No Place for Grief: Martyrs, Prisoners, and Mourning in Contemporary Palestine. Lotte Buch Segal, Philadelphia: University of Pennsylvania Press, 2016, 224 pp.

Shalev, Guy

doi:10.1111/maq.12360

Cited by 6 publications

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“…2. See, for instance: Brandel, 2022Crapanzano, 2014;Das, 2007Das, , 2020Das, Jackson, Kleinman, and Singh, 2014;Duranti, 2008Duranti, , 2015Evans-Pritchard, 1976;Gable, 2002;Geschiere, 2013;Guyer, 2013;Han, 2020;Keane, 2008;Khan, 2012;Lambek, 2010;Pelkmans, 2013;Robbins and Rumsey, 2008;Robbins, 2008;Schieffelin, 2008;Schmidt 2017;Scott and Hirchkind, 2006;Segal, 2016;Siegel, 2006;Stasch, 2008;Taussig, 2003. 3.…”

Section: Declaration Of Conflicting Interestsmentioning

confidence: 99%

The bewitchment of our intelligence: Scepticism about other minds in anthropology

Motta

2022

Anthropological Theory

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This article aims at characterizing how the problem of scepticism about other minds appears in anthropology. To do so, I offer a close reading of Nils Bubandt's book, The Empty Seashell (2014), a study of witchcraft and doubt on the North Maluku Island of Halmahera. Through its deep engagement with issues revolving around scepticism, I take the book to be an example of the tendency to consider the problem of sceptical doubt about others as a problem of access to the inner thoughts and feelings of other people. By looking closely at its attempts to respond to this problem, I endeavour to shed light on the ways in which, in working the problem of scepticism out, we may be doing exactly the reverse: giving into the sceptical impulse. How does a certain way of asking questions about scepticism nourish the drive to it? I am interested in the drift towards scepticism that precisely takes the form of a claim against it. In showing that such a drift is prompted by a certain use of language, I hope to elucidate some ways in which scepticism is lived and is thus not merely an intellectual conundrum, but an ordinary human condition.

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Section: Declaration Of Conflicting Interestsmentioning

confidence: 99%

The bewitchment of our intelligence: Scepticism about other minds in anthropology

Motta

2022

Anthropological Theory

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“…Whether the boundaries or the in‐betweenness of the familiar‐strange is ‘true’ or ‘false’, the dead have significant power to surprise with unsettling effect. The familiar‐strange shapes an experience (see Muehlmann 2020) grounded in repetition, where each repetition involves features that, ‘despite recurrence cannot, ever, be known in advance’ (Segal 2016: 476; also see Segal 2013). The familiar‐strange is a form of engagement and re‐engagement with the dead that continues as Jamilā attempts to make sense of the dead.…”

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“…It is where the dead demand Jamilā’s attention and blur boundaries that are essential in maintaining a sense of ‘the ordinary’ and familiar in light of Syria's inescapable brutality and violence. Jamilā’s family used the Arabic word ‘ādi (plain or ordinary) to refer to the ‘constant’ and ‘everyday’ killing of people in Aleppo (see also Segal 2016). This sense of ‘the ordinary’ for Jamilā does not mean that her life is perceived as one of suffering, but refers to how the familiar is ‘the place in which the braiding of the ordinary and the extraordinary occurs’ (Segal 2016: 19).…”

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confidence: 99%

“…Jamilā’s family used the Arabic word ‘ādi (plain or ordinary) to refer to the ‘constant’ and ‘everyday’ killing of people in Aleppo (see also Segal 2016). This sense of ‘the ordinary’ for Jamilā does not mean that her life is perceived as one of suffering, but refers to how the familiar is ‘the place in which the braiding of the ordinary and the extraordinary occurs’ (Segal 2016: 19). The familiar is an attempt to endure the everyday, while the ordinary is a space of both the familiar and the strange (Segal 2016).…”

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The familiar‐strange manifestation of the dead

Amoozegar

2022

Royal Anthropological Inst

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This article draws on Islamic perspectives that conceive of visions (ru'yā) and nightmares (kābūs) as instances whereby Jamilā, a 13‐year‐old Syrian refugee girl in Brooklyn, New York, imagines and makes sense of the dead. She uses the Arabic words ma‘rwf (familiar) and gharīb (strange) to describe her dead elderly neighbour, Safiyya, in her visions and nightmares. Jamilā’s familiar‐strange experiences imagine the dead both as good (the divine nature of death fundamental to Islamic values) and as evil (the pain and suffering of the departed). These familiar‐strange feelings constitute an irresolvable uncertainty about death, shaping an imaginative space for Jamilā to be with Safiyya, who was like a mother to her. The manifestation of the dead consists of dynamic interpretations for the living. This results in a familiar‐strange experience granted through the in‐between space of what the philosopher Ibn ‘Arabī calls barzakh (‘obstacle’ or ‘separation’), which allows for an understanding of the departed as both blissful and suffering. The vernacular Arabic used by Jamilā in describing her familiar‐strange experiences and the Islamic values upheld by her family underscore the importance of knowledge accumulated in the Islamic tradition for understanding the perception of loss and death for an adolescent Syrian refugee.

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“…Meanwhile, they constantly encounter each other in the streets of central Nairobi and make efforts to maintain friendly relations. To ask how violence between them is neighborly, I draw on a body of literature that describes the troubled intimacies arising in settings where people are brought together in too close proximity while harboring hostilities towards one another (Buch 2016;Das 2006Das , 2010Das , 2015Goodfellow & Mulla 2008;Han 2012Han , 2013Han , 2017Jeganathan 1997;Singh 2011). Singh (2011) describes neighboring castes in rural India who historically have an exploitative relationship, who declare that they hate each other with a passion, but who also share elements of religious festivals.…”

Section: Intimacy Between Hostile Neighborsmentioning

confidence: 99%

Intimacies of policing: Violent relationships among hawkers and Inspectorate officers in central Nairobi

Dragsted

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General rightsCopyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights.-Users may download and print one copy of any publication from the public portal for the purpose of private study or research. -You may not further distribute the material or use it for any profit-making activity or commercial gain -You may freely distribute the URL identifying the publication in the public portal -the text, I want to express my gratitude towards them. Among the hawkers, I am especially grateful to Wangari, Njeri, Wachira and Samuel for welcoming me into spaces where I produced awkwardness, and for mitigating this awkwardness with incredible forthcomingness and a lot of jokes. Later on, Wangari, Njeri, Wachira and Samuel also performed invaluable work as research assistants. Among the Inspectorate officers, I am especially grateful to Kuria, Ndevu and Richard for trusting me with their personal histories and opinions in a context of general suspicion towards outsiders. I benefitted greatly from the research assistance of Ruth Mwikali Jonathan, who collaborated with me on an extensive interview study. I gained many insights from our joint work and conversations. Gregory Mwaniki and Trevas Matathia helped with archival sources, and Paul Munyao assisted with his cartographic skills. In Nairobi, I was privileged to have the most wonderful home away from home with Mutheu, Malli and Robert. I am grateful to so many people for friendship, for company and for all those stories and pieces of advice that give depth and complexity to a place where one is a newcomer, as I was to Nairobi. Although I cannot mention everyone, I want to thank Julius Mwaniki, General, Purity, Karimi, Kimani, Catrine Christiansen, Peter Kiama and everyone in the PhD seminars and reading group meetings at the British Institute in Eastern Africa.I am grateful to my supervisor, Steffen Jensen, for supporting me throughout the entire research process, for always being approachable and generous with his time and for facilitating my process with the kind of insightful, encouraging and pragmatic critique that helped me move along at every stage. I am grateful to my co-supervisor, Anja Kublitz, for supporting the writing of this dissertation with analytical playfulness and editorial sharpness, and for generally showing me both intellectual and personal generosity. At Aalborg University, I was affiliated with the master's study program and research group Global Refugee Studies. Many wonderful colleagues made this affiliation enjoyable. In particular, I want to thank Sif Lehman, Mads Emil Kjaersgaard and Michael Ulfstjerne for stimulating conversations and good company, and Michael for reading and commenting on several pieces of writing over the years.

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No Place for Grief: Martyrs, Prisoners, and Mourning in Contemporary Palestine. Lotte Buch Segal, Philadelphia: University of Pennsylvania Press, 2016, 224 pp.

Cited by 6 publications

References 0 publications

The bewitchment of our intelligence: Scepticism about other minds in anthropology

The bewitchment of our intelligence: Scepticism about other minds in anthropology

The familiar‐strange manifestation of the dead

Intimacies of policing: Violent relationships among hawkers and Inspectorate officers in central Nairobi

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