As rising numbers of national governments promote economic nationalist policies and the withdrawal from (or renegotiation of) global political and economic relationships, the impossibility of disconnecting from global circulations is illustrated by the traveling discourse of economic nationalism itself, although conceptualized and implemented quite differently as refracted through specific historical and political contexts. Drawing on the possibilities of world anthropologies, the authors build connected analyses of the lived effects and contradictions of economic nationalist policies through their ethnographic examples from Brazil, India, Uganda, and the US. In comparatively analyzing these contexts, the authors emphasize the plural, transhistorical, transnational, gendered, and contested nature of economic nationalist policies and discourses worldwide, pointing to the need for further empirical investigations into diverse understandings and political deployments of economic nationalist projects.
Mountains may be simultaneously viewed through multiple logics—sacred or secular, dead property to be commodified or living and powerful community members, for example—unless and until one of those logics is used to destroy them. We compare the way these logics figure in environmental justice movements in Odisha, India and the Appalachian region of the United States. In the first example, mountains—considered sacred and alive—have served as partners in a successful movement by Dongaria Kondh women in Odisha to stop the destruction of the Niyamgiri hills through aluminium mining. In the second example, while there are competing logics that include views of mountains as sacred in the United States, a capitalist logic through which mountains are considered dead and without a role in acting on their own future has prevailed in extensive coal mining through the destructive method of mountaintop removal.
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