Critical Anthropological Engagements in Human Alterity and by Bjørn Enge Bertelsen

By Bjørn Enge Bertelsen

This e-book explores how one measures and analyzes human alterity and distinction in an interconnected and ever-globalizing international. This e-book significantly assesses the impression of what has usually been dubbed ‘the ontological flip’ inside of anthropology so one can offer a few solutions to those questions. In doing so, the booklet explores the turn’s empirical and theoretical limits, accomplishments, and capability. The publication distinguishes among 3 critical strands of the ontological flip, specifically worldviews, materialities, and politics. It offers empirically wealthy case stories, which support to intricate at the potentiality and demanding situations which the ontological turn’s views and techniques can have to offer.

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The Recursive Anthropology of Cuban Divination. Chicago: University of Chicago Press. ———. 2014. Revolución o Muerte: Self-Sacrifice and the Ontology of Cuban Revolution. Ethnos 79(3): 365–387.  Pedersen. 2009. Planet M: The Intense Abstraction of Marilyn Strathern. Anthropological Theory 9(4): 371–394. ———. 2016. The Ontological Turn. An Anthropological Exposition. Cambridge: Cambridege University Press.  Viveiros de Castro. 2014. The Politics of Ontology: Anthropological Positions. Fieldsights—Theorizing the Contemporary, Cultural Anthropology Online, January 13, 2014.

Mineola, NY: Dover Publications.  Bond. 2014. Ontological Anthropology and the Deferral of Critique. American Ethnologist 41(3): 440–456. Bhaskar, R. 1997. A Realist Theory of Science. London: Verso. Blaser, M. 2014. Ontology and Indigeneity: On the Political Ontology of Heterogeneous Assemblages. Cultural Geographies 21(1): 49–58. Bloch, M. 2016. Imagination from the Outside and from the Inside. Current Anthropology 57(S13): S80–S87. , and Boellstorff, T. 2016. For Whom the Ontology Turns: Theorizing the Digital Real.

He does so by juxtaposing anthropological notions of truth with the process of emergence of truth within an Ifá context. This shift implies, as Holbraad sees it, to “use ethnography to transform analysis” (Holbraad 2012, xviii) rather than vice versa. The form of truth that emerges in Ifá divination he calls “oracular truth” which does not represent the world but rather transforms it “through interfering with its very meaning” (Holbraad 2012, xviii). Holbraad suggests a shift in anthropological orientation from epistemic representations to ontological transformations and outlines a methodological framework—the recursive method—that is informed by an ontological point of view.

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