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explore current configurations of time and academic work. Subtle transformations in temporal and labour regimes Biennial Conference of the Finnish Anthropological have attracted scholarly attention recently. How do the Society rhythms of audit culture connect with everyday 28.–30.8.2019 academic lives? There have also been calls to “slow down” university work. In Another Science is

Possible: A manifesto for slow science (2018), Isabel Stengers has even written of the need to slow down to Time is a classic topic in anthropology: it has been avoid impending barbarism. She cites Alfred North viewed as a natural, linguistic, religious, economic and Whitehead, for whom “the task of the University is the generational phenomenon, among other things. But it creation of the future, so far as rational thought, and is hard to recall when time would have been as widely civilised modes of appreciation, can affect the issue”. researched as it is right now. The theme of the 2019 Indeed, future-talk of various kinds has entered conference of the Finnish Anthropological Society was intellectual discourse in the last few years, in part to do chosen largely to find out “why time now?” Is it with threats to Earth systems – the Anthropocene. As because we have become increasingly aware of the universities play contradictory roles vis-à-vis such plurality of temporal regimes in our lives, for example, developments, scholarly, socio-economic and bodily or because of our increased sensitivity to these due to desires increasingly clash – or do they? the increased movement of ever more people? And is Academics have personal experience of the issues. We this why the plural “temporalities” is now often can also think creatively about the less obvious forces favoured over the singular “time”? shaping the connections between ways of reckoning time, doing research and hegemonic aspirations, for Ultimately, it must be anthropology’s versatility that example for efficiency or economic growth. We may makes it particularly well suited for grasping and also challenge Stengers’ view. Contributions are narrating time as a combination of politics, space, invited from anthropologists and others, that reflect on materiality, language, scale, valuation, prediction, and their own practice, on the role of institutions or on growth – again just to name but a few themes. But student experiences, or any other aspect of the panel what has anthropology learnt from the study of time? topic. Has the current “temporal turn” gone far enough for us to take stock of its accomplishments? Student Experiences of Academic Time: Constructing Careers on Unknowable Foundations The 2019 Finnish Anthropological Society in Uncertain Times Conference “On Time” investigates these themes in CHIMA MICHAEL ANYADIKE-DANES University panels and films. The conference is organised in co- of Sheffield [email protected] operation with the discipline of Social and Cultural Anthropology at the University of Helsinki and the The British academy’s entanglement with the British Finnish Literature Society. The keynote speaker of economy has long been complicated. Episodes, like the the conference is Ghassan Hage, and the 2019 creation of University College London, the nation’s Edvard Westermarck memorial lecture will be first civic university, in the early 19th century in given by Laura Bear on the eve of the conference response to Oxbridge’s failure to provide a relevant (August 28). university education attest to this (Whyte 2015). The Thatcher government’s 1987 white paper ‘Higher Panel 1. Education: Meeting the Challenge’ which argued Academic Time Now “Meeting the needs of the economy is not the sole purpose of higher education . . . But this aim . . . must Panel conveners: be vigorously pursued” established the current EEVA BERGLUND paradigm (British Government 1987). Universities Aalto University were to be the midwives, wet-nurses, and governesses [email protected] of the nation’s future. They were to help birth new MATTI ERÄSAARI innovations, nurture entrepreneurs, and train University of Helsinki knowledge workers. Beginning with New Labour, this [email protected] ‘vigorous pursuit’ was further encouraged by successive governments each of whom represented Is academic time out of joint? There is a sense that university attendance as an increasingly integral many of the delights of research are ever harder to feature of British life. They set recruitment targets and enjoy because institutional and economic factors have formulated ever more complex instruments for squeezed out a key condition of rewarding academic “authoritarian governmentality” (Shore and Wright labour, time. This panel invites contributions that 1999). My focus in this context are students from under- 2 represented backgrounds studying for professional While academic life centres around the axes of degrees at a well-regarded British university. research and teaching, these practices both solicit and Specifically, I analyze their accounts of time in reflect differing orientations toward time. In sync with university and explore how it has influenced their neo-liberal mandates of innovation and impact, formulation of timemaps. By timemaps, I mean research is increasingly organized around futurity: narrative schemas that they employ when they funding applications, for example, require work to be envision what professional progress looks like new, timely, and ground-breaking, and include ways to (Zerubavel 2003). At a time of labor market track and measure its uptake. But what counts as uncertainty, when the very notion of a career is “timely” research? Like the sciences, the social increasingly under attack, what, I ask, have students sciences and humanities invoke a certain monotheistic learned from academic timescapes about the art of logic in how “new” scholarship is adjudicated. prognostication? According to this logic, time is linear, as well as teleological—research projects should produce Between a ‘task-oriented’ and a ‘clock’ doctorate in tangible products, or at least impacts, preferably contemporary Finland lending themselves toward comparable, quantitative SONJA TRIFULJESKO metrics of research “productivity.” While research University of Helsinki [email protected] attends to the future, the domain of pedagogy is more explicitly oriented toward the past: syllabi, programs, As Tim Ingold (2000) has pointed out, much and disciplines frame teaching as a way to connect anthropological discussion on time, like on other students with the continuity of given traditions. topics, had been premised on the opposition between Academic instructors are often tasked, implicitly or ‘traditional’ and industrial societies. The temporal explicitly, with familiarizing students with canonical experience in the pre-industrial world revolves around texts and historical themes. While the time of teaching socially embedded activities of tasks. This task- is also linear, the rhythms of temporality seem orientation gets, however, subverted by the logic of dissonant, in generative ways, with the rhythms of capitalist production, which imposes the split between high-impact research. The call to become “slow the domains of work and social life. Time becomes professors,” for example, differs in instructive ways, governed by a mechanical clock. Ingold has, however, from the call to do “slow science.” While we are claimed that ‘task-oriented time’ had not been erased interested in exploring the invocation of “slowness”, in by ‘clock time’ with the rise of capitalist industry. this paper we query the extent to which slowness Rather, people ended up being caught in the constant interrupts linearity of either tradition or high-impact negotiations between the two extremes. There has been metrics. Further, we will examine other logics of much interest recently in time awareness at temporality in order to affirm the leaps, the abductive contemporary universities, but most of the discussion surprises, and the non-linear discoveries of engaged has been geared towards the concept of acceleration pedagogy and scholarship. (e.g. Vostal 2016; Berg and Seeber 2016; Stengers 2018). Gritt B. Nielsen (2015) has been one of the rare Talking Time: Latency & Academic Podcasting to engage with Ingold’s argument, by focusing on the IAN M. COOK tension between the task-oriented and the clock time Central European University among Danish university students. My paper develops [email protected] further this line of inquiry by extending it to include research activity. More specifically, I focus on the Academic podcasting is awash with temporal attempts to impose time constraints on PhD considerations. For some it might appear as yet another dissertation work in Finland. Drawing on my time sapping activity that scholars are required to ethnographic fieldwork conducted at the University of undertake as part of neoliberal performances of Helsinki between 2014 and 2016, I ask what does success. Others might point out how it allows them to enforcing the time-limit to a doctorate do to social get ideas in circulation quickly rather than wait for relations in the Finnish academia? How does it affect lengthy journal review processes. I draw on my people’s understanding of the academic activity and of experience of running the podcast series ‘Online Gods themselves? Finally, what are epistemological – Digital Cultures in India and Beyond’ (which I make implications of such move? with Sahana Udupa), in which we interview both interlocutors and scholars, and a separate research Academe: Suspension between Tradition and project into academic podcasting. I argue that the Futurity temporal tension at the heart of academic knowledge Katja Pettinen production is an unease surrounding the reduction in Mount Royal University latency within online circulations, coupled with an [email protected] expectation for evermore instantaneous MYRDENE ANDERSON communication. I understand latency both as the time Purdue University interval between stimulation and response (as it is [email protected] usually used in digital parlance), but also as the state of 3 existing but not yet being developed or manifest (in its Because we are impelled to avoid what is inefficient, standard pre-digital understanding). I consider three distorted, out of the straight line (Sandage 2005; aspects to latency. Firstly, how digital media fractures Ahmed 2006), current discourses about failure linear timelines. Secondly, how different forms of overlook how wasted time can be socially and social/academic capital work on different (sometimes culturally productive (Martínez 2018). Since failure incommensurable) temporal logics. And thirdly, provides space for thinking and self-assessment by whether making research interviews within an interrupting the expected flow of things, an academic podcast can produce coevalness between the anthropological analysis of the contours and anthropologist and their interlocuters. consequences of failure contribute to the discussions of temporality, both in research and “in the field”, Time as a Measure of Academic Work presenting our experience of time as non-linear, non- MATTI ERÄSAARI cumulative, multi-dimensional. University of Helsinki Our panel welcomes ethnographic and auto- [email protected] ethnographic papers reflecting on failure as an event, failure as time wasted, with a special focus on My ongoing study looks into the adaptation of time- researching failure or failure in research. allocation tools to measure academic work at Finnish universities. Originally employed primarily for Learning From a Failure to Discuss Religion in accounting purposes, the monthly and annual reporting Religious Terms of time use has become a source of general annoyance MARIA KHACHATURYAN for academics, but also the cause of a particular kind of University of Helsinki moral outrage as academics seek to cram their work [email protected] into a predetermined number of daily working hours (7.25) that in no way reflects the real time expenditure How to discuss religion in religious terms? Studying of academic work. My paper sets out to elaborate what conversion to Catholicism among Mano, Guinea, I at these tools were employed for, what are they not for, first disregarded the question. It was my previous but also what kinds of realities are created through the linguistic research on the Mano grammar that brought use of such tools. The underlying interest of the me to a study, at first, of the language of the Mano research has to do with value and measurement: what New Testament translation and then the language is accomplished by quantifying academic spoken in church. My main interest was purely performances through time rather than, for example, linguistic – I was looking at the way Mano priests and money? Does it reflect a particular set of interests, for prayer leaders render, or fail to render, the word of example, or work against those of others? God in their spontaneous oral translations from French. It was not until I was drawn to witness emotions Panel 2. arising in a ritual (during the Way of the Cross, a ritual Anthropological Failures focusing on portraying, and embodying, the suffering of Christ on his last day on Earth) and recognize these Panel convenors: emotions as involving “both cultural meaning and FRANCISCO MARTÍNEZ bodily feeling” (Leavitt 1996: 531) that I started to pay University of Helsinki attention to faith as a cultural phenomenon and as a [email protected] force in social action. I finally acknowledged MARIA KHACHATURYAN substantial variation and potential for improvisation University of Helsinki behind what I first saw as a rigid, constantly repeating [email protected] structure of a highly institutionalized religion. Accepting the possibility of a religious transformation What is the room in anthropology for failure, accidents following Christian conversion, but avoiding excessive and excesses? projection of religious categories, which may be as This panel sets up to explore how failure can be also foreign to myself as to Mano, I nevertheless failed in an asset during ethnographic research, becoming an my attempts to discuss “faith” in religious terms. I had element of learning and experimentation (Birla 2016). a lot to learn from the failure, as my forays A failure, an accident, a breakdown, even a tragedy, is transformed my scholarly vision. not an endpoint but a new beginning and a liminal point of assessment (Rosaldo 1989). Failures make evident the possibility of breakthrough and becoming Failure’s Hauntings in and out of the Field something else, telling us about accidental findings, RICARDO RIVERA gaps, tricksters and hackers. University of California, Berkeley Failure can be understood not simply as a crisis, but also as a terrain of interstitiality (Ssorin-Chaikov If temporality is ever experienced as linearity, 2016), and a window of opportunity characterised by irruptions in the flow of time remind us otherwise. potentiality (Latour 1996; Miyazaki and Riles 2005). Plans changed, trajectories cut off, world orders turned 4 upside down, lives ended—the failures of time to past dunya to the eschaton, a model of causality manifest as the linearity it is presumed to be. In this emanating from the Divine, and goals that place the paper, I attempt to trace the ways failures, understood locus of evaluation and subjective investment outside as temporal ruptures, political shifts, acts of God, the obsessional cycle of checking to see if you have usurp trajectories and become determinative forces already failed. This encapsulation of the lesson as rather than catastrophic aberrations. I analyze my own metalogue is a model of disengagement that constructs process of ethnographic research in this light: from a 'failure' as subjective abandonment to the planned project to study evidentiality in historical circumstances of dunya and to the social other. discourse in Turkey vis-à-vis its Ottoman heritage that Releasing failure by not assuming the suddenly became impossible, diverting me to an negative, then, is part of a path of struggling with the unplanned project in Georgia with little more in mind necessary imbrication of 'religious' and 'worldly' that is than an idea to look for some Ottoman ‘remains’ in a condition of the life that God provides. These Batumi. metalogues can be lessons for anthropology more Just as failures and ruptures disrupt and widely, insofar as they re-position knowledge of the destroy, they also generate, offering opportunities for social world, its relationships, trials, and tribulations, new meaning. A trajectory diverted reduces the with respect to Divine plenitude. researcher to a state of ignorance and vulnerability, allowing for a new kind of learning that was not possible before. My year of field research with Broken Data and Repair Work Georgian Muslims in Batumi and Khulo only became MINNA RUCKENSTEIN possible from a starting point of a failure. This sense of University of Helsinki failure persisted through my time in the field, haunting me in different forms: my lack of a clear driving Recent research introduces the concept-metaphor of question, elusive and evasive informants, being ‘broken data’, suggesting that digital data might be recruited as an English teacher, invited as a guest. I broken and fail to perform, or be in need of repair was inextricably pulled into a life, falling into temporal (Pink et al. 2018). Concept-metaphors work as partial rhythms of work and hospitality away from what felt and perspectival framing devices. Their aim is to like active research. While of course retrospectively I arrange and provoke ideas and act as a domain within am able to reanalyze and retrace the trajectory that this which facts, connections and relationships are generative misstep allowed (after all, it is retroactively presented and imagined. In this paper, the concept- that one performs anthropology’s own myth-making metaphor of broken data is discussed in relation to a operation of ethnographic writing), I am still dogged ‘big data’ initiative, Citizen Mindscapes, an by the sense that there was never any “there” there and interdisciplinary project that contextualizes and the field has had the last laugh. explores a Finnish-language online conversation data (‘Suomi24’, or Finland24 in English), consisting of tens of millions of messages and covering a time span Why Assume the Negative? Metalogues against of over 15 years (see, Lagus et al 2016). The role of Failure the broken data metaphor in this discussion is to KAMALA RUSSELL examine the implications of breakages in the data and University of California, Berkeley consequent repair work. The gaps, errors and anomalies in the data speak of human and As an ethnographer living in a rural homestead in the technological forces: infrastructure failures, trolling, Dhofar region of the Sultanate of Oman, I tried to and automated spam bots. They call for the exploration suppress the lingering suspicion that I was failing in of how the discussion forum, and the data that it the act of research. I worried that this negativity would generates, is kept clean by filtering and sorting it be palpable and only prove self-fulfilling. Of course, I manually and automatically. The goal of the did not always succeed. My co-residents would presentation is to demonstrate that a focus on data intervene on any negativity they sensed from me, yet breakages is an opportunity to stumble into unexpected not by contradicting my self-diagnosis of failure, but research questions and to account for how data with lessons that often had the form of metalogues breakages and related uncertainties challenge linear (Bateson, 1972). These lessons exposed 'failure' as a and too confident stories about data work. Overall, the habit of thought that stemmed from trying to see and concept-metaphor sensitizes us to consider less secure discover evaluations of the self and its successes in and ambivalent aspects of data worlds. By focusing on dunya (Arabic, the present, closest, and social world). how data might be broken, we can highlight As metalogues, the form of these lessons demonstrated misalignments between people, devices and data the very tempered engagement and undecidability that infrastructures, and bring to the fore the failures to their content recommended. They did not seek to align data sources and uses with the everyday. soothe or reassure, nor to cut me down and reshape me, but rather to provide a template of re-orientation. They enacted and described a temporality that looked 5

