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	<title>American Ethnologist</title>
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	<link>http://www.americanethnologist.org</link>
	<description>Journal of the American Ethnological Society</description>
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		<title>DOMINIC BOYER INTERVIEWS MAYOR OF REYKJAVÍK</title>
		<link>http://www.americanethnologist.org/2013/dominic-boyer-interviews-mayor-of-reykjavik/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=dominic-boyer-interviews-mayor-of-reykjavik</link>
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		<pubDate>Mon, 13 May 2013 10:53:46 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Interviews]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3298</guid>
		<description><![CDATA[Dominic Boyer (Rice University) talks with Jón Gnarr, Founder of Iceland’s Besti Flokkurinn (Best Party) and Mayor of Reykjavík, April 2013 Gnarr, founder of a political party some term &#8220;anarcho-surrealist,&#8221; reflects on resisting conventional political categories, the April 27 parliamentary elections, and the politics of environmentalism. Boyer sees Iceland as &#8220;a bright light in an otherwise very dark time.&#8221; This interview is a supplement to Boyer’s article in American Ethnologist, May 2013: Simply the Best: Parody and Political Sincerity in Iceland. *&#160;*&#160;* Jón Gnarr: Hi. I&#8217;m so glad and honored. But quite confused like always. I&#8217;m so lost in my own brain, like a deer in a labyrinth. Wandering but always lost. I wandered upon this [passage from André Breton, First Manifesto of Surrealism 1924]: To make speeches Just prior to the elections, in the first country which deems it worthwhile to proceed in this kind of public expression of opinion, have yourself put on the ballot. Each of us has within himself the potential of an orator: multicolored loin cloths, glass trinkets of words. Through Surrealism he will take despair unawares in its poverty. One night, on a stage, he will, by himself, carve up the eternal heaven, that  <a href="http://www.americanethnologist.org/2013/dominic-boyer-interviews-mayor-of-reykjavik/">

Read more ...</a>]]></description>
				<content:encoded><![CDATA[<h3 style="font-weight: 400;"><strong>Dominic Boyer</strong> (Rice University) talks with <strong>Jón Gnarr</strong>, Founder of Iceland’s Besti Flokkurinn (Best Party) and Mayor of Reykjavík, April 2013</h3>
<p>Gnarr, founder of a political party some term &#8220;anarcho-surrealist,&#8221; reflects on resisting conventional political categories, the April 27 parliamentary elections, and the politics of environmentalism. Boyer sees Iceland as &#8220;a bright light in an otherwise very dark time.&#8221;</p>
<p>This interview is a supplement to Boyer’s article in <em>American Ethnologist</em>, May 2013:  <a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12020/abstract">Simply the Best: Parody and Political Sincerity in Iceland</a>.
</p>
<p style="text-align: center; color: #069;">*&nbsp;*&nbsp;*</p>
<p><strong>Jón Gnarr:</strong> Hi. I&#8217;m so glad and honored. But quite confused like always. I&#8217;m so lost in my own brain, like a deer in a labyrinth. Wandering but always lost. I wandered upon this [passage from André Breton, First Manifesto of Surrealism 1924]:
</p>
<div style="padding-left: 20px; font-size: smaller;">
<p>To make speeches</p>
<p>Just prior to the elections, in the first country which deems it worthwhile to proceed in this kind of public expression of opinion, have yourself put on the ballot. Each of us has within himself the potential of an orator: multicolored loin cloths, glass trinkets of words. Through Surrealism he will take despair unawares in its poverty. One night, on a stage, he will, by himself, carve up the eternal heaven, that Peau de l&#8217;ours. He will promise so much that any promises he keeps will be a source of wonder and dismay. In answer to the claims of an entire people he will give a partial and ludicrous vote. He will make the bitterest enemies partake of a secret desire which will blow up the countries. And in this he will succeed simply by allowing himself to be moved by the immense word which dissolves into pity and revolves in hate. Incapable of failure, he will play on the velvet of all failures. He will be truly elected, and women will love him with an all-consuming passion.</p>
</div>
<p>Maybe I was 15 when I first read this. I am a product of a past I can’t remember.  They said I had Asperger’s [syndrome] and ADHD and OCD. I don’t agree. I will nod just to support some kid that might be listening just to let them know its not over just because you were diagnosed with something. But to me we are just slaves of our brains and in much less control than we think. The brain is the god and the master. Breton didn&#8217;t know of the Internet and now it has become our second brain and we just went from a solar system to a whole universe.
</p>
<p><strong>Dominic Boyer: </strong>In writing the article [for <em>American Ethnologist</em>] I tried to take very seriously your caution during the election campaign not to try to fit Besti Flokkurinn into some preconceived category. When it comes to politics there are many preconceived categories and they exert a lot of gravitational force to draw new ideas and experiments into their orbit (or destroy them). Convention always tries to eliminate innovation if it can. So, now that you&#8217;ve been doing this (being mayor) for a while, do you still feel the need to resist the conventional categories? Or have you and Besti Flokkurinn reached the point where these things no longer matter?
</p>
<p><strong>Gnarr:</strong> To us we are “doing time” in politics. We are just here for the experience, like tourists in a foreign country. Let’s say I was sentenced to jail and in jail I had sex with other men. Would that make me gay? Maybe to some. They call us “old school socialists.” But we really don’t care what they call us. They cannot categorize the Best party. We stand for nothing but joy, honesty and silliness. We have no real manifesto, no membership, no ideology. I refuse to be defined because it is death. In the words of E.B. White, “Analyzing comedy is like dissecting a frog: few people are interested and the frog dies of it.” I don’t wanna be just another dead frog so I keep on fighting.
