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Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Based on evidence collected during fieldwork among practitioners of Afro-Cuban religion in Havana, this paper seeks ‘recursively’ to redefine the notion of anthropological evidence itself. It does so by examining ethnographically practitioners' concern with the ‘evidence’ deities give (e.g. successful divinations, divine cures, etc.), by virtue of which people's relationships with deities are cemented. To the extent that this indigenous concept of evidence is different from notions of evidence anthropologists take for granted in their own work, it occasions the opportunity to transform those very assumptions. But such a procedure is itself evidential – pertaining to the relationship between ethnography and theory. The paper sets out the virtues, both ethnographic and theoretical, of this circularity. Résumé Sur la base des preuves recueillies au cours d'un travail de terrain parmi les praticiens d'une religion afro-cubaine à La Havane, le présent article cherche, de manière « récursive », à redéfinir la notion de preuve anthropologique elle-même. Pour cela, il ethnographie l'attention apportée par les praticiens aux « preuves » que leur envoient les divinités (par exemple des divinations réussies, des guérisons divines, etc.), grâce auxquelles la relation entre humains et déités est consolidée. Dans la mesure où ce concept autochtone de preuve est différent de la notion de preuve que les anthropologues tiennent pour acquise dans leur propre travail, il donne l'occasion de transformer ces hypothèses même. Cette procédure a toutefois valeur de preuve par elle-même, puisqu'elle est liée à la relation entre l'ethnographie et la théorie. L'auteur expose ici les vertus, ethnographiques aussi bien que théoriques, de cette relation circulaire. [ABSTRACT FROM AUTHOR]

This paper draws on the ethnographic case of pious Shi‘i Muslim gender activists in Lebanon in order to argue for the necessity of considering transnational discourses on gender and Islam in our analyses of piety. Based upon field research conducted in al-Dahiya – the southern suburb of Beirut – since 1998, the paper examines pious Shi‘i women's engagements with transnational discourses about gender roles and stereotypes about Muslim women. The paper excavates a Hizbullah Women's Committee seminar during which reformulated Islamic models of womanhood as well as models associated with ‘the West’ were discussed in relation to women's participation in the public sphere. The paper suggests that political and social contexts are critical aspects of modern formations of piety, and that scholarship should aim towards multifaceted and non-reductive analyses that incorporate transnational discursive and political-economic contexts into discussions of piety politics in ways that are not necessarily constitutive and that are always contextually contingent. Résumé Le présent article est consacré au cas ethnographique de féministes chiites pieuses au Liban et se veut un plaidoyer pour la prise en compte des discours transnationaux sur le sexe et l’islam dans les analyses de la piété. Sur la base de recherches sur le terrain menées à al-Dahiya, dans la banlieue sud de Beyrouth, depuis 1998, l’auteur examine l’engagement de femmes chiites pieuses dans le discours transnational sur les rôles et stéréotypes de genre concernant les femmes musulmanes. L’analyse prend appui sur un séminaire du Comité des femmes du Hezbollah, au cours duquel des modèles islamiques reformulés de la condition féminine et des modèles associés à« l’Occident »étaient débattus en relation avec la participation des femmes aux affaires publiques. L’auteur suggère que les contextes politique et social sont cruciaux dans la formation moderne de la piété et que les études doivent tendre vers des analyses non réductrices, portant sur de multiples aspects, qui intègrent les contextes discursifs et politico-économiques transnationaux dans la discussion de politiques de la piété, selon une approche qui ne soit pas nécessairement constitutive et toujours contextualisée. [ABSTRACT FROM AUTHOR]

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This paper uses an ethnography of river pilots who navigate container ships on the Hooghly to argue for a focus on labour as an act of mediation in the timespaces of global workplaces. A new approach to capitalist time is developed that seeks to combine recent emphasis on knowledge practices with an older Marxist emphasis on the mediating role of labour. Bureaucrats driven by the rhythms of repayment of public deficit have taken on an extractive role on the Hooghly, producing a declining infrastructure. Moreover, the contradictions produced by government policies are making it increasingly difficult to navigate the river, climaxing in frequent accidents. River pilots 'fix' these through technological interventions shaped by the ethics or 'senses of workmanship' that emerge from their acts of labour in specific timespaces. Capital on the Hooghly continues to circulate through these small, piecemeal moves in which time is an ethical, affective, and technical problem rather than through the large-scale temporal fixes described by Harvey and Castree. Therefore, we need radically to rethink our approaches to time in capitalism, moving beyond existing accounts of it as an abstract measure of value or source of time-discipline. Capitalist time is heterochronic and provokes attempts to reconcile diverse, recalcitrant rhythms and representations through our ethical and physical labour. [ABSTRACT FROM AUTHOR]

