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This article discusses Indonesia's largest Muslim organization, the Nahdlatul Ulama (the NU), in campaigning Islam Nusantara, the NU's version of moderate Islam, and enacting religious agency in Germany. The NU has expanded its networks by establishing special branches (PCI NU) across the globe. In Germany, the special branch was established in 2011. This paper specifically investigates organizational projects, religious practices of the NU people, and the campaign of moderate Indonesian Islam. My analysis of the results of ethnographic fieldwork consisting of in-depth interviews, casual chats, and hang-outs in the organization's meetings and gatherings in Germany and Indonesia shows that PCI NU Germany is extending its transnational networks, claiming its religious agency, and strengthening its version of moderate Islam overseas in an effort to make its voices heard within Islamic communities and broader public in the host country and maintain socio-religious connections with the home country. [ABSTRACT FROM AUTHOR]

Background: Harm reduction policy and praxis has long struggled to accommodate the pleasures of alcohol and other drug use. Whilst scholars have consistently highlighted this struggle, how pleasure might come to practically inform the design and delivery of harm reduction policies and programs remains less clear. The present paper seeks to move beyond conceptual critiques of harm reduction's 'pleasure oversight' to more focused empirical analysis of how flows of pleasure emerge, circulate and, importantly, may be reoriented in the course of harm reduction practice.Methods: We ground our analysis in the context of detailed ethnographic research in a drug consumption room in Frankfurt, Germany. Drawing on recent strands of post-humanist thought, the paper deploys the concept of the 'consumption event' to uncover the manner in which these facilities mediate the practice and embodied experience of drug use and incite or limit bodily potentials for intoxication and pleasure.Results: Through the analysis, we mapped a diversity of pleasures as they emerged and circulated through events of consumption at the consumption room. Beyond the pleasurable intensities of intoxication's kick, these pleasures were expressed in a range of novel capacities, practices and drug using bodies. In each instance, pleasure could not be reduced to a simple, linear product of drug use. Rather, it arose for our participants through distinctive social and affective transformations enabled through events of consumption at the consumption room and the generative force of actors and associations of which these events were composed.Conclusion: Our research suggests that the drug consumption room serves as a conduit through which its clients can potentially enact more pleasurable, productive and positive relations to both themselves and their drug use. Acknowledging the centrality of pleasure to client engagement with these facilities, the paper concludes by drawing out the implications of these findings for the design and delivery of consumption room services. [ABSTRACT FROM AUTHOR]

Refugee reception in Germany is a primarily municipal task that relies heavily on neighborhood-based volunteering. This paper asserts that there are fundamental spatial mismatches between municipal policies and neighborhood-based approaches that place additional burden on all of the stakeholders involved. Drawing from the case of Frankfurt-Rödelheim, which is a socially and ethnically mixed neighborhood in Frankfurt am Main, I show how the way the municipality accommodates refugees disregards the politically embraced work of neighborhood-based volunteers and how the ideal of neighborhood-based inclusion creates a spatial fetish that fails the living reality of the refugees. The findings are based on my ethnographic fieldwork as volunteer in a neighborhood-based welcome initiative. [ABSTRACT FROM AUTHOR]

In Germany, people categorised as 'unaccompanied minor refugees' have special rights, entitlements and possibilities. It is, for example, legally complicated to deport them. Since age is such a crucial marker of difference, the age statement of individual migrants is often scrutinised in their registration process through administrative, pedagogic and forensic practices. This ethnographic analysis of forensic age estimations in Hamburg, Germany, shows that one cannot simply read age from a young migrant's bones. Rather, an individual's age is enacted in a practice whereby age is not only dependent on a body, but also on the specific bureaucratic and scientific traditions, technologies and standards involved in assessing it. Thus, citizenship practices based on age not only draw on 'the body', but also – and more crucially – on varied scientific and bureaucratic practices. I propose the concept of 'biorelational citizenship' to grasp these shifting relationalities of the body in citizenship practices. [ABSTRACT FROM AUTHOR]

This article addresses the relationship between the concepts of national identity and biopolitics by examining a border-transit camp for repatriates, refugees, and asylum seekers in Germany. Current studies of detention spaces for migrants have drawn heavily on Agamben’s reflection on the “camp” and “homo sacer,” where the camp is analyzed as a space in a permanent state of exception, in which the government exercises sovereign power over the refugee as the ultimate biopolitical subject. But what groups of people can end up at a camp, and does the government treat all groups in the same way? This article examines the German camp for repatriates, refugees, and asylum seekers as a space where the state’s borders are demarcated and controlled through practices of bureaucratic and narrative differentiation among various groups of people. The author uses the concept of detention space to draw a theoretical link between national identity and biopolitics, and demonstrates how the sovereign’s practices of control and differentiation at the camp construct German national identity through defining “nonmembers” of the state. The study draws on ethnographic fieldwork at the Friedland border transit camp and on a discourse analysis of texts produced at the camp or for the camp. [ABSTRACT FROM PUBLISHER]

How could Franz Boas, trained in physics and geography in Bismarck's Germany, carry any weight for twenty-first century anthropology, given the theoretical upheavals of the past few decades? As early as 1887, I argue, Boas foreshadowed certain theoretical innovations of recent years, especially Bruno Latour's ethnographic and philosophical analysis of science and modern society. My thesis is that Latourian and Boasian anthropologies are surprisingly alike, first in their rejection of "purified" high-modernist imagery, but more distinctively in their development of an ontologically "reckless" approach that traces the interwoven pathways of humans and nonhumans. Latour's resonance with Boas has less to do with any direct Boasian influence on his thinking than with their parallel alignments against the same hegemonic rationalism, which reached its climax in the long century of high modernism (ca. 1880-1990). At the same time, I argue, Latour and Boas are sharply contrasting in their treatment of elite or esoteric doctrines as opposed to general or exoteric culture. This difference turns out to be instructive, as it suggests what a Latourian anthropology stands to gain from a neo-Boasian one and vice versa. [ABSTRACT FROM AUTHOR]