Ways of Objecting: Working the Boundaries of itself at the intersection of the multiple ways in which Objects, Anthropology and Art Practices the future is known and imagined, taking into account FRANCISCO MARTÍNEZ the dialectics between the researcher and the field. University of Helsinki What exactly is the future? Do we distinguish, like Derrida, between a “predictable, programmed, What happens if an anthropologist invites ten artists to scheduled, foreseeable” future, and l’avenir—the engage with an ordinary object and revise it into a unexpected and unanticipated? How do the political question? What kind of reactions and temporalities of our fieldwork and our professional dynamics does this gesture open along? And how does experience of uncertainty inform the way we produce anthropology relate to its own failures, limits and knowledge about conceptions of future and prediction? fieldwork accidents? And what of the contexts and extra-contexts in which This paper sets out to demonstrate the way these three the ethnographic emerges? Ranging from the online questions are interrelated by describing the making of aggregation of predictive data to financial instruments the exhibition ‘Objects of Attention’ (Estonian and algorithms, state projects of governance based on Museum of Applied Art and Design, 2019), in which prediction, to dreaming, death, and afterlives, to urban 31 people with different background took part. The infrastructural planning, this panel, sponsored by ethnography describes how an anthropologist makes EASA’s Network of Ethnographic Theory, asks how use of things as devices of social research, acts himself the future is part and parcel of what constitutes the as a curator, and establishes experimental social in all its utopic and dystopic forms. As part of collaborations (Estalella and Sánchez Criado 2018). A EASA’s Network of Ethnographic Theory’s key challenge of this project was to be aware of sponsorship, papers of this panel will be submitted as a different standards, disciplinary interests and temporal special issue to Social Anthropology. regimes between the diverse practitioners involved. In addition to the usual panel format, as described Another key challenge was to create its own audience above, we will have an additional session in which across disciplinary boundaries and at the intersection panelists are invited to engage the thematic of their of different fields of study. own and their own ethnographic and theoretical By reconsidering the failures and shortcomings of the interventions through alternative media forms, and ethnographer in both, the paper engages with amidst a more broader and inclusive discussion of methodological self-assessment and disciplinary “Anthropologies, Futures and Predictions.” Thus, we notions of fieldsite and epistemic validity. Also, it are interested in having panelists present papers in the reflects on what to do when the ethnographer loses first session, and have opportunities to show trust in the informants or they misbehave, cheat, go ethnographic film, audio, installation forms, and so missing, or fail to keep the engagement: can we still forth, in the second. consider them as informants? And does it stop fieldwork? Session I

Securing an Aymara Future: Indigenous Futurist aspiration and aesthetics in contemporary Bolivia Panel 3. KARL SWINEHART Anthropologies, Futures, and Prediction University of Louisville

Panel convenors: Despite being the South American nation with the SCOTT MACLOCHLAINN largest percentage of Indigenous citizens, or perhaps Max Planck Institute for the Study of Religious and because of it, predictions of a future without Indians Ethnic Diversity have recurred throughout Bolivia’s history, often as a [email protected] racist hope for their assimilation into a mestizo nation. SONJA MOGHADDARI Such predictions arrive within discourses situating the Scuola Normale Superiore Indigenous as contemporary anti-moderns and often [email protected] conflate indigeneity with the rural, typifying Indigenous cultures as incompatible with urban life Discussant: and Western science. This paper examines Aymara led FELIX RINGEL projects that challenge these discourses Durham University across varied spheres of life: in language, technology, [email protected] and the built environment of the La Paz/El Alto metropolitan region. The cases include: a university- led, community-based project developing Aymara The future is not what it once was. Technological, language neologisms for scientific and political, and infrastructural changes have all effected technical terms; students engaging in online language new ways, not only of imagining, but of predicting and activism generating Aymara language memes; Aymara realizing the future(s). This workshop seeks to locate textile artisans designing medical textiles for surgical 6 procedures; the proliferation of a neo-andino challenged, reconfigured, and contested in each architectural style in the city of El Alto and of transit discourse. infrastructure in greater La Paz. Those advancing these projects echoBolivian Indianist philosopher Fausto Session II Reinaga, whose critiques called not just for Indigenous inclusion within Western technoscience but Day X: Futurity, Departure, and Forced Time for its very transformation and reorientation to the SONJA MOGHADDARI natural world. Where cold war fears of nuclear Scuola Normale Superiore holocaust motivated Reinaga’s thought, predictions of [email protected] planetary ecological collapse lend urgency to Indigenous calls to reconsider Western In a small German city, activists and not-so-much- technoscience. These projects may also be understood activists prepare for day X. For some, day X is when as extending an aesthetic of “Indigenous Futurism” the German police will execute the next scheduled within Bolivian society, a term Grace Dillon has used deportation flight to Kabul. For others, it is the day for an emergent aesthetic among Native artists they will receive the news that their asylum case was elsewhere in the hemisphere that imagines the rejected. Yet others anticipate day X as the night the unsettling of settler colonialism. As a contribution to police will knock on their door to take them to the the second panel I will provide a poster with selections airport. In post-2015 Germany, immigration has of my text with and alongside large format prints of become the subject of contested imaginations of the photos of the architecture of Freddy Mamani in the future which are mobilized by competing political and city of El Alto taken in 2016 and 2019. societal actors. Yet, migration and activism are inherently future orientated activities. Deportation, to Waiting and the Construction of the Shiʿi Self both, is a dystopia, the exercise of state power par among Contemporary Iranian Messianic excellence. Its result is considered a human and moral Discourses catastrophe. PARNIA VAFAEIKIA Building on long-term ethnographic fieldwork, this University of Toronto paper examines how, within an atmosphere of impending danger deriving from the criminalization of Iran, as the world’s most populated Shiʿi country, has immigration, on the one hand, and the criminalization nurtured the idea of Shiʿi messianism, Mahdism, of the active prevention of deportation, on the other particularly since the time of the Safavid Empire hand, different people prepare to confront German law (1501-1722) which declared Shiʿism as the official enforcement on day X. Emotions and affect that appear faith in Iran. The Twelfth Imam, Mahdi, known as the in discourses and actions with which they predict the Hidden Imam, is believed to be disappeared and gone future through dreams, political analysis, rumors, and into major occultation by God’s order and will return artistic imaginaries of action, reviving the past and before the end of time to establish a just Islamic stimulate translocal presences at the intersection of government across the world. He is meant to proclaim power and time. Drawing on the anthropology of the himself to be anonymous, although he lives a normal future and studies of migrant protest, I trace how life among people and has a material and bodily people with different perceptions of time, space and existence. The responsibility of a good Shiʿi is to urgency struggle for at least a fragmental practice waiting and anticipation for the Imam. communication about innovation through permanence. In this paper, I attempt to portray the contemporary Iranian landscapes of the Shiʿi messianism by The Future as an Ethical Commitment considering major messianic discourses and narratives AGATA MAZZEO including the traditional clerical trend, the political University of Bologna clerical trend, the religious intellectuals, as well as the neo apocalyptic trend of the last decade. In this The future is a “cultural fact” (Appadurai 2013); it is discourse analysis, I show how a specific the imagined and ongoing result of actions performed understanding and conceptualization of concepts such in the present, and whose meanings are rooted in the as the ethics of waiting, occultation, messianism, past. I will discuss the politics of time with a focus on appearance of the Messiah, the apocalyptic moment, the imaginaries and predictions of the future(s) as they and politics in each discourse shape the subjectivity of orient a transnational grassroots mobilization the practitioners. I attend to ways in which the organised by social actors involved in the processes of practitioners in each discourse cultivate the self to the slow and invisible health disasters provoked by the become a true rigouts and ethical Shiʿi individual toxic market of asbestos. through the act of waiting. To unpack the construction Based on data collected throughout an ongoing “multi- of the Shi’i self, I examine the nature of waiting in sited ethnography” (Marcus 1995), begun in 2009 and each discourse, its contours, and how the Shiʿi self is conducted in Italy and Brazil, I will reflect on the constituted through the perception and practice of meanings of future(s) negotiated by social actors living waiting. I also examine how waiting is mediated, with the risk of developing an asbestos-related disease 7 due to an occupational or environmental exposure to Such a use of the term “utopia” re-emphasised its asbestos, and who are engaging in a health-based double role - a critique of the present-day society and a grassroots social movement. I will reflect on the proposition of an alternative – and pointed towards the variety of meanings and predictions of future(s) existence of practical – personal and collective - elaborated by social actors distinctly involved in the utopias.In 2015, Cathetine Rouvière retrospectively processes of asbestos-related disasters. In what extent observes that urban-to-rural migration in France has do personal experiences of suffering, risk awareness, undergone individualisation and deradicalisation. In access to biomedical knowledge, epidemiological this paper, I will describe the latest wave of urban-to- evidence, and public recognition mould a person’s rural migrants in Diois, a relatively isolated rural area prediction of future? How do utopias and dystopias in Eastern France that has a long history of neorural intertwine in the practices of a grassroots social settlement, and explain the change between Hervieu- movement organised by disaster survivors who are Léger&Hervieu and Rouvières observations. It shows “victims” and “activists” at the same time? As an that what has changed is not the critique that the anthropologist aware of her role in the production of neorurals carry, but the type of projects they construct cultural meanings (Appadurai 1996) and future(s), I for implementing their life projects, which risks easy will also reflect on the imaginaries and narratives of slipping into simple lifestyle choices. future (s) that my own research has contributed to elaborate and disseminate inside and outside academia, Panel 4. together with my interlocutors in the field. Dialectics of History, Nostalgia and Futurabilities among China’s Others

Rituals of Futurity: Anonymity, Abstraction, and Panel conveners: Death in the Philippines SUVI RAUTIO University of Helsinki SCOTT MACLOCHLAINN [email protected] Max Planck Institute for the Study of Religious and JAY SCHUTTE Ethnic Diversity University of the Witwatersrand [email protected] [email protected]

