Project MUSE®: Anthropologica - Latest Articles
https://muse.jhu.edu/journal/624
Project MUSE®: Latest articles in Anthropologica.daily12026-05-15T00:00:00-05:00text/htmlen-USVol. 56 (2014) - vol. 62 (2020)Latest Articles: AnthropologicaTWOProject MUSE®Anthropologica2292-35860003-5459Latest articles in Anthropologica. Feed provided by Project MUSE®Concluding Remarks: Personal Reflections
https://muse.jhu.edu/article/778016
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I would like to thank the authors for their valuable contributions to this special issue, as well as Sylvie Poirier and Clint Westman for inviting me to write these concluding remarks. The articles, taken together, offer much valuable insight on the troubled state of relations between Canada and those Indigenous Peoples, who are in the process of or have completed negotiations on what are known as land claims, both in the regions discussed here, and in Canada more generally. In fine, the contributions show that one party, Canada, uses its power to ensure that the results conform to its objectives and not those of the less powerful Indigenous parties. That is, when looked at from governments' central objectives
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallConcluding Remarks: Personal Reflections2021-01-12text/htmlen-USConcluding Remarks: Personal Reflections2021-01-122021TWOProject MUSE®233902026-05-15T00:00:00-05:002021-01-12Illuminating Details: Reflections on a Practice of Anthropology
https://muse.jhu.edu/article/778017
<p></p>
Preparing this lecture for the Weaver-Tremblay Award nudged me to retrace my anthropological journey and tease out some of the threads running through projects and topics that have preoccupied me at different times. Alongside the many events, faces and stories summoned up by this reflective exercise, several abiding questions have stayed with me through the years. The first asks forthrightly, why anthropology? Having chosen to become an anthropologist presumes that one has at some point addressed this question. Yet for me, it is one that has never been fully and finally answered. It remains an open query that resurfaces time and again during field research and in the classroom. Second question: What kind of
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallIlluminating Details: Reflections on a Practice of Anthropology2021-01-12text/htmlen-USIlluminating Details: Reflections on a Practice of Anthropology2021-01-122021TWOProject MUSE®810602026-05-15T00:00:00-05:002021-01-12The Medicalization of Workplace Sexual Violence on Canadian University Campuses in the #MeToo Era
https://muse.jhu.edu/article/778018
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I don't know when this changed, when I began realizing that all encounters people have with sexual violence are, indeed, that bad. I didn't have a grand epiphany. I finally reconciled my own past enough to realize that what I had endured was that bad, that what anyone has suffered is that bad. I finally met enough people, mostly women, who also believed that the terrible things they endured weren't that bad when clearly those experiences were indeed that bad.In the fall of 2017, #MeToo went viral on social media, igniting global conversations around workplace sexual misconduct. The media frenzy surrounding #MeToo stories, the resultant invigoration of political and community organising against sexual violence, and
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallThe Medicalization of Workplace Sexual Violence on Canadian University Campuses in the #MeToo Era2021-01-12text/htmlen-USThe Medicalization of Workplace Sexual Violence on Canadian University Campuses in the #MeToo Era2021-01-122021TWOProject MUSE®1278332026-05-15T00:00:00-05:002021-01-12Good Dances Make Good Guests: Dance, Animation and Sovereign Assertion in 'Amis Country, Taiwan
https://muse.jhu.edu/article/778019
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In the wee hours of the morning on 16 July 2014, the Lakancin age set of the 'Atolan 'Amis Community relaxed after a long day of managing 'Atolan's annual festival (kiloma'an).1 Named for NASA astronaut and the first ethnic Chinese person to go into space, Taylor Gun-jin Wang (Wang Gan-jun), Lakancin came of age in 1985 around the time of Wang's voyage on the space shuttle Challenger. Serving as the mikomoday age grade responsible for administering the community, Lakancin had one more year before they handed down their responsibility to the age set just "downstream" of them.2 Tonight, the men were taking a breath before another day's work."Kakaaw! Icowa ko lalan?" – Elder brothers! Where is the path? – came the
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallGood Dances Make Good Guests: Dance, Animation and Sovereign Assertion in 'Amis Country, Taiwan2021-01-12text/htmlen-USGood Dances Make Good Guests: Dance, Animation and Sovereign Assertion in 'Amis Country, Taiwan2021-01-122021TWOProject MUSE®1444542026-05-15T00:00:00-05:002021-01-12Sur la terre, pour la terre, dans une terre: La territorialité de l'utopie éco-spirituelle d'Auroville (sud de l'Inde)
https://muse.jhu.edu/article/778020
