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The imperial underpinning of the early anthropology of Pakistan constituted "the other" as a subject of comprehension, categorization, and containment. Later, with the post‐9/11 geopolitical backdrop, anthropologists focused on selected themes such as religious and ethnic disparity and political nationalism, eliding some topics or groups. What would it mean for the anthropology of Pakistan to consider alienated themes and groups while emphasizing the infinity of the Other? How would conceiving the Other beyond a political or religious other, or even beyond a human subject, create a possibility of decolonizing the anthropology of Pakistan while exploring multiple futures—emergent, imagined, and expected? Such an approach critically moots a reexamination of theoretical, methodological, and epistemological tenets and urges the discipline to engage with diverse lifeworlds. It brings the face of the Other face‐to‐face with anthropology beyond humanity to consider all beings, intersubjective and collaborative experiences, and shared values. [ABSTRACT FROM AUTHOR]

In India and its diaspora in the UK, online activities of various sorts—tweeting, blogging, messaging, trolling, and tagging—have become central to tensions surrounding religion's presence in public life and the stakes of belonging to the nation. Three clusters of social media practices undergird these digital mediations: piety, surveillance, and fun. Such practices reveal how internet‐enabled mediations reenergize religion as a political category of difference under majoritarian right‐wing regimes and the transnational context of Islamophobia, while also offering distinct possibilities for imagining politics through the pleasures, visibilities, and reflections induced by digital circulations. Rather than approaching the internet as an abstract technological context or discrete channels for communication, this analysis theoretically positions it as an arena of "multiple interfaces." It signals contiguities and collisions that digital practice has opened up among the very real communities and structures of authority, under conditions shaped by longer colonial histories. [ABSTRACT FROM AUTHOR]

Death—the image of the skeleton—has long been the symbol of a strong Mexican state. But, like most symbols, it has many faces. Nowhere is this more evident than in Oaxaca, where tourists flock to attend joyful Day of the Dead celebrations while the cult to La Santa Muerte, a sanctified death, is growing strong. Through the ethnographic lens of this image, I approach other representations of the slain body to reassess the country's intimacy with death against a backdrop of violence. This analysis unveils different scales of intimacies (from devotion to the nation), reckoning with how these images straddle the boundaries between politics, criminality, and religion. Ultimately, I offer the concept of transintimacy, proposing that the transintimate collapses well‐known anthropological dichotomies, for it is not only a feature of how people relate with these images, but it is also at the very heart of our discipline. [transintimacy, images, anthropological theory, nationalism, death, violence, Santa Muerte, Oaxaca, Mexico] [ABSTRACT FROM AUTHOR]

The article explores resistant ecologies and communal environments in Lebanon after war. It highlights the importance of care practices, multispecies interactions, and moral concerns in creating livable environments and supporting communities affected by violence. It also emphasizes the need to go beyond national borders and colonial logics to understand the interconnectedness of communities across diverse regions.