XIAO KE In this paper, I take up the semiotics of futurity Duke University embedded in practices of death in the Philippines—in [email protected] particular with regard to the ongoing and widespread extrajudicial killings (as part of Oplan Tokhang, an Discussant: ostensible war on drugs) that has dominated discourses ANDREW GRAAN on governance, ethics, and death in the country since University of Helsinki 2016. I argue that the attenuation of a normative death- [email protected] ethics in the country has seen death and the dead body increasingly emerge in its anonymous and abstracted This panel explores the dialectics of historicity and the forms—unnamed, unlocated, and decoupled from its plurality of spatiotemporal epistemologies at play in own specificity. Instead, death is often elevated to contemporary Sino-Other encounters. We locate the typification. Such abstraction has enabled death to be pragmatic, metaphorical, and material emergence of appropriated for future, utopic, and transcendent ends history, nostalgia, and futurability among that reach far past the particularities of a single death. contemporary Chinese subjects in their increasingly Moreover, death and its bodies have become markers diverse encounters with local and foreign ‘others’ as and proxies for predictive modes of state and counter- well as intimate ‘selves’. In doing so, we try to state making. In the second part of this panel understand the shifting grounds of these socio- presentation, I am interested in bridging the gap temporal resources and their social, political, and between infamous killings in the country to the more cultural meanings in the context of China today. everyday practices of death and burial in rural With China experiencing a tightening grip over social Philippines, emphasizing the abstracting and remembering and forgetting, characterized by a processual forms in Christian death rituals. ‘historical nihilism’ at its core, this panel seeks to critically explore the continuation of and construction Neorural settlement in Diois, France: Utopias, of nostalgia and futurability through which historical l’avenir and social relationships narratives’ relationship or contiguity to the political is IEVA SNIKERSPROGE motivated or elided. We invite papers that study these Independent scholar relationships or contiguities as they unfold in an array of ethnographic contexts and encounters among In 1979, Hervieu-Léger and Hervieu used the ‘China’s Others’. expressionimmigrants de l’utopieor utopian We refer to ‘China’s Others’ as a way highlighting the immigrants to describe educated French urbanites that diversity of social constructions and tensions that settled in the countryside with various life projects. 8 complicate monolithic imaginaries of China that temporalities these stories convey. I then juxtapose frequently render it a culturally, ethnically, and these narratives with more recent state-led politically homogeneous ethnographic region. In doing conservation efforts that requires a different way of so, we also take seriously China’s changing imagining human and environmental pasts and futures relationship to the worlds within and beyond it – a (Chakrabarty 2009). Focusing on these temporally relationship where the stakes Chinese constructions of differentiated narratives, my paper explores the alterity and sameness, concerning both ‘selves’ and changing conjunctures of a Chinese village in ‘others’, are becoming increasingly explicit. maintaining the relatedness of the woodlands whilst at the same time juxtaposing these with conversation Session I efforts. I conclude by considering the threats of a precarious future that this local narratives and state-led Aspirational Histories of Third World conservation efforts generates and the significance this Cosmopolitanism: Dialectical Interactions in Afro- carries in local perceptions towards state-led Chinese Beijing conservation projects. JAY SCHUTTE University of the Witwatersrand [email protected] Aesthetics of Austerity and Forgery: Agency and the Acceptance of Mass Production in Amdo Tibet This paper follows four years of ethnographic research XIAO KE in Beijing and investigates tropes of ‘Third World Duke University Solidarity’ (termed disanshijie datuanjie 第三世界大 [email protected] 团结) and ‘cosmopolitanism’ as they are pragmatically recruited or inter-subjectively evoked in urban Afro- After the propagation of the Larung Gar’s Ten- Chinese interactions. In it, I demonstrate how virtuous-rules and the 2006 pan-Tibetan pelt-burning historical tensions between cosmopolitanism and campaign (see Yeh 2013, Gaerrang 2012), one ‘Third Worldism’ are mediated through the translation witnesses a transformation of everyday aesthetics in of the inter-subjective ‘cultural concepts’, Guanxi (关 Amdo Tibet manifesting in clothing decorations and lifestyles. The rejection of conspicuous animal pelts 系) and Ubuntu. I ask: How do semiotic horizons of and jewels as well as drinking and smoking brings ‘history’ and ‘culture’ become pragmatically about novel forms of fashion, including austere indispensable activities through which contemporary Tibetan robes, vegetarianism, fake jewels, imitation Chinese and African subjects establish historical or fur, plain-color wood, and mock drinks, etc. This culturally intelligible grounds for a ‘novel’ interaction emergent aesthetics of austerity and forgery also under current conditions of South-South educational entails its own connotations to an alternative Tibetan migrancy? Drawing on a genealogy of pragmatist modernity, along with both a rejection of and nostalgia semiotics and symbolic interactionism (Goffman 1983, for the ‘violent’ past. Focusing on the relationship Agha 2007, Carr 2011), read through a critical between cultural practices and historicity, this paper theoretical lens (Fanon 1965, Lukács 2010), I reveal a investigates the process as to how shifting attitudes dialectics of interaction at play in the mediation of towards antiques shape a selective narrative of Tibetan historical and cultural dynamics in Afro-Chinese history between Warrior Kings and Buddhism. encounters in Beijing. In doing so, this paper explores Utilizing ethnographies with a village of Nyingma-pa a tension that emerges at the juxtaposition of third followers, and interviews with their surrounding world solidarity and cosmopolitan aspiration, one – as antique businessmen, carpenters, tailors, and cultural I will show – that certainly informs what will come to conservationists, this paper asks: How would a set of be among the most pivotal interactions of the 21st relational concepts of agency, stance, and subjectivity century: that between China and Africa. (Koselleck 1979, Keane 2003, Kockelman 2004, Lear

2006) help us to unpack the pragmatics of a fashion

transformation within a global context of indigenous Temporalities of a forest landscape in a Chinese dispossession and settler colonialism? village

SUVI RAUTIO

University of Helsinki From “Utpala” (Blue Lotus) to “Meconopsis” (Blue [email protected] Poppy): Naming the Other in Historical and

Scientific Translation of a Tibetan Medicinal Plant Using an ethnographic lens to explore what lies SHUTING ZHUANG beneath China’s contemporary state-led reforestation University of Chicago, projects, this paper poses the following question: what [email protected] kind of narratives does a forest in an ethnic minority village in Southwest China carry? My paper studies This paper examines the modern translation, forests through local myths and oral histories that classification and fixation of the name of “utpala”, a illustrate the narratives that forests carry and the 9 traditional Tibetan medical plant, within the on-going 2014, Dungans were officially recognized as a minzu process of ethnobotanical species recognition in huaqiao, meaning that to have the advantages that both contemporary China. Through a semiotic-informed local minzu and overseas Chinese have in the PRC. As lens, I argue in this paper that it is through the can be seen in the former short description, there are interdiscursive practices (Silverstein 2005) and several temporalities and political understanding and performances of citational acts (Nakassis 2013) that uses of such temporalities that come into play while the originally foreign word of “utpala”(Sanskrit) with talking of Dungan case. I intend to provide a deep heterogenous meanings in classical Tibetan medicine analysis of this interplay. texts has been fixed, standardized and rendered familiar by modern botanists and biologists through multiple reiterations and entexutalizing processes. In From Urban Villages to Tik Tok’s Hot Spots: particular, this paper shows how textual analysis Commercialization of Historical Imaginaries and (Chin: kaozheng) conducted by contemporary Hui and Han Food Ways in Xi’an, China botanists and biologists results in the identification and BO WANG reclassification of “utpala”, together with other groups University of Lausanne of traditional Tibetan medicinal plants (Tib: tsher- [email protected] sngon, smug-chung-‘dan-yon, a-byg-tsher-sngon) into one unitary category of Meconopsis flower genus. Tik Tok, the most popular short-video app in China, Rather than understanding such attempts as reinvention entered a commercially binding contract with the of a scientific discourse, or a radical break from the municipal government of Xi’an to co-promote contents history of Tibetan medicinal tradition, I argue that such on its platform influential among consumers, including translational practices are reflexive semiotic processes clips of food, events, and scenes with location-enabled that seek to re-situate the Tibetan historical landscape markings. Branded as new social-media economy, this of natural world into the chronotope of a global natural contract broadcasts carefully chosen images of vibrant history with its future-oriented conservatism agenda. life in Xi’an with emphasis on the history of an ancient Through negotiating the (in)commensurabilities city and its revitalization in the 21st century. between different species and different epistemological In the state scheme of promoting second-tier major systems, translation works as knowledge making cities, this local strategy attempts to transform practice that differentiates yet also makes continuous historical imaginaries into commercial development the spatial-temporal boundaries between past and with social media, and one of the consequences is future, the local and the global. making urban villages into Tik Tok’s hot spots. In this paper, I argue that the diverse historical imaginaries of Session II these urban villages are being amplified and modified homogeneously in the universal cosmopolitanism, that History and Identity: Central Asian Dungans as is, an ancient city revitalized. I further argue that China’s Past and Future ethnic diversity and rural-urban divide persist despite SOLEDAD JIMÉNEZ TOVAR the media assisted governing technologies and Centro de Investigación y Docencia Económicas, commercial strategies. México I rely on participant observation and interviews with [email protected] food business owners, including both Hui Muslim families and rural migrants in several urban villages in The main aim of this paper is to explore the notions Xi’an. I examine how these families negotiate ethnic and understanding of time in China’s notion of ethnic and rural identities through food and through othering through the example of Dungan people. interactions with consumers in the age of new media. I Dungans are Sinophone Muslims living in Kazakhstan, conclude that the Hui families and rural migrants are Kyrgyzstan and Uzbekistan. They migrated from the revitalizing historical imaginaries by branding food as Qing empire during the last third of the nineteenth ethnic lifeway, regional flavors, family heritage, rural century in the context of the Muslim rebellions against and bitter past (pre-Reform), and Chairman Xi’s the regime. Currently, there is a discussion on whether hometown specialties. They do so by literally printing Dungans are a kind of “branch” of the huizu. Since hashtags and keywords on their banners so that Soviet times, Dungans have been portrayed as “living consumers would produce Tik Tok short videos. fossils” of Chineseness in the ethnographies written both in Russian and Chinese. At the same time, Xi Jinping has put an emphasis on the importance that Sites of Nostalgia, Sites of Memory: War Memory “overseas Chinese” (Huaqiao) have in the PRC’s and Commemoration in Contemporary China current and future international relations. Over the last LIN ZHENRU, JACQUELINE 15 years, Chinese politicians have been using the term University of Cambridge minzu huaqiao (overseas Chinese ethnic minority) to [email protected] designate those ethnic minorities that migrated originally from China to different parts of the world. In 10

This ethnographic study sheds light on a historical ontological temporalities. It may insist on leaps from redress movement in Mainland China. This movement one time to another and on the obliteration of the is initiated by grassroots volunteers who portray the ‘former’ time so that the ‘new’ could truly thrive. Republic of China (ROC) led by the Kuomintang Ideological projects seek to be constituted in the (KMT) before 1949 as a golden era of the Chinese ontological – they map themselves into, or rather onto nation. Since 2005, civil forces endeavour to search for the ‘world’. In so doing, they grapple with time. In this the living KMT veterans who fought with the Japanese panel, we seek to understand what happens to time-as- during the Second World War and were left in worlding when ‘worlds’ are suddenly or slowly Mainland China after the KMT fled to Taiwan in 1949. temporally reoriented. Do the structures and senses of This volunteering program presents these previously time break, suspend, retreat, resist, merge with new marginalized veterans as “authentic national heroes” in temporal orders? Do different times strive to forget each mass and social media and romanticized the Chinese other? Are they subversive of one another? Or, do they society before 1949 as the best time for the Chinese smooth out each other’s edges? Nation. The volunteers’ nostalgic reinterpretation of We think of distemporalisation as a project of denial of the past challenges the linear historicity deployed by time – a denial of historicity, futurity, or change, which the Chinese Communist Party (CCP). Who are these is a noticeable element of various constructions of activists? What factors contribute to the rise of this Otherness. We also take distemporality to signify a nostalgic movement? How ordinary people in today’s refusal of, and intervention into, qualitatively-specific China produce an alternative nostalgic version of the temporal worlds. Such projects usually include a past? How people’s reinterpretation of the past tell us demand for a retemporalisation into another ‘world’. about the regime of nostalgia? To capture the above- Potential contributions could, for example, think mentioned dynamics on the ground, the analysis in this revolution, statehood and nationalism, colonialism and research is built on intensive fieldwork from 2015 to Empire, archives and their temporal violence, 2019. By examining participants’ daily activities and distemporalisation of subjectivity, gender regimes and cultural representations of the past, this essay their alterities, or worlding of economies of time. illuminates lived experience of the redress activists and their interaction with the veterans who embodied the Session I nostalgic imagination, demonstrates how ordinary people rewrite the history with nostalgic codes, and “It’s like that now, too”: Disjuncture and reshuffle deciphers how the past, current and future intertwined of temporal calibration points in Hungary in nostalgic narratives. ANNASTIINA KALLIUS University of Helsinki Panel 5. [email protected] Distemporalities: Collisions, Insurrections and Reorientations in the Worlding of Time This paper looks at the ways in which calibration points of familiar temporal analogies that people employ to Panel convenors: delineate their worldview and positionality are shuffled VANJA HAMZIĆ during a time of political upheaval. Ethnographically, I SOAS University of London draw on fieldwork among left-liberal youth and adults [email protected] in Budapest, Hungary, and concentrate on the period SAFET HADŽIMUHAMEDOVIĆ around the 2018 parliamentary elections when the SOAS University of London ruling party secured the third consecutive absolute [email protected] majority. Marking a consolidation of what is commonly called an “illiberal” regime, the victory was preceded by As an orientational aid, time seems to be a matter par extensive propaganda campaigns, revamped electoral excellence of worlding: we sense time, we habituate and system, and state capture by government-affiliated structure it, but it habituates and structures us just the oligarchs. Circular and linear understandings of time same. Time suggests that we are in/past/against/toward were hotly debated throughout that spring: had Hungary something/someone/somewhere. As it worlds, time is (a “returned” to its natural undemocratic state, or had it referent) of positionality, subjectivity and sensation. It “slid back” on the road towards liberalism? As may make multifarious alliances with space, ideologies elsewhere, also in Hungary analogies between past and and bodily processes. Yet, ‘time’ is not necessarily present are salient in everyday-talk. Although the something in and of itself. Delving into the plurality of question of exactly what of today resembles exactly time, anthropologists are increasingly recognising what of the past has been subject to contestation ‘time’ as a heuristic. So, if we accept that time and between different groups of people, among my temporality are far from clear universals, then they can informants there have been shared normative also be extrinsic to (temporal) worlds: they may come understandings over the status of what was (fascism and and operate from the outside of specific ontological socialism), what was supposed to be (liberalism), and bearings. The ‘external’ can restructure, reorient, what is (illiberalism). Explicit comparisons of what is unstructure, violate, merge with, or speak to existing right or wrong have been projected onto historical 11 moments in relation to the present and the future, paper unpacks the orientalist dichotomies that structure temporal analogies thus standing as calibration discussions on postsocialist fascism and illiberalism. mechanisms in delineating one’s relation to the current Ultimately, in the paper, I argue that countries such as situation. In this paper I explore how the establishment Hungary do not represent a throwback to the past, but of an undemocratic regime in the late 2010s has created rather reveal a possible future: as my Romani a disjuncture in these temporal comparisons. I informants explain, Hungary shows the most recent investigate how some analogies have gained more impacts of class dispossession and the rise of fascism in pertinence than others, and how previously shared a time of pervasive global capitalism. The paper thus understandings of comparison points have begun to makes sense of the constellation of liberalism, fascism, shift ground: as if not only the pins on a map would have East, and West by rooting the analysis in a political undergone a rapid shuffle, but the very map underneath economy perspective that is attentive to the ways in the pins would have been redrawn. which the rise of fascist illiberal politics is connected to global neoliberalism, postsocialist austerity and Liberalism and Fascism in Time and Space: contemporary capitalist dynamics. Reflections from Hungarian Roma Refugees in Canada SARA SWERDLYK Reassembling 1915 in 2015: Post-Soviet Collapse Department of Sociology and Social Anthropology, and the Armenian Genocide Centennial Central European University RIK ADRIAANS [email protected] University College London [email protected] This paper draws from my ethnographic research with Hungarian Romani migrants who flee Hungary to seek Throughout the ‘short twentieth century’ Armenians refugee status in Canada. The paper deconstructs the have struggled to achieve the synchronization of temporalities of liberal and illiberal politics, analyzing temporal horizons that Benedict Anderson theorized as the ways in which discourses that juxtapose East- central to modernity’s world of nations. Its split time Central Europe with Western countries such as Canada continues to reverberate along two lines. The trauma rely on the locating of politics in time and space: and subsequent denial of the 1915 Genocide set the postsocialist East-Central European nations are diaspora into a repetitive pattern of remediations and perceived as “catching up” to the West and the recognition struggles with a virtual monopoly on increasing popularity of far-right politics in the region representing Armenians to the world at large. In is described as “regressing” and “backsliding” to a time parallel, the dramatic collapse of Soviet modernity of authoritarianism. By contrast, Western European and generated a radically different temporality. Expressed North American states are described as the defenders of as regression and demodernization while occurring in a liberal democratic “future” for all against a potential relative isolation from the diaspora, its unglamorous “reversion” to fascism. Such discourse is common present remains invisible on global media stages. within Canadian media and government rhetoric on The inequality in symbolic power between Romani refugees who leave East-Central Europe for diasporans and the actually existing homeland became Canada. My paper uses my ethnographic research with highly salient during the Armenian Genocide Hungarian Roma seeking refugee status in Canada as an Centennial of 2015, in which numerous diaspora entrypoint for interrogating these temporalities and celebrities traveled to the post-Soviet country to take spatialities of liberalism and fascism, highlighting the part in state-commissioned commemorative events. ways in which Romani refugee experiences contest Drawing on fieldwork in Yerevan at the time of these these dichotomies. In particular, Romani refugees in my visits, I show how Armenia’s youth challenged the fieldwork emphasize the dehumanizing experience of hegemony of the diaspora over the definition of national navigating the Canadian refugee processing system in a time. In particular, I focus on how citizens phrased their time when right-wing rhetoric about immigration and grievances to privileged diasporans by deploying neo-nazi movements are increasing within Canadian resonances between 1915 and Armenia in 2015, from society, thus disrupting the image of Canada as the end portraying post-Soviet oligarchs as Ottoman pashas to goal in a linear temporal progression towards drawing parallels between the massacres of an democracy and human rights. estimated million Armenians during World War I and Reflecting on the narratives told by Romani the exodus of a million citizens since the transition refugees fleeing Hungary for Canada, the paper years. These encounters reveal a larger assemblage of interrogates the ways in which ideas about freedom, temporality and affect in which non-recognition of the human rights, and belonging become tied to the past serves as a resource to energize calls for temporalities and geographies of East/West and redistribution in the present. past/future. In outlining a comparison between Hungary and Canada from the vantage point of Romani refugees - between the so-called ‘liberal’ refugee policies of the Canadian state with the ‘illiberal’ ones of Hungary - the 12