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Auroville, cité1 utopique et internationale fondée sur un projet spirituel, celui de voir naître « le surhomme », a célébré ses 50 ans d'existence en reproduisant mutatis mutandis, le rituel collectif qui était celui de sa fondation. Lors du rituel de fondation, en février 1968, des milliers de personnes se sont réunies, venues de nombreux pays: chacune des délégations des nations représentées devait apporter une poignée de terre qui était ensuite versée dans une urne scellée à la fin du rituel, pour rappeler l'universalité du projet aurovilien. Un demi-siècle plus tard, le même symbolisme universel était mobilisé à l'occasion de la cérémonie de célébration avec, cette fois, un peu d'eau prélevée de différentes
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallSur la terre, pour la terre, dans une terre: La territorialité de l'utopie éco-spirituelle d'Auroville (sud de l'Inde)2021-01-12text/htmlen-USSur la terre, pour la terre, dans une terre: La territorialité de l'utopie éco-spirituelle d'Auroville (sud de l'Inde)2021-01-122021TWOProject MUSE®936302026-05-15T00:00:00-05:002021-01-12Innovation and Healing in Contemporary Yup'ik Mask Making
https://muse.jhu.edu/article/778021
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For individuals who have experienced the effects of colonialism, where their cultural identity was targeted and they were dehumanized because of it, a reconnection to their culture or a form of cultural restoration becomes the primarily objective of their healing process.The history of colonization of Indigenous lands and resources across the globe is also the history of social injustice, cultural oppression and marginalization of Indigenous people. Through inter-cultural contact, the Indigenous populations of North America were exposed to dreadful infectious diseases and subjected to religious conversion, forced relocation, separation from family and community in residential schools, irreversible integration into
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallInnovation and Healing in Contemporary Yup'ik Mask Making2021-01-12text/htmlen-USInnovation and Healing in Contemporary Yup'ik Mask Making2021-01-122021TWOProject MUSE®1279262026-05-15T00:00:00-05:002021-01-12Santa Muerte: Sainte Matronne de l'amour et de la mort
https://muse.jhu.edu/article/778022
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Le paysage latino-américain a changé de manière dramatique au cours des dernières décennies, pendant lesquelles nous avons vu émerger une pluralisation religieuse. Malgré tout, le culte des Saints populaires, non-reconnus par l'Église catholique, est resté une partie intégrante du paysage religieux local à travers le continent américain (Uribe 2009). Au Mexique et en Amérique latine en général, les Saints populaires non-reconnus par l'Église, comme Niño Fidencio1, Jesús Malverde2, Maximón3 et San La Muerte (l'équivalent argentin de la Santa Muerte) inspirent un large dévouement et sont souvent plus sollicités que les saints officiels comme San Judas (Saint Jude) ou San Cipriano (Saint Cyprien) (Graziano 2006).Dans
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallSanta Muerte: Sainte Matronne de l'amour et de la mort2021-01-12text/htmlen-USSanta Muerte: Sainte Matronne de l'amour et de la mort2021-01-122021TWOProject MUSE®1070382026-05-15T00:00:00-05:002021-01-12Potentiating Death and Governing Uncertain Futures: Guns, Assisted Dying and the Production of Sovereign Subjects
https://muse.jhu.edu/article/778023
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Bradley sits in a Taco Mac chain restaurant in Atlanta with Tony, a middle-aged IT professional who spends much of his free time buying, using and campaigning on behalf of guns. Tony usually "open carries" a handgun at his side when they meet. Today, he "conceal carries" his self-defence firearm because the restaurant has a large – albeit legally non-binding – sign at the front door prohibiting guns inside. Tony is one of many volunteer gun rights activists Bradley has met who helped make this sign unenforceable. He is part of a grassroots gun rights organisation in the state of Georgia that was instrumental in pushing through state legislation giving residents the right to carry firearms into a host of public
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallPotentiating Death and Governing Uncertain Futures: Guns, Assisted Dying and the Production of Sovereign Subjects2021-01-12text/htmlen-USPotentiating Death and Governing Uncertain Futures: Guns, Assisted Dying and the Production of Sovereign Subjects2021-01-122021TWOProject MUSE®849092026-05-15T00:00:00-05:002021-01-12« J'avais peur de me faire déporter, mais j'ai demandé de l'aide » Quand l'immigration par le parrainage se retourne contre les femmes
https://muse.jhu.edu/article/778024
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« J'avais peur de me faire déporter, mais j'ai demandé de l'aide »; c'est ce que Bimba1, une femme immigrante parrainée par son conjoint m'a avoué, un jour, sur le chemin du retour à la maison, après qu'on eut déposé nos enfants respectifs à la garderie qu'ils fréquentaient alors tous les trois. Cela faisait un an qu'elle s'était installée au Québec. À ce moment-là, en 2013, j'entreprenais une recherche sur la migration par le mariage, m'intéressant particulièrement à l'expérience de femmes2 parrainées par un conjoint3 dans un contexte québécois. Cette procédure se distingue particulièrement par ce que Roca Girona (2009, 149) appelle une « incorporation dépendante »: elle repose sur la relation avec un compagnon