</p>
<p>
<strong>Boyer:</strong> A politics beyond categories is refreshing since “normal” politics in most parts of the world today means always hearing the same ideas and discourse (e.g., free markets, privatization, economic growth) from supposedly different parties. Like in the U.S. where we have two parties that share 95% of the same political code. This sameness everywhere is why there is such widespread indifference to politics, just like in the Soviet Union before the collapse. I remember reading something you wrote where you said that you went into politics out of frustration. That you wanted to fuck the system in some way. But maybe not to attack politicians so much as to give people hope that humanity could be better than its political system. Is that right? If so, I want to ask what should the rest of the world be learning from the Best Party? For many of us, Iceland is a bright light in an otherwise very dark time.</p>
<p><strong>Gnarr:</strong> Yes, it is right. I’m a virus, but a friendly one, harmful to the system but not to people. I hope I will inspire the introvert people all around the world to get involved in politics. My message is: There is no authority but yourself. Find your inner guru!
</p>
<p><strong>Boyer:</strong> Can you tell me a little bit about the relationship between the Best Party and Bright Future? Does Bright Future share the anarcho-surrealist method of the Best Party; is it somehow an extension of your experiment, or something altogether different? Related to this, I detect some (perhaps a lot of) ambivalence from you about working in politics – I’m sure it must be very frustrating sometimes. Would you want to continue after your term as mayor is up?
</p>
<p><strong>Gnarr:</strong> Bright Future is totally different from the Best party. It is a political party but the Best is more of a state of mind. There is nothing anarchic or surrealistic about it. [Bright Future] is more of a typical liberal democratic party. My support for it is mostly moral as many of my friends are involved. Yeah, a lot of ambivalence Most of the time it is business as usual and sometimes it’s fun but it can also be terrifying. I don´t know if I want to continue working as mayor. I’m doing time. It is mostly about surviving in a hostile environment. It is a bit like the people on National Geographic channel who are dropped into Alaskan wilderness somewhere and are forced to survive on their own. Why? Just for the hell of it and maybe to prove a point, to be able to live and tell about it. I shouldn&#8217;t be alive, but I am!
</p>
<p><strong>Boyer:</strong> What do you find terrifying about working in politics? And, from where do you draw the strength/resolve to continue this work? Another way of asking the same question: where do you find the joy that allows you to maintain the Best Party state of mind and to keep going?
</p>
<p><strong>Gnarr:</strong> [There are] parliamentary elections here tomorrow. Polls show over 50% support for the conservative and the center party and some rise in nationalist views. Century Aluminum released a press release today saying they look forward to working with the new government and building new smelters in Iceland. So the right is on the rise and the left has left.
</p>
<p>[Editorial note: The conversation between Boyer and Gnarr took place via Facebook messages between March 23 and April 28, 2013. On the April 27, parliamentary elections took place in Iceland. The center-right coalition of the Independence and Progressive parties, the exact coalition that had governed over the run-up to the Icelandic banking crisis, returned to power with 51.13% of the popular vote. News media singled out their opposition to joining the European Union as the single biggest factor in the coalition’s return to power. Bright Future, the new national party loosely affiliated with the Best Party, meanwhile received only 8.25% of the popular vote.]
</p>
<p><strong>Boyer:</strong> So, how did it go? Any immediate reactions to the election?
</p>
<p><strong>Gnarr:</strong> Shit! Democracy? No, anarchy!
</p>
<p><strong>Boyer:</strong> Alas! I am sorry. Is there a bright side? The best parody in the U.S. came during the Bush years because the authoritarianism became so obvious, savage and perverse. Why do you think people went back to this Independence Party?</p>
<p><div id="attachment_3311" class="wp-caption alignright" style="width: 210px"><img src="http://www.americanethnologist.org/wp-content/uploads/2013/05/gnarr-200px.jpg" alt="Jón Gnarr, Mayor of Reykjavík. Photo by Hörður Sveinssen." width="200" height="274" class="size-full wp-image-3311" /><p class="wp-caption-text">Jón Gnarr, Mayor of Reykjavík. Photo by Hörður Sveinssen.</p></div>
<p><strong>Gnarr</strong>: I can’t get my head around it. They control the media. They publish what they want us to see. They are rich and they are powerful. They manipulate the public. The public likes to be manipulated? Are people that naive? I don’t know. One thing is for sure. They will want to start some heavy industry plans with Glencore and such companies. They want to use our natural resources to fuel the economy and finance their promises. I and we are very skeptical towards any plans to build more aluminum smelters and dam rivers. It might create a beef. But that was also my biggest disappointment with the last government. They did many good things. The Left Greens approved and fought for oil drilling in Icelandic waters. A Green Party happy with oil drilling on fishing grounds? Wtf! Why? It really doesn’t matter much if you are left or right, both have pros and cons and the leftists have such great ideologies but in the end money talks and bullshit walks and hey, oil creates jobs! It’s a game, just a game.</p>
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		<title>Editor’s foreword</title>
		<link>http://www.americanethnologist.org/2013/editors-foreword/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=editors-foreword</link>
		<comments>http://www.americanethnologist.org/2013/editors-foreword/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:23:46 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3145</guid>
		<description><![CDATA[&#160;]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Angelique Haugerud</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12016/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12016/abstract</a></p>
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		<title>Globalization as a discourse of hegemonic crisis: A global systemic analysis</title>
		<link>http://www.americanethnologist.org/2013/globalization-hegemonic-crisis/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=globalization-hegemonic-crisis</link>
		<comments>http://www.americanethnologist.org/2013/globalization-hegemonic-crisis/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:22:41 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[class]]></category>
		<category><![CDATA[cosmopolitanism]]></category>
		<category><![CDATA[culturalism]]></category>
		<category><![CDATA[global system]]></category>
		<category><![CDATA[globalization]]></category>
		<category><![CDATA[neoliberalism]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3140</guid>
