important cultural rituals, this increased demand exacerbates hunting pressures on the species. This article seeks to find a better balance between preserving cultural practices and ensuring species survival. Drawing on four years of fieldwork among the Paiwan, it demonstrates the complexities of navigating entangled human–animal relationships in the context of species endangerment.
The social life of things, in the aftermath of war and forced displacement, is associated with change in significance and value. Against a background of massive destruction and dispossession, object survival is exceptional. However, not every object that survives gains value equally. Private possessions that survive might not be attended to or be discarded. This complicates a straightforward coupling of person and surviving object. In this paper, the becoming of biographic objects is addressed. My interview partners fled the war in Yugoslavia in the 1990s as children. The objects they presented in biographic interviews have accompanied them throughout their lives. Rather than being mere prompts to tell life stories, these biographic objects, I suggest with Barad’s study, emerged in tandem with the biographic subject. By example of a wartime letter and a childhood object, I demonstrate how these things become biographic objects as they afford social action at various points in people's lives. My main argument is that things come to be biographic objects because they afford agency in specific socio-historic constellations.
Does social reproduction fully participate in capital accumulation? Which specific form does social reproduction take under capitalism? I use ethnographic material from field research in China to make a contribution to the debate on the relationship between social reproduction and societal reproduction, by providing a historicized account that allows locating the changes that occur when capitalism becomes the dominant form of organization of people’s lives and by looking at community and kinship ties that stretch beyond the household and examining the way they produce collective social goods. This article argues that even now China has become capitalist, the circuit of social reproduction may be put to the service of capital accumulation, and even participate in it, but it nonetheless remains a separate circuit, which is not fully subsumed to the circuit of capital. What capitalism entails, rather, is the organization of reproductive labor as well as the distribution of differentiated rights to social reproduction along class lines.
Hannah Arendt has never held a significant place in anthropology. Perhaps her focus on mid-twentieth-century Europe and the USA, where she misunderstood Black struggles, outdates her for a twenty-first-century global discipline. However, this article argues that core aspects of Arendt's oeuvre can advance debates on relational subjectivity and political action because her efforts to think past the scourge of totalitarianism in Europe parallel the discipline's own efforts to think past colonialism everywhere else in the world. These two intertwined phenomena require the same undoing of “modern” Western political discourse, particularly its emphasis on bounded entities like individuals, nations, and states. The article synthesizes Arendt's work on subjectivity and action to unite the anthropology of personhood, existential-phenomenological anthropology, and political anthropology for the sake of an ontology of subjectivity supporting progressive politics. It, firstly, presents Arendt's tripartite division of human existence—labor, work, and action—to convey her unique understanding of political life. Secondly, it presents the relational subject as composed of an inner plurality but appearing as a singularity requiring recognition from a plurality of other such subjects. Thirdly, it argues that Arendt's view of council-style politics exemplifies a generic polity allowing relational subjects to simultaneously reconstitute themselves and their polity through joint action. Fourthly, it examines her argument that racism marks the end of humanity so we can align her work with decolonial anthropology. This tricky task requires us to unpack Arendt's Conradian representations of the colonized to understand how imperialism abroad pre-conditioned the destruction of political life in Europe through totalitarianism.
本文探讨中国此一重要文明，为何在主流社会学理论和人类学理论的建构当中，处于边缘位置，甚至几乎无人问津。笔者于此梳理一段为世人所忽略的学术史，当中显示法国社会学家兼汉学家马塞尔·葛兰言如何与各种重要的社会学理论与人类学理论展开交流、互动，并探讨葛兰言的见解跟这些理论的关联之处（尤以涂尔干、莫斯、列维-斯特劳斯为例）。笔者希望能够恢复葛兰言理论的地位，并且透过葛兰言的研究，重置中国文明于人类学和社会学的经典理论谱系。本文将论述葛兰言的研究如何得到他在法国社会学派的导师和合作者的启发，如何为各种理论争辩所影响，而他的著述又如何直接或间接地影响后来的理论发展。葛兰言与各种理论的关系正是为人所忽略，而它们之间的关系有什么重要的意义？这些问题能够推进各学科的研究，能够促进各学科的对话，也能够为中国宇宙观之研究、宗教与社会之研究、人类学理论建构和人类学理论建构搭建学术交流的重要桥梁。
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