Celebrating Ourselves: The Family Reunion Rituals of African‐Caribbean Transnational Families

In the past decade, family reunions have become an important ritualized event among Afro‐Caribbean transnational migrants. Dispersed across a large number of North Atlantic countries, Afro‐Caribbeans have turned to organizing events specifically designed to reunite kinfolk. The rituals constitute a celebration of family as a distinct social group with a kin‐based, lineage‐like identity. Re‐creating kin ties among those spread across different nations and transmitting kin‐based connections to their offspring are the main incentives for holding these rituals. In this article I describe three different recent family reunions, one held in Barbados, one in Grenada, and one in Trinidad and Barbados. I analyse the specific forms these rituals take, relate their differences from the social positioning of the core members of the kin groups and discuss the signifying practices of the reunions for maintaining Caribbean family connections in the diaspora. Finally, I raise questions about how the kin‐based identities constructed in the reunion rituals intersect with race/class, ethnic and national identities.     

Saving the Savior

This article begins with an autobiographical reflection about what sociology has meant to me as an Iranian intellectual. Sociology has enabled me to think critically about my country's politics and culture, appreciating its strengths without overlooking its unjust and injurious aspects. That experience shapes my answer to the question “Saving Sociology?” If there is anything in sociology that I would like to save–in both senses “to keep” and “to rescue”—it is sociology as a critical, reflective discipline, a discipline that not only studies society but also contributes to its change. As the contemporary world moves toward a “global” society, we are increasingly facing the dilemmas of multiculturalism. Sociologists often investigate other societies or (like myself) look back at their own from a spatial and cultural distance. This situation has created a dilemma for many scholars: Should we criticize problems stemming from “indigenous” beliefs and practices of other societies? Cultural relativism argues that different cultures provide indigenous answers to their social problems that should be judged in their own context. While this approach correctly encourages us to avoid ethnocentrism, it has led to inaction towards the suffering of oppressed groups. Reflecting on the relativist approach to sexual dominance, I question some cultural relativist assumptions. Discussing how “indigenous” responses to male domination in many cases disguise and protect that domination, I will challenge the “localist” approach of relativism and argue for a universalist approach.     

Undercut

ABSTRACT

In this article I consider some representations of the figure of the indigene in contemporary Australia, and their implications for a range of issues and debates in cultural theory. In particular, I examine the positioning of the indigenous body within two related discourses that I term ‘multiculturalism’ and ‘hybridity’, or the discourses of happy hyphenation and happy hybridization, respectively. These discourses, I want to suggest, raise specific problems in an Australian historical context, where the effects of scientific racism are being confronted by indigenous peoples in relation to land rights claims and, more generally, the dominant culture's demands for an ‘authentic’, visible and unproblematic Aboriginality that can be both clearly marked and contained. The figure of Truganini has particular significance in these debates, precisely because her body has figured as the site of geneticist practices and discourses. Simultaneously I locate these representations in the context(s) of the monument year of 1993, contexts that encompass a mesh of interrelated cultural concerns sometimes simplified under the heading of ‘Australian national identity’.     

Rethinking the Margins/Thinking from the Margins: Culture,Power, and Place on the Frontiers of the New World

In this article, I undertake a critical analysis of the writings that contributed to set up the foundation for eclipsing Amerindian social dynamics and their complexity. Starting from a presentation of Jesuit Jos de Acosta's classifications of the indigenous sociopolitical forms, I show that both the evolutionist and discontinuist perspective still in vogue among some Americanists and the positivist approach of some borderlands historians tend to perpetuate a conquest culture (the material and symbolic power relation of domination) while concealing indigenous social dynamics and adaptation strategies. I end the article by presenting some of the perspectives and concepts developed by a new historical anthropology that seek to re-politicize the production of social and cultural differences otherwise considered as natural.     

Uses and abuses of culture: mestizaje in the era of multiculturalism

ABSTRACT

In this article, I analyse how intercultural ideas, practices and policies inform Mexico’s current racial formation, and how racial categories and meanings are shaped under neoliberalism and the politics of recognition. I argue that the uncritical use of cultural and ethnic differences as the central focus of interculturalism reifies and reproduces the preoccupation with culture and ethnic differences characteristic of the racial project of mestizaje that held sway for most of the twentieth century. This focus on difference has silenced a much-needed discussion about how neither interculturalism nor multiculturalism has changed existing racial hierarchies and privileges nor curtailed the effects of racism and racial injustice on indigenous people and their communities.     

