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Though relatively unsung in the English-speaking world, Jean Rouch (1917–2004) was a towering figure of ethnographic cinema, who, over the course of a fifty-year career, completed over one hundred films, both documentary and fiction, and exerted an influence far beyond academia. This book provides a comprehensive analysis of Rouch's practical filmmaking methods, which he developed while conducting anthropological research in West Africa in the 1940s–1950s. His innovative use of unscripted improvization by his subjects had a profound impact on the French New Wave, the author reveals, while his documentary work launched the genre of cinema-vérité. In addition to tracking Rouch's pioneering career, the author examines the technical strategies, aesthetic considerations, and ethical positions that contribute to Rouch's cinematographic legacy.

Civil wars, corporate exploitation, AIDS, and Ebola—but also democracy, burgeoning cities, and unprecedented communication and mobility: the future of Africa has never been more uncertain. Indeed, that future is one of the most complex issues in contemporary anthropology, as evidenced by the incredible wealth of ideas offered in this landmark volume. A consortium comprised of some of the most important scholars of Africa today, this book surveys an intellectual landscape of opposed perspectives in order to think within the contradictions that characterize this central question: Where is Africa headed? The essays in this book address Africa’s future as it is embedded within various social and cultural forms emerging on the continent today: the reconfiguration of the urban, the efflorescence of signs and wonders and gospels of prosperity, the assorted techniques of legality and illegality, lotteries and Ponzi schemes, apocalyptic visions, a yearning for exile, and many other phenomena. Bringing together social, political, religious, and economic viewpoints, the book reveals not one but multiple prospects for the future of Africa. In doing so, it offers a pathbreaking model of pluralistic and open-ended thinking and a powerful tool for addressing the vexing uncertainties that underlie so many futures around the world.

This book is not about crimes against humanity. Rather, it is an indictment of “humanity,” the concept that lies at the heart of human rights and humanitarian missions. Based on fieldwork in northern Uganda, this book brings readers inside the Lord’s Resistance Army, an insurgent group accused of rape, forced conscription of children, and inhumane acts of violence. The author talks with and learns from former rebels as they find meaning in wartime violence, politics, spirituality, and love—experiences that observers often place outside the boundaries of humanity. Rather than approaching the LRA as a set of possibilities, humanity looks at the LRA as a set of problems, as inhuman enemies needing reform. Humanity hegemonizes what counts as good in ways that are difficult to question or challenge. It relies on specific notions of the good—shaped in ideals of modern violence, technology, modernity, and reason, among others—in ways that do violence to the common good. What emerges from this ethnography is an unorthodox question—what would it mean to be “against humanity”? Against Humanity provocatively asks us how to honor life existing outside normative moralities. It challenges us to shift toward alternative, more radical approaches to humanitarian, political, medical, and other interventions, rooted in anti-humanism.

This book argues that HIV/AIDS policy has been a venue through which the South African government has attempted to balance the contradictory demands of postcolonial nation-building: forced to satisfy the demands of neoliberal global capital and meet the needs of its poorest populations. It suggests that one of the primary ways in which this ‘postcolonial paradox’ is managed is through the re-signification of the tropes of ‘tradition’ and ‘modernity’ – both within the public sphere and in the discourses and ideologies of people living with HIV/AIDS. The book traces the politics of AIDS in South Africa from 1994 through 2010, analyzing: the political economy of the post-apartheid health system, the symbolic struggle between ‘AIDS denialists’ and treatment activists over the signification of HIV/AIDS, and the ways in which communities profoundly affected by the epidemic incorporate culturally hybrid subjectivities, informed by both indigenous and biomedical healing paradigms. As such, it draws connections between the macro and micro levels – insisting therefore, not only on the reciprocal nature of causality, but also on the often complex and contradictory relationship between global processes, national policies and local practices. This bio-political history is positioned within the squatter camp, considering HIV/AIDS politics from the perspective of those in whose name these battles are fought but who have been rendered voiceless in its telling. Drawing on extensive ethnographic research conducted in informal settlements on the outskirts of Johannesburg, the book details what it is like to live with and die of AIDS in South Africa’s urban slums.

