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In this article Jon Henrik Remme contribute to an understanding of interreligious encounters that underlines the processes of separation. By an analysis of the meaning-generating processes that were found to be operative in a burial ritual, observed among the Ifugao of northern Luzon, the Philippines.
Arnd Schneider has written a new investigation and theoretical discussion on practices of appropriation from indigenous cultures among interior and accessories designers in Misiones province, northeast Argentina. The article is published in the Journal of Material Culture.
Read the article in the Journal of Material Culture
Research for this article was carried out as part of the HERA project "Creativity in a World of Movement (CIM)", where Arnd Schneider was a senior researcher (pro-rata) 2010 -2012.
Susanne Brandtstädter argues that, where the realities of market liberalisation and governing through law are experienced as corruption, feudal superstition recreates the conditions to realise liberated peasant subjects: a participatory local public sphere, political visibility, investments in the public good, and a new collective property.
Signe Howell is arguing that the Chewong’s understanding of causality in human existence has no conceptual room for luck or fortune. Metaphysically derived knowledge is applied in daily and ritual practice, ensuring a life that, ideally, is prosperous and devoid of unwanted or dangerous events. In egalitarian Chewong society, every person is responsible for the correct application of this knowledge for the benefit of oneself and others. The premise for well-being is dependent upon the relationship between every individual Chewong man and woman and the numerous conscious beings that populate their environment. Sociality can be understood only from this perspective.
On the anniversary of the terrorist attack on 22/7 2011, Sindre Bangstad has written a summary of the trial and the public discussion attached to it. – This much is clear, he writes: the now thirty-three year old Anders Behring Breivik has already lost the battle to shape the future of multicultural Norway. And we will say this again and again: history does not – and never will - absolve anyone for human evil of the kind perpetrated against innocent children, women and men in Norway.
Sindre Bangstad gives us an overview of the history of the concept of Islamophobia together with discussisng Chris Allen article.
Bangstad points out that in recent years, new academic titles on Islamophobia in the form of monographs, reportsand journal articles have been piling up on his office desk. The term has been used by nolesser figures than the former UN Secretary General Kofi Annan, by various UN and Eagencies, as well as the essential magazine for liberal free-marketers and thinkers, TheEconomist
In his review article Sindre Bangstad refers to Jeremy Waldrons defense of the regulation of hate speech positions itself within a liberal framework concerned with the balancing of individual rights.
-With The Harm in Hate Speech, Prof. Jeremy Waldron (New York University School of Law and All Souls College, Oxford) has simply written the most balanced, moderate and eloquent defense of laws restricting hate speech to date. Whether politicians, legislators and academics will be prepared to engage honestly and reflectively with his arguments remain to be seen.
The key focus for Susanne Brandtstädter, Peter Wade and Kath Woodward is the conjuncture in which culture – claims of a collective distinction concerning heritage, location, moralities and values – has become the terrain of political struggles over the subject of rights in national and international politics, the re-allocation of entitlements, definitions of value, and new forms of political representation.
I siste nummer av American Anthropologist fokuserer Sindre Bangstad på intern norske meningsdannelse før og etter terroraksjonen den 22.07.2011. Et sammendrag av artikkelen kan lastes ned her
In his article Knut Christian Myhre explores social anthropology’s relationship to, and conception of, language, and uses kinship as an example to show how the discipline presumes and entails a digital conception of social relations, which leaves little room for language as a constitutive phenomenon.