By David Nugent (ed.), Joan Vincent (ed.)
This better half bargains an remarkable evaluation of anthropology’s designated contribution to the examine of politics. Explores the major recommendations and problems with our time — from AIDS, globalization, displacement, and militarization, to identification politics and past. each one bankruptcy displays on options and concerns that experience formed the anthropology of politics and concludes with recommendations on and demanding situations for how forward. Anthropology’s particular style, ethnography, lies on the center of this quantity.
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Additional resources for A Companion to the Anthropology of Politics
Reddy, William (2001) The Navigation of Feeling: A Framework for the History of Emotions. New York: Cambridge University Press. Rosaldo, Michelle Z. (1984) Toward an Anthropology of Self and Feeling. In Culture Theory: Essays on Mind, Self, and Emotion, ed. Richard A. Shweder and Robert A. LeVine, pp. 137– 157. Cambridge: Cambridge University Press. Sica, Ala (1988) Weber, Irrationality, and Social Order. Berkeley: University of California Press. Solomon, Robert (1988) On Emotions as Judgement.
Seen as a residue of the bourgeois order, private property was slated for eventual elimination and was of minimal importance in all but Poland and Yugoslavia (where private property-owning cultivators formed the large majority of the rural population). This long-term plan to eliminate cooperative and private property underlay the hierarchical relations of property forms: state property was A F T E R SO CI A LI S M 25 prior to all others and enjoyed the fullest legal protection, followed (in order) by cooperative, personal, and private property.
Like Foucault’s notion of governmentality – statecraft joined the care and governing of the polity to the care and governing of the affective self. These earlier philosophers debated not only the state’s responsibility to check unruly passions but to harness them in the interests of the public good. Albert Hirschman’s observation that the nineteenth-century modern state would later be ‘‘called upon to perform this feat . . as a civilizing medium’’ alerts us to a crucial point: that what is now taken as intuitively incompatible in the heyday of colonialism – namely, a state devoted to reason and defined by its efficacy in dealing with sentiment and affective knowledge – was once not so.