		<description><![CDATA[Globalization discourse is deeply flawed in its very conception, expressing a gratuitous assumption of the emergence of a new era that is discontinuous with the past and whose conflicts are primarily the product of those who resist this development: nationalists, racists, localists. This discourse is itself an ideological product of a cosmopolitan elite identity that has emerged (again) in recent years and which can be accounted for, in turn, by another approach. A global systemic perspective situates cosmopolitan discourses in periods of hegemonic decline, which are also periods of economic, social, and cultural fragmentation in the hegemonic zones as well as of vertical polarization that creates a new “rootedness” at the bottom and a cosmopolitanization at the top. While these processes are underway today in the West, something quite the opposite is occurring in the emergent new hegemonic centers to the East. A global systemic approach also offers a model of today’s crisis that is absent in globalization discourse.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Jonathan Friedman and Kajsa Ekholm Friedman</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12017/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12017/abstract</a></p>
<p>Globalization discourse is deeply flawed in its very conception, expressing a gratuitous assumption of the emergence of a new era that is discontinuous with the past and whose conflicts are primarily the product of those who resist this development: nationalists, racists, localists. This discourse is itself an ideological product of a cosmopolitan elite identity that has emerged (again) in recent years and which can be accounted for, in turn, by another approach. A global systemic perspective situates cosmopolitan discourses in periods of hegemonic decline, which are also periods of economic, social, and cultural fragmentation in the hegemonic zones as well as of vertical polarization that creates a new “rootedness” at the bottom and a cosmopolitanization at the top. While these processes are underway today in the West, something quite the opposite is occurring in the emergent new hegemonic centers to the East. A global systemic approach also offers a model of today’s crisis that is absent in globalization discourse.</p>
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		<title>Financialization and the capitalist moment: Marx versus Weber in the anthropology of global systems</title>
		<link>http://www.americanethnologist.org/2013/financialization-marx-versus-weber-anthropology-global-systems/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=financialization-marx-versus-weber-anthropology-global-systems</link>
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		<pubDate>Sun, 12 May 2013 11:21:09 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[capitalism]]></category>
		<category><![CDATA[class]]></category>
		<category><![CDATA[financialization]]></category>
		<category><![CDATA[globalization]]></category>
		<category><![CDATA[Marx]]></category>
		<category><![CDATA[modernism and modernity]]></category>
		<category><![CDATA[transition to capitalism]]></category>
		<category><![CDATA[Weber]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3136</guid>
		<description><![CDATA[Kajsa Ekholm Friedman and Jonathan Friedman’s The Anthropology of Global Systems (AGS) is a robust, ambitious, and timely undertaking in macrotheoretical and macrohistorical anthropology. I show that, more than 30 years ago, its political-economic underpinnings anticipated the key mechanisms of financialization, so important for debates on the current financial crisis. By revisiting the “transition from feudalism to capitalism” debate with new insights from diplomatic history, I work out a Marxian critique of the Friedmans’ Weberian concept of capital, which is insufficiently relational and therefore not sufficiently alert to the politics of class. Attention to these relational politics adds an important measure of what I call “structured contingency,” and indeed agency, to temporal process, which in the AGS tends to become overly teleological. Building on my critique, I also draw attention to the absence of the possibility of “collective rationality” in the Friedmans’ grid of modern subject positions.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Don Kalb</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12018/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12018/abstract</a></p>
<p>Kajsa Ekholm Friedman and Jonathan Friedman’s The Anthropology of Global Systems (AGS) is a robust, ambitious, and timely undertaking in macrotheoretical and macrohistorical anthropology. I show that, more than 30 years ago, its political-economic underpinnings anticipated the key mechanisms of financialization, so important for debates on the current financial crisis. By revisiting the “transition from feudalism to capitalism” debate with new insights from diplomatic history, I work out a Marxian critique of the Friedmans’ Weberian concept of capital, which is insufficiently relational and therefore not sufficiently alert to the politics of class. Attention to these relational politics adds an important measure of what I call “structured contingency,” and indeed agency, to temporal process, which in the AGS tends to become overly teleological. Building on my critique, I also draw attention to the absence of the possibility of “collective rationality” in the Friedmans’ grid of modern subject positions.</p>
<div id="attachment_3219" class="wp-caption alignnone" style="width: 510px"><img src="http://www.americanethnologist.org/wp-content/uploads/2013/04/kalb-500px.jpg" alt="The ramifications of hegemonic decline in the Friedmans’ globalization framework. Figure courtesy of Jonathan Friedman." width="500" height="320" class="size-full wp-image-3219" /><p class="wp-caption-text">The ramifications of hegemonic decline in the Friedmans’ globalization framework. Figure courtesy of Jonathan Friedman.</p></div>
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		<title>The local-food movement and the anthropology of global systems</title>
		<link>http://www.americanethnologist.org/2013/local-food-movement-anthropology-of-global-systems/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=local-food-movement-anthropology-of-global-systems</link>
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		<pubDate>Sun, 12 May 2013 11:19:51 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[global systems]]></category>
		<category><![CDATA[hegemonic decline]]></category>
		<category><![CDATA[identity formation]]></category>
		<category><![CDATA[local-food movement]]></category>
		<category><![CDATA[nation-state]]></category>
		<category><![CDATA[United States]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3133</guid>
		<description><![CDATA[Today’s wrenching worldwide social and cultural instability calls for more adequate theorization. Through an examination of the local-food movement in the United States, I consider one such theorization, Kajsa Ekholm Friedman and Jonathan Friedman’s anthropology of global systems. The Friedmans set out an original conceptualization of transformations in the political economy of commercial civilizations and processes of identity formation in periods of hegemonic decline. I present data on the local-food movement in North Carolina and on differences in identity orientations between “sustainable-agriculture” and “food-security” activists to evaluate this conceptualization.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Donald M. Nonini</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12019/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12019/abstract</a></p>