Book launch of Safet HadžiMuhamedović’s (2018) official attempts to normalize rivers represent clear Waiting for Elijah: Time and Encounter in a Bosnian refusals of “riverbank time,” they also tend to reproduce Landscape. New York and Oxford: Berghahn Books aspects of this mode of time. In this mode of time, SAFET HADŽIMUHAMEDOVIĆ formal rights (to housing, employment, and health) of SOAS University of London urban residents remain suspended. [email protected]

Waiting for Elijah is an intimate portrait of time- The Wordsmiths of Time: Gender Variance, Social reckoning, syncretism, and proximity in one of the Status and Distemporalities in world’s most polarized landscapes, the Bosnian Field of ‘Eighteenth-Century’ Greater Senegambia Gacko. Centered on the shared harvest feast of Elijah’s VANJA HAMZIĆ Day, the once eagerly awaited pinnacle of the annual SOAS University of London cycle, the book shows how the fractured postwar [email protected] landscape beckoned the return of communal life that entails such waiting. This seemingly paradoxical The turbulent ‘eighteenth-century’ lifeworlds of Greater situation—waiting to wait—becomes a starting point Senegambia were rife with distemporalities—whether for a broader discussion on the complexity of time set produced by the slavers’ and other invaders’ violent between cosmology, nationalism, and embodied time-reckoning in the service of early capitalist racial memories of proximity. and gender ordering, the strife inflicted upon the The author will focus on the postwar existent temporal and spiritual formations by many a chronotopic dissonances and the process of nationalist Fulɓe-led jihād, or indeed the bodily and affective distemporalisation of this southeastern Bosnian delineations associated with the long-entrenched West landscape and its cyclical calendar. African status groups. This paper is based on a critical historical ethnography Session II of one such status unit—the endogamous specialist group that was typically made of several ranked artisan River normalization and its Others: architectures of sub-groups—that is thought to have originated in time in urban Indonesia amongst the Mande, Wolof and Soninke only to be LUKAS LEY gradually adopted by a variety of Fulɓe, Tukulor, Institute of Anthropology, Heidelberg University Arabo-Berber and other populations of Greater [email protected] Senegambia. As their collective name in Mande languages (ɲamakalaw) suggests, members of artisanal Many Indonesian cities are delicate composites of groups were thought to possess extraordinary access to infrastructure, social rhythms, and ecological processes. the foundational life force, ɲama, and be the beings with Residents, planners, and engineers have to constantly their own special temporality, access to history make critical assessments of their shifting interrelations (understood mainly as the past to be experienced and (Anand 2017; Ley 2017). This paper wants to make relived through the spoken word) and bodily and gender recent conceptualizations of time in anthropology and properties. As with ‘shamanic’ groups elsewhere, the cognate disciplines (Harms 2013; Sharma 2014) fruitful ɲamakalaw (Wolof: ñeeño, Fulfulde: nyeenyɓe) for an investigation of these interrelations. To that end, occupied a deeply ambiguous position in society and I consider “riverbank life” in Indonesian cities. were contradictorily described as feared, loathed, Accelerated sinking of Indonesian coastal cities has desired, necessary and respected—all at the same time. seen more aggressive state attempts to protect and This paper interrogates, in particular, the distemporal reclaim land from encroaching seawater. This paper dymensions of such positionality and asks what kinds of zooms in on efforts of the Indonesian government and insurrectionary remnants they have left behind in spite Dutch engineers to develop hydraulic formulae (so- of the temporal and material violence of the ‘eighteenth- called polders, riverbed widening, embankments, etc.) century’ ‘pre-colonial’ archive. to protect land and economic assets. Cases from Semarang and Jakarta will show that these formulae reshape time in specific ways. Producing moments of Cosmologies, Fast and Slow: Karma, Corruption, distemporality, the hydraulic remaking of the city and Fortune in Mongolia’s Capital requires riverside residents to reorient their daily SASKIA ABRAHMS-KAVUNENKO practices and plans for the future. Drawing on Sharma’s Max Planck Institute for Social Anthropology and New concept of “architectures of time,” the paper describes York University Shanghai recent interventions into residents’ coexistence with [email protected] rivers and the ocean. I focus on some residents’ intimate experience of being made “out of time” and their In this talk I will explore how karmic ideas about time strategies to resynch with dominant time structures by and causality interplay with narratives of economic delaying eviction or securing appropriate spaces for success in Mongolia’s capital, Ulaanbaatar. Karma relocation before governments take action. While contributes to a sense of personhood that is porously 13 interpenetrated by unseen causalities. The karmic of time, infection and novelty, I suggest that infection results of a person’s previous thoughts, speech and makes time. It is immanent to the creativity of physical actions, are thought to determine their experience and, thus, time itself. This leads to me the opportunities and capacities throughout and beyond question of what modern medical science might become their lifetime. These ephemeral and tangible potentials when aligned with an appreciation for time as an cause karmic reverberations which can yield either accomplishment of the novel-making experience of positive or negative results. When someone becomes infection. economically successful with negative motivations, many Mongolians believe that it will come back to Panel 6. them, or their family members, in this lifetime or the Falling behind and catching up: urban (s)paces, next. temporal dilemmas and infrastructures in concert Whilst karma continuously unfolds over many lifetimes, the speed of capitalism has rapidly changed Panel conveners: people’s fortunes in the city in a few short decades. For PATRICIA SCALCO many Mongolians, the economic changes of the current University of Helsinki postsocialist period, have been marked by [email protected] unprecedented windfalls and devastation. In the urban ELISABETH SALEH imagination, the radical changes in the city over the last American University of Beirut few decades, contrast with the slower pace of time in the [email protected] countryside and the morality of the nation’s nomadic ALICE STEFANELLI herders. In the rapid time-scape of city, capitalism and Durham University greed are believed by many to be the dominating [email protected] impulse of the current era. Yet, money and the ways in which it is made, are subject to karmic ramifications that Temporalities are recognized, experienced, made and are themselves disconnected from the logic of unmade through interaction with the material world. capitalism. Ephemeral and immediate, these causalities Similarly, people’s moorings are anchored in the are believed to determine the futures for those that act physical and affective materiality of the infrastructural, only in their own economic interests. This talk will look and so are their conceptions and expectations about at the interplay between time, karma and capitalism in present, past and future. Translated through idioms of postsocialist Ulaanbaatar. ‘catching up’, ‘falling behind’ and notions of stillness and movement, spatio-temporal dissonances are, directly or indirectly, associated with infrastructural Infection ‘out of sync’: what Ebola can tell us of time and technological apparatuses aimed at exploiting MARSHA ROSENGARTEN those dissonances by creating, managing or mitigating Department of Sociology, Goldsmiths University of them. London The panel seeks to further debates that explore how [email protected] time is shaped by the sensorial quality of urban landscapes and how it is recognised, experienced, In this paper, I reflect on the medically formulated resisted and transformed through the mundane, problem of infection and what is presupposed as time. repeated, practised interaction with the material and My focus is the catastrophic Ebola epidemic in West infrastructural world. We thus welcome paper Africa during 2014–2016 whose scale but, also, the proposals concerned with one or more of following infection, itself, have led to calls for new modes of questions: thought and action. Evident in such calls and, thus, remaining without reflection is the commonplace notion  How do infrastructures and technologies of time. That is, time as a linear, homogeneous passage regiment, speed up, slow down or halt according to which infection may be measured for paces/spaces of change, and the experience of action upon or, as the epidemic is now notorious for, not modernity? How does infrastructural failure acting in quickly enough to prevent the scale of underscore the unrealised promise that suffering. While a rapid response in time is considered accompanies the experience of those rhythms? paramount for containing lethal communicable  How do these material interactions alter infection, an array of reports and articles on Ebola established understandings of the space-time infection are shown to raise the spectre that conceiving of the everyday? of infection as that which can be held for measure by  What visions and narratives of presents, pasts time as a linear homogeneous series of segments is and futures are represented, encapsulated, insufficient. Reading Jorge Luis Borges’ short story, solicited by the materiality of (un)changing The Aleph, as a constraint with which to think on the urban landscapes? What attachments, hopes affordances of different conceptions of time and aligned and large-scale processes do those visions of with Alfred North Whitehead’s attention to modern times gone and coming reveal? thought and other process thinkers engaged in questions 14