Genocide is one of the most pressing issues that confront us today. Its death toll is staggering: over one hundred million dead. Because of their intimate experience in the communities where genocide takes place, anthropologists are uniquely positioned to explain how and why this mass annihilation occurs and the types of devastation genocide causes. This book explores a wide range of cases, including Nazi Germany, Cambodia, Guatemala, Rwanda, and Bosnia.

The Art of Connection narrates the individual stories of artisans and traders of Kenyan arts and crafts as they struggled to overcome the loss of physical access to roadside market space by turning to new digital technologies to make their businesses more mobile and integrated into the global economy. The book illuminates the lived experiences of marginalized Kenyan businesspeople struggling in the shadow of the country’s international tourism to balance new risks with new types of mobility. These new strategies are balanced against older models of development based on the co-operative industry and ethnic networks. But for many young traders, such models appear outdated and lacking innovation. An array of ethnic and generational politics have led to market burnings and witchcraft accusations as Kenya’s crafts industry struggles to adapt to its new connection to the global economy. To mediate the resulting crisis of trust, the Fair Trade sticker and other NGO aesthetics continue to successfully represent a transparent, ethical, and trusting relationship between buyer and producer. By balancing revelation and obfuscation—what is revealed and what is not—Kenyan art traders can thus make their own roles as intermediaries and the exploitative realities of the global economy invisible. The art of connection is, therefore, a set of strategies for making and maintaining connections by deploying notions of transparency. But as the book illustrates, it is also an artistic motif that represents the importance of ideals of transparency and connections in the world today.

This book addresses two of the most important questions in modern African history: the causes of rapid population growth, and the origins of the AIDS pandemic. It examines three societies on the Uganda–Tanzania border whose distinctive histories shed new light on both of these phenomena. This was the region where HIV in Africa first became a mass rural epidemic, and also where HIV infection rates first began to decline significantly. The book argues that only by analysing the long history of changes in sexual behaviour and attitudes can the shape of Africa's regional epidemics be fully understood. It traces the emergence of the sexual culture which permitted HIV to spread so quickly during the late 1970s and 1980s back to the middle decades of the twentieth century, a period when new patterns of socialization and sexual networking became established. The case studies examined in this book also provide new insights into the relationship between economic and social development and trends in fertility and mortality during the twentieth century. These three societies experienced the onset of rapid demographic growth at different moments and for different reasons, but in each case study area the key mechanisms appear to have been a decline in child mortality, a shortening of birth intervals, and a marked decline in primary and secondary infertility.

Organizations strive to create campaign messages that yield clear, consistent, and resonant interpretations that motivate people to buy their product, support their cause, vote for their candidate, or take active steps to improve or protect their health. However, once these campaigns leave the controlled environments of focus groups, advertising agencies, and stakeholder meetings to circulate through public space, people interpret and use campaigns in ways the designers never intended. Best Laid Plans explains why these instrumental-rational attempts to persuade the public through culture and media often fail. To explain these failures, the book identifies mechanisms that encourage “cultural entropy”: the process through which the intended meanings and uses of cultural objects fracture into alternative meanings, new practices, failed interactions, and blatant disregard. To develop the concept of cultural entropy, the book analyzes HIV/AIDS media campaigns in Accra, Ghana. AIDS organizations in Accra, and throughout the world, seek to control and organize how local communities make sense of the disease. They develop campaigns based on models of “Behavior Change Communication” that purport to use media to change sexual practices. AIDS organizations attempt to control the message by routinizing best practices like evidence-based design, involving opinion leaders in the design process, and getting all organizations behind a single message. Despite their best efforts to persuade the public, campaigns rarely work as intended, disrupted by misinterpretation and misuse. These cultural misfires are not random. Rather, these disruptions are patterned, widespread, and inevitable, indicative of a broader and important-to-understand process of cultural entropy.