<p>Today’s wrenching worldwide social and cultural instability calls for more adequate theorization. Through an examination of the local-food movement in the United States, I consider one such theorization, Kajsa Ekholm Friedman and Jonathan Friedman’s anthropology of global systems. The Friedmans set out an original conceptualization of transformations in the political economy of commercial civilizations and processes of identity formation in periods of hegemonic decline. I present data on the local-food movement in North Carolina and on differences in identity orientations between “sustainable-agriculture” and “food-security” activists to evaluate this conceptualization.</p>
]]></content:encoded>
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		<title>Simply the best: Parody and political sincerity in Iceland</title>
		<link>http://www.americanethnologist.org/2013/parody-iceland/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=parody-iceland</link>
		<comments>http://www.americanethnologist.org/2013/parody-iceland/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:18:30 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[anarchism]]></category>
		<category><![CDATA[Iceland]]></category>
		<category><![CDATA[performance]]></category>
		<category><![CDATA[political culture]]></category>
		<category><![CDATA[satire]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3130</guid>
		<description><![CDATA[Pursuing a self-described anarcho-surrealist politics in the aftermath of Iceland’s banking crisis, Jón Gnarr shocked the country’s political establishment by winning the mayoral election in Reykjavík in May 2010. In this article, I explore the rise of Gnarr’s Best Party, especially its refusal to accept a distinction between parody and sincerity in its mode of political performance. Against the backdrop of the increasing monopolization of (neo)liberal political discourse and action, I discuss how “Gnarrism” reflects at once something old and something new in northern liberal democracy.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Dominic Boyer</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12020/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12020/abstract</a></p>
<p>Pursuing a self-described anarcho-surrealist politics in the aftermath of Iceland’s banking crisis, Jón Gnarr shocked the country’s political establishment by winning the mayoral election in Reykjavík in May 2010. In this article, I explore the rise of Gnarr’s Best Party, especially its refusal to accept a distinction between parody and sincerity in its mode of political performance. Against the backdrop of the increasing monopolization of (neo)liberal political discourse and action, I discuss how “Gnarrism” reflects at once something old and something new in northern liberal democracy.</p>
<p><strong><a href="http://www.americanethnologist.org/2013/dominic-boyer-interviews-mayor-of-reykjavik/">Read Dominic Boyer&#8217;s supplemental interview with Jón Gnarr, mayor of Reykjavík</a></strong> </p>
<div id="attachment_3292" class="wp-caption alignnone" style="width: 510px"><img src="http://www.americanethnologist.org/wp-content/uploads/2013/05/05_boyer-figure-1-500px.jpg" alt="Logo for the Best Party" width="500" height="177" class="size-full wp-image-3292" /><p class="wp-caption-text">Logo for the Best Party</p></div>
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		<title>Trusted puppets, tarnished politicians: Humor and cynicism in Berlusconi’s Italy</title>
		<link>http://www.americanethnologist.org/2013/trusted-puppets-tarnished-politicians-humor-and-cynicism-in-berlusconis-italy/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=trusted-puppets-tarnished-politicians-humor-and-cynicism-in-berlusconis-italy</link>
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		<pubDate>Sun, 12 May 2013 11:17:21 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[cynicism]]></category>
		<category><![CDATA[fake news]]></category>
		<category><![CDATA[media]]></category>
		<category><![CDATA[political humor]]></category>
		<category><![CDATA[satire]]></category>
		<category><![CDATA[spectacle]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3127</guid>
		<description><![CDATA[How does humor serve political leaders widely seen as inept? How does political satire shift when a country’s own prime minister is both media mogul and object of ridicule? I examine humor of and about Italy’s Silvio Berlusconi and look at the country’s top news parody program, especially its mascot: a big, red puppet named Gabibbo, who is praised as a “civil defender.” I argue that Berlusconi’s own humor forges ties to an Italian citizenry habituated in the 1980s to political spectacle—the carefully staged and sensational exhibitionism of national politics—and, subsequently, to the media saturation of late-liberal politics. I show how political spectacle gave way to a cynicism capable of simultaneously propelling Berlusconi’s peculiar popularity and transforming puppets into truth-tellers.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Noelle J. Molé</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12021/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12021/abstract</a></p>
<p>How does humor serve political leaders widely seen as inept? How does political satire shift when a country’s own prime minister is both media mogul and object of ridicule? I examine humor of and about Italy’s Silvio Berlusconi and look at the country’s top news parody program, especially its mascot: a big, red puppet named Gabibbo, who is praised as a “civil defender.” I argue that Berlusconi’s own humor forges ties to an Italian citizenry habituated in the 1980s to political spectacle—the carefully staged and sensational exhibitionism of national politics—and, subsequently, to the media saturation of late-liberal politics. I show how political spectacle gave way to a cynicism capable of simultaneously propelling Berlusconi’s peculiar popularity and transforming puppets into truth-tellers.</p>
<div id="attachment_3224" class="wp-caption alignnone" style="width: 510px"><img src="http://www.americanethnologist.org/wp-content/uploads/2013/04/mole-500px.jpg" alt="News parody program Striscia’s puppet Gabibbo in Turin in 2008 at an event for Italian Union of Parents against Children’s Tumors (Unione dei genitori contro i tumori dei bambini, or UGI). Photo: Antonio Scardinale." width="500" height="375" class="size-full wp-image-3224" /><p class="wp-caption-text">News parody program Striscia’s puppet Gabibbo in Turin in 2008 at an event for Italian Union of Parents against Children’s Tumors (Unione dei genitori contro i tumori dei bambini, or UGI). Photo: Antonio Scardinale.</p></div>
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		<title>Please forget democracy and justice: Eritrean politics and the powers of humor</title>
		<link>http://www.americanethnologist.org/2013/eritrean-politics-humor/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=eritrean-politics-humor</link>
		<comments>http://www.americanethnologist.org/2013/eritrean-politics-humor/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:15:52 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[dictatorship]]></category>
		<category><![CDATA[Eritrea]]></category>
		<category><![CDATA[humor]]></category>
		<category><![CDATA[media]]></category>
		<category><![CDATA[parody]]></category>
		<category><![CDATA[politics]]></category>
