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Do Germans smell like a rose? Phagia, philia, phobia
No full textResponse to comments on Borneman, John, and Parvis Ghassem- Fachandi. 2017. “The concept of Stimmung: From indifference to xenophobia in Germany’s refugee crisis.” HAU: Journal of Ethnographic Theory 7 (3): 105–135
Whose moods?: anthropologists in a bubble; comment on Borneman, John, and Parvis Ghassem-Fachandi "The concept of Stimmung: from indifference to xenophobia in Germany’s refugee crisis"
Get PDFComment on Borneman, John, and Parvis Ghassem-Fachandi. 2017. “The concept of Stimmung: From indifference to xenophobia in Germany’s refugee crisis.” HAU: Journal of Ethnographic Theory 7 (3): 105–135
Philia and phagia: Thinking with Stimmungswechsel through the refugee crisis in Greece
No full textComment on Borneman, John, and Parvis Ghassem-Fachandi. 2017. “The concept of Stimmung: From indifference to xenophobia in Germany’s refugee crisis.” HAU: Journal of Ethnographic Theory 7 (3): 105–135
What does Stimmung mean?
No full textComment on Borneman, John, and Parvis Ghassem-Fachandi. 2017. “The concept of Stimmung: From indifference to xenophobia in Germany’s refugee crisis.” HAU: Journal of Ethnographic Theory 7 (3): 105–135
Pogrom in Gujarat
No full textIn 2002, after an altercation between Muslim vendors and Hindu travelers at a railway station in the Indian state of Gujarat, fifty-nine Hindu pilgrims were burned to death. The ruling nationalist Bharatiya Janata Party blamed Gujarat's entire Muslim minority for the tragedy and incited fellow Hindus to exact revenge. The resulting violence left more than one thousand people dead—most of them Muslims—and tens of thousands more displaced from their homes. The author witnessed the bloodshed up close. This book provides a riveting ethnographic account of collective violence in which the doctrine of ahimsa—or nonviolence—and the closely associated practices of vegetarianism became implicated by legitimating what they formally disavow. The book looks at how newspapers, movies, and other media helped to fuel the pogrom. It shows how the vegetarian sensibilities of Hindus and the language of sacrifice were manipulated to provoke disgust against Muslims and mobilize the aspiring middle classes across caste and class differences in the name of Hindu nationalism. Drawing on his intimate knowledge of Gujarat's culture and politics and the close ties he shared with some of the pogrom's sympathizers, the book offers a strikingly original interpretation of the different ways in which Hindu proponents of ahimsa became complicit in the very violence they claimed to renounce.</p
Ahimsa, Gandhi, and the Angry Hindu
No full textThis chapter begins with an error in a newspaper clipping, something that came over The Times of India at a most inopportune moment. The error attributed violence to Gandhi, while it placed him in a pantheon of important national leaders, all of whom are said to oppose violence. The thumbnail version of ahimsa (nonviolence) is the seemingly arbitrary addition or subtraction of “non-” to “violence,” the inclusion of the himsa of ahimsa as part of a political movement and its cultural resources. Violence and nonviolence have become that over which one establishes mastery and thus over the appeal and power that a figure like Gandhi carries. In a Hindu nationalist context, ahimsa stands in the service of himsa, the one a sign of strength, the other a sign of cowardice.</p
In Conversation with Sindre Bangstad and Karin Kapadia. Conducted via E-Mail Correspondence in October/November 2016
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