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In der medialen Öffentlichkeit besitzt das Thema Demenz hohe Präsenz. Menschen mit Demenz selbst kommen dabei aber kaum zu Wort. Diese vernachlässigten Stimmen bieten die Basis von Valerie Kellers kulturwissenschaftlicher Studie zur Selbstsorge bei Demenz. Anhand von Gesprächen mit Betroffenen zeigt sie auf, wie Menschen mit Demenz auf sich und andere einwirken, um mit zentralen Herausforderungen ihrer Situation umzugehen. Ohne Ängste, Zerrüttungen und Nöte zu verschweigen, legt sie dar, wie erfüllt ein Leben mit Demenz sein kann. Der Schlüssel dazu liegt nicht zuletzt in den sozialen Umfeldern, die die Selbstsorgebestrebungen von Menschen mit Demenz erkennen und unterstützen.

French colonial doctors writing about nineteenth century Algeria portrayed coffee as a hygienic drink, which protected and stimulated French soldiers and settlers in the hostile climate. Doctors therefore advocated the distribution of coffee to soldiers because it was seen as advantageous to France’s colonisation of the region. By contrast, when Algerian Muslims drank coffee, they were described in the same source material as lethargic and overly sociable. The history of coffee in colonial Algeria should be seen as a case study of a shared consumption between colonisers and colonised, yet one with vastly different outcomes.

This article considers the way the outbreak of coronavirus and the subsequent lockdown have egregiously impeded the intimate life practices of Kotis, people who possess a distinct gender-variant identity in India The Kotis, who subsist mostly on begging or sex work through cross-dressing, counter the hegemonic heteronormative 'bodyscape' that fetishizes bodily diff erences and reinforces normative intimate practices Using narratives and documentary evidence on their lives, this article elaborates how Koti livelihoods and the intimate practices circumambient of such livelihoods are withering away because of the pandemic Tragically today, they are branded as 'corona transmitters', and their intimate practices are stigmatised as 'infectious' A restraint on their physical movement and gathering in public spaces due to the pandemic has ramifi cations not only for their livelihood, but also for their intimate practices and identity assertions [ABSTRACT FROM AUTHOR] Copyright of Anthropology in Action is the property of Berghahn Books 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 )

For years, the Cambodian state has signed away indigenous peoples’ land to large-scale plantations. At the same time, the state has set up an intricate titling process that would allow indigenous peoples to officially register their land and protect it against dispossession. The Bunong ethnic minority from Bu Sra in Northeast Cambodia started to engage in such a land titling process around ten years ago. When they tried to register as an ‘indigenous community’ with the Ministry of Interior, it became apparent that defining the boundaries of a community is a highly political matter. Bunong villagers, non-profit organization staff and state bureaucrats all engaged in politics of ‘community’ and space-making in this ongoing struggle over territory. Arguing that the process of recognition of community and territory is strongly contested and involves contrasting ontologies of community, place and belonging, I focus on the incommensurability between Bunong notions of legitimate claimants/claims and actual titled communities and territories that legalization produced. I give ethnographic evidence of generational power dynamics, NGO involvement and fraught mapping processes by drawing on concepts of hegemony, consent and refusal. Problematizing the making of indigenous communities for the sake of titling, I discuss the practical and theoretical implications of this process of recognition.

In this article, we draw upon ethnographic fieldwork conducted in Mongolia and China to develop understandings of herd–herder (mal–malchin) relations further. We focus primarily on horse-herding practices and related divisions of labour, and the three concepts of herd intuition (zön), serenity (taa) and fortune (buyan, khishig, zaya), to present additional interpretations of human–animal relations in Mongolia. Through this exploration, we develop the concept of herd agency and examine how it relates to specific horse-herding knowledge and techniques, as well as the cosmological significance of human–animal relations. All three concepts reveal the importance of cosmological agents with herd–herder relations. We conclude by emphasising the changing nature and politics of human–animal relations in these regions.