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmall« J'avais peur de me faire déporter, mais j'ai demandé de l'aide » Quand l'immigration par le parrainage se retourne contre les femmes2021-01-12text/htmlen-US« J'avais peur de me faire déporter, mais j'ai demandé de l'aide » Quand l'immigration par le parrainage se retourne contre les femmes2021-01-122021TWOProject MUSE®1453082026-05-15T00:00:00-05:002021-01-12Hématotropique: Ethnographie, violence et expérience
https://muse.jhu.edu/article/778025
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Au temps d'Homère, l'humanité s'offrait en spectacle aux dieux de l'Olympe: c'est à elle-même aujourd'hui qu'elle s'offre en spectacle. Elle s'est suffisamment aliénée à elle-même pour être capable de vivre sa propre destruction comme une jouissance esthétique de premier ordre. Benjamin (2000 [1939], 313).Arrivé au Pakistan pour la première fois en 2006, c'est à la suite d'un parcours par le monde du développement et de l'aide humanitaire dans ce pays que j'ai effectué, à partir de 2009, un virage vers l'anthropologie. J'entame ce texte par ce détail biographique puisqu'il implique ici le contexte dans lequel les détails ethnographiques qui suivent ont été puisés: lors d'un travail de terrain de nature militante
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallHématotropique: Ethnographie, violence et expérience2021-01-12text/htmlen-USHématotropique: Ethnographie, violence et expérience2021-01-122021TWOProject MUSE®890982026-05-15T00:00:00-05:002021-01-12Opening Up Fieldwork with Ethnographic Poetry
https://muse.jhu.edu/article/778026
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Ethnographic poetry is part of a growing movement of experimental approaches to ethnography and anthropological inquiry that have gained momentum since the 1990s. As anthropology has increasingly become more open to various literary forms, ethnographic poetry has become a more accepted form of representation.1 Aside from journals like Anthropology and Humanism, Anthropoid and others, as well as the Centre for Imaginative Ethnography, which have long supported and highlighted the best in ethnographic poetry, recently, SAPIENS highlighted the amazing work of five ethnographic poets (see Weeber 2020).Like many anthropologists, I was looking for the most nuanced ways to represent and understand issues encountered in my
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallOpening Up Fieldwork with Ethnographic Poetry2021-01-12text/htmlen-USOpening Up Fieldwork with Ethnographic Poetry2021-01-122021TWOProject MUSE®637302026-05-15T00:00:00-05:002021-01-12Asen Balikci (1929–2019), pionnier du film ethnographique
https://muse.jhu.edu/article/778027
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J'ai connu Asen en 1994, en Europe, bien avant d'arriver moi-même au département d'anthropologie de l'Université de Montréal, le lieu qui fut le siège de son activité pour des décennies jusqu'à sa retraite. En écrivant cet essai, je réalise cependant qu'il serait difficile de rendre grâce à l'œuvre d'Asen Balikci et de montrer toute la richesse de son exceptionnel dévouement à l'étude de la culture. Chercheur, pédagogue, réalisateur de films ethnographiques, collecteur d'objets ethnographiques pour les collections universitaires, ayant vécu et travaillé dans plusieurs coins du monde, Asen a été également parmi les premiers organisateurs et promoteurs de l'anthropologie visuelle et de sa professionnalisation
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallAsen Balikci (1929–2019), pionnier du film ethnographique2021-01-12text/htmlen-USAsen Balikci (1929–2019), pionnier du film ethnographique2021-01-122021TWOProject MUSE®251332026-05-15T00:00:00-05:002021-01-12Waves of Knowing: A Seascape Epistemology by Karin A. Ingersoll (review)
https://muse.jhu.edu/article/778028
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In her first book, Waves of Knowing: A Seascape Epistemology, Kanaka Maoli (Native Hawaiian) political scientist, writer and surfer Karin Amimoto Ingersoll offers a significant account of knowing the ocean. This book joins the ranks of a growing number of critical works by Indigenous scholars that lay bare the colonial-epistemological legacy of a still western lived-in world and scholarship. Classified by the publisher within the fields of Hawaiian Studies, Native and Indigenous Studies, and Political Theory, the book offers a conceptual tool for decolonising and creating a new (political and ethical) foundation of knowing that is relevant beyond these disciplines. A well-grounded, expansive and ethnographic
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallWaves of Knowing: A Seascape Epistemology by Karin A. Ingersoll (review)2021-01-12text/htmlen-USWaves of Knowing: A Seascape Epistemology by Karin A. Ingersoll (review)2021-01-122021TWOProject MUSE®122362026-05-15T00:00:00-05:002021-01-12River Dialogues: Hindu Faith and the Political Ecology of Dams on the Sacred Ganga by Georgina Drew (review)
https://muse.jhu.edu/article/778029
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When King Bhagirath had done penance in the Himalayas for countless years, the goddess Ganga descended to earth, following the king from the mountains all the way to the Bay of Bengal, where her water blessed the ashes of the king's sixty thousand great uncles, who were finally freed from their curse. Since then, the goddess has continued to bless the people along the banks of the River Ganga, her physical form on earth.Most people in Georgina Drew's book River Dialogues agree on this story. However, the story's implications for current affairs are more ambiguous. Set in the Garhwal region of Uttarakhand, in the Indian Himalayas, this nuanced ethnography discusses the shifting activist stances regarding hydro-power
