Anthropologists and the Bible

The anthropology of religion was shaped by – and sought to influence – new understandings of the scriptures. Maintaining an uneasy, often unacknowledged, usually one-sided dialogue with biblical scholarship, the Victorian anthropologists introduced new comparative perspectives. Succeeding schools of anthropology applied their own particular analytical methods. Over a period of 150 years, despite changes in intellectual fashions, the anthropology of the bible has been a testing ground for the anthropology of religion

A Qualitative Study of Barriers to Accessing Water, Sanitation and Hygiene for Disabled People in Malawi.

Globally, millions of people lack access to improved water, sanitation and hygiene (WASH). Disabled people, disadvantaged both physically and socially, are likely to be among those facing the greatest inequities in WASH access. This study explores the WASH priorities of disabled people and uses the social model of disability and the World Health Organization's International Classification of Functioning, Disability and Health (ICF) framework to look at the relationships between impairments, contextual factors and barriers to WASH access. 36 disabled people and 15 carers from urban and rural Malawi were purposively selected through key informants. The study employed a range of qualitative methods including interviews, emotion mapping, free-listing of priorities, ranking, photo voice, observation and WASH demonstrations. A thematic analysis was conducted using nVivo 10. WASH access affected all participants and comprised almost a third of the challenges of daily living identified by disabled people. Participants reported 50 barriers which related to water and sanitation access, personal and hand hygiene, social attitudes and participation in WASH programs. No two individuals reported facing the same set of barriers. This study found that being female, being from an urban area and having limited wealth and education were likely to increase the number and intensity of the barriers faced by an individual. The social model proved useful for classifying the majority of barriers. However, this model was weaker when applied to individuals who were more seriously disabled by their body function. This study found that body function limitations such as incontinence, pain and an inability to communicate WASH needs are in and of themselves significant barriers to adequate WASH access. Understanding these access barriers is important for the WASH sector at a time when there is a global push for equitable access

Ernest Gellner as anthropologist

Ernest Gellner was at once a positivist philosopher, influenced by Karl Popper, and an ethnographer and social anthropologist in the tradition of Bronisław Malinowski. He approached philosophies as an ethnographer, and his anthropological models were imbued with philosophical assumptions. He was a lifelong critic of the relativist tradition in philosophy and cultural anthropology, and an opponent of what he considered pseudo sciences (Marxism and psychoanalysis). He is perhaps best known for his theory of history, which emphasised the social and political consequences of the development of science and technology. Precipitating the breakdown of organic communities, this fostered nationalism or a puritan (individualist) religion

The cosmopolitan museum

Between 2014 and 2018, funded by the European Union’s ‘Creative Eu ropean Programme’, leaders of ten European ethnographic museums met to discuss a new kind of Museum of Other People, one that would come to terms with the legacy of colonialism and take account of large-scale migration to Europe from Africa and the Middle East. Pioneered in Sweden, the Netherlands, Austria and Germany, this came to be known as the World Culture Museum. It is not a Museum of Other People, because it includes Europe on equal terms, at least in principle, although in practice Europe is present, if at all, only in the form of folk traditions. So what makes a World Culture Museum different from a Museum of Other People?

Traditions of kinship, marriage and bridewealth in southern Africa

In the pre-colonial period, and in most parts of Southern Africa throughout the nineteenth and well into the twentieth century, marriage, the family and the homestead were embedded in economic, political and religious institutions. The household was the hub of social life, and its layout symbolically expressed the relationships between men, women, cattle and the ancestors. Economically, bridewealth paid in cattle linked the pastoral economy of men and the garden economy of women. Politically, marriages established, sustained and restructured allegiances. The paper concludes with some reflections on the transformations that this traditional structure has undergone in the course of the twentieth century

Meyer Fortes: the person, the role, the theory

In the two decades after the Second World War, Meyer Fortes was a central figure in what was then called ‘British social anthropology’. Sometimes dismissed as simply a follower of Radcliffe-Brown, Fortes’ theoretical influences in fact ranged from Freud to Parsons. He formulated a distinctive theoretical synthesis, and produced the most influential version of ‘descent theory’. Fortes is currently out of fashion, but four decades after his retirement from the Cambridge chair a revaluation is in order

Introduction: Popular Economies in South Africa

African economies have long been a matter of concern to anthropologists, not least in the pages of Africa. These economies are situated, somewhat contradictorily, between global settings of financialized capitalism on the one hand and impoverished local arenas where cash-based economic transfers predominate on the other. The more such economies appear to be tied to wider global arenas and operations that place them beyond the reach of ordinary people, the more necessary it is to explore the logics and decisions that tie them inexorably to specific everyday settings

Gendered endings: Narratives of male and female suicides in the South African Lowveld

This is the author's accepted manuscript. The final publication is available at Springer via http://dx.doi.org/10.1007/s11013-012-9258-y. Copyright @ Springer Science+Business Media, LLC 2012.Durkheim’s classical theory of suicide rates being a negative index of social solidarity downplays the salience of gendered concerns in suicide. But gendered inequalities have had a negative impact: worldwide significantly more men than women perpetrate fatal suicides. Drawing on narratives of 52 fatal suicides in Bushbuckridge, South Africa, this article suggests that Bourdieu’s concepts of ‘symbolic violence’ and ‘masculine domination’ provide a more appropriate framework for understanding this paradox. I show that the thwarting of investments in dominant masculine positions have been the major precursor to suicides by men. Men tended to take their own lives as a means of escape. By contrast, women perpetrated suicide to protest against the miserable consequences of being dominated by men. However, contra the assumption of Bourdieu’s concept of ‘habitus’, the narrators of suicide stories did reflect critically upon gender constructs

From 'One Namibia, One Nation' towards 'Unity in Diversity? Shifting representations of culture and nationhood in Namibian Independence Day celebrations, 1990-2010

In 2010 Namibia celebrated its twentieth anniversary of independence from South African rule. The main celebrations in the country’s capital Windhoek became the stage for an impressively orchestrated demonstration of maturing nationhood, symbolically embracing postcolonial policy concepts such as ‘national reconciliation’, ‘unity’ and ‘diversity’. At the same time, nation building in post-apartheid Namibia is characterised by a high degree of social and political fragmentation that manifests itself in cultural and/or ethnic discourses of belonging. Taking the highly significant independence jubilee as our vantage point, we map out a shift of cultural representations of the nation in Independence Day celebrations since 1990, embodied by the two prominent slogans of ‘One Namibia, one Nation’ and ‘Unity in Diversity’. As we will argue, the difficult and at times highly fragile postcolonial disposition made it necessary for the SWAPO government, as primary nation builder, to accommodate the demands of regions and local communities in its policy frameworks. This negotiation of local identifications and national belonging in turn shaped, and continues to shape, the performative dimension of Independence Day celebrations in Namibia.Web of Scienc