This book examines the reintegration of former child soldiers in Sierra Leone. Based on eighteen months of participant-observer ethnographic fieldwork and ten years of follow-up research, the book argues that there is a fundamental disconnect between the Western idea of the child soldier and the individual lived experiences of the child soldiers of Sierra Leone. It contends that the reintegration of former child soldiers is a political process having to do with changing notions of childhood as one of the central structures of society. For most Westerners the tragedy of the idea of “child soldier” centers on perceptions of lost and violated innocence. In contrast, the book finds that for most Sierra Leoneans, the problem is not lost innocence but the horror of being separated from one's family and the resulting generational break in youth education. Further, it argues that Sierra Leonean former child soldiers find themselves forced to strategically perform (or refuse to perform) as the “child soldier” which Western human rights initiatives expect in order to most effectively gain access to the resources available for their social reintegration. The strategies don't always work—in some cases Western human rights initiatives do more harm than good. While this book focuses on the well-known case of child soldiers in Sierra Leone, it speaks to the larger concerns of childhood studies with a detailed ethnography of people struggling over the situated meaning of the categories of childhood.

Most women in the West use contraceptives in order to avoid having children. But in rural Gambia and other parts of sub-Saharan Africa, many women use contraceptives for the opposite reason—to have as many children as possible. Using ethnographic and demographic data from a three-year study in rural Gambia, this book explains this seemingly counterintuitive fact by juxtaposing two very different understandings of the life course: one is a linear, Western model that equates aging and the ability to reproduce with the passage of time, the other a Gambian model that views aging as contingent on the cumulative physical, social, and spiritual hardships of personal history, especially obstetric trauma. Viewing each of these two models from the perspective of the other, the book produces fresh understandings of the classical anthropological subjects of reproduction, time, and aging as culturally shaped within women's conjugal lives.

American Lutherans have had a longstanding foreign involvement with Madagascar through pre-colonial evangelical missions that began on the island in 1888 and continued for over a century. This book explores Lutherans’ efforts to institute an aid alliance that departs from the inequalities of the earlier mission work on the island. Focusing on a 30-year-old medical aid program between Lutherans in Madagascar (Fiangonana Loterana Malagasy) and the U.S. (after 1988, Evangelical Lutheran Church in America), it provides a close analysis of the tensions among humanitarian activity, capitalism and global religious fellowship. Since the early 1980s, Lutherans have pursued an increasingly common aid model that entails sending from Minneapolis to Antananarivo the often unused medical discards of the U.S. medical establishment, created primarily by planned obsolescence or biomedical innovation. The book draws upon twenty-four months of primary ethnographic research in the Midwest U.S. and shorter research periods in Madagascar among Lutheran clinicians, aid workers, volunteer laborers, healer-evangelists and former missionaries. It develops an approach to Christian aid spaces as “conversionary sites,” or under-analyzed cultural spaces that operate as busy moral crossroads between past and present, as well as between geographically dispersed religious communities and global commodity chains. The book therefore maintains that contemporary biomedical aid from the United States to Madagascar is a multifaceted cultural and historical transaction; it is an ongoing, incomplete conversion of the moral foundation, practices and ways of knowing tied to the colonial legacy.

The African HIV/AIDS pandemic has defined the childhoods of an entire generation. Many children have lost their parents to AIDS while HIV-infected children are now surviving thanks to life-saving antiretroviral drugs (ARVs). In this incisive ethnography, Cheney argues that humanitarian misreadings of the 'AIDS orphan crisis' have affected children's lives as irrevocably as HIV/AIDS itself. Using participatory research with the “post-ARV generation” in Uganda, this book traces the social transformations caused by AIDS orphanhood and it impacts on children, families, and communities. Young people’s experiences in the post-ARV era show how orphan suffering is still compounded by poverty and other structural vulnerabilities. Cheney explains how these vulnerabilities have posed new challenges to traditional systems of family support and child protection. Moreover, she argues that global humanitarian responses such as Western ‘orphan rescue’ efforts to relieve the ‘orphan crisis’ have actually deepened it. Crying for Our Elders substantially expands theoretical discussions of humanitarianism, children’s studies, orphanhood, kinship and the resilience of family as well as methodological innovations in longitudinal participatory research with children. Privileging young people’s perspectives, Cheney demonstrates that despite the challenges of growing up in the era of HIV/AIDS, the post-ARV generation still holds out hope for the future.

