Gossip as Direct Action

Lagalisse, Erica

doi:10.2307/j.ctt183p20g.13

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“…However, I admit that it makes sense to use the term "anarchist anthropology", if one does anthropological research on the contemporary anarchist movement (cf. Lagalisse, 2013Lagalisse, , 2016; or, alternatively, if one applies the "ism" of anarchism to one's own ideological preference -a lens through which one transmits a political conviction into an informed and politically engaged anthropological practice -rather than to the emic orientation of one's anthropological interlocutors.…”

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Bringing Subalterns into Speech? Investigating Anarchic Resistance to Hegemonic Modernity

Zehmisch¹

2022

RASV

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This article aims to critically examine Gayatri Spivak’s (1992) demand to undo subalternity by inserting subalterns into the circuit of hegemonic modernity.For Spivak, working for the subaltern does not demand speaking for them, rather it entails facilitating their speech acts. From the perspective of an anthropology of anarchy, the opening up of political communication towards inclusion of subaltern speech is, on the one hand, an essential goal. It is congruent with the basic democratic principles of consensual decision-making among social groups living outside or at the margins of state influence. On the other hand, the insistence on including subalterns into hegemony entails an inherent paradox: many subalterns, who resort to anarchic ways of life, escape from the state and its communicational structures as a cultural and political survival strategy. My ethnographic example from the Andaman Islands in India addresses this tension. I focus on the subaltern history and resistance practices of the so-called Ranchis, Adivasis (first settlers, Indigenous Peoples) from the Central Indian hill region, who migrated to the Andamans as contract labourers and settled in marginal forests. The Ranchis’ evasion from the state into the margins, enabled by subsistence practices, presents an alternative to Spivak’s compelling demand to bring subalterns into speech: an inclusion of the Ranchis into the circuits of hegemony would moderately benefit them in terms of getting access to the state and the economy, but, at the same time, it would also imply a loss of their partial autarky, as well as cultural and socio-political autonomy from the outside world.

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Bringing Subalterns into Speech? Investigating Anarchic Resistance to Hegemonic Modernity

Zehmisch¹

2022

RASV

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“…In practice, some topics (such as those related to interpersonal power abuses, sexual assault and how to transform the sexual division of labor) are hard to address even when interpersonal communication about collective issues and selfreflection about injustice and structural violence are organized according to clear rules, daily practices and local institutions, which often gives rise to frustration, informal discussion of these issues and gossip. AsLagalisse (2013) writes, gossip should sometimes be considered as a forum for direct action against "unspeakable" power relations within revolutionary organizations (see also Scott 1991 on gossip as a "weapon of the weak").…”

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Constructing Legitimacy: The W3C's Patent Policy

Russell¹

2011

Opening Standards

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Part I -Setting the stage Chapter 1: IntroductionAgroecology is a much more rewarding (recompensado) way of life in terms of… well-being, of living well, you know? I already left the countryside one time, to live in the city, but I didn't manage to adapt to the routine, to the structure. So I want to live in the countryside, to live well.-Ariane, agroecology student and Landless activist from the Northeast Region of BrazilWe stand now where two roads diverge. But unlike the roads in Robert Frost's familiar poem, they are not equally fair. The road we have long been traveling is deceptively easy, a smooth superhighway on which we progress with great speed, but at its end lies disaster.The other fork of the road -the one 'less traveled by' -offers our last, our only chance to reach a destination that assures the preservation of our earth. The choice, after all, is ours to make.-Rachel Carson, Silent Spring People are by far the most difficult thing to understand within agroecology.-Reinaldo, agroecology student and Landless activist from Western Brazil OvertureApril 2018. I am sitting in the shade with Amadeus, 1 a farmer in his early fifties, close to the house he shares with his wife Lidia, their twin sons, and his older brother Isaac. They live in a southern Brazilian land reform settlement called Terra Prometida. They are members of the Rural Landless Workers' movement (MST), reputedly one of Latin America's largest social movements, and practitioners of the type of agriculture the MST advocates for: agroecology. Over on the other side 1 Interviewed 06/04/2018 in L_, Brazil. All research participants' names were changed for privacy reasons.

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Gossip as Direct Action

Cited by 2 publications

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Bringing Subalterns into Speech? Investigating Anarchic Resistance to Hegemonic Modernity

Bringing Subalterns into Speech? Investigating Anarchic Resistance to Hegemonic Modernity

Constructing Legitimacy: The W3C's Patent Policy

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