Place,gender and power in transnational Sikh marriages

In this article I explore the importance of place during transnational marriages and in particular during wedding rituals. The rituals described are two Sikh weddings taking place in East Africa and the Punjab respectively. Highlighting the importance of status and hierarchy during wedding events, the ethnography focuses on how transnationalism is experienced as a generator of status as well as a potential risk to status. Through an account in the article of ritual practices in transnational marriages and households, I underline place as a significant factor in gender relations during wedding events.     

Reformulating tradition and modernity: Moroccan migrant women and the transnational division of ritual space

In this article I analyse the rituals that transnational migrants who live and work in Europe (mainly Italy) perform in Morocco during their return there for summer holidays. The transnational dimension of rituals and ceremonies reveals the diverse ways in which Moroccan families gain social recognition across transnational space. I explore how migrants construct and display their identities contextually and in opposition to multiple Others. By performing the traditional rituals associated with important turning points in their lives in Morocco, migrants seek to reintegrate themselves and maintain their membership of their community of origin. At the same time, however, these performances bring to the surface a hidden agenda: the assertion and exhibition of migrants’ differences with respect to those who have stayed behind. These rituals, which provide a perspective through which to analyse the intersection of global and local interconnections, also reveal complex and shifting interpretations of ‘tradition’ and ‘modernity’, and the practices in which these are embedded. I conclude by suggesting that, in this process, migrants develop a creative interplay with ‘traditional practices’ by subverting, reformulating and giving new creative shape to their meaning and content.     

Rhotacization and the ‘Beijing Smooth Operator’: The social meaning of a linguistic variable1

Recent sociolinguistic studies on style have focused much attention on the construction of social meaning in situated discursive practices. Despite a general recognition that the linguistic resources used are often already imbued with social meanings, little research has been done on what these meanings may be. Focusing on rhotacization, a sociolinguistic variable in Beijing Mandarin, this article explores its imbued social meanings and sociocultural associations. I demonstrate that rhotacization takes on semiotic saliency through co‐occurrence with key Beijing cultural terms and frequent use in written representations of authentic Beijing‐ness. Furthermore, this feature is associated with the ‘Beijing Smooth Operator,’ a salient male local character type, and is ideologically construed as reflecting its characterological attributes. The findings of this study shed light on the meaning potential of a linguistic variable, rhotacization in this case, which can enhance understanding of the possibilities and constraints for its use and meaning in new contexts.     

Religion as a means of cultural reproduction: popular rituals in a Yunnan Chinese village in northern Thailand

This article discusses how popular rituals are used to achieve cultural reproduction in Banmai, a Yunnan Chinese village in northern Thailand where I conducted empirical fieldwork between 2002 and 2007. Most Banmai villagers were local militias originally associated with the Chinese Nationalist Party in western Yunnan Province. They went into exile on the Burmese side of the Golden Triangle in or shortly after 1949 when the People's Liberation Army swept through this region, and they ultimately settled in northern Thailand's hill regions in early 1960s. As the self-proclaimed preservers of authentic Chinese culture, Banmai villagers vigorously instituted many traditional practices, following the imagined Confucian orthodoxy, to build a reified community that represents an idealized Chinese spiritual world. Through their participation in popular rituals, we see clearly how villagers have been able to attain the cultural unification that has played a crucial role in meeting their spiritual needs at various levels: the individual, the family, the kin group, and the community.     

Relationality,Intersubjectivity, and Culture: Experiences in a Therapeutic Discourse of Virtual Kinship

The contextual vision of relational therapies needs to expand beyond the therapeutic dyad to include the cultural context and the indigenous beliefs and practices that can impact on the relationship. An example of this claim is the “virtual kinship” discourse common in some sectors of Turkish society, which involves the use of a kinship idiom in interactions with nonkin, especially across class and gender lines, so that an implicit code governing social reciprocities in actual kinship relations can be invoked. This article provides clinical examples of its use by patients who differ in class and gender from the therapist. Also discussed are the impact of the discourse on the therapist and the way in which the discourse serves to create an intersubjective space for the cocreation of therapeutic meaning.     

Against memory-as-remedy to the traumatic aftermaths of Nigeria-Biafra war past: whither justice?