Up to 2012, Mali was a poster child for African democracy, despite multiple signs of growing dissatisfaction with the democratic experiment. Then disaster struck, bringing many of the nation's unresolved contradictions to international attention. A military coup carved off the country's south. A revolt by a coalition of Tuareg and extremist Islamist forces shook the north. The events, so violent and unexpected, forced experts to reassess Mali's democratic institutions and the neoliberal economic reforms enacted in conjunction with the move toward democracy. This book's detailed study of cultural heritage and its transformations provides a key to understanding the impasse that confronts Malian democracy. As the book shows, postcolonial Mali privileged its cultural heritage to display itself on the regional and international scene. The neoliberal reforms both intensified and altered this trend. Profiling heritage sites ranging from statues of colonial leaders to women's museums to historic Timbuktu, the book portrays how various actors have deployed and contested notions of heritage. These actors include not just Malian administrators and politicians but UNESCO, and non-state NGOs. The book also delves into the intricacies of heritage politics from the perspective of Malian actors and groups, as producers and receivers—but always highly informed and critically engaged—of international, national and local cultural initiatives.

This book investigates the cultural meaning system and resulting sensorium of Anlo-Ewe-speaking people in southeastern Ghana. It was discovered that the five-senses model has little relevance in Anlo culture, where balance is a sense, and balancing (in a physical and psychological sense as well as in literal and metaphorical ways) is an essential component of what it means to be human. Much of perception falls into an Anlo category of seselelame (literally feel-feel-at-flesh-inside), in which what might be considered sensory input, including the Western sixth-sense notion of “intuition,” comes from bodily feeling and the interior milieu. The kind of mind–body dichotomy that pervades Western European–Anglo-American cultural traditions and philosophical thought is absent. The book relates how Anlo society privileges and elaborates what we would call kinesthesia, which most Americans would not even identify as a sense.

Fought in the wake of a decade of armed struggle against colonialism, the Mozambican civil war lasted from 1977 to 1992, claiming hundreds of thousands of lives while displacing millions more. As conflicts across the globe span decades and generations, this book suggests that we need a fresh perspective on war when it becomes the context for normal life rather than an exceptional event that disrupts it. The book calls for a new point of departure in the ethnography of war that investigates how the inhabitants of war zones live under trying new conditions and how culture and social relations are transformed as a result. This book focuses on how Ndau social networks were fragmented by wartime displacement and the profound effect this had on gender relations. Demonstrating how wartime migration and post-conflict return were shaped by social struggles and interests that had little to do with the larger political reasons for the war, it contests the assumption that wartime migration is always involuntary.

This book chronicles the lives of a group of fishermen from Ghana who took the long and dangerous journey to Southern Italy in search of work in a cutthroat underground economy. A story that illuminates the nature of high-risk migration around the world, the book reveals the challenges and experiences of these international migrants who, like countless others, are often in the news but are rarely understood. The book tells how these men live on the fringes of society in Naples, what the often deadly journey across the Sahara Desert and Mediterranean Sea involved, and what their lives in the fishing village of Senya Beraku—where there are no more fish—were like. Asking how these men find meaning in their experiences, the author addresses broader existential questions surrounding the lives of economic refugees and their death-defying struggle for a life worth living. The book considers the ramifications of the many deaths that occur in the desert and the sea for those who are left behind.