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallRiver Dialogues: Hindu Faith and the Political Ecology of Dams on the Sacred Ganga by Georgina Drew (review)2021-01-12text/htmlen-USRiver Dialogues: Hindu Faith and the Political Ecology of Dams on the Sacred Ganga by Georgina Drew (review)2021-01-122021TWOProject MUSE®144302026-05-15T00:00:00-05:002021-01-12Island in the Stream: An Ethnographic History of Mayotte by Michael Lambek (review)
https://muse.jhu.edu/article/778030
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Michael Lambek's latest book on Mayotte, one of the Comoros Islands, offers a fascinating depiction of what it is to struggle with time. It brings to mind the famous title of Anthony Powell's Dance to the Music of Time, which Lambek uses as the title for Part 3 on how the Mahorais (the Mayotte people) have been dealing with profound changes since 1975. Lambek's challenge is in how to deal with 40 years of fieldwork comprising no less than 11 – longer and shorter – stays on the island. Not only has Mayotte undergone an extensive transformation, but so has Lambek, both through his confrontations with all the changes on the island but also through his exposure to the equally rapid succession of theoretical fashions in
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallIsland in the Stream: An Ethnographic History of Mayotte by Michael Lambek (review)2021-01-12text/htmlen-USIsland in the Stream: An Ethnographic History of Mayotte by Michael Lambek (review)2021-01-122021TWOProject MUSE®121892026-05-15T00:00:00-05:002021-01-12L'emprise des marchés. Comprendre leur fonctionnement pour pouvoir les changer by Michel Callon (review)
https://muse.jhu.edu/article/778031
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Michel Callon est un ingénieur et sociologue français connu pour l'Actor-Network Theory (aussi appelé théorie de l'acteur-réseau ou sociologie de la traduction). Dans ce dernier ouvrage, Callon invite son lecteur à déconstruire la définition de marché au sens économique pur et propose un modèle socio-évolutif: celui des agencements marchands. L'objectif principal de l'auteur se résume à « comprendre les marchés pour pouvoir les changer » (27). Pour se faire, Callon critique d'abord les représentations classiques du marché en y apposant sa définition du modèle « marché-interface », lequel résume les différents traits qui caractérisent les organisations marchandes (38–39). Ensuite, le cœur du livre se structure
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallL'emprise des marchés. Comprendre leur fonctionnement pour pouvoir les changer by Michel Callon (review)2021-01-12text/htmlen-USL'emprise des marchés. Comprendre leur fonctionnement pour pouvoir les changer by Michel Callon (review)2021-01-122021TWOProject MUSE®137672026-05-15T00:00:00-05:002021-01-12Faire l'histoire culturelle de la mondialisation dir. by François Chaubet (review)
https://muse.jhu.edu/article/778032
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Contrairement à ce que son titre — ambitieux — pourrait presque laisser présager, ce collectif sur L'histoire culturelle de la mondialisation ne propose pas une histoire linéaire et exhaustive de la mondialisation sous l'angle de la culture, mais il fournit plutôt quelques éléments — disparates mais non dénudés d'intérêt — sur différents problèmes actuels liés à la mondialisation des cultures ou, si l'on veut, à la mondialisation par la culture et par le truchement des transferts culturels (Bhabha 2019 [2007]). À première vue, ce vaste sujet impliquerait forcément de se pencher sur l'homogénéisation des cultures, le nivellement des expressions culturelles nationales et l'hégémonie anglo-saxonne, sans oublier pour
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallFaire l'histoire culturelle de la mondialisation dir. by François Chaubet (review)2021-01-12text/htmlen-USFaire l'histoire culturelle de la mondialisation dir. by François Chaubet (review)2021-01-122021TWOProject MUSE®155302026-05-15T00:00:00-05:002021-01-12L'Appel des entités fragiles dir. by François Thoreau et Ariane d'Hoop (review)
https://muse.jhu.edu/article/778033
<p></p>
L'équipe qui produit l'ouvrage, montre comment chacun se sert comme il l'entend de la « boîte à outil » que constitue le livre de Bruno Latour (2012), Enquête sur les modes d'existence. Ces derniers sont fournis par Latour en nombre limité et volontairement arbitraire (12), mais susceptible d'augmentation. En les introduisant dans leurs travaux en cours, les auteurs dérèglent en quelque sorte tout ordre préconçu et rigidifié, pour faire place à des réalités visibles, mais toujours laissées de côté et à des réalités invisibles. Autrement dit à ce que Latour appelle, l'une et l'autre, des entités fragiles. L'aboutissement de cette exploration du réel (et pas seulement de la réalité, si l'on veut bien admettre que la
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallL'Appel des entités fragiles dir. by François Thoreau et Ariane d'Hoop (review)2021-01-12text/htmlen-USL'Appel des entités fragiles dir. by François Thoreau et Ariane d'Hoop (review)2021-01-122021TWOProject MUSE®131572026-05-15T00:00:00-05:002021-01-12Gringolandia: Lifestyle Migration under Late Capitalism by Matthew Hayes (review)