 What possibilities for political engagement and to specific locations gathered under it. Building on and participation are produced by the a year of ethnographic fieldwork carried quotidian interaction with the material and the out in Beirut in 2018, my paper focuses on the public infrastructural? beach of Beirut as a location for a temporal precarity between nostalgia for the past and anticipation Session I for the future. As part of a generalized urban nostalgia the beach is pictured in historical Construction time: Rhythms, creative destruction postcards and narratives by my interlocutors and liminality in infrastructure projects in its pre-civil-war state as a veritable Riviera, SAM RUMÉ unburdened by the troubles of today. On the other University of Manchester hand, both in official imaginations and activist hopes, [email protected] the beach emerges as part of a (re)surgence of public spaces in Beirut and is pictured as a symbol This paper analyses how infrastructure projects turn for good governance benefiting the citizen upside down the rhythms and temporalities of urban and the environment. Beneath the shared images lies a life. A city can be understood to be engaged in contestation on how the littoral, and by constant gradual change, often eclipsed by the extension the city, ought be governed. The present experience of the more cyclical rhythms of everyday beach is perceived by my civil society life. In contrast, the construction of a large interlocutors responsible for maintaining the site as infrastructure marks a more abrupt, conspicuous temporally and spatially precarious, its alteration of these rhythms. In the Andean city of sufficient maintenance requiring time that is never there Cuenca, Ecuador, the progressive growth of the and characterized by an urgency absent population and of car traffic, expressed in busy public in the fantasies. In the present, the intense rhythms of spaces and daily peaks of congestion, is suddenly care the beach requires are only confronted with a tramway project: a new means of punctuated by fears of impending privatization transport that is meant to relieve traffic, while its embodied through the recent construction of a construction site exacerbates congestion dividing up contested hotel on a part of the beach. I suggest that the city. Throughout the materialisation of the looking at how the tension between tramway, the disembodied temporality of the project imaginations of past and future and a precarious present timeline is challenged both by the experiential time of is played out on the public beach can inhabitants suffering the consequences of the help us understand how littoral spaces have come to construction and by the sluggish development of the play a critical role in contestations over how construction itself. The notion of “creative destruction” the city and the state should be run. helps us grasp this contradiction between a projected order and the unsettling of present conditions. It also “Being from nowhere”: Water infrastructure and describes the violence with which new infrastructures affective engagements of time in northern Cyprus are introduced into the built environment, interrupting EZGICAN ÖZDEMIR the working of existing infrastructures and even Central European University unearthing infrastructures of the past, transformed into [email protected] archeological remains. Thus, temporalities collide as materials from the past, the present and the future are This paper focuses on how material worlds and material unleashed and require the renegotiation of their resources that surround us respective place, role and value in city life. Likewise, offer multiple space-time configurations and alter the people reposition themselves and develop new ways in which people find practices for navigating the spatial, social and political meaning in their temporal positions and imaginations. I reconfigurations. The construction of the tramway investigate the material and therefore creates a state of liminality, in which infrastructural manifestations of the decades-long identities are uncertain and relations need to be economic and political dependence redefined. of the de-facto northern Cypriot polity to the Turkish state, which to this day, occupy the north of the island since the 1974 military operation The beach - a precarity between ideal pasts and that resulted in the partition of futures SAMULI LÄHTEENAHO the island. University of Helsinki Specifically, I will take the case of Turkey-northern [email protected] Cyprus water supply project to the centre stage, a Turkish state funded, fully In Beirut, an extensive debate around public spaces has functioning pipeline brought about a symbolic saturation of infrastructure that runs underneath the Mediterranean the notion of public space. This has included fixing sea, bringing clean water from idealized pasts and futures onto the notion 15 the Toros mountains of southern Turkey to the occupied through which islanders claim particular relationships to territories of northern the islands within the Cyprus. Based on long term ethnographic fieldwork archipelago. In this sense the paper aims at conducted in 2016 and early understanding the centrality of 2017, I trace how the temporal trajectory of the ‘travelling’ within the wider practices of place-making megaproject—in its inception as a and re-defining it in relation technologically innovative idea, its Turkish state- to "dwelling". In the island context where funded construction, and its the sea could function both as a separator subsequent privatization—has altered the ways in which from the mainland and a way to connect to the city, the northern Cypriots politically unique climate regime of engage with the strong and ubiquitous idiom of Istanbul (with winds and currents from the cooler north ‘motherland’ (Turkish Republic). and the warmer south) also While the megaproject promises a long-term solution to makes maintenance of boats and infrastructure the water scarcity and quality especially important. However, boats problems of northern Cyprus, it also reinforces certain often operate over-capacity in the high season due to spatio-temporal registers like influx of international tourists temporariness, and ‘being from nowhere’, and affects and large numbers of daytrippers from the city - also like lethargy, apathy, and leading to serious competition ‘stuckedness’ through everyday engagements with the between the passengers to find a seat. In this context of transferred water and political mobility in which both contestations of its privatization. I put forth how the numerous human and non-human protagonists reproduction of juxtaposing (including boats, winds and temporal viewpoints occur and argue that people’s currents) take part, time spent travelling to and from moral and affective engagements, these islands define people as when attached to material and infrastructural worlds, particular kinds of urbanites/islanders. This is how the have the potential for giving rise paper argues that time is to collective questions of political subjectivities, agency often used by the islanders to discriminate between and spatial and temporal islanders and others. However, consciousness. In other words, through the megaproject where time stresses difference, it also produces unity. and the transferred water, The paper concludes by northern Cypriots do not only resist the neoliberal speculating on how (and when) the terms for rationality imposed through membership to a community - whether privatization of water and its management, but also of passengers, islanders or Istanbulites - are defined and reveal their fundamentally negotiated. ambivalent spatio-temporal positions as a political community ridden with past “Two roads into town” – a reflection on mobility and conflict, an overwhelmingly uncertain future, and a inequality in modern present of eternal waiting. Fiji GEIR HENNING PRESTERUDSTUEN II Session Western Sydney University [email protected] En Route to Unity: Community-Making through Boat Travelling in Contemporary Getting to town and back is a daily pre-occupation for Istanbul people in the villages and settlements outside AYKUT OZTURK Nadi town in which I work. This reliance upon transport University College London signifies how quotidian life in village Fiji to [email protected] an increasing extent becomes oriented towards urban centres in context of the modern time-space. On Istanbul seas boats constitute some of the various Children need to get to school, shopping and medical sites to observe various appointments completed, and outside work interrupted, terminated and resumed processes of attended to. Organizing these trips is far from simple, community-making. Based on however, and while I often hear that there are research among the wintertime (permanent) and the “two roads into town”, one travelled by foot (slow) and summertime (temporary) the other by motor vehicles (fast), the reality residents of the famous Prince Islands located off the is that many are precluded from walking by concerns city proper, this paper about personal safety, social appropriateness presentation demonstrates how boat schedules, or health. In this paper I take both roads and think about commuting, waiting, anticipation of them heuristically to understand time and unexpected delays, and time spent aboard create a place in modern Fiji. From that starting point I analyse multiplicity of temporalities how these practical, everyday forms of urban 16 mobility in Fiji is intertwined with a number of social SALLA SARIOLA inequalities, cultural assumptions and local University of Helsinki insecurities about social change. Drawing upon [email protected] ethnographic vignettes, I pay particular attention to HETA TARKKALA how people’s relationship to technologies and modes of University of Helsinki transport and infrastructure is underpinned [email protected] by social categories of gender, race, seniority and economic status. Temporalities, temporal orientations and time are inseparable, but often underanalysed, part of the study The Interaction between Civic Groups and of materiality and matter. During the anthropocene, Government over Urban Regeneration: human impact over time on matter is undeniable, and Focused on Sewoon Sangga in Seoul, Korea yet but one example of the ways in which politics, ethics SONG IL-CHAN and matter intersect. The panel focuses on materiality, Seoul National University the liveliness of matter, that cannot be understood [email protected] without the effects of time: how connections, infrastructures, or timescapes are shifting, and being I focused on the urban regeneration project of ‘Sewoon shifted in science and technology. In the study of Sangga’ area in the Seoul metropolitan area materiality, the knowledge that is produced about the and analyzed the relationship of government trust to time/matter nexus, and ‘how we know what we know’ policy compliance through the mediation of is often the focal point of inquiries, which opens up citizen-government interactions. The ‘Dashi- intriguing possibilities for what we want to address and Sewoon(Again Sewoon)’ project was conducted in discuss in this panel. Recent discussions have addressed 2015 expectations, anticipations, future imaginaries, by the intermediate support organization and a variety potentiality and temporalities; how these notions relate of policy targets and interests were included in the to the materialities encountered and engaged within our policy business implementation process, including the fieldworks will be discussed in this panel. We merchants and engineers. I asked encourage presentations paying attention to participants to evaluate the level and quality of their materialities and temporalities, cycles as well as futures interactions, local government trust, and policy and pasts, in knowledge making practices, and the time compliance. I found that interactions between and materiality that present themselves in the participants and government officials were mediating knowledge making we ourselves do as ethnographers. the path on local government trust to the policy We welcome papers that present and discuss either compliance. empirical cases of material vitality (for example, but not In addition, interviews were conducted to supplement limited to, changing views of microbes, decaying the results of the survey. research infrastructures, politics around stem cells, First, local government trust has a positive effect on loops in archeogenetic knowledge, paradigm shifts in policy compliance in urban regeneration projects. knowledge etc) or reflect methodologically or Second, the citizen-government interaction of urban theoretically the topic and scope of this panel. regeneration projects, in the context of conflicts between stake-holders, has a positive effect on policy Session I compliance. Third, local government trust has a positive effect on policy compliance by mediating citizen- The contested ‘turn’ to materiality: (dis)entangling government interactions. The findings genealogies of materialism and their suggested that policy administrators should strive to methodological effects raise government trust among diverse stake- MIANNA MESKUS holders. I also found the need to balance all stakeholder Tampere University groups in the policy process in order to [email protected] enhance policy compliance and ensure sustainable management of policies. In summary, this study Taking materiality into account in the analysis of social highlighted that the performance of public policy practices and phenomena has become an projects is ultimately closely linked to the interests increasingly trendy approach in social research. Yet, and compliances of the policy subjects, and analyzed shifting the analytical eye towards materiality the relationship between government trust and or matter as constitutive of human sociability remains a citizen-government interaction. contested turn. This paper discusses the analytical power of the turn, also termed as ‘new Panel 7. materialism’, through two parallel dimensions. Materiality, Science, and Technology - Reflections Firstly, new materialism is studied as a gesture of on Time ongoing theorization that opens up the disciplinary borders of sociology towards the Panel conveners: interdisciplinary fields of science and technology 17 studies (STS) and feminist research. Such disciplinary religious merit are exhausted. porosity increases analytical sensitivity to how living and nonliving entities take part in co- On time in the context of mineral extraction and constituting social worlds – but not without consumption methodological challenges. Secondly, materiality and SATU RANTA-TYRKKÖ its theoretical-methodological stakes are University of Jyväskylä explored via examples from empirical case studies that [email protected] investigate how life sciences and bio- and reproductive technologies shape the society. The Minerals, namely metals, non-metallic minerals, and examples suggest that contemporary social fuels such as coal, oil and gas, are naturally scientists face the old question about how to relate the occurring elements and compounds from the earth, social to the biological without reducing which though forming very slowly are, from a each to the other either way. The paper argues that human temporal perspective, resources non-renewable. through the legacy of Marxist materialism, As access to important mineral resources interest in the temporal and other dynamics of matter is has been a key to political and economic power for immanent to the social study of society. much of the human history, also contemporary Furthermore, the paper contends that in making sense of societies remain heavily dependent on minerals with the methodological effects of the their energy and material needs. Yet, material turn, feminist theorization is at the forefront in notwithstanding the shortage of many important addressing the political and ethical minerals already in vicinity, the mineral implications of the changing relations between humans extraction and consumption is anything but slowing and nonhumans. down, rather the race by governments and companies is to secure their access to the remaining Extraction/Exhaustion deposits. At the same time, the business of ANDREA BUTCHER mineral extraction and consumption retains a number of University of Helsinki problems. Reflecting longer patterns of [email protected] wielding of political and economic power both within and between societies, mineral extraction is The era labelled the Anthropocene is characterised—in nowadays a highly globalised field where ownership part—by narratives of extraction and concentrates on large companies and exhaustion: the extraction of minerals that has consumption to the over-consuming classes, whereas exhausted resources, and an extraction of labour the drawbacks beyond the significant that has exhausted bodies. This paper examines a climate heating impact remain largely at the regions of different kind of resource extraction—of the extraction. Likewise, as places of today are lithic and of the flesh—for the purposes of sustaining outcomes of long processes of formation and enmeshed blessing and merit, the essences of which with different temporal and political are too being exhausted in the Anthropocene. Here, I contexts (Nixon 2011), many resource conflicts are revisit my ethnography of the Indian essentially about different orientations to time Himalaya through the lens of ethnogeology to offer a and place. The temporal frameworks of extraction differ different perspective of time and materiality from other relationships with the soil, in the Anthropocene. In Ladakh, North-West India, influencing the lives of those likely to stay put once the mythical histories tell of Buddhism’s extraction is over, and raising difficult foundations on the Tibetan plateau, the divine methods questions about socio-ecological and intergenerational used to preserve the blessings that justice. My presentation discusses these sustain productive and reproductive life, and an era of issues specifically in the context of metal mining and its demerit and decline. They tells of ramifications, drawing from the work I connections between rocks and bodies that have have done in Northern Finland and Eastern India as part endured across time through the protective of my postdoctoral research (Academy of capacities of incarnate rulers. Now, it seems that this Finland 2014-2017) on the consequences of mining merit has become exhausted. Divine industry for disadvantaged groups and more technologies, constructed from mineral extraction, no broadly on the socio-ecological ramifications of the longer protect. Prostrations and prayers mining industry. performed by bodies no longer preserve. Floods, earthquakes and a continuous threat of war Temporality of samples in biomedical knowledge intimidate. “The merit from the earlier times is production finished”, a Ladakhi incarnate ruler told me. Events HETA TARKKALA and stories offer an alternative framing of the University of Helsinki Anthropocene, one drawn from Himalayan Buddhist [email protected] ethnography and mythical perspective that explains what happens when bodies, minerals, and 18

