A topolographical approach to infrastructure:Political topography, topology and the port of Dar es Salaam

Economic infrastructure hubs, such as ports, are crucial sites for exploring new political geographies. In such environments, mobilities are enabled and rigidly channelled premised on the stasis of the port-as-checkpoint. Such nodes are part of an ever-growing political geography of zones that requires more attention. This article proposes a ‘topolographical’ approach – a combined heuristic drawing from political topography and topology – to comprehend more fully the transformations in the political geographies of large-scale infrastructures. The cardinal nature of the port of Dar es Salaam makes it a crucial site through which to illustrate the purchase of this framework. The topographical analysis puts forward the port of Dar as ‘archipelago of global territories’, within which heterogeneous actors claim graduated authority. Drawing on topology, the article shows what is folded into the port, constantly shaping not only who governs but, more importantly, how power and authority are exercised. It will be shown how imaginaries of the port - as gateway, seamless space, and modernity ‘from scratch’ - as much as new technological devices work to produce historically and geographically distinct political geographies, and indeed bring new ones into being

Uncanny Objects and the Fear of the Familiar:Hiding from Akan Witches in New York City

This article examines the cosmology and secret practices of West African traditional priests in New York City in preventing the spread of witchcraft, an evil invisible spirit transmitted between female members of the Akan matrilineage. Explored is an uncanny dynamic as everyday habitus becomes increasingly strange in the world of a young Ghanaian woman in the Bronx, who has become petrified of insinuations of witchcraft from close family members. In trying to hide the young woman from infection by her fellow witches, Akan priests attempt to ‘capture’ her habits and everyday routines, calling upon the iconic magic of New York City in order to ‘misplace’ familiarity within the anonymity of Manhattan. In this process, the transmission of the witch’s spirit to the intended victim is disturbed as the victim’s life and things are moved. Nowhere to be found, the witch shifts her attention to other victims

Pentecostalism, gerontocratic rule and democratization in Malawi: the changing position of the young in political culture

This chapter explores the relationship between the father-metaphor, gerontocratic power, democratization and religion in the context of changing political culture in Malawi. It argues that democratization in Malawi signalled a change in the nature of the dominant gerontocratic power relations associated with Chewa political traditions, and gave the young an opportunity to escape from their tightly circumscribed sociopolitical space in what for thirty years had been a highly supervised society. It further argues that religion, in particular 'born-again' (often Pentecostal) Christianity, played a significant role in changing the meaning of the crucial root paradigm of gerontocracy in Malawian political culture. The chapter shows that the position adopted by religious youth groups in the 1990s was the outcome of a 'struggle for youth' that Malawian society had faced since colonial times and in which religion played a significant role. In so doing, it deconstructs the so-called 'conservative nature' of Christian fundamentalism-cum- Pentecostalism.ASC – Publicaties niet-programma gebonde

Intimate strangers: perspectives on female converts to Islam in Britain

This article explores the relationships between female converts to Islam in Britain and their close friends and family. It pays attention to the perspectives of converts but focuses on the reactions of their intimates to the conversion. We argue that converts become ‘intimate strangers’ through conversion—estranged on the level of understanding and belief but intimate on the emotional plane. This strangeness is symbolised by the Orientalist stereotypes associated with the converts. At the same time, friends and family shun engagement with the conversion itself, thus keeping alive the stereotypes and precluding understanding. In refusing to engage with matters of belief even within the intimate space of the family, secularism’s orthodox private/public divide gets busted where religiosity, instead, becomes an issue between the (individual) private and the (family) public. Lacking reciprocity and with no access to the inner depths of the people they are closest to, the liberal rhetoric of friends and family about personal choice and equal acceptance of all paths amounts to bigotry and turns out to be painful for both the converts and their intimates.Arts and Humanities Research Council, Prince Alwaleed Bin Talal Centre of Islamic Studie

narrating traditional iranian carpet merchants

Iranian carpet merchants developed a collective identitary narrative to enhance their capital creation in the social field of the German market, the field of Iranian foreign trade, and transnational bazari networks. This chapter goes beyond the practicalities of juggling resources across social fields: it explains the motivation behind this agency. Building on David Graeber's anthropology of value, as well as on studies about identity marketing and ethnic entrepreneurship, I show how the merchants' resources were evaluated between the 1950s and today to explain by which systems of value these social fields were shaped. From the confrontation between changing systems of value emerges Iranian carpet merchants' potential to increase the efficiency of their capital creation by—collectively—trying to redefine the meaning of their resources