ABSTRACT

This article examines recent scholarship proposing the use of memory practice to remedy the traumatic aftermaths of Nigeria-Biafra War past. The assumption sustained in this scholarship is that through certain cultural memory practices such as truth commissions and commemorative rituals some form of appeasement might be reached regarding the extent of subsistence of that traumatic past. We fault these scholarly claims proposing memory as panacea to mass injustices and tragedies. In addition to the problematic proposals for using memory to remedy past atrocities in Nigeria, we observe that the question of justice is either absent or construed sometimes vaguely as one and the same with memorialisation. Accordingly, this paper further explores the place of justice in (and its implications for) this recent scholarship on Nigeria-Biafra War past. By inserting and centralising questions of justice in the discourse of that war, we seek to rethink the assumptions of memory practice as a remedy to past atrocities in Nigeria. The underlying argument of our discussion is that not only does the emphasis on memory diminish the political nature of the conflict but also that resort to memory indicates a continued reluctance to address the fundamental questions of political in/justice in Nigeria.     

Parkour: Adventure, Risk, and Safety in the Urban Environment

Parkour is a new sport based on athletically and artistically overcoming urban obstacles (e.g., climbing up and vaulting over walls). In this paper, I position parkour as a form of urban adventurism allowing for tests of individual character. This involves what I call rites of risk and rituals of symbolic safety. Together these rites and rituals allow individuals to seek out exciting and dangerous activities while couching their risk-taking in discourses and practices that affirm the value of the self. Thus, although parkour can be dangerous, practitioners use symbolic forms of safety to give their actions meaning and emphasize their ability to handle the risks involved.     

Cut the Crap: Language — Risks and Relationships in Systemic Therapy and Supervision

This article concerns the use of language in both therapy and supervision, and how it contributes to the necessary risk‐taking that will be a part of therapists' and supervisors' repertoires. The focus will be on my own examples in both roles, and will refer to both successes and failures, while questioning the usefulness of either concept. Within a postmodern paradigm, and influenced by thinkers including Foucault and Bakhtin as well as systemic clinicians, I will examine the use of language (including in cross‐cultural settings where risks can sometimes be amplified) and of humour and self while exploring the meanings of identity. I contend that all relationships contain some element of risk and the ways in which we create a safe enough context, through the uses of language as well as nonlinguistic means, are the crucial elements in our endeavours as supervisors and therapists. I favour the idea that therapy is more of an art than a science and that this is most exemplified in the graceful use of language by which we strive to engage rather than alienate people. The article may be considered by some as being useful advice, and by others as a risk too far, such is the controversial nature of language, which highlights the importance of relationships and context.     

Transnational Islamic charity as everyday rituals

In this article, through a case study of transnational Islamic charity, we explore the intersection between migrant development engagements and religious practices. While migrant engagement in development is well known, the intersections of these with everyday religious practices are less so. We use the prism of ‘everyday rituals', understood as human actions that connect ideals with practices. Everyday rituals not only express but also reinforce ideals, in this case those of Islamic charity in a context of sustained migrant transnationalism. The article draws on 35 interviews about Islamic charity, transnationalism and development with practising Muslims of Pakistani origin in Oslo, Norway. We argue that everyday rituals are a useful tool for exploring the role of religion in motivating migrant development engagements. This is because they include transcendental perspectives, bridge ideals and practices that connect the contemporary to the hereafter, encompass transnational perspectives, and are attentive to the ‘here’ and ‘there’ spatially in migrants’ lives.     

Transition of Rituals in the Nagasaki City Atomic Bomb Memorial Ceremony

This article focuses on rituals in the wake of a disaster, particularly those rituals that concern the dead. Previous studies have paid little attention to such rituals, which have developed and evolved over a long period of time. A diachronic case study of the Nagasaki atomic bomb memorial ceremony shows that memorial rituals gradually shift their attention from the dead to the living. The characteristics observed in this ceremony that orient towards the living can be distinguished from folk rituals, whose central object is to appease or comfort the dead, and also from political rituals, whose aim is to honor the dead and acknowledge the tragic past within a political framework. In addition to economic as well as political factors, the broadcasting of the Nagasaki ceremony on television is instrumental in the changes in these rites and the inclusion of the third-person plural subject: the “we”, appears to be vital in apprehending the experience of violent death. Relying on historical materials, photographs, and data collected by participatory observation and interviews, this article aims to show how people use symbolic practices to make meaning out of violent death.     