State planning has been a defining means for modern subjects to regulate the passage of time. In practice, it is the focus of multiple conflicts and doubts, which planners attempt to mediate. In this paper, I address the regimes of time that planning both promotes and encounters, and tease out what these imply for anthropology. Using ethnography of Norwegian and Swedish planning offices and their encounters with participatory planning, I question recent claims that there has been an evacuation of the near future or a retreat of administrative intervention. I also suggest that recent anthropological concerns with time have been confined by their attempts to characterize the changing timescapes of specific modal shifts, such as from the modern to the neoliberal. Instead, in my ethnography, I focus not on tracking epochal breaks in time, but on demonstrating how time is manipulated, and how multiple temporalities are performed in ongoing projects of democratic planning. [ABSTRACT FROM AUTHOR]

Medicine seems to collect evidence in ways entirely different from social anthropology. It aims to gather ‘best evidence’ through large randomized controlled trials (RCTs) and advanced methods of statistical analysis. The latest phase in this drive towards quantification is the global rise of evidence-based medicine (EBM). From the perspective of EBM, ethnographic evidence, with all its emphasis on ‘local’ knowledge, is at best anecdotal, at worst insignificant. Anthropological engagements with EBM have just begun, and much work – both empirically and conceptually – remains to be done. This paper takes up the challenge posed by EBM and develops three propositions for an ‘evidence-based medical anthropology’. The first proposition is that anthropologists have to study medical evidence-making differently than before. The second proposition is that EBM compels anthropologists to reconsider what they see as ‘evidence’. The third proposition reverses the analysis once more to suggest that anthropological evidence can discover fundamental blindspots in EBM. The examples presented here are drawn from research on treatments of depression by general physicians and psychiatrists in Kolkata (Calcutta, India). Résumé La recherche de preuves en anthropologie sociale et en médecine semble être radicalement différente. Le but de cette dernière est de réunir « les meilleures preuves » grâce à de grandes études randomisées et contrôlées et à des méthodes avancées d'analyse statistique. La dernière phase de cette recherche de quantification est la montée en régime de la médecine evidence-based, basée sur les preuves, dans le monde entier. Du point de vue de la médecine basée sur les preuves, la preuve ethnographique, mettant l'accent sur la connaissance « locale », est au mieux anecdotique, au pire insignifiante. Les anthropologues commencent tout juste à relever les défis posés par cette démarche et beaucoup de travail reste à faire au niveau à la fois empirique et conceptuel. L'auteur développe trois propositions pour une « anthropologie médicale basée sur les preuves ». La première proposition est que les anthropologues doivent changer d'approche dans leur étude de la recherche de preuves en médecine. La deuxième est que la médecine basée sur les preuves oblige les anthropologues à reconsidérer ce qu'ils voient comme des « preuves ». La troisième proposition inverse une fois de plus l'analyse pour suggérer que la preuve anthropologique peut révéler les angles morts fondamentaux de la médecine basée sur les preuves. Les exemples présentés ici sont issus de recherches sur le traitement de la dépression réalisées par des généralistes et des psychiatres à Kolkata (Calcutta), en Inde. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A few years after the French press resonated with the immigration debates which inspired Derrida's influential thoughts on hospitality, the paradoxes of hospitality once again gripped the French public imagination, this time in relation to sanctuary given to a suspected murderer on the island of Corsica. This paper traces Corsican hospitality, in its various ethnographic, media, and philosophical/literary incarnations. Through a careful ethnographic account of the material-semiotic moves which enable events on one scale to have effects and significance on another, the paper argues that analytical or philosophical uses of hospitality as a scale-free abstraction should be treated with caution. Résumé Il y a quelques années, la presse française s'est faite la chambre d'écho d'un débat sur l'immigration qui inspira à Derrida des idées influentes sur l'hospitalité. Les paradoxes de l'hospitalité s'emparent à nouveau de l'imaginaire public français aujourd'hui, à cause cette fois du refuge qu'un homme soupçonné de meurtre a pu trouver en Corse. L'auteur retrace ici l'hospitalité corse sous ses différentes incarnations ethnographiques, médiatiques, et philosophiques ou littéraires. Par un compte-rendu ethnographique scrupuleux des déplacements matériels et sémiotiques qui permettent aux événements à une échelle d'avoir un effet et une signification à une autre échelle, il recommande de se méfier des usages analytiques ou philosophiques de l'hospitalité considérée comme une abstraction dépourvue d'échelle. [ABSTRACT FROM AUTHOR]

The author comments on Daniel Nettle's paper "Beyond Nature Versus Culture." The author cites the usefulness of Nettle's distinction between evoked and transmitted culture, and his emphasis on the emergent properties of systems, for social anthropology. The author talks about the association between niche construction and evolution of language. The author stresses that natural selection can explain the limits to cultural variation or the relative reliance of social and individual learning.