Biobank samples are samples of human origin with are multiple, without a fixed order, temporally fleeting attached health-related data on the donor. The and constantly in flux. In my paper, I show age of the samples seem to be crucial for their usability how the specific materiality of livers – failing as well as in biomedical research, sometimes even in donor organs – evoke the particular contradictory ways. What characterises samples from temporality of these lists and discuss contingencies in a different time points are on the one hand medico-technological field that is technical issues relating to their consistent and characterised by imaginaries of the future and the standardized quality, and on the other hand issues pushing of boundaries. relating to the amount of follow-up data on the donor, which is seen to increase their value. Session II Whether the samples are so called old, ‘legacy’ samples taken for diagnostics decades ago and Carved in plastic: material and temporal aspects of now transferred to biobank collections, or whether they the organ donor card are new prospective samples, ment to be ANNEROSE BÖHRER used in the future studies, there are intriguing Institute of Sociology, Friedrich-Alexander-University- temporalities involved. Moreover, there is the idea Erlangen-Nürnberg, of a zero sample, taken in a “healthy” state that would [email protected] be especially valuable. In this presentation, based on a qualitative phd study Since the 1960s postmortem organ transplantation has conducted between 2012-2019, I will discuss kept influencing both research and the temporalities related to samples of human origin that practice of medicine and provides a lot of narrative are stored in biobanks, and meant to be material that shows how organ donation is utilized in biomedical research and development. I bring being negotiated and established as a societal practice. to the fore the temporality of research Due to the opt-in solution organ materials, and the way this relates to biomedical transplantation in Germany is strongly linked to its knowledge production. acceptance by the people. Thus, organ donor cards have become part of material culture in Germany An urgent matter: materiality and temporality in and so far, there is no digital replacement. liver transplants While on the surface they mark a decision-making JULIA REHSMANN process, in the context of organ donation the Institute of Social Anthropology, University of Bern, artifact and its handling become a mirror for an [email protected] existential individuality, as well as for complex social processes. The presentation explores the role of Lists seem like a reasonable tool to distribute resources. temporality and materiality in the decision- But what if the listed thing in question making process based on filling in a (re)movable card concerns a limited, scarce good that is critical for that has changed its materiality over time. people’s survival? In the context of liver The research is based on artifact analysis, narrative transplant medicine, waiting lists are an essential part of interviews and participant observation, as well healthcare infrastructure, shaped by as material of the research project 'I would prefer not politics, ethics, technologies and medicine. Inspired by to'. Organ donation between unease and Bowker and Star’s (1999) work on criticism that provides data from interviews and focus classificatory practices and information infrastructures, groups. In the empirical data there is my paper investigates waiting lists in liver evidence of both temporal and material aspects closely transplant medicine – a field that is characterised by entangled with the decision-making uncertainties, urgency and delay. process and sense-making concerning organ donation as Based on ethnographic research in Germany, I discuss well as modifications of identification how materiality and temporalities intersect techniques over time. Moreover, important aspects of in waiting lists. Waiting lists are technological and organ donation and a broad range of moral tools that allow for the allocation of emotions can be associated with the card – from a deceased donor livers in Germany as well as across its positive idea of being a hero to the deepest borders. As the central tool to organise the fears and doubts regarding one ́s value for the health allocation of liver transplants in Germany, these lists are care system. The official document helps to not only dependent on medical values transform attitudes towards organ donation into simple but also on spatial, temporal and individual factors. actions, while at the same time the card These lists scrutinise common understandings possesses a disconcerting sense of semi-immortality. of lists as a fixed or tangible materiality. Rather, they Seemingly there is also a deepening sense of are created out of a digital data pool for each membership that is closely associated with the temporal donor organ that becomes available. As a result, and length of the possession of the organ contrary to patients’ imaginaries, these lists donor card.

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Identifying the Shifting Boundaries of Mental pandemics and antimicrobial resistance (AMR). The Disorders: The Feedback Mechanisms of temporality of pandemic viruses, on one hand, Abnormalcy and Normalcy is often depicted as wave-shaped: outbreaks take place TUOMAS VESTERINEN recurrently and emerge unexpectedly as University of Helsinki viruses undergo genetic mutations that increase their [email protected] lethality and infectivity. As part of this ever- recurrent nature of pandemic events, they are compared There are two competing approaches to defining mental with past outbreaks; defined around disorders. Naturalists claim that mental current knowledge about identified viruses; and problems can be provided objective naturalistic prepared for based on models, calculations, and definitions, whereas normativists argue that such risk assessments of upcoming pandemics. The threat of definitions are always value-laden and shifting. In my AMR, on the other hand, is often defined talk, I side with the normativists, and I argue as emerging ‘slowly but surely’, with its growth rate that although genuine mental disorders are biologically resembling an exponential line rather than a and cognitively grounded, they are wave. Policies invoke a process that started with the nonetheless historically and culturally situated. To this development of the first antibiotics and has end, I argue that there are two boundary been aggravated as their use has increased and microbes feedback mechanisms that mediate the formation and genetically mutate to develop resistance. manifestation of mental problems. First, I From a temporal perspective, a post-antibiotic era argue that human cognition is extended to physical and would very much resemble a pre-antibiotic sociocultural environment, and hence stage where infections cannot be tackled with existing environmental factors play an inalienable part in methods. In other words, the future scaffolding and enabling mental problems. That formulated by framings of AMR is a return to the past. is, all mental disorders are culturally bounded. Despite these differences in framing, the Moreover, I argue, following Georges Canguilheim, tackling of pandemic threats and AMR shares many of that biology does not offer a fine-grained definition of their governance strategies. In my mental problems because individual presentation, I discuss some of the key similarities and abilities to adapt to surrounding physical and differences in terms of governance, while sociocultural circumstances, as well as the reflecting on the relevance of different temporal circumstances themselves, vary. Second, following Ian framings in understanding the scientific and Hacking, I argue that there is a feedback political processes involved in global health. I argue that effect between psychiatric classifications and understanding the connections between psychiatric kinds. According to Hacking, classifying the temporality, genetic processes, and biopolitics some traits or behaviours as abnormal generates actions involved in tackling microbial threats is a key that influence the classified people, step to consider when theorizing the material relations which turn, have to be taken into account in the that are enacted in human-microbe classification. The interaction between the entanglements. classification and mental disorder renders the disorder a volatile and temporally situated target. Mistrust: the history of engaging communities in Finally, I argue that this doubly extended nature of HIV research in Kenya mental disorders has implications to SALLA SARIOLA anthropological research. Since how we draw the University of Helsinki boundary between abnormal and normal [email protected] influences our health, we should ask whether our conception of normalcy is healthy. Moreover, Today, community engagement is a ubiquitous tool in we should study to what extent Western conceptions of Global Health research, following a abnormalcy and normalcy are conveyed participatory turn in the early 2000s in health policy, by the classification manuals of mental disorders. medical research and health systems design. International ethical guidelines for medical research Microbial temporalities: narratives of time, genes also mandate community engagement as a and governance in two types of biological way of making research more socially relevant, threats collaborative, and democratic. The participatory turn JOSE A. CAÑADA has also seen a proliferation of literature on trust. Trust University of Helsinki is seen to be crucial for bringing together various groups [email protected] assembled by global health research and work towards a Temporal narratives play a key role in how we shared objective. Engagement is trust building par understand and deal with biological threats. In my excellence. work, I compare the different temporalities associated In this paper I argue, however, that particularly in with two types of biological threats: contexts of sub-Saharan Africa where Global 20