In upland northern Vietnam ethnic minority farmers are cultivating what some global retailers refer to as the ‘champagne of cinnamon’. However, a closer examination reveals that this spice is not ‘true cinnamon’ but cassia, with the exact species remaining uncertain. Drawing on commodity chain literature and debates over the creation of value and quality, the aims of this article are twofold. First, it investigates the making of ‘Vietnamese cinnamon’ as it moves from the hills of northern Vietnam to supermarket shelves in the global North, and the actors and livelihoods involved. Second, it explores how different actors define ‘Vietnamese cinnamon’ and infuse it with often‐contradictory values. Based on multi‐sited ethnographic fieldwork over a four‐year period, the study finds that the state and cooperating non‐government organizations tend to ignore ongoing taxonomic confusion while creating a geographical indicator to highlight the uniqueness of this commodity. Yet, concurrently, exporters and retailers in the global North focus on other distinctions as key marketing tools including remoteness, ethnicity, taste and health benefits. The article thus calls for an expanded analytical focus on competing value creation for agro‐food products and on the impacts for commodity producers, in this case ethnic minority farmers in the global South.

This special issue of the journal is about one of the most significant, yet largely overlooked, international rights instruments concerning indigenous peoples: the ILO Convention 169 on the rights ...

China’s borderlands have received increased investment and policy attention since Beijing formally launched the Belt and Road Initiative in 2013. This special issue, comprised of four research arti...

On 28 September 2018, an earthquake and tsunami hit West Sulawesi, destroying homes, mosques and livelihoods, displacing 80,000 people and killing at least 2000. Immediately, thousands of volunteer...

Zivile Drohnen sind eine stark symbolisch aufgeladene Technologie. Maximilian Jablonowski skizziert entlang der existierenden und projektierten Flugbahnen freizeitlich und kommerziell genutzter Drohnen den kurzen Zeitraum (ungefähr 2013 bis 2017), in dem man das Gefühl bekommen konnte, in zehn Jahren ginge nichts mehr ohne Drohnen. Sie wurden als innovative Problemlöserinnen für alles Mögliche imaginiert, gleichzeitig tauchten sie am Horizont als Probleme auf, die dringender Lösung bedurften. Diese Verdichtung von vornehmlich spekulativen Imaginationen und Narrativen hat zivile Drohnen zu einem der populärsten technikkulturellen Phänomene der Gegenwart werden lassen. Doch welche Bilder machen zivile Drohnen von uns und welche Bilder machen wir uns von zivilen Drohnen? Welche Geschichten erzählen wir über zivile Drohnen und welche Geschichten erzählen zivile Drohnen über uns?

This chapter examines two cinematic representations of atheism in Bollywood cinema and probes the precarious location of atheism as an ‘impossibility’ within the framework of religious nationalism and state secularism as two interrelated aspects of Indian nationalism. The historical genesis of secularism as a political principle in India is conceptually closely entwined with religious nationalism in so far as it tends to take the religious or spiritual nature of the Indian nation for granted. While public and academic debates tend to focus on the relationship between majoritarian Hindu nationalism and various religious minorities, atheists and those who are explicitly irreligious are often ignored or considered to be too few to deserve closer attention. On the basis of popular cinematic representations of atheism and ethnographic observations among atheists in South India, this chapter argues that atheism is not ejected from the imagined community of the Indian nation but marginalized as a discursive position that may be acceptable or even desirable within limits, but ultimately impossible as a viable practical project and social identity.

This article explores the reasons for the local rejection of a proposed national park in Switzerland. Using a mixed-methods approach and resorting to qualitative and quantitative data, we follow the thread of trust issues in the participatory planning process of a protected area. Different rationales and discourses, both project-specific but also more general, influenced the opinions of local stakeholders. Connecting these different opinions was the issue of (dis)trust, which weaves in and out of prominent lines of argumentation and informs individual sentiments. The application of a multidimensional trust framework helps to understand the influence of different types of trust on protected area negotiations. We discuss how a focus on rational trust building can help to sharpen the diverse goals of contemporary protected areas with integrated conservation and economic development schemes, as well as enable the emergence of other types of trust to facilitate conservation debates.

Die s��dwestbritische Grafschaft Cornwall bezeichnet sich gerne als keltische Nation, die sich von England unterscheidet. Ganz im Sinne der Nationenbildung reklamieren die Einwohner*innen Cornwalls f��r sich eine eigene Geschichte, Sprache und Musik- und Tanzkultur. In den 1980ern und 1990ern wurde ein keltokornischer Musik- und Tanzstil erfunden, der sich seit den 2000er Jahren als neues keltisches Genre etablierte. Was hat es damit auf sich und welche historischen Verbindungen bestehen zwischen der kornischen Volksmusik und der keltischen Kultur? Eine aufregende Spurensuche mit unerwarteten Wendungen.