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An unstable mode of hospitality underpins an important ethnographic finding among the Nuosu of Southwest China: namely the notion that each person 'hosts' his or her own soul, which takes the form of a 'soul-spider' residing on the outer surface of the human body. Famous for their slaveholding practices, which were disbanded by the Chinese in 1956-7, the Nuosu nowadays take 'captive guests', to underscore lineage rankings within their spidery cosmology. Exploring the captive position of outsiders - including anthropologists - to the Nuosu home, the paper gives a case study of an 'inhospitable' dispute between a shaman and his employer at an ethnological institute. Showing why every host wishes to prevent the captive guest from ever reciprocating his or her hospitality, the paper introduces the Nuosu 'spider-slave complex', which entails gathering the fullness of life through attachments to the lineage, captive guests, and the person's own soul-spider. Résumé Les matériaux ethnographiques recueillis auprès des Nuosu du Sud-ouest de la Chine font apparaître un mode d'hospitalité instable : l'idée que chaque personne « héberge » son âme, sous la forme d'une « araignée de l'âme » résidant sur la surface externe du corps humain. Connus pour leurs pratiques esclavagistes abolies par les Chinois en 1956-57, les Nuosu prennent aujourd'hui des « invités captifs » pour souligner les positions des lignages dans leur cosmologie arachnide. En réfléchissant à la captivité des étrangers, y compris les anthropologues, dans la maison nuosu, l'article présente le cas d'une controverse « inhospitalière » entre un chaman et son employeur dans un institut d'ethnologie. En montrant pourquoi les hôtes veulent toujours empêcher leurs invités captifs de leur rendre leur hospitalité, l'auteure décrit le « complexe esclave-araignée » des Nuosu, qui implique que la plénitude de la vie s'obtient par des rattachements à son lignage, aux invités captifs, et à sa propre araignée de l'âme. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

By and large, anthropology's reflections on the concept of evidence have been couched within other discussions – on truth, knowledge, and related concerns. This essay, which introduces the special issue, makes the case that evidence deserves more considered attention in its own right. Drawing on the small but growing body of literature in social and cultural anthropology that does address questions of evidence, I situate the articles here in relation to several anthropological conversations, suggesting in the process how an exploration of evidence can shed light on three key issues: anthropology's standards of judgement, the potentials within interdisciplinary collaboration, and the benefits of a public anthropology. Résumé De manière générale, les réflexions de l'anthropologie sur le concept de preuve ont été imbriquées dans d'autres discussions concernant la vérité, la connaissance et d'autres questions connexes. En ouverture de ce numéro spécial, le présent essai avance que la preuve mériterait une attention plus spécifique pour elle-même. À partir d'un corpus restreint mais grandissant d'études en anthropologie culturelle et sociale consacrées à la question de la preuve, l'auteur situe les articles réunis ici par rapport à plusieurs conversations anthropologiques, en suggérant comment une exploration de la preuve peut faire la lumière sur trois grandes questions : les critères de jugement de l'anthropologie, les possibilités offertes par une collaboration interdisciplinaire et les avantages d'une anthropologie publique. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The author comments on David Nettle's paper "Beyond Nature Versus Culture." The author talks about how evolutionary psychology and dual-inheritance theory can be put to use in the explanation of the data in the ethnographic record. The author cites a dispute between behavioural ecologists and memeticists about how far adaptive cultural mutations can be biologically maladaptive, and vice versa. The author states that social selection need to be addressed as part of the collaboration between the social and biological sciences that Nettle recommends.

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

By means of 'connective analysis', this article explores the multiple meanings of moongo among the Chagga-speaking people of Rombo district, Kilimanjaro region, which resemble neglected meanings of the vernacular terms translated as 'lineage' elsewhere. These meanings were eclipsed by an analytical move that privileged 'the political' at the expense of other relations. By suspending the question of politics, it is shown how moongo is central to bridewealth exchanges and reproductive relationships, which provides new impetus to classic anthropological discussions of the house-property complex. The result is to treat moongo as a concept in its own right, which enunciates and concerns how persons and houses are transformations of each other and effects of particular relationships. [ABSTRACT FROM AUTHOR]

This study follows UK Afghan migrants on a return visit to Northwest Pakistan. Combining theorizations of mobility, liminality, and commensality, it takes the picnic trip ( chakar) as a little-explored cultural lens through which to analyse symbolic formations of freedom, the shaping of Pakhtun transnational labour, and social hierarchies constituted through migration and return. As potent imaginary sites of remembering and forgetting, chakar map destinations left and not-yet arrived at, routes of flight and return, and the burden of multi-levelled constellations of political and economic insecurity on refugees living between the UK and Pakistan. The article argues that chakar are at once therapeutic and reproductive of ways in which personal and systemic realities combine features of hierarchy, exploitation, and patriarchy. They sustain participants in a tension between desires to preserve the hierarchies they conceal, and desires for more freedom. These contradictory experiences are usefully analysed through the emblematic arc of the 'round trip'. [ABSTRACT FROM AUTHOR]