This book explores how the values that underpin Western liberal democracy are contested and resisted in contemporary South Africa. During the 1980s, migrant workers from rural Zululand attempted to sabotage the revolution that was being led by the urban-based African National Congress (ANC), igniting a civil war that claimed thousands of lives. While the violence of that period has largely subsided, migrants continue to express discontent with the ANC government, which they articulate as a critique of liberal democracy itself. Migrants claim that democracy undermines the moral order that is crucial to good fortune and social reproduction in their rural homesteads—a fear that has heightened as neoliberalism renders family livelihoods ever more precarious. This antiliberal stance must be understood in the context of colonial governance in KwaZulu-Natal, which manipulated social differences between urban and rural areas. These differences continue to inform popular politics in the region today, particularly for migrant workers, who link their critique of democracy to a disapproval of the social forms that characterize contemporary urbanism. This study provides grist for a number of broader theoretical discussions. By paying attention to subaltern perspectives on democratization, it compels us to question common assumptions about the nature of liberal freedom and the forms of personhood that it seeks to produce. It also pushes us to rethink the social-scientific theories that seek to explain antiliberal politics, which rely on the very same assumptions that underpin the project of liberal democracy itself.

In the past decade, South Africa's “miracle transition” has been interrupted by waves of protests in relation to basic services such as water and electricity. Less visibly, the postapartheid period has witnessed widespread illicit acts involving infrastructure, including the non-payment of service charges, the bypassing of metering devices, and illegal connections to services. This book shows how such administrative links to the state became a central political terrain during the antiapartheid struggle and how this terrain persists in the postapartheid present. Focusing on conflicts surrounding prepaid water meters, the book examines the techno-political forms through which democracy takes shape. It explores a controversial project to install prepaid water meters in Soweto—one of many efforts to curb the non-payment of service charges that began during the antiapartheid struggle—and traces how infrastructure, payment, and technical procedures become sites where citizenship is mediated and contested. The book follows engineers, utility officials, and local bureaucrats as they consider ways to prompt Sowetans to pay for water, and shows how local residents and activists wrestle with the constraints imposed by meters. This investigation of democracy from the perspective of infrastructure reframes the conventional story of South Africa's transition, foregrounding the less visible remainders of apartheid and challenging readers to think in more material terms about citizenship and activism in the postcolonial world. The book examines how seemingly mundane technological domains become charged territory for struggles over South Africa's political transformation.

This book is an ethnography of street culture and youth sociality in urban Niger. It explores the universe of fadas, the tea-circles unemployed young men join to deal with boredom and redefine the terms of belonging. Through a focus on the diverse expressions of masculinity that are forged at the fada, it addresses a seeming paradox at the heart of male sociality, namely the fact that tea-circles are simultaneously spaces of inactivity and indolence and forums of creativity and futurity. It argues that waiting and working must be understood as co-constitutive rather than polar opposites. By examining how time is not just lived but also constructed at the fada, it traces the multiple temporalities that emerge most visibly through an implicit tension between idleness and productivity in the lives of Nigerien youth. The introduction maps out the territory of waiting that young men navigate in Niger in their quest for stable livelihoods. It presents some of the key concepts that anchor the discussion of boredom and belonging at the fada and it discusses what it means to be young in Niger. It provides a brief history of the fadas against a backdrop of sociopolitical instability followed by a description of the chapters that follow.

When Breeze FM Radio, in the provincial Zambian town of Chipata, hired an elderly retired school teacher in 2003, no one anticipated the skyrocketing success that would follow. A self-styled grandfather on air, Gogo Breeze seeks intimacy over the airwaves and dispenses advice on a wide variety of grievances and transgressions by using idiomatic Chinyanja / Chichewa. Multiple voices are broadcast and juxtaposed through call-ins and dialogue, but free speech finds its ally in the radio elder who, by allowing people to be heard and supporting their claims, reminds authorities of their obligations toward the disaffected. This book is a detailed study of the popular radio personality that addresses broad questions of free speech in Zambia and beyond. By drawing on ethnographic insights into political communication, the book presents multivocal morality as an alternative to dominant Euro-American perspectives, displacing the simplistic notion of voice as individual personal property—an idea common in both policy and activist rhetoric. Instead, the book focuses on the creativity and polyphony of Zambian radio while raising important questions about hierarchy, elderhood, and ethics in the public sphere.