		<category><![CDATA[public sphere]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3123</guid>
		<description><![CDATA[Parody possesses a kind of power that realist critique sometimes lacks. I explore why humor is sometimes used as a medium for addressing tragic circumstances and why parody in particular may be especially suited to communicating about dictatorship. The research presented here draws on a long-term project on Eritrean politics and on websites devoted to Eritrean politics created by Eritreans in diaspora. The core of the analysis dissects an online political parody of conditions under the regime of President Isaias Afewerki. So much of what is known and written about Eritrean history and current realities, whether by scholars, journalists, international organizations, or Eritreans online, is earnest, serious, and even heartbreaking. The uses of humor in this context seem to call for an explanation, and the analysis presented here sheds light on the mechanisms through which humor accomplishes important political work and fosters the development of new subjectivities.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Victoria Bernal</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12022/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12022/abstract</a></p>
<p>Parody possesses a kind of power that realist critique sometimes lacks. I explore why humor is sometimes used as a medium for addressing tragic circumstances and why parody in particular may be especially suited to communicating about dictatorship. The research presented here draws on a long-term project on Eritrean politics and on websites devoted to Eritrean politics created by Eritreans in diaspora. The core of the analysis dissects an online political parody of conditions under the regime of President Isaias Afewerki. So much of what is known and written about Eritrean history and current realities, whether by scholars, journalists, international organizations, or Eritreans online, is earnest, serious, and even heartbreaking. The uses of humor in this context seem to call for an explanation, and the analysis presented here sheds light on the mechanisms through which humor accomplishes important political work and fosters the development of new subjectivities.</p>
]]></content:encoded>
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		<title>The banana emperor: D. Pedro II in Brazilian caricatures, 1842–89</title>
		<link>http://www.americanethnologist.org/2013/brazilian-caricatures-1842-89/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=brazilian-caricatures-1842-89</link>
		<comments>http://www.americanethnologist.org/2013/brazilian-caricatures-1842-89/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:13:06 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Brazilian monarchy]]></category>
		<category><![CDATA[caricatures]]></category>
		<category><![CDATA[Emperor Pedro II]]></category>
		<category><![CDATA[satirical illustrations]]></category>
		<category><![CDATA[structures of feeling]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3121</guid>
		<description><![CDATA[Visual caricatures were important in the political, social, and cultural context of the Second Brazilian Reign (1842–89). With Pedro II as a central figure in the monarchy, most satirical artists concentrated on attacking his public image. Nevertheless, the results were always ambivalent. On the one hand, caricatures showed the monarchy becoming weaker and weaker throughout the period, and, in fact, it ended the year after the abolition of slavery in 1888. On the other hand, they transformed Pedro II into a kind of “good father” and increased his popularity. Images are central in understanding the regime: Sometimes, it is hard to say if they were consequences or causes, if they reflected, were part of, or were even the origin of the events of the day.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Lilia K. Moritz Schwarcz</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12023/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12023/abstract</a></p>
<p>Visual caricatures were important in the political, social, and cultural context of the Second Brazilian Reign (1842–89). With Pedro II as a central figure in the monarchy, most satirical artists concentrated on attacking his public image. Nevertheless, the results were always ambivalent. On the one hand, caricatures showed the monarchy becoming weaker and weaker throughout the period, and, in fact, it ended the year after the abolition of slavery in 1888. On the other hand, they transformed Pedro II into a kind of “good father” and increased his popularity. Images are central in understanding the regime: Sometimes, it is hard to say if they were consequences or causes, if they reflected, were part of, or were even the origin of the events of the day.</p>
<div id="attachment_3211" class="wp-caption alignnone" style="width: 510px"><img src="http://www.americanethnologist.org/wp-content/uploads/2013/04/schwarcz-500px.jpg" alt="The monarch learns to read. Angelo Agostini, Revista Ilustrada (Rio de Janeiro). Coleção Emanuel Araújo, São Paulo." width="500" height="469" class="size-full wp-image-3211" /><p class="wp-caption-text">The monarch learns to read. Angelo Agostini, Revista Ilustrada (Rio de Janeiro). Coleção Emanuel Araújo, São Paulo.</p></div>
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		<title>Bureaucratic aesthetics: Report writing in the Nigérien gendarmerie</title>
		<link>http://www.americanethnologist.org/2013/bureaucratic-aesthetics-report-writing-nigerien-gendarmerie/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=bureaucratic-aesthetics-report-writing-nigerien-gendarmerie</link>
		<comments>http://www.americanethnologist.org/2013/bureaucratic-aesthetics-report-writing-nigerien-gendarmerie/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:10:59 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[aesthetics]]></category>
		<category><![CDATA[bureaucracy]]></category>
		<category><![CDATA[gendarmerie]]></category>
		<category><![CDATA[Niger]]></category>
		<category><![CDATA[writing]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3116</guid>
		<description><![CDATA[Nigérien gendarmes invest considerable creative energy in their daily paperwork. I explore how the gendarmes conceive of the writing of seemingly purely bureaucratic documents, <em>procès-verbaux</em>, in aesthetic terms. At the same time, I ground the aesthetic appreciation of these documents in the gendarmes’ socioprofessional environment. Writing an aesthetically satisfying procès-verbal is a means of gaining respect from colleagues and superiors and of justifying and actualizing gendarmes’ self-perception as intellectuals in uniform. Bureaucratic work, I argue, is always also aesthetic work, and bureaucratic aesthetics is where aesthetic, pragmatic, and legal reasonings become one.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Mirco Göpfert</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12024/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12024/abstract</a></p>
<p>Nigérien gendarmes invest considerable creative energy in their daily paperwork. I explore how the gendarmes conceive of the writing of seemingly purely bureaucratic documents, <em>procès-verbaux</em>, in aesthetic terms. At the same time, I ground the aesthetic appreciation of these documents in the gendarmes’ socioprofessional environment. Writing an aesthetically satisfying procès-verbal is a means of gaining respect from colleagues and superiors and of justifying and actualizing gendarmes’ self-perception as intellectuals in uniform. Bureaucratic work, I argue, is always also aesthetic work, and bureaucratic aesthetics is where aesthetic, pragmatic, and legal reasonings become one.</p>