Health research is conducted, it would be analytically seek papers that draw on ethnographic engagements more productive to think with mistrust. exploring migrants’ experiences of time that are in History of medical research in sub-Saharan Africa is contrast, or misaligned, with the linear and progressive marked by conflicts between communities and temporality of neoliberal societies – that is, the expected health practitioners and researchers. The ethnographic trajectories towards citizenship, social incorporation, entry of this paper to the analysis of mistrust in Global and independence. For instance, how do migrants Health research is through the case of HIV vaccine themselves understand dissonant experiences of time development in Kenya. When research is conducted on and emplacement? How do these understandings shape vulnerable gay and bisexual men and transwomen, different experiences of (im)mobility and imaginations issues of gender and sexuality emerge. The research of possible futures? What kinds of temporalities are group developing the vaccine was attacked in 2010 by possible, or are hindered, in migration? And how are the community living around the research centre with these influenced by policies, and neoliberal the accusations of converting people to homosexuality imaginations of a ‘good life’? and introducing ‘unAfrican’ values among young people. Session I Based on ethnographic research in Kenya in 2014-2015, this paper analyses the history of the ‘The sweet memories of home have gone’: displaced conflict as narrated by researchers, research participants people searching for home in a liminal space and perpetrators of the conflict, and the LUIS EDUARDO PEREZ MURCIA subsequent community engagement practices put in Global Development Institute, The University of place to rebuild trust. The case poignantly Manchester demonstrates the conditions and limits of engagement Homing Project, University of Trento and how thinking about mistrust is [email protected] relevant to understanding the evolution of science- society relations. In this context engagement By ignoring how conflict and displacement disrupt the tools are made to work across stark differences of race, location of home for those who flee class, education, and sexuality, with within national borders, studies on displacement have precarious results. largely failed to fully understand the material and symbolic impacts of living without a Panel 8. place called home. Drawing on the Out of place, out of time? Rethinking liminality and experiences of internally displaced people in stuckedness in experiences of migration Colombia, this paper argues that following conflict and displacement home becomes neither an Panel conveners: entirely fixed place those who escape FRANCESCA MORRA conflict unequivocally want to return nor an entirely Oxford Brookes University mobile space they necessarily [email protected] experience on the move. Rather than ambiguously FRANCESCA MELONI attached to the place left behind or Northumbria University refashioned on the move, the empirical findings reveal [email protected] that home is consistently experienced by the displaced as a tension between Many scholars in anthropology and other disciplines ‘here’ and ‘there’ or ‘nowhere’. have emphasized how migrants’ lives have increasingly Although many displaced people do find a physical shifted from experiences of mobility to conditions of place to live following displacement, immobility (Carling, 2002; Salazar & Smart, 2011). they experience the sense of being trapped in a liminal Migration policies, deportability and racial space where they feel emotionally discrimination can confine migrants in an existential and existentially homeless. Analysis of detailed and temporal condition of indefinite waiting, liminality interviews shows that most of them and stuckedness (Hage, 2009; Willen, 2007). Scholars continue to search for a sense, rather than a place have often described this liminal condition as called, home. A home which is emotional detrimental to one’s sense of security and wellbeing, or and affective rather than purely physical. The paper as a failure to become ‘incorporated’ and to fully belong concludes by highlighting how (Allsopp, Chase, & Mitchell, 2014; Gonzales, Suárez- sedentarist and non-sedentarist understandings of Orozco, & Dedios-Sanguineti, 2013; Sommers, 2012). home coexist in the displaced location of In this panel, we seek to conceptualize and rethink the home. ways in which different temporal breaks and continuities affect migrants’ experiences of mobility “Deferred return” and migration as time and immobility, belonging and intimacy, in relation to management: The case of Egyptian parents in Paris the multiple factors and constraints shaping migrants’ SOUKAINA CHAKKOUR possibilities of making a viable life. We particularly Radboud University Nijmegen 21 [email protected] this historical approach and from an ethnographic perspective, take reflexively the personal This paper posits the idea of ‘deferred return’ as the trajectories recognizing space-time categories as spatio-temporal structure of family life shapers of a becoming. In a way that a for Egyptian parents in Paris. The dream of return is complex mix of past and future is a constant premise always deferred because of the barrin of being Tibetan in a foreign territory. problems of obtaining the right papers for some What this means, for my hosts, to be Tibetan parents, as an example. Engaging in various considering that often none of them have practices of hope, waiting, and hesitating, Egyptian never been in Tibet? Which are the imaginativies parents view their stay in Paris as process of an engaged becoming when it is temporal, provisional and transitory. Therefore, their necessary to sew the space-time breaks related to the migratory experience is not necessaril possibilities of one day coming back a navigation of space, but a navigation of time that is to their homeland? What their narratives tell us about characterized by various attempts to (and through) affective states, manage it, fill it, plan it and dream about it. The following the example of “shem shug (སམས་ཤགས།)”, which Egyptians parents that are discussed in this could mean “power of the paper are morally bound by the maxim of securing a heart”? Seeing that this study is a multi-situated ‘better future’ for their children, therefore resulting in ethnography, I am using open interviews their migratory experience as one which moves across and a gradual insertion in common social spaces, as temporalities: a community parties. past that is home, a present that is transitory and a future that is uncertain but hopeful Time and the Displaced Other: How Anthropology nevertheless. This paper looks closely at quotidian Makes its Humanitarian Object practices of parents and proposes an idea GEORGINA RAMSAY of migration as a future-driven movement of people, University of Delaware animated by the prospect of a “better [email protected] future”. These Egyptian parents see their current places of residence through temporal Displacement is typically approached in anthropology lenses: they are ephemeral, temporary: they are the site as an exceptional experience of of the preparation for a certain liminality that is associated with refugees and forced future to come. migration. Recent representations of migration “crisis” have reinforced the exceptionality Space-time and affective states: narratives about attached to displacement. Drawing on Tibetan diaspora multi-sited research I have conducted with refugees MARIA PAULA PRATES who have sought asylum in Uganda and Newton International Fellowship City, University of other refugees who have been resettled in Australia, in London this paper I put forward a more [email protected] expansive theorisation of displacement as a sense of temporal dispossession. Additionally, I In this paper I seek to think about the relationship describe how, by characterising refugees and other between time-space, with focus on migrants as people who occupy a mobility and affects, from an ethnographic study temporality that is distinguished by their migration carried out with the Tibetan community in status, anthropology denies coevalness the UK. The 10th March 1959 marked the life of many with and between migrants and non-migrants and Tibetans. A date which is thereby reinforces the very logics of remembered as the uprising day against the Chinese otherness that we might otherwise seek to critique. occupation. Historically interested in Recognising the shared temporal the region that we know as Tibet, the Chinese State, rhythms of displacement, and how these manifest with geopolitical flows and inflows, broadly as the effects of global capitalism occupied the Tibetan territory throughuot the 1950s. and neoliberal restructurings, is one way through With the 14th Dalai Lama compulsory which anthropologists can strengthen our departure to India, many Tibetans followed his analyses and critiques of bordering structures. We footsteps and took refuge in countries like must firmly situate refugees and Nepal, Bhutan, India, and, more recently, in USA, migrants within these shared rhythms of displacement Suisse, Canada, France and UK. Some and liminality, rather than anthropologists point out that there are three migratory exceptionalise them through the lens of “crisis.” flows over the last sixty years. Each one of them associated with a new chapter of Chinese Permanent migrant temporariness invasion. I propose to, in the light of OLGA COJOCARU New Europe College Bucharest 22 [email protected] the crisis, khonapho khonapho (“now now”) and Ukuhlanganisa (“mixing things to make In this paper, I put forward a temporal approach on do”), I explore what has precarious life, i.e. ‘the life migration experiences in terms of life without the promise of stability’ (Tsing planning and future making. Drawing on narratives of 2015:2), together with the experiences of multiple Moldovan migrant workers in Italy, I displacements and the co existing, often study how temporary labour migrants co-produce, contradictory experiences of stuckedness and mobility, experience and make sense of prolonged done to the returnees’ future temporariness. By and large, I address the time making and sense of belonging. I argue that the long management of those who are not always in term crisis and mass-displacement the position to "own" time, have a clear have constituted fragmented families and insecure life- vision of what lies ahead and make informed worlds where plans are made for decisions. More specifically, I provide insights on how today or with short-term future outlooks. This, for its projected temporariness as a parts, has shaped returnees’ temporal horizon deeply affects one’s lifestyle and imaginations of decent belonging and ways of gaining crucial life decisions in practical domains viable life, social worth, and such as occupational career, access to social benefits, recognition, not just materially but also socially, pension and health system. politically, morally, and symbolically. I show that Moldovan migrants fall under the condition of permanent temporariness due to Understanding the limbo in a city hit by several an over focus on the extended present, while crises: Igniting and mapping spatial- seemingly losing sight of the long-run temporal mobility of refugees in Athens, Greece perspective. Permanent temporariness denotes a future AMALIA ZEPOU orientation, which is paradoxically Vice Mayor for Civil Society & Innovation, anchored in a continuous present. Because there are Municipality of Athens many factors difficult to account for or [email protected] (perceived as) outside their control, they concentrate on the current needs and aims against ALEXANDRA SALIBA long term uncertain benefits. Temporariness manifests Municipality of Athens in the inertia with which they [email protected] continue to enact their goal-oriented behavior at the outset of their migration project. They In 2016 more than one million refugees passed through behave as prospective returnees on a settler’s basis, Athens. When the borders closed, even if their behavior predicts return. hundreds became stranded in camps or provisional However, by prolonging their stay, they decrease the flats. This population, now estimated to likelihood of return while still be more than 60,000 remaining in Greece, had no maintaining their temporary behaviour. future prospects or notion of what to expect for a long time. At the city of Athens, the Session II municipality received European funding for a pilot program of refugee integration called “Curing Displaced futures and contested belonging among the Limbo”. The concept is based on Zimbabwean returning migrants in Bulawayo testing practical ways to get refugees out of this state, SAANA HANSEN namely a state of being neither here University of Helsinki nor there, un-occupied for a long time and having lost [email protected] one’s sense of belonging. This notion of “Limbo” is aligned with other forms of inactivity This paper discusses Zimbabwean returning migrants’ and immobility that the city has suffered particular experiences of time and from such as the high rate of unemployment among senses of belonging in Bulawayo, Zimbabwe. Drawing local inhabitants and the increase of on my recent eight-month long abandoned buildings in various neighborhoods during ethnographic fieldwork with ‘empty handed’ returnees the financial crisis. The project is and their translocal families, the about actively intervening to change the fate of both paper contributes to the literature on Zimbabwe’s city and citizens in an attempt to re- ‘displacement economy’ that examines activate people and city together, by connecting how the personal, social, political, and economic life refugees with active citizens and designing has been reordered by the long-term their integration through the city’s own efforts to stand deprivation and volatile circumstances in Zimbabwe on its feet. The recently arrived (e.g., Bracking 2014, Jones 2014, refugees become an opportunity to revive the hosting Hammar 2010; 2014). By engaging with two novel city through a transformative process Ndebele concepts that have grown out of 23 for all. To design and implement our project, we are inner-city neighborhoods in Berlin, Germany. led to closely study perceptions of time Particularly after the arrival of 80,000 asylum and spatial associations in the urban environment, seekers and refugees in the city in 2015, these third tracking shifts in personal geographies sector organisations and initiatives and temporalities. Our goal is to practically improve started to spontaneously organise and provide support strategies of integration, thus following for the new arrivals whom the city a methodology of active listening and observation in failed to sufficiently accommodate. The neoliberal city the field. So even though our study is (and its’ subsequent processes of not purely academic, we would like to present the first gentrification and marginalisation) is experienced as an results of this research and increasingly hostile environment by contribute to the wider reflection on rethinking and locals and newcomers alike, a state that has fostered conceptualizing the ways in which solidarities and alliances between temporal breaks affect migrants’ experiences of different stakeholder groups. In my conference paper, I mobility and immobility, intimacy and will address the ways in which belonging. temporalities and the state of uncertainty feature in the narratives of my interlocutors from Environmental Displacement, Work and Waiting in the civil society. I will pay attention to refugees’ India narrations of their experiences of waiting, DAYABATI ROY stuckedness and waisting time due to the conditions of University of Helsinki forced migration. Furthermore, I [email protected] look at the strategies they use to overcome such SIRPA TENHUNEN hurdles. Many of the stakeholders address University of Helsinki the concept of integration from a critical perspective [email protected] challenging top down integration policies, assumedly linear trajectories and the inherent This paper seeks to understand the significance of power hierarchies in them. Using waiting for the environmental migrants ethnographic examples and interview quotations I will who were forced to flee the Sundarbans due to the illustrate the networks between cyclone Aila on 2009, and eventually different institutions, activist groups, and individuals sheltered at the urban fringes of Kolkata, an Indian (some of whom are categorised and/or city. While the condition of waiting as a identify as locals, migrants, refugees, asylum seekers social experience creates social, political and economic and expatriates). I will pay attention to insecurities, it also offers some the experiences of time in relation to the critique on opportunities of work, and creates future possibilities. integration that my interlocutors Drawing on ethnographic field data express. In this way, I hope to render the plural collected from a village in the Sunderbans (India) and community visible as resource and highlight an urban slum neighbourhood in the strategic advantage of such alliances. Kolkata in 2018, the paper explains how the factors like political connections, kinship and Overcoming Loneliness and Boredom: Mexican social network as well as technological and other skills Men’s Post-Migration Experiences on shape and reshape the experience of Gay Dating Apps in the US waiting, thereby creating scopes for the migrants to KOSTIA LENNES find work and livelihoods. This paper Université Libre de Bruxelles engages with the way, on the one hand, the state of Université Paris Diderot, Sorbonne Paris Cité belongingness is affected by the [email protected] condition of temporality as the environmental displacement, and on the other, the This paper draws on ethnographic research conducted condition of temporality is influenced by the state of in Mexico City among young gay and belonging or attachment. The paper bisexual men returning from the United States. I contributes to the understanding of entanglement of analyse the trajectories of these men who nature, society and temporalities. started to use geosocial gay dating apps in order to escape liminality and lack of sociability Temporalities and solidarities as critique on top in US middlesized cities, after they relocated. I down narratives of integration describe how the participants have come to SAARA TOUKOLEHTO use these technologies in a context where they University of Groningen experienced boredom and loneliness, on the [email protected] one hand, and homophobia within the heteronormative Mexican diaspora, on the other Strong civil society and abundance of grassroots hand. Their use of geolocalised dating apps in the US projects are characteristics of the pluralistic is therefore a means to overcome 24 stuckedness and (geographical and social) immobility. University of North Carolina at Charlotte These tools can then be analysed as [email protected] new instruments of mobility that enhance queer migrants’ agency in the integration This paper raises questions about how linear process. Thus, their original purpose (finding a sex progressive temporality, supersessionist thinking, or partner) is sometimes diverted for new what we might call “Christian Time” has a tendency to forms of sociability. This paper aims to grasp the leave us unprepared when events don’t seem extent to which geo-localised dating apps to be moving “forward.” This leads me to ask what other can be considered as tools to overcome stuckedness, temporalities might be available to us; in loneliness and lack of sociability for particular, what it might mean to think in “Jewish queer migrants. I argue that the use of these apps must Time”. Every year at the Passover Seder, we be understood as integral to the repeat the commandment that in every generation each participants’ post-migration experiences. individual is obligated to see himself as though he had been brought forth from Egypt. Commandments such as this demonstrate the nature Panel 9. of collective identity through time, a genealogical Perhaps Another Time? The Trouble with connection that is historical rather than biological. Teleology Beyond that, this obligation involves a kind of temporality which is different from linear progressive Panel conveners: or supersessionist thinking. It does not point to JOYCE DALSHEIM improvement over time, to the end of enslavement, University of North Carolina at Charlotte or progressive human liberation. Instead, it is a [email protected] temporality that involves repetition, continuity, or GREGORY STARRETT recurrence. This paper asks what it might mean to live University of North Carolina at Charlotte as though we ourselves had been enslaved [email protected] and brought forth from Egypt. How might such temporal thinking reorient us to political realities? A number of scholars have suggested that a worldview Would living as though we had been freed from based on linear progressive temporality is enslavement change our expectations? Would it actually best understood as a Christian worldview. Such allow us to be prepared for the present by preventing a temporality bears similarities to Christian sense of astonishment when the past seems supercessionist theology, a form of periodization that to intrude on the present? Would we learn to expect such emphasizes moments of rupture between the occurrences and not see them as old and new, in which the new represents improvements intrusions, but rather as the continuing presence of the over the old. Such improvements might be past? expressed as development, forward movement, as solutions to a problem, or as approaches to a telos Mediated Time: Regulating “The Sabbath of the or ultimate truth. This kind of thinking can represent a Land” and Palestinian Citizens’ Agrarian Survival mood of hope. But it can also create a NATALIA GUTKOWSKI sensation of shock when events in the world seem to be Harvard Academy Scholar, Harvard University moving “backward” rather than forward. [email protected] Such, for example, has been the astonishment expressed by liberal and progressive forces when Once in seven years the Israeli state allegedly sells all political leadership around the world took a sharp turn its state-owned land to a non-Jew, often a to the right in the 1930s and again in the late “loyal Arab,” to practice the biblical commandment of 2010s. Drawing on such theorists as Gil Anidjar, Walter “The Sabbath of the Land” (In Hebrew Benjamin, Jacques Derrida, Johannes Shmitah), which commands the land needs to lie fallow Fabian, and, Hayden White, this panel examines in the seventh year of the Hebrew calendar. alternatives to constructions of time that emphasize The political regulation of shmitah has increased over its flow and orientation, and consequently the the last decade. Ironically, shmitah became the possibility of disruption. It asks what other kinds of most profitable year for the Palestinian citizen’s (and temporalities are available to us. Our ethnographic case non-citizen) agriculture, which otherwise has studies highlight ritual, legal, psychological, been dispossessed and de-developed. The state’s and scholarly practices that halt, reiterate, periodize, shmitah regulation is contrasted with the official focus, or otherwise shape experiences of time in negligence of the Qur’anic tradition of inheritance, ways that are different from the idea of progress. which poses significant obstacles to Palestinian agriculture. The increase in regulation and subsidy of The Trouble with Christian Time: Thinking in agricultural shmitah in Israel/Palestine embody Jewish nation-making through the calendar and Zionist settler- JOYCE DALSHEIM nationhood reclamation of biblical 25 agricultural traditions as a way of solidifying historical discourse on religious difference, I will make two claims to the land. Diverse modes of time arguments. First, that supersession requires the including the biblical, the agrarian capitalist economy, imagination of a specific past that is not succeeded by, the technoscientific, and the bureaucratic time but encompassed by another order of time do not conflict, but they are mediated by the state. which fulfills that past by rendering it obsolete. Second, Nevertheless, a bureaucratic technique of time that this obsolescence is marked not by the regulation that occurs only once in seven years is destruction of that past, but by its active curation and difficult to manage. Finally, different modes of maintenance. According to St. Augustine, time are materialized in the agrarian environment God dispersed the Jews among every nation as living highlighting how agriculture is amenable to proof of an ancient scriptural tradition governance through time. foretelling Christ’s mission. Their practical value lay in their contrast to the new “spiritual Israel” of the Church. The Here and the Now: Present Orientation as Thus, during the medieval period, Europe’s Jewish Panacea in Times of Securitization communities were pressured to avoid developing new AMALIA SA’AR textual or ritual practices in order to maintain that University of Haifa illustrative appearance of antiquity. In turn, [email protected] contemporary critical scholarship on our own “secular” age no longer conceives it as a replacement of religion. Living in the moment is a common directive in wellness Instead, it is framed as a new kind of disenchanted discourses – spiritual, physical, economic, “Protestant” worldview realized through the even political. The turn towards the self, the incessant jurisdictional negotiation of public and private spheres. reflexivity, and the edict to self-invent Scholars discuss the secular as a new way in which indefinitely, are marked by present orientation. It is very contemporary systems of power marginalize particular common for yoga, meditation, or healing populations who do not fit its model of choice, identity, sessions to begin with the instruction to focus on the and expression. People who appear to be remainders of moment and suspend thought about what was the superseded past are used as examples demonstrating or will be next. We are bombarded, so the logic goes, the encompassing triumph of the secular. with stimuli and demands for action. Even leisure is dominated by doing. So to counterbalance we are called to take breaks and concentrate on Panel 10. “just being”. Submitting to the moment will not only The presence of/in the past cure our overburdened bodies and disoriented souls; it will also enhance our economic wellbeing, Convener: because relaxing into the here and the now will ANNA-MARIA TAPANINEN help us discover what is really right for us to be doing. University of Helsinki Consumer capitalism’s ready-to-use platforms [email protected] –shared working or leisure spaces – allow us to work or rest without drowning in messy This panel approaches the practices of social relationships that have histories and that require remembering by discussing the emplacement of time maintenance towards imagined futures. We enter and the temporality of space – in other words, space- these spaces as individuals, but they also promise us a time. The purpose is to discuss, on the one community. Thus we seek respite in the hand, how the past is still present: lingering on or called present. And we find it, readily available, in packaged, up when relating to the passage of time. On purchasable activities that offer comfortable the other hand, the papers can examine, how the people trust between strangers coming together for the may figuratively or even (quasi-) physically moment. The talk will use ethnography from Israel dwell on the past milieus when recounting their history. to explore the deep paradoxes that inhere in the What are the focal points evoked via places flowering of a temporality of the present and the and landscapes? How are these related to lived space liberal habitus that engulfs it, in times of surging and forms of sociality? How is the past made nationalism, xenophobia, and global securitization. closer to and/or more distant from the contemporary? The papers assembled in this panel are urged to discuss Orders of Time: Supercession and the Secular the ambiguities and complexities of GREGORY STARRETT placemaking and of being in history via narratives and University of North Carolina at Charlotte the minutiae of practices by drawing from [email protected] ethnographic fieldwork. The dynamics may reside in material foci, practices of placemaking, social This paper examines one of the key elements of interaction or embodied dispositions. “Christian” time: the idea of temporal rupture in the form of supersession. Using examples from medieval European and contemporary Euroamerican Session I 26

