A Companion to the Anthropology of Politics by David Nugent (ed.), Joan Vincent (ed.)

By David Nugent (ed.), Joan Vincent (ed.)

This better half deals an unparalleled review of anthropology’s certain contribution to the research of politics. Explores the foremost thoughts and problems with our time — from AIDS, globalization, displacement, and militarization, to identification politics and past. each one bankruptcy displays on thoughts and concerns that experience formed the anthropology of politics and concludes with recommendations on and demanding situations for a way forward. Anthropology’s certain style, ethnography, lies on the middle of this quantity.

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Extra resources for A Companion to the Anthropology of Politics

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The prominent Dutch historian Cees Fasseur, one of the few to write about it, makes passing mention of the newspaper coverage of the maddened mother and ruined father as evidence that ‘‘pathos’’ was played upon and running high (1993:121). But government authorities at the time took more seriously the political force of affect and undoubtedly dismissed his dismissal and questioned his claim. For debates prompted by the event stayed focused for literally decades on two things: what sorts of domestic and pedagogic environments could instill loyalty to Dutch rule, and what sorts would nurture affective attachments dangerous to it?

George Orwell’s futuristic fantasy, l984, of a thought-police staked out in an interior family space, was undoubtedly based on the specter of totalitarian European states, but it may have been equally motivated by another state Orwell knew more intimately and at least as well, the British imperial one. The colonial state could only be selectively panoptic; directed less on the internal dynamics in domestic space of the colonized than on the minute movements and psychological perturbations of their white and not quite white agents – in their clubs, offices, with their children and at home.

They were not metaphors for them. Sentiment is the ground against which the figure of reason is measured and drawn. Colonial documents carve out ‘‘structures of feeling’’ across dry reports that state agents passed among themselves. ‘‘Unseemly’’ sentiments indexed mismanagement of the polity and mismanagement of the self. A genealogy of colonial morality would not be a search for what is moral and what is not but rather a history that would address its changing vocabulary and political coordinates.

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