https://muse.jhu.edu/article/778034
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In Gringolandia, sociologist Matthew Hayes describes and theorises an underexplored category of transnational migrant, the so-called lifestyle migrant. Conventionally grouped within the larger category of expats, these migrants move across global latitudes of difference from wealthier North American countries to, in the case of his book, the far less wealthy highlands of Ecuador. It is a form of movement that, on the face of it, seems to defy the expectations of contemporary global migration. Through long-term ethnographic study, Hayes argues that this apparent paradox in fact aligns in rather logical, if problematic, ways with the economic geography of late capitalism. Hayes argues that "lifestyle migration" works
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallGringolandia: Lifestyle Migration under Late Capitalism by Matthew Hayes (review)2021-01-12text/htmlen-USGringolandia: Lifestyle Migration under Late Capitalism by Matthew Hayes (review)2021-01-122021TWOProject MUSE®92452026-05-15T00:00:00-05:002021-01-12The Political Lives of Saints: Christian-Muslim Mediation in Egypt by Angie Heo (review)
https://muse.jhu.edu/article/778035
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Angie Heo's book The Political Lives of Saints deftly threads scholarship across the anthropology of Christianity, Middle East Studies and media theory to highlight how Coptic Christian saints mediate the "interfaith industry of Christian-Muslim relations" in contemporary Egypt (23). In their otherworldly status as mediums between earthly and heavenly realms, Heo examines how Egypt's cult of the saints revolves around a central paradox: in their Orthodox material aesthetics, they can both foster and institute national interfaith unity among their pious believers and Muslim counterparts while simultaneously installing infrastructures of segregation, security and confines of minoritarian belonging for Orthodox
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallThe Political Lives of Saints: Christian-Muslim Mediation in Egypt by Angie Heo (review)2021-01-12text/htmlen-USThe Political Lives of Saints: Christian-Muslim Mediation in Egypt by Angie Heo (review)2021-01-122021TWOProject MUSE®178492026-05-15T00:00:00-05:002021-01-12Beyond Accommodation: Everyday Narratives of Muslim Canadians by Jennifer Selby, Amelie Barras and Lori G. Beaman (review)
https://muse.jhu.edu/article/778036
<p></p>
Beyond Accommodation: Everyday Narratives of Muslim Canadians shares insights from a multidisciplinary study of the quotidian experiences of Muslims in Montreal, Quebec, and St John's, Newfoundland. Rather than focusing primarily on Muslimness as a question of identity, the researchers explore the ways in which their interlocutors experience the mundane and unexceptional moments of daily life. By paying attention to "non-events" (5) such as attending a work party, buying someone breakfast or exercising, the authors seek to offer an alternative perspective to the reasonable accommodation model, which they argue essentialises discourses on Muslims and Islam by centring on formal political requests for recognition.
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallBeyond Accommodation: Everyday Narratives of Muslim Canadians by Jennifer Selby, Amelie Barras and Lori G. Beaman (review)2021-01-12text/htmlen-USBeyond Accommodation: Everyday Narratives of Muslim Canadians by Jennifer Selby, Amelie Barras and Lori G. Beaman (review)2021-01-122021TWOProject MUSE®105072026-05-15T00:00:00-05:002021-01-12Divorcing Traditions: Islamic Marriage Law and the Making of Indian Secularism by Katherine Lemons (review)
https://muse.jhu.edu/article/778037
<p></p>
Divorcing Traditions: Islamic Marriage Law and the Making of Indian Secularism is a masterful ethnographic voyage into multiple sites of law that impact divorcing minority Muslims in Delhi, India. Katherine Lemons's ethnography includes two Hanafi-based dar ul-qazas (non-state Islamic legal institutions), a women's council, a fatwa-granting office and a Sufi healing practice. Divorce serves as a generative site to consider the secular Indian state's interaction with personal and Islamic law and gender politics. As Lemons demonstrates, divorce represents a major economic and financial rupture for women, their kin, their community and the state. Talaq ul-ba'in (unilateral divorce by men, also known as triple talaq)
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallDivorcing Traditions: Islamic Marriage Law and the Making of Indian Secularism by Katherine Lemons (review)2021-01-12text/htmlen-USDivorcing Traditions: Islamic Marriage Law and the Making of Indian Secularism by Katherine Lemons (review)2021-01-122021TWOProject MUSE®113212026-05-15T00:00:00-05:002021-01-12Voyager dans l'invisible. Techniques chamaniques de l'imagination by Charles Stépanoff (review)
https://muse.jhu.edu/article/778038
<p></p>