virtually erased Vukolaj from history. Nevertheless, Enter the Clockworld – Reimagining Time through several contemporary descendants are trying to revive Physical Theatre the memory by investing in restored buildings and EDDA STARCK churches. However, when they decide to hold an official University of Göttingen inauguration ceremony of the chapel they have themselves restored, they are confronted with the police How does time work? In which ways can we relate to which is sent in under the pretence of riot prevention. it? And how does our knowledge of mortality shape our The contemporary Radonjići were carving their moral experience of time? These are questions at the heart of position in the contemporary Montenegro by means of Warped, a recent circus theatre production by aerial recruiting the might of a phantom army of Vukolaj company Paper Doll Militia. Set inside a giant clock Radonjić. For them guvernadur symbolises opposition world, the physical theatre piece explores the to the current perceivably corrupt elite and allows to relationship between the flows of time, the position themselves as defenders of openness, disruptiveness of mortality and death, space, bodies, democracy, education and Western values. However, an movement, and sound. I joined the production on their even more powerful phantom operates on the other side launch tour early 2019 in the United States, conducting – that of the prince-bishop Petar II Njegoš who once ethnographic fieldwork on their creative critique of ordered the mentioned arrests and who is undeniably the conventional of meanings of time. In this proposed most famous historic figure in Montenegro. This is then article I thus explore the how time has been reimagined a story of a phantom clash which elucidates competing by the performers, embodied through movement, performances through which various groups of citizens materialized though complicated props and aerial forge their alliances with the (phantom) state of their apparatus. I discuss how different coexisting and choice. In describing the events, I am using the concept contradictory experiences and conceptualizations of of phantom partly borrowing from medical science time collided during the production of Warped, on- and where the phantom is a realistic sense of a limb that off-stage. The play, intended to critically reimagine seems not to be there. I also argue that in the case of the conventional assumptions about time, became itself the state such phantoms are part and parcel of the reality. site of such collisions and frictions in unexpected ways for the crew and audience members. The ethnographic Storytelling, Performance, Memory and Place research I conducted while accompanying the MUSTAFA K. MIRZELER performers through rehearsals and performances Western Michigan University provided me with an insight into the complex ways in which the performers and crew members found With its hills and winding seasonal rivers, Najie, in themselves entangled in a multiplicity of different northern Uganda, is not merely a geographical space timelines, cycles, pasts, presents, and futures. This where the social lives of the Jie people unfold, but it is paper seeks out those liminal spaces, where the place where collective memory is located. Jie timelessness and timedness overlap, blend, and become historical traditions and places are rooted one, breaking with conventual knowledges of time and epistemologically in what happened in the past in laws of physics. certain places. Place emanates memories saturated with It is my firm belief that creative explorations of time nostalgia, and symbolic imaginary realms convey the might open up new understandings of the complexity order of the ancestral world. For Herzfeld (1991, p. 66), and multiplicity of time could permit us to depart from nostalgia “is a key strategy in the claims people make to Eurocentric, universalist assumptions about the time’s cultural legitimacy.” The memories of the original ‘nature’. Through this paper I hope to argue for the ancestors embodied in the landscape are nostalgically value of such artistic reimaginings, aiming to affirm remembered during performances as they claim them as important sites of knowledge production. legitimacy to resources. This paper draws principally from the work of Herzfeld, and various others (Guiomar, Nora 1989, Cunnison, 1950; Halbwachs, Phantom rebellion: recruitment of the dead to align 1980; Lefebvre, 1974 [1984]; Slyomovics, 1998) in with the state in a Montenegrin village order to examine how Najie, and its history are KLĀVS SEDLENIEKS entangled with Najie’s geography as well as how these Riga Stradiņš University entanglements are sorted out by storytellers’ representation of them. A thoughtful consideration of The paper is based on the fieldwork in Njeguši, a small the interplay of memory, landscape, and history is not a village in Montenegro. In 1832 Vukolaj Radonjić, a matter of sorting fact from fiction but rather is one of representative of one of the local families and a exploring how cultural memory and history are guvernadur (governer) was taken to prison, more than entangled in particular places. Because memory 30 of his relatives were driven from the village and inscribes places with meaning (Flores, 2002; Herzfeld, some were killed. Houses were burned and levelled. The 1991; Nora, 1989; Slyomovics, 1998), it is necessarily official historiography portrayed this event in the light involved with social and political relations, which, in of a just punishment for betrayal and consequently 27 their turn, enhance historical discourse with certain often across geographical distances as many Bosnian evidence and interpretations. live in diaspora outside of Bosnia. Relying on my ethnographic fieldwork among the families of the Multivocal identity experiences and practices of missing Bosnians, my discussion of the relationship people in Finnish Sápmi between time and place/ space will have two specific UGNĖ BARBORA STARKUTĖ focuses: ritual time and generational time. When a Vytautas Magnus University missing person is located and identified, often in the mass graves found in Bosnia, the funerary rituals are I am a last year master student of social anthropology necessarily affected by the unusually long time span from Vytautas Magnus University in Lithuania. My between the death and the funeral. A different research for master thesis is on Sámi identity. More reworking of time and relationship to Bosnia takes place specifically, on multivocal identity experiences and in the narratives of the younger generation, especially practices of people in Finnish Sápmi. What interests me, the children of those Bosnians who went missing. is how the system and the structure (institutions) shape the expression of identity, in one hand, and in the other Dealing with the Soviet past: Place-making of youth hand, how people shape these structures. Rather than in industrial cities in the Russian Arctic seeing it as dichotomy of structure and agent, I choose ALLA BOLOTOVA to see it as infrastructure, as network(s) of influences in Aleksanteri institute, University of Helsinki space and time. [email protected] The space might feel very temporal, it’s shifting and changing. Sápmi is changing or is always near Dealing with the Soviet past: Place-making of youth in changing: new houses, growing tourism, growing and industrial cities in the Russian Arctic viable cultural life, climate change effects and threats, Many young people finishing schools in single-industry huge “development“ projects under the discussions, towns in the Russian Arctic express their dreams to Sami and indigenous rights activism. Identities are escape from their home towns. Among their main constantly moving and shifting too, but they are always complaints are the soviet appearance of the urban space, current. They are rooted in the past, but negotiated at boredom and lack of recreational opportunities. During the given moment. How do people in Sápmi root the soviet period these new mining cities were built by themselves in the place and what questions arise in the the state next to deposits of mineral resources and were process? How the current issues shape ethnic identities? populated by incomers. In the post-soviet period the And what aspects are negotiated in this temporal town-forming enterprises got privatized and now belong presence? These questions, I would like to cover during to large international companies. Despite of the presentation, based on my master thesis research internationalisation of these mining enterprises, the material. cities where they operate are still very much rooted in My fieldwork lasted for more than half a year, the soviet time, so the soviet past continues to shape consisting of multiple visits between 2016 and 2018 in lives of contemporary youth born after the USSR. The Inari village. While collecting ethnographic data, I was material infrastructure and the social environment of working in Sami Archives and in Sami Cultural Center single-industry towns do not fulfil needs of modern as a tourist guide. I lived within families of my friends young people that cause large-scale outmigration of and, hopefully, got a glimpse of what it means to be youth. Still, there are reasons why some young adults Sami in Finland. decide to stay in their home towns: e.g. social networks, support of the family, not having enough resources for Session II changes, convenient and familiar environment, etc. Drawing on long-term ethnographic fieldwork in Decades of absence, mediums of presence: Relating Murmansk region, I analyse narratives and place- to missing family members in the Bosnian diaspora making practices of young inhabitants of single- LAURA HUTTUNEN industry mining towns (15-35), dealing with the soviet Tampere University, Finland past while discussing and solving their contemporary [email protected] problems. I also trace development of several grass-root youth initiatives, involved in discussions of future of the In this paper, I discuss the tension between discrepant towns and in projects of transformation of the urban temporalities in a specific context, i.e. among the space. families of Bosnians whose family members went missing during the Bosnian war in mid 1990s. Some 30 Place-names saying it all: Presencing the past in a 000 people were reported missing when the Bosnian South Italian town war ended in 1995, and the location and identification ANNA-MARIA TAPANINEN of those people has been an enormous task, lasting for University of Helsinki more than two decades. Within this extended time frame, people relate to their violent past and to the This paper is based on my fieldwork in Pozzuoli, a town protracted absence of their loved ones in various ways, bordering Naples in Southern Italy. In local 28 conceptualizations, the relationship between the past transforms into a slum? In considering these and the present is habitually set in two loci: the ancient questions, the panel also seeks to reflect on the acropolis of Rione Toiano that was emptied in the legacies of project logics within anthropological 1970’s because of a unique seismic phenomenon theory. For example, how do anthropological accounts (bradyseism) and the housing development of Rione of governmentality draw on and reproduce the logics Toiano that predominantly houses the numerous and temporalities of projects? Thus, in contextualizing evacuees. Hence, the spatial abyss is interwoven with a the temporal logics of projects alongside other social temporal chasm that sets the two eras apart. In this temporalities—those within, beside or that exceed setting, describing the lived milieu of the present projects—how might we expand an anthropological becomes a way of remembering – or imagining – the optics on politics in the present? bygone world. Emplacing the past in Rione Terra, especially within the chronotopes (Bakhtin 1991) of Development Projects: Unit of Measurement for narrow lanes and cramped abodes, anchors and Individual and Collective Memory substantiates the inevitable yet unfinished movement KATHRIN KNODEL forward in time that is framed by the terms of master Goethe University Frankfurt am Main narratives of directional history: civiltà (or culture) and [email protected] progress. Yet, the material details recounted are ways of visualizing dense encounters, which easily triggers International development cooperation is mainly other ways of orienting towards the ‘casbah’ of Rione planned and implemented with the help of Terra. It is not only the said but especially the saying projects. A project has a certain duration, a specific that calls out ambiguous ways of presencing the past goal and a clearly defined, though not always (Munn 2004) and illuminating the present (Toren 1988). clearly communicated, end. Different time levels In my paper, I will discuss these processes as forms of together give a complex picture. The project narrative and quasi- physical shifts without juxtaposing character structures the individual and collective official history with the supposedly more authentic memories in different ways. popular memory. I thereby ask: how can the fragments While development as an abstract concept is a vision of memory practices be approached as shifts between a and a continuous process, employees of distancing orientation and a quasi-physical presence in development organizations plan and budget within the the imagined past? scope of projects and divide development into small “portions”. Therefore local development Panel 11. actors tell their work biography in sequence of Projects and Project Temporalities projects. Aid recipients often structure their history, Panel convener: and the history of their community along the ANDREW GRAAN same projects. They talk about successful and failed University of Helsinki ones and those from which they could benefit and those that did not affect them. Projects inscribe This panel seeks papers that draw on ethnographic themselves in the landscape and leave behind research to interrogate the temporal logics of projects. their material traces: buildings, infrastructure, forests The project form—an integrated approach to goal- of sign posts testify to interventions that have oriented planning, resource allocation, and task already ended. They are converted, left to themselves coordination—arguably stands as one of the most or remain silent witnesses of completed pervasive political technologies of the contemporary projects. Some projects are canceled early or expire, world. At different scales and to different degrees, others are extended. All of this has social social worlds are touched by: government projects, effects at the level of historiography and memory. development projects, activist projects, research Cooperation have been successful, nations or projects, work projects, group projects, school projects, organizations particularly cooperative or reform projects, pilot projects, and so on. Beyond their counterproductive. However, such interpretations are ubiquity, however, projects are also marked by constantly changing and overlaid with subsequent timelines. In their typical manifestation, projects are projects as well as their absence. The legitimacy meant expire once their goal has been achieved (or the and evaluation of their impact are often negotiated money runs out). This panel thus encourages long after their expiry. submissions that critically examine the social effects This contribution will draw on field data from Burkina and political consequences of project-based existence. Faso as well as on literature and focus on the How do projects succeed (and fail) in regimenting the people that are most affected by development projects: temporality of social life? What happens when the NGO actors, community members and time management of projects intersects with, disrupts, beneficiaries. or comes into conflict with, other social temporalities? And, what happens to social life in the wake of Projects and the Peasants: Industrialization, projects, for instance, when “temporary” inventions Activism, and Research in India produce “permanent” realities, as when a refugee camp DAYABATI ROY 29

University of Helsinki projects evoke dreams of prosperity in a future which everyone accepts will never fully arrive. The paper seeks to understand the temporal logic of While conjured as platforms of stability, projects