Framing the image of Sikkim

This article highlights the poetics and politics of visual culture and specifically tourist brochures and picture postcards that frame an indigenous Buddhist Sikkim for domestic and international tourists. Located in Northeast India, Himalayan Sikkim is a cultural mosaic constituted by almost 22 Indo-Tibetan and Indo-Aryan groups residing therein. It is argued that visual representations incisively frame Sikkim as a Buddhist landscape by selectively photographing mantras, sacred texts, saints, religious sites, murals and rituals that are connected with Buddhism. The growing efflorescence of Buddhism globally and the desire of tourists to experience Buddhist culture has given fresh impetus to imagining Sikkim as their living repository.     

Citizenship as cultural: Towards a theory of cultural citizenship

Traditional notions of citizenship have focused on formal membership, including access to rights, in a national community. More recent scholarship has expanded this definition beyond citizenship as a legal status to focus on struggles for societal inclusion of and justice for marginalized populations, citizenship as both a social and symbolic boundary of exclusion, and post‐colonial and post‐national citizenship. In this article, I review conceptions of citizenship that involve more than legal rights. After reviewing this scholarship, I discuss the theoretical framework of cultural citizenship – a move to center the cultural underpinnings of modern citizenship in analyses of citizenship as a boundary of inclusion and exclusion. I use the example of France as one site to locate the connections between citizenship and culture and the cultural underpinnings and implications of citizenship more broadly.     

Extra-activism: counter-mapping and data justice

ABSTRACT

Neither big data, nor data justice are particularly new. Data collection, in the form of land surveys and mapping, was key to successive projects of European imperialist and then capitalist extraction of natural resources. Geo-spatial instruments have been used since the fifteenth century to highlight potential sites of mineral, oil, and gas extraction, and inscribe European economic, cultural and political control across indigenous territories. Although indigenous groups consistently challenged maintained their territorial sovereignty, and resisted corporate and state surveillance practices, they were largely unable to withstand the combined onslaught of surveyors, armed personnel, missionaries and government bureaucrats. This article examines the use of counter-mapping by indigenous nations in Canada, one of the globe’s hubs of extractivism, as part of the exercise of indigenous territorial sovereignty. After a brief review of the colonial period, I then compare the use of counter-mapping during two cycles of indigenous mobilization. During the 1970s, counter-mapping projects were part of a larger repertoire of negotiations with the state over land claims, and served to re-inscribe first nation’s long-standing history of economic, social and cultural relations in their territories, and contribute to new collective imaginaries and identities. In the current cycle of contests over extractivism and indigenous sovereignty, the use, scope and geographic scale of counter-mapping has shifted; maps are used as part of larger trans-media campaigns of Indigenous sovereignty. During both cycles, counter-mapping as data justice required fusion within larger projects of redistributive, transformative and restorative justice.     

Rituals and Embodiment: Class Differences in Religious Fasting Practices of Bengali Hindu Women

Research unraveling the potential for women’s empowerment through participation in religious rituals is an important corrective to theorizing that suggests that liberation requires that women avoid rather than embrace the litany of cultural rituals that in the past have served to oppress them. The field, however, is premised on theoretical frameworks that are heavily focused in the pursuit of uncovering resistance against patriarchal orders in religious engagements of women, thereby failing to account for the dialectical nature of such engagements. Employing Bourdieu’s theory of habitus to investigate religious fasting practices of 41 Bengali Hindu women, I argue that the impetus for active negotiations, that entail a more dialectical engagement with meanings of cultural rituals, is located in a set of class-based predispositions that are fostered and reinforced in the experiences and opportunities that women encounter in their daily lives.     

The digitization of diaspora engagement: managing extraterritorial talent using the internet

In this article, I examine how the government of the People's Republic of China (PRC) seeks to manage its skilled emigrants in the information age; I investigate the rationales, techniques and imageries underlying the use of the internet by the state. For the research, I used interviews, participant observation and documentary analysis to explore the case of London‐based Chinese professionals and their contacts with the PRC government. The findings demonstrate that two modes of internet use mainly manage these skilled emigrants. First, digitized diasporic associations play a key role in brokering the influences of the government among the diaspora. Second, the PRC government has set up websites to collect and manage information on skilled emigrants pertaining to their labour market potential. A nationalistic discourse of a caring and protective state of origin surround both governing practices. Nevertheless, some emigrants resist these internet‐mediated governing practices, through distrust and a calculated rationality underscored by a neoliberal logic.