Spécialiste du chamanisme sibérien, Charles Stépanoff est maître de conférence à l'École pratique des hautes études à Paris. Ayant réalisé une thèse de doctorat auprès de Roberte Hamayon, Stépanoff s'est d'abord intéressé à la pragmatique rituelle des chamanes Touva de Sibérie du Sud en adoptant une perspective cognitive. Cet aspect de son travail a fait l'objet d'une monographie publiée en 2014. Son plus récent ouvrage Voyager dans l'invisible. Techniques chamaniques de l'imagination est une enquête beaucoup plus ambitieuse puisqu'elle propose une analyse qui fait la synthèse des pratiques chamaniques de Sibérie. Cet examen est basé sur les enquêtes ethnographiques de l'auteur, mais aussi et surtout sur une revue
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallVoyager dans l'invisible. Techniques chamaniques de l'imagination by Charles Stépanoff (review)2021-01-12text/htmlen-USVoyager dans l'invisible. Techniques chamaniques de l'imagination by Charles Stépanoff (review)2021-01-122021TWOProject MUSE®180052026-05-15T00:00:00-05:002021-01-12My Life as a Spy: Investigations in a Secret Police File by Katherine Verdery (review)
https://muse.jhu.edu/article/778039
<p></p>
In the prologue to My Life as a Spy, Katherine Verdery states, "To be honest, I don't actually know what this book is" (28). Indeed, it is an unusual work, one that does not readily abide by the conventions of a single genre. Combining elements of history, memoir, reflexive auto-ethnography and anthropological analysis, My Life as a Spy offers an incisive and nuanced exploration of state surveillance in socialism undertaken by someone who was a target of that surveillance. Through a narrative of her own life story as an American researcher working in socialist Romania, Verdery addresses themes as diverse as identity and selfhood, relationships and trust, secrecy and authoritarianism, and authenticity and truth.The
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallMy Life as a Spy: Investigations in a Secret Police File by Katherine Verdery (review)2021-01-12text/htmlen-USMy Life as a Spy: Investigations in a Secret Police File by Katherine Verdery (review)2021-01-122021TWOProject MUSE®136332026-05-15T00:00:00-05:002021-01-12Cooking Data: Culture and Politics in an African Research World by Crystal Biruk (review)
https://muse.jhu.edu/article/778040
<p></p>
Data are ubiquitous in global health. Charts, statistical calculations and trends provide evidence for intervention need, for policy direction and of program effectiveness. But where do the underlying numbers come from? And, central to Crystal Biruk's Cooking Data, what kinds of worlds and persons do quantitative health data reflect and bring into being?Cooking Data is an ethnography of demographic survey research in Malawi. It is "research on research" (15), as the Malawian fieldworkers, who Biruk embedded herself among, so often joked. In a context where rural residents widely associate the term AIDS with the word kafukufuku – Chichewa for research or survey – Biruk follows the life course and materiality of
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallCooking Data: Culture and Politics in an African Research World by Crystal Biruk (review)2021-01-12text/htmlen-USCooking Data: Culture and Politics in an African Research World by Crystal Biruk (review)2021-01-122021TWOProject MUSE®92222026-05-15T00:00:00-05:002021-01-12Représentation et non-représentation des Roms en Espagne et en France dir. by Éric Fassin et Marta Segarra (review)
https://muse.jhu.edu/article/778041
<p></p>
Alors que les Roms1 sont à la fois objets de politiques étatiques et objets de recherche en sciences sociales, il est nécessaire de réfléchir à la manière dont l'image et la place passive qui leur est accordée entretient l'antitsiganisme européen. Cet ouvrage sur les représentations des Roms en Espagne et en France contient huit articles, écrits par des auteurs Roms et non-Roms, qui sont soit chercheurs, artistes, et membres de la société civile. Chaque auteur discute des défis rencontrés par cette communauté hétérogène quant aux représentations stéréotypiques et aux processus d'objectification et d'essentialisation. Au fil des articles émerge une vue d'ensemble sur la multiplicité des trajectoires de vies et des
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallReprésentation et non-représentation des Roms en Espagne et en France dir. by Éric Fassin et Marta Segarra (review)2021-01-12text/htmlen-USReprésentation et non-représentation des Roms en Espagne et en France dir. by Éric Fassin et Marta Segarra (review)2021-01-122021TWOProject MUSE®133482026-05-15T00:00:00-05:002021-01-12Incorporating Culture: How Indigenous People Are Reshaping the Northwest Coast Art Industry by Solen Roth (review)
https://muse.jhu.edu/article/778042
<p></p>
Incorporating Culture describes the business connections and social networks that link northwest coast artists, communities and markets. This is a story of capitalism: a capitalism that has been modified within the traditions and conventions of northwest coast potlatch economics. This rich ethnography describes the way in which the northwest coast artware industry has been transformed over more than one hundred years into "an Indigenous-led effort to harness capitalist means of production, distribution, and consumption for the purposes of cultural and economic sovereignty" (17).Roth's is an original view of the northwest art market in Vancouver, British Columbia, which draws on fieldwork in Vancouver between 2006
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallIncorporating Culture: How Indigenous People Are Reshaping the Northwest Coast Art Industry by Solen Roth (review)2021-01-12text/htmlen-USIncorporating Culture: How Indigenous People Are Reshaping the Northwest Coast Art Industry by Solen Roth (review)2021-01-122021TWOProject MUSE®83912026-05-15T00:00:00-05:002021-01-12Caring for Glaciers: Land, Animals, and Humanity in the Himalayas by Karine Gagné (review)
https://muse.jhu.edu/article/778043
<p></p>
Karine Gagné's Caring for Glaciers is an eloquent ethnographic exploration of how ethics and morality are cultivated through the everyday practices of living in the high desert of Ladakh in the Indian Himalayas. Emphasising the ongoing cultivation of ethical selfhood against the backdrop of two dramatic threads of change in Ladakh – post-colonial state formation and climate change – Gagné argues that the seemingly mundane activities of farming, herding and living on the fraught border between India and China are the foundations for a Ladakhi sense of ethical self. Based on arduous fieldwork conducted through the freezing winter in the high Himalayas, Gagné explores how people in Ladakh make sense of the vast
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallCaring for Glaciers: Land, Animals, and Humanity in the Himalayas by Karine Gagné (review)2021-01-12text/htmlen-USCaring for Glaciers: Land, Animals, and Humanity in the Himalayas by Karine Gagné (review)2021-01-122021TWOProject MUSE®104132026-05-15T00:00:00-05:002021-01-12Note from the Editors
https://muse.jhu.edu/article/778044
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As we write these lines, the world is slowly opening up after several weeks of confinement, bringing relief but also bringing inequities into ever more sharp relief. The uncertainties provoked by the COVID-19 pandemic and the fear of what is coming in the near future is palpable. We launched a call in May 2020 for late breaking submissions on the theme of "Giving Shape to COVID-19 through Anthropological Lenses." In doing so, we wished to contribute to the dynamism of our journal in providing a platform to share articles, photo essays, reflections and other text formats about pressing issues that relate to the pandemic. We believe that anthropologists and other social scientists have a key role to play during this
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallNote from the Editors2021-01-12text/htmlen-USNote from the Editors2021-01-122021TWOProject MUSE®89072026-05-15T00:00:00-05:002021-01-12Notes des rédactrices
https://muse.jhu.edu/article/778045
<p></p>
Au moment d'écrire ces lignes, le monde reprend vie progressivement après plusieurs semaines de confinement, un déconfinement qui s'accompagne d'un soulagement, mais qui met encore plus en relief les inégalités existantes. L'incertitude provoquée par la pandémie de COVID-19 et l'appréhension envers ce que nous réserve le proche avenir sont palpables. En mai dernier, nous avons émis un appel à propositions de dernière minute intitulé « Donner forme à la COVID-19 à travers les visions anthropologiques ». Nous visions par cette démarche de contribuer au dynamisme de notre revue en offrant une plateforme où partager articles, essais photographiques, réflexions et contenus sous d'autres formats abordant des sujets
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallNotes des rédactrices2021-01-12text/htmlen-USNotes des rédactrices2021-01-122021TWOProject MUSE®103712026-05-15T00:00:00-05:002021-01-12Introduction: Vivre ensemble avec la terre: Conclure et honorer les traités avec les peuples autochtones
https://muse.jhu.edu/article/778046
<p></p>
Le Canada est fondé sur un acte de partage d'une générosité presque inimaginable. Les peuples autochtones ont partagé leur nourriture, leurs techniques de chasse et d'agriculture, leurs savoirs pratiques, leurs routes commerciales et leurs connaissances géographiques avec les nouveaux arrivants nécessiteux(…) nos obligations issues des traités sont des engagements solennels, et non des options politiquesNotre souveraineté ne découle pas d'un document. Notre souveraineté repose sur une multitude de relations saines, responsables et respectueuses avec toutes nos relationsDepuis les premiers contacts jusqu'au contexte actuel, les traités, y compris les complexes processus de leur négociation et de leur mise en œuvre
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallIntroduction: Vivre ensemble avec la terre: Conclure et honorer les traités avec les peuples autochtones2021-01-12text/htmlen-USIntroduction: Vivre ensemble avec la terre: Conclure et honorer les traités avec les peuples autochtones2021-01-122021TWOProject MUSE®1226792026-05-15T00:00:00-05:002021-01-12Introduction: Living Together with the Land: Reaching and Honouring Treaties with Indigenous Peoples
https://muse.jhu.edu/article/778047
<p></p>
Canada is founded on an act of sharing that is almost unimaginable in its generosity. The aboriginal peoples shared their food, hunting and agricultural techniques, practical knowledge, trade routes and geographic knowledge with the needy newcomers.Our treaty obligations are solemn commitments, not policy options.Our sovereignty does not come from a document. Our sovereignty comes from an abundance of healthy, responsible, respectful relationships with all our relations.From the earliest contacts to the present, treaties, including the complex processes of their negotiation and implementation, have not only been at the heart of the relationship between Indigenous Peoples and the Canadian state but have played an
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallIntroduction: Living Together with the Land: Reaching and Honouring Treaties with Indigenous Peoples2021-01-12text/htmlen-USIntroduction: Living Together with the Land: Reaching and Honouring Treaties with Indigenous Peoples2021-01-122021TWOProject MUSE®1191062026-05-15T00:00:00-05:002021-01-12On Nation-to-Nation Partnership and the Never-Ending Business of Treaty-Making: Reflections on the Experience of the Crees of Eeyou Istchee (Eastern James Bay)
https://muse.jhu.edu/article/778048
<p></p>
The James Bay and Northern Quebec Agreement (1976), signed in November of 1975, is remarkable, perhaps less as the first comprehensive claims settlement of late twentieth-century Canada than for the many complementary treaties and agreements that the Crees of Eeyou Istchee have secured subsequently. Notwithstanding an adverse language of extinguishment, to "cede, release, surrender and convey all their Native claims, rights, titles and interests, whatever they may be, in and to land in the territory and in Quebec" (para. 2.1), over the ensuing four decades, the Grand Council of the Crees went on to negotiate numerous "complementary" agreements, consolidating greater and greater recognition of proprietary and
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallOn Nation-to-Nation Partnership and the Never-Ending Business of Treaty-Making: Reflections on the Experience of the Crees of Eeyou Istchee (Eastern James Bay)2021-01-12text/htmlen-USOn Nation-to-Nation Partnership and the Never-Ending Business of Treaty-Making: Reflections on the Experience of the Crees of Eeyou Istchee (Eastern James Bay)2021-01-122021TWOProject MUSE®1113572026-05-15T00:00:00-05:002021-01-12Redefining the Lexicon of Power, Envisioning the Future: The Atikamekw Nehirowisiw Nation and the Comprehensive Land Claims Negotiations
https://muse.jhu.edu/article/778049
<p></p>
Treaties and land claims negotiations between state institutions and Indigenous Peoples are necessarily tied to questions of territorial entanglements, resistance, coexistence and dialogue. In the context of comprehensive land claims, Indigenous Peoples must formulate their rights in political and legal but also epistemological and ontological languages and modes imposed by state law. For example, they must articulate their territorial claims with the concept of territorial private property as understood by state law, a concept that does not adequately represent the relationships that members of different Indigenous nations have with their territory that promote flexible borders (Nadasdy 2012; Thom 2014). The
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallRedefining the Lexicon of Power, Envisioning the Future: The Atikamekw Nehirowisiw Nation and the Comprehensive Land Claims Negotiations2021-01-12text/htmlen-USRedefining the Lexicon of Power, Envisioning the Future: The Atikamekw Nehirowisiw Nation and the Comprehensive Land Claims Negotiations2021-01-122021TWOProject MUSE®1337282026-05-15T00:00:00-05:002021-01-12Territorialité, langue, toponymie et traité chez les Pekuakamiulnuatsh
https://muse.jhu.edu/article/778050
<p></p>
Engagée dans un processus de négociation territoriale depuis bientôt quarante ans, la Première Nation1 des Pekuakamiulnuatsh (Innus du Lac Saint-Jean) travaille avec ses partenaires du Regroupement Petapan2 dans le cadre de la Politique sur les revendications territoriales globales en vue de finaliser un projet de traité3 avec les paliers de gouvernements fédéral et provincial. Cet article apporte un nouvel éclairage sur la territorialité de cette Première Nation sous l'angle du lien entre leur langue et les visions et préoccupations politiques actuelles relativement à leur territoire ancestral4. Nous exposerons comment la notion de territoire se situe toujours au fondement de l'affirmation identitaire des
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallTerritorialité, langue, toponymie et traité chez les Pekuakamiulnuatsh2021-01-12text/htmlen-USTerritorialité, langue, toponymie et traité chez les Pekuakamiulnuatsh2021-01-122021TWOProject MUSE®1667762026-05-15T00:00:00-05:002021-01-12Addressing the Challenge of Overlapping Claims in Implementing the Vancouver Island (Douglas) Treaties
https://muse.jhu.edu/article/778051
<p></p>
One of the key challenges of implementing historic treaties, establishing modern-day treaty relationships and recognising ongoing Aboriginal rights is the problem of so-called overlapping claims. The contemporary topography of Indigenous territories is a complex terrain in which the rights, duties, obligations and authorities that flow from various historic treaty, non-treaty and modern-day treaty relationships play out not only between the state and Indigenous communities but among members of those communities who are navigating their territorial rights (Miller 2014; Nadasdy 2012; Thom 2009). Indigenous communities exercising their vision of territorial governance and individuals from those communities exercising
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Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/624/image/coversmallAddressing the Challenge of Overlapping Claims in Implementing the Vancouver Island (Douglas) Treaties2021-01-12text/htmlen-USAddressing the Challenge of Overlapping Claims in Implementing the Vancouver Island (Douglas) Treaties2021-01-122021TWOProject MUSE®1036542026-05-15T00:00:00-05:002021-01-12