]]></content:encoded>
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		<title>Friends and money: Balancing affection and reciprocity among young men in urban Ethiopia</title>
		<link>http://www.americanethnologist.org/2013/affection-reciprocity-urban-ethiopia/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=affection-reciprocity-urban-ethiopia</link>
		<comments>http://www.americanethnologist.org/2013/affection-reciprocity-urban-ethiopia/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:09:49 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Africa]]></category>
		<category><![CDATA[Ethiopia]]></category>
		<category><![CDATA[friendship]]></category>
		<category><![CDATA[love]]></category>
		<category><![CDATA[reciprocity]]></category>
		<category><![CDATA[youth]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3114</guid>
		<description><![CDATA[In Jimma, Ethiopia, young men’s friendships involve affection and reciprocal exchange of material goods, and in many cases the balance between the two creates conflicts. I examine tensions concerning exchange and friendship in relation to literature on love and transactional sex in Africa to argue for a conception of friendship that does not assume that calculation and self-interest conflict with affection. For friends in urban Ethiopia, affection and material interest are inextricable, and this often generates feelings of jealousy and mistrust. Similarities in the ways lovers and friends struggle to balance affection and exchange indicate that sex and romantic love may not be the primary sources of tension within relationships. I argue that friendship is often a particularly flexible and ambiguous relationship, and in comparison to relations between lovers, this flexibility reduces conflicts between those involved.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Daniel Mains</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12025/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12025/abstract</a></p>
<p>In Jimma, Ethiopia, young men’s friendships involve affection and reciprocal exchange of material goods, and in many cases the balance between the two creates conflicts. I examine tensions concerning exchange and friendship in relation to literature on love and transactional sex in Africa to argue for a conception of friendship that does not assume that calculation and self-interest conflict with affection. For friends in urban Ethiopia, affection and material interest are inextricable, and this often generates feelings of jealousy and mistrust. Similarities in the ways lovers and friends struggle to balance affection and exchange indicate that sex and romantic love may not be the primary sources of tension within relationships. I argue that friendship is often a particularly flexible and ambiguous relationship, and in comparison to relations between lovers, this flexibility reduces conflicts between those involved.</p>
]]></content:encoded>
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		<title>Feminine power or feminine weakness? North Indian girls’ struggles with aspirations, agency, and psychosomatic illness</title>
		<link>http://www.americanethnologist.org/2013/north-indian-girls-psychosomatic-illness/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=north-indian-girls-psychosomatic-illness</link>
		<comments>http://www.americanethnologist.org/2013/north-indian-girls-psychosomatic-illness/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:08:26 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[aspiration]]></category>
		<category><![CDATA[education]]></category>
		<category><![CDATA[India]]></category>
		<category><![CDATA[medical anthropology]]></category>
		<category><![CDATA[women]]></category>
		<category><![CDATA[youth]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3110</guid>
		<description><![CDATA[In Hindi-speaking northeastern India, mothers whose daughters are afflicted with a psychosomatic illness referred to locally as “the teeth have clenched” employ standard tropes pertaining to Indian femininity to negotiate their daughters’ agency against the backdrop of new aspirations. An inquiry into two cases I encountered during fieldwork in Varanasi psychiatric clinics in 2001–04 demonstrates how girls’ symptomatic bodies mediated social concerns pertaining to the challenges that women’s education and work in public spaces present to non-elite middle-class domestic orders. While these illnesses may have been born of previous traumas or household conflicts, and sometimes were acknowledged as such, mothers’ and daughters’ own concerns about the illnesses focused on what they indicated about the daughters’ potential for social and academic success. In particular, mothers regarded their daughters as possessing either too much or too little “power” or “strength,” and these attributions attached to their anxieties and hopes for their daughters’ futures. In the drama of clenched teeth, disordered bodies, disruptive behavior, and possible futures were folded into the same metaphors of agency.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Jocelyn Marrow</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12026/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12026/abstract</a></p>
<p>In Hindi-speaking northeastern India, mothers whose daughters are afflicted with a psychosomatic illness referred to locally as “the teeth have clenched” employ standard tropes pertaining to Indian femininity to negotiate their daughters’ agency against the backdrop of new aspirations. An inquiry into two cases I encountered during fieldwork in Varanasi psychiatric clinics in 2001–04 demonstrates how girls’ symptomatic bodies mediated social concerns pertaining to the challenges that women’s education and work in public spaces present to non-elite middle-class domestic orders. While these illnesses may have been born of previous traumas or household conflicts, and sometimes were acknowledged as such, mothers’ and daughters’ own concerns about the illnesses focused on what they indicated about the daughters’ potential for social and academic success. In particular, mothers regarded their daughters as possessing either too much or too little “power” or “strength,” and these attributions attached to their anxieties and hopes for their daughters’ futures. In the drama of clenched teeth, disordered bodies, disruptive behavior, and possible futures were folded into the same metaphors of agency.</p>
]]></content:encoded>
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		<title>Transnational circulation and digital fatigue in Ghana’s Azonto dance craze</title>
		<link>http://www.americanethnologist.org/2013/transnational-circulation-digital-fatigue-dance/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=transnational-circulation-digital-fatigue-dance</link>
		<comments>http://www.americanethnologist.org/2013/transnational-circulation-digital-fatigue-dance/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:07:07 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[African diasporas]]></category>
		<category><![CDATA[African urban youth]]></category>
		<category><![CDATA[circulation]]></category>
