2010
DOI: 10.1111/j.1548-1360.2010.01059.x
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Abstract: This essay presents a history of articulations between the state apparatus and the realm of the “customary” in northern Mozambique, throughout periods of colonial rule, Socialism, civil war, and postcolonial democratic regimes. The analysis pivots around the ethnographic study of magico‐religious rituals combined with postsocialist political rallies. In Mozambique, current recognition of chieftaincy and the “customary” by the state, supported by international donors, reverses decades of postcolonial ban on ind… Show more

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Cited by 27 publications
(12 citation statements)
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“…Although the use of volunteers has sometimes extended the reach of GCF programs, it has also devolved responsibility for health onto already overburdened community members. Locating both the means and the object of intervention in a “community” imagined to be internally constituted and cohesive (Kyed and Buur 2006; Obarrio 2010), GCF's community health programs are shaped by a valorization of the community as the locus of political action and development in the postwar period.…”
Section: Community Continuitiesmentioning
confidence: 99%
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“…Although the use of volunteers has sometimes extended the reach of GCF programs, it has also devolved responsibility for health onto already overburdened community members. Locating both the means and the object of intervention in a “community” imagined to be internally constituted and cohesive (Kyed and Buur 2006; Obarrio 2010), GCF's community health programs are shaped by a valorization of the community as the locus of political action and development in the postwar period.…”
Section: Community Continuitiesmentioning
confidence: 99%
“…Community volunteers are thus one example of how the transformation from an aspiring public system to a nongovernmental health terrain has reanimated long‐standing, complex political formations in Mozambique. The continuities between contemporary governmental practices and older political processes and actors have been explored in a rich literature on state‐making, tradition, and legal authority in Mozambique (Kyed 2007; Kyed and Buur 2006; Obarrio 2010; West 2005; West and Kloeck‐Jensen 1999).…”
Section: Notesmentioning
confidence: 99%
“…but not limited to the United Nations and its agencies) differently affects and inflects indigeneity's dimensions, constraints, and possibilities. The temptation to read President Obama's decision to sign the declaration as progressive is immediately challenged by the works discussed in‐depth in this section (Cattelino 2010b; de la Cadena 2010; Delugan 2010; Hathaway 2010; Li 2010; Obarrio 2010). Although we suspect that most of the scholars listed here would support the shift in U.S. government policy, we suggest that the anthropological works included in this discussion demonstrate that what this will mean to indigenous peoples living inside and outside the borders of the United States is not at all clear.…”
Section: Indigeneitymentioning
confidence: 99%
“…As part of the essay cluster in Cultural Anthropology , Michael Hathaway describes the mutually constitutive relationship between indigeneity and environmental discourse in China; emergent indigeneity in this context is “a social and political category that repositions groups out of local and domestic struggles, and into a position of transnational solidarities, rights, and participation in a dynamic social movement” (Hathaway 2010:303). In his piece, also in the “Emergent Indigeneities” issue, Juan M. Obarrio contends that in the invocation of “customary law” in Mozambique indigeneity possesses a “hazardous ambiguity” (Obarrio 2010:264). This ambiguity is what enables indigeneity to function “as an unexamined ground for the legitimacy of newly recognized forms of local power exercised on behalf of the state, based on the contemporary interpretations of mythologized past” (Obarrio 2010:288).…”
Section: Indigeneitymentioning
confidence: 99%
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