The Spirit of the Laws in Mozambique

Obarrio, Juan

doi:10.7208/chicago/9780226154053.001.0001

Cited by 74 publications

(10 citation statements)

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“…Overall, more consideration of "the work of time" (Das 2007, 80)-both in the design of legal architectures and in people's practices maneuvering within them-is crucial to understanding the relationship between state-driven legal efforts in the wake of violent conflict and justice or reconciliation. My examples here are not exhaustive but rather are an invitation to further analysis of enforced legal waiting in order to better understand how these grassroots, or even customary legal institutions-which are growing in ubiquity in Africa and more broadly (Hinton 2010;Nader 2002b;Obarrio 2014;Shaw and Waldorf 2010)-reshape relationships among citizens and between citizens and the state. This included attending fifty-six gacaca trials and fourteen comite y'abunzi sessions in the same three field sites (rural, town, city) for a year, so that I became a familiar presence and could follow unfolding cases over time.…”

Section: Resultsmentioning

confidence: 99%

“…I argue that the simultaneously generative and oppressive dimensions of waiting could unsettle the temporal grounding of the legal architecture, drawing attention to the processual nature of social repair. Analytic attention to the sociality of waiting in legal architectures is particularly important as people within and outside Rwanda increasingly interface with legal and quasi-legal grassroots institutions, whether in the name of transitional justice, alternative dispute resolution, or customary law (Doughty 2016;Hinton 2010;Nader 2002b;Obarrio 2014;Shaw and Waldorf 2010).…”

Section: Sociality Of Enforced Waiting In Rwanda's Postgenocide Legalmentioning

confidence: 99%

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Sociality of Enforced Waiting in Rwanda's Postgenocide Legal Architecture

Doughty

2017

PoLAR

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On an afternoon in 2007, I sat with several hundred residents in rural southern Rwanda during yet another gacaca (grassroots genocide courts) session, in which suspects from the 1994 genocide were tried weekly among their neighbors before locally elected judges. As the long afternoon stretched with the now-familiar back-and-forth of competing versions of the past between case participants, the presiding judge suddenly interrupted the proceedings. He pointed to a young man standing at the edge of the assembled crowd, and sent him off to fetch a witness who had not responded to the official summons to attend.As I scanned the horseshoe-shaped group of attendees during this enforced waiting that I had come to expect on gacaca day, two women, Alice and Odile, caught my attention.

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Section: Resultsmentioning

confidence: 99%

Section: Sociality Of Enforced Waiting In Rwanda's Postgenocide Legalmentioning

confidence: 99%

Sociality of Enforced Waiting in Rwanda's Postgenocide Legal Architecture

Doughty

2017

PoLAR

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“…Dundunbas are forums for individual distinction in a market economy, as well as sites for social cohesiveness to be performed through gifts traded on the trope of respect. As such, they articulate postsocialist cultural production as a hybrid enterprise (Obarrio ; Shevchenko ), which integrates older modes of articulating value and sociality into the present.…”

Section: Dundunba Ceremoniesmentioning

confidence: 99%

Inalienable performances, mutable heirlooms: Dance, cultural inheritance, and political transformation in the Republic of Guinea

Cohen

2016

American Ethnologist

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Dance in the Republic of Guinea is an object of cultural transmission that magnifies the inherent contingency of social reproduction and the plasticity of the heirloom. Long connected to the vicissitudes of Guinean politics, dance was violently appropriated by the postindependence socialist state (1958–84) as a tool of nation building. In postsocialist Guinea, where the nation‐state has relinquished its stake in the performing arts, young practitioners create new improvisational forms that emblematize shifting models of ideal personhood. Novel dance forms incite tension about intergenerational trust and cultural inheritance in a social context in which neither the heirloom nor the cultural identity it signals remains stable. [dance, inheritance, inalienability, personhood, postsocialism, Republic of Guinea, West Africa] La danse en République de Guinée sert de véhicule de transmission culturelle qui démontre la nature contingente de la reproduction sociale et la nature plastique de l'héritage culturelle. Longtemps liée aux vicissitudes de la politique guinéenne, la danse fut violemment appropriée par l’état socialiste pendant la période qui suivit l'indépendance (1958–84) comme outil pour la construction de la nation. En Guinée postsocialiste, où l′État‐nation a abandonné son mécénat des arts du spectacle, de jeunes danseurs créent des nouvelles formes d'improvisation qui révèlent des chagemements dans la conceptualisation de l'identité individuelle. Ces nouvelles formes de danse suscitent des problèmes de confiance entre les générations par rapport à la succession culturelle, dans un contexte où ni l'héritage ni l'identité culturelle sont stables. [danse, héritage culturel, inaliénabilité, notion de personne, postsocialisme, République de Guinée, Afrique de l'Ouest] Kabi a rakuya, fare nun mangɛya nu e boore malima la République de Guinée bɔxi ma. Première République waxati (1958–1984), La Guinée mangasanyi nu fare xa fe rawalima alako ɲama xa lan e boore ma, mangasanyi xa nɔ mixie mafa a mabiri. Kabi Sékou Touré xa waxati raɲɔnyi, mangasanyi mu artistya tide to alɔ singe ra. Kɔnɔ mixi wuyaxie bara naatɛ tongo fare xa fe ma, alako e xa nɔ masenyi tife ɲama ma duniɲɛigiri xa fe ma. Artiste tagi, lanlanteya mu na temui birin mixi mɔxie nun mixi mɔxitaree tagi. Naamunyie na masarafe; to maɲɔxunyi mu lanxi xɔrɔ maɲɔxunyi ma. Ɲama ki fan masarafe. Birin xa na kolon fare saabui ra. [fare, kɛɛ, lanyi, mixiya, postsocialisme, République de Guinée, Afrique de l'Ouest]

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“…Following this event, Rui was perceived even more strongly to be under the spell of Satanic evil-an accusation supported by accounts of also other acts evidencing (Allina 2012;Bhila 1982). However, from the 1990s onwards these factors have multiplied and intensified nationally (Obarrio 2014), and the situation in Honde is no exception. Here, development work and missionary activity-including various forms of Pentecostalism-operate alongside one another.…”

Section: Witchcraft In Postcolonial Mozambiquementioning

confidence: 99%

“…The civil war ended in 1992, and the post-war period has been characterized by multiple interventions by numerous international development organizations, which have effectively created a constant 'state of structural adjustment' (Obarrio 2014). Propelled by Mozambique's rapid economic growth (Castel-Branco 2014), the post-war era has also seen new forms of socio-economic stratification with an increasing gap between poor and wealthy citizens (Mozambique News reports and clippings 2016).…”

Section: Witchcraft In Postcolonial Mozambiquementioning

confidence: 99%

German Pentecostal Witches and Communists: The Violence of Purity and Sameness

Bertelsen

2017

Pentecostalism and Witchcraft

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The Spirit of the Laws in Mozambique

Cited by 74 publications

References 0 publications

Sociality of Enforced Waiting in Rwanda's Postgenocide Legal Architecture

Sociality of Enforced Waiting in Rwanda's Postgenocide Legal Architecture

Inalienable performances, mutable heirlooms: Dance, cultural inheritance, and political transformation in the Republic of Guinea

German Pentecostal Witches and Communists: The Violence of Purity and Sameness

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