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Social scientists have generally remained impervious to a major economic and cultural adaptation—namely, the peripatetic lifestyle—although this adaptation has been an integral part of developments within the socioeconomic and cultural networks that social scientists study. This lack of interest derives perhaps from the ambiguous integration of peripatetics into these networks as well as the often negatively charged constructs -Gypsies, outsiders, or marginal others—imposed on peripatetics by dominant cultures. As peddlers of the strange to borrow a phrase from Clifford Geertz, peripatetics are situated at the fringes of their host societies and many students of the social ecological and behavioral sciences still continue to overlook the roles of peripatetic peoples. This collection presents the latest in cross-cultural comparative research on the nature of peripatetic peoples. Contributors examine the place of peripatetic peoples in the everyday lives and diverse cognitive maps of client communities. Relying on Georg Simmel's construct of The Stranger, the contributors to this volume suggest that peripatetic peoples are simultaneously outsiders and insiders, but most important, they are entrepreneurial middlemen traders par excellence. All told, the essays provoke vital reassessments of the anthropological focus on the role and status of cultural brokers and go-betweens in political, economic, and social interactions.
Drawing on an ethnography of Sherbro coastal communities in Sierra Leone, this book analyses the politics and practice of identity through the lens of the reciprocal relations that exist between socio-ethnic groups. Anaïs Ménard examines the implications of the social arrangement that binds landlords and strangers in a frontier region, the Freetown Peninsula, characterized by high degrees of individual mobility and social interactions. She showcases the processes by which Sherbro identity emerged as a flexible category of practice, allowing individuals the possibility to claim multiple origins and perform ethnic crossovers while remaining Sherbro.
The civil conflict in Solomon Islands (1998-2003) is often blamed on the failure of the nation-state to encompass culturally diverse and politically fragmented communities. Writing of Ranongga Island, the author tracks engagements with strangers across many realms of life—pre-colonial warfare, Christian conversion, logging and conservation, even post-conflict state building. She describes startling reversals in which strangers become attached to local places, even as kinspeople are estranged from one another and from their homes. Against stereotypes of rural insularity, she argues that a distinctive cosmopolitan openness to others is evident in the rural Solomons in times of war and peace.
Vols. 1-36, 1914-1949, 1999- issued in separate parts, called sections, e.g. Journal section, Federal Court section, Privy Council section, Allahabad section, Bombay section, etc.
In analyzing the obstacles to democratization in post- independence Africa, Mahmood Mamdani offers a bold, insightful account of colonialism's legacy--a bifurcated power that mediated racial domination through tribally organized local authorities, reproducing racial identity in citizens and ethnic identity in subjects. Many writers have understood colonial rule as either "direct" (French) or "indirect" (British), with a third variant--apartheid--as exceptional. This benign terminology, Mamdani shows, masks the fact that these were actually variants of a despotism. While direct rule denied rights to subjects on racial grounds, indirect rule incorporated them into a "customary" mode of rule, with state-appointed Native Authorities defining custom. By tapping authoritarian possibilities in culture, and by giving culture an authoritarian bent, indirect rule (decentralized despotism) set the pace for Africa; the French followed suit by changing from direct to indirect administration, while apartheid emerged relatively later. Apartheid, Mamdani shows, was actually the generic form of the colonial state in Africa. Through case studies of rural (Uganda) and urban (South Africa) resistance movements, we learn how these institutional features fragment resistance and how states tend to play off reform in one sector against repression in the other. The result is a groundbreaking reassessment of colonial rule in Africa and its enduring aftereffects. Reforming a power that institutionally enforces tension between town and country, and between ethnicities, is the key challenge for anyone interested in democratic reform in Africa.
The peripatetic lifestyle is an adaptation that has been an integral part of developments within the socioeconomic and cultural networks that social scientists study. The ambiguous integration of peripatetics into these networks as well as the often negatively charged constructs - "Gypsies," "outsiders," or "marginal others" -- are imposed on peripatetics by dominant cultures. Peripatetics are situated at the fringes of their host societies. Contributors examine the place of peripatetic peoples in the everyday lives and diverse cognitive maps of client communities. Relying on Georg Simmel's construct of "The Stranger," the contributors to this volume suggest that peripatetic peoples are simultaneously outsiders and insiders, but most important, they are entrepreneurial middlemen traders par excellence. All told, the essays provoke vital reassessments of the anthropological focus on the role and status of "cultural brokers" and go-betweens in political, economic, and social interactions.
In the Bengali speaking regions of Bangladesh and India, the Bengali term bede today often evokes stereotypical imaginations of itinerant people. Of highly contested origin, the term has in the last two hundred years become the pivotal element for categorising and portraying diverse service nomads of the Bengal region. Besides an analysis of their portrayal in ethnographic and Bengali fictional literature, this book traces causes, reasons, and processes that have led to an increasing perception of these so-called `Bedes' as being ethnically different from the sedentary majority population.