		<category><![CDATA[dance]]></category>
		<category><![CDATA[digital media]]></category>
		<category><![CDATA[Ghana]]></category>
		<category><![CDATA[music]]></category>
		<category><![CDATA[popular culture]]></category>
		<category><![CDATA[repetition]]></category>
		<category><![CDATA[technology]]></category>
		<category><![CDATA[transnationalism]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3107</guid>
		<description><![CDATA[Azonto is a Ghanaian urban dance craze whose popularity is built through its global circulation. I trace its production and flow across studios, radio stations, dance floors, and digital platforms in Accra and among Ghanaians in London and New York. I argue that, as a technologically mediated style, Azonto is the embodiment of being Ghanaian in a mobile, digital world. This dance reveals both the potentials and the hazards of digital repetition and copying for self-recognition. Ghanaian musicians and fans creatively use the repetitive aspects of digital technologies, making this dance a style of symbolic appropriation that links Ghanaian youth both in Accra and abroad into a dispersed community of musical participation that valorizes mobility itself. The dance’s sudden ubiquity, however, creates “digital fatigue,” an uncertainty among participants about belonging in an era of digital replication that threatens to unmoor signs of recognition from the cultural registers that empower them in the first place.]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Jesse Weaver Shipley</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12027/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12027/abstract</a></p>
<p>Azonto is a Ghanaian urban dance craze whose popularity is built through its global circulation. I trace its production and flow across studios, radio stations, dance floors, and digital platforms in Accra and among Ghanaians in London and New York. I argue that, as a technologically mediated style, Azonto is the embodiment of being Ghanaian in a mobile, digital world. This dance reveals both the potentials and the hazards of digital repetition and copying for self-recognition. Ghanaian musicians and fans creatively use the repetitive aspects of digital technologies, making this dance a style of symbolic appropriation that links Ghanaian youth both in Accra and abroad into a dispersed community of musical participation that valorizes mobility itself. The dance’s sudden ubiquity, however, creates “digital fatigue,” an uncertainty among participants about belonging in an era of digital replication that threatens to unmoor signs of recognition from the cultural registers that empower them in the first place.</p>
<div id="attachment_3199" class="wp-caption alignnone" style="width: 510px"><img src="http://www.americanethnologist.org/wp-content/uploads/2013/04/shipley-azonto-500px.jpg" alt="Contestants in the Miss Malaika Ghana 2012 televised beauty pageant dancing Azonto. Black Star Square, Accra, Ghana. Photo: Saskia Köbschall." width="500" height="370" class="size-full wp-image-3199" /><p class="wp-caption-text">Contestants in the Miss Malaika Ghana 2012 televised beauty pageant dancing Azonto. Black Star Square, Accra, Ghana. Photo: Saskia Köbschall.</p></div>
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		<title>State of play: The political ontology of sport in Amazonian Peru</title>
		<link>http://www.americanethnologist.org/2013/political-ontology-sport-amazonian-peru/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=political-ontology-sport-amazonian-peru</link>
		<comments>http://www.americanethnologist.org/2013/political-ontology-sport-amazonian-peru/#comments</comments>
		<pubDate>Sun, 12 May 2013 11:02:18 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Articles - Volume 40, Issue 2 (May 2013)]]></category>
		<category><![CDATA[Volume 40, Issue 2 (May 2013)]]></category>

		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3104</guid>
		<description><![CDATA[Building on the importance of “play” in traditional sociality, organized team sports such as soccer are instrumental in promoting a new moral and political order among Urarina people of Peruvian Amazonia, one grounded in notions of roles, rules, and the abstract individual. As a vehicle of nationalist sentiment, highly amenable to ritualization and bureaucratization, sport is central to the process by which the state expands its territory and influence. Like warfare, but unifying rather than fragmenting in its effects, sport harnesses the energy and vitality of youth and co-opts them for other ends. ]]></description>
				<content:encoded><![CDATA[<div class="author-line">By <span class="author-by">Harry Walker</span></div>
<p class="wiley-link"><strong>Full Article: </strong><a href="http://onlinelibrary.wiley.com/doi/10.1111/amet.12028/abstract">http://onlinelibrary.wiley.com/doi/10.1111/amet.12028/abstract</a></p>
<p>Building on the importance of “play” in traditional sociality, organized team sports such as soccer are instrumental in promoting a new moral and political order among Urarina people of Peruvian Amazonia, one grounded in notions of roles, rules, and the abstract individual. As a vehicle of nationalist sentiment, highly amenable to ritualization and bureaucratization, sport is central to the process by which the state expands its territory and influence. Like warfare, but unifying rather than fragmenting in its effects, sport harnesses the energy and vitality of youth and co-opts them for other ends. </p>
<div id="attachment_3205" class="wp-caption alignnone" style="width: 510px"><img src="http://www.americanethnologist.org/wp-content/uploads/2013/04/walker-500px.jpg" alt="soccer peru" width="500" height="375" class="size-full wp-image-3205" /><p class="wp-caption-text">Two boys enjoy free play with the soccer ball late one afternoon in Nueva Unión, Peru. Photo: Harry Walker, September 2006.</p></div>
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		<title>Rainforest Warriors: Human Rights on Trial. Richard Price.</title>
		<link>http://www.americanethnologist.org/2013/rainforest-warriors-human-rights-on-trial-richard-price/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=rainforest-warriors-human-rights-on-trial-richard-price</link>
		<comments>http://www.americanethnologist.org/2013/rainforest-warriors-human-rights-on-trial-richard-price/#comments</comments>
		<pubDate>Sun, 12 May 2013 10:57:30 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
				<category><![CDATA[Book Reviews - Volume 40, Issue 2 (May 2013)]]></category>
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		<title>The Make-Believe Space: Affective Geography in a Postwar Polity. Yael Navaro-Yashin.</title>
		<link>http://www.americanethnologist.org/2013/the-make-believe-space-affective-geography-in-a-postwar-polity-yael-navaro-yashin/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=the-make-believe-space-affective-geography-in-a-postwar-polity-yael-navaro-yashin</link>
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		<pubDate>Sun, 12 May 2013 10:55:58 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>Hope Is Cut: Youth, Unemployment, and the Future in Urban Ethiopia. Daniel Mains.</title>
		<link>http://www.americanethnologist.org/2013/hope-is-cut-youth-unemployment-and-the-future-in-urban-ethiopia-daniel-mains/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=hope-is-cut-youth-unemployment-and-the-future-in-urban-ethiopia-daniel-mains</link>
		<comments>http://www.americanethnologist.org/2013/hope-is-cut-youth-unemployment-and-the-future-in-urban-ethiopia-daniel-mains/#comments</comments>
		<pubDate>Sun, 12 May 2013 10:53:54 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>Labor Disorders in Neoliberal Italy: Mobbing,Well-Being, and the Workplace. Noelle J. Molé.</title>
		<link>http://www.americanethnologist.org/2013/labor-disorders-in-neoliberal-italymobbingwell-being-and-the-workplace-noelle-j-mole/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=labor-disorders-in-neoliberal-italymobbingwell-being-and-the-workplace-noelle-j-mole</link>
		<comments>http://www.americanethnologist.org/2013/labor-disorders-in-neoliberal-italymobbingwell-being-and-the-workplace-noelle-j-mole/#comments</comments>
		<pubDate>Sun, 12 May 2013 10:52:44 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3178</guid>
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		<title>The Republic of Therapy: Triage and Sovereignty in West Africa’s Time of AIDS. Vinh-Kim Nguyen.</title>
		<link>http://www.americanethnologist.org/2013/the-republic-of-therapy-triage-and-sovereignty-in-west-africas-time-of-aids-vinh-kim-nguyen/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=the-republic-of-therapy-triage-and-sovereignty-in-west-africas-time-of-aids-vinh-kim-nguyen</link>
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		<pubDate>Sun, 12 May 2013 10:51:55 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>Headlines of Nation, Subtexts of Class: Working-Class Populism and the Return of the Repressed in Neoliberal Europe. Don Kalb and Gábor Halmai, eds.</title>
		<link>http://www.americanethnologist.org/2013/headlines-of-nation-subtexts-of-class-working-class-populism-and-the-return-of-the-repressed-in-neoliberal-europe-don-kalb-and-gabor-halmai-eds/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=headlines-of-nation-subtexts-of-class-working-class-populism-and-the-return-of-the-repressed-in-neoliberal-europe-don-kalb-and-gabor-halmai-eds</link>
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		<pubDate>Sun, 12 May 2013 10:51:02 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>The Life of the Longhouse: An Archaeology of Ethnicity. Peter Metcalf.</title>
		<link>http://www.americanethnologist.org/2013/the-life-of-the-longhouse-an-archaeology-of-ethnicity-peter-metcalf/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=the-life-of-the-longhouse-an-archaeology-of-ethnicity-peter-metcalf</link>
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		<pubDate>Sun, 12 May 2013 10:49:45 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>The War Machines: Young Men and Violence in Sierra Leone and Liberia. Danny Hoffman.</title>
		<link>http://www.americanethnologist.org/2013/the-war-machines-young-men-and-violence-in-sierra-leone-and-liberia-danny-hoffman/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=the-war-machines-young-men-and-violence-in-sierra-leone-and-liberia-danny-hoffman</link>
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		<pubDate>Sun, 12 May 2013 10:49:02 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3166</guid>
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		<title>Reversed Gaze: An African Ethnography of American Anthropology. Mwenda Ntarangwi.</title>
		<link>http://www.americanethnologist.org/2013/reversed-gaze-an-african-ethnography-of-american-anthropology-mwenda-ntarangwi/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=reversed-gaze-an-african-ethnography-of-american-anthropology-mwenda-ntarangwi</link>
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		<pubDate>Sun, 12 May 2013 10:48:23 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>Political Crime and the Memory of Loss. John Borneman.</title>
		<link>http://www.americanethnologist.org/2013/political-crime-and-the-memory-of-loss-john-borneman/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=political-crime-and-the-memory-of-loss-john-borneman</link>
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		<pubDate>Sun, 12 May 2013 10:47:34 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>Music and Globalization: Critical Encounters. Bob W. White, ed.</title>
		<link>http://www.americanethnologist.org/2013/music-and-globalization-critical-encounters-bob-w-white-ed/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=music-and-globalization-critical-encounters-bob-w-white-ed</link>
		<comments>http://www.americanethnologist.org/2013/music-and-globalization-critical-encounters-bob-w-white-ed/#comments</comments>
		<pubDate>Sun, 12 May 2013 10:46:50 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3160</guid>
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		<title>Navigating the African Diaspora: The Anthropology of Invisibility. Donald Martin Carter.</title>
		<link>http://www.americanethnologist.org/2013/navigating-the-african-diaspora-the-anthropology-of-invisibility-donald-martin-carter/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=navigating-the-african-diaspora-the-anthropology-of-invisibility-donald-martin-carter</link>
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		<pubDate>Sun, 12 May 2013 10:36:48 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<guid isPermaLink="false">http://www.americanethnologist.org/?p=3158</guid>
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		<title>The Risk of War: Everyday Sociality in the Republic of Macedonia. Vasiliki P. Neofotistos.</title>
		<link>http://www.americanethnologist.org/2013/the-risk-of-war-everyday-sociality-in-the-republic-of-macedonia-vasiliki-p-neofotistos/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=the-risk-of-war-everyday-sociality-in-the-republic-of-macedonia-vasiliki-p-neofotistos</link>
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		<pubDate>Sun, 12 May 2013 10:35:42 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>God’s Laboratory: Assisted Reproduction in the Andes. Elizabeth F. S. Roberts.</title>
		<link>http://www.americanethnologist.org/2013/gods-laboratory-assisted-reproduction-in-the-andes-elizabeth-f-s-roberts/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=gods-laboratory-assisted-reproduction-in-the-andes-elizabeth-f-s-roberts</link>
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		<pubDate>Sun, 12 May 2013 10:34:33 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>The Power of the Between: An Anthropological Odyssey. Paul Stoller.</title>
		<link>http://www.americanethnologist.org/2013/the-power-of-the-between-an-anthropological-odyssey-paul-stoller/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=the-power-of-the-between-an-anthropological-odyssey-paul-stoller</link>
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		<pubDate>Sun, 12 May 2013 10:33:31 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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		<title>Freedom in Entangled Worlds: West Papua and the Architecture of Global Power. Eben Kirksey.</title>
		<link>http://www.americanethnologist.org/2013/freedom-in-entangled-worlds-west-papua-and-the-architecture-of-global-power-eben-kirksey/?utm_source=rss&#038;utm_medium=rss&#038;utm_campaign=freedom-in-entangled-worlds-west-papua-and-the-architecture-of-global-power-eben-kirksey</link>
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		<pubDate>Sun, 12 May 2013 10:23:24 +0000</pubDate>
		<dc:creator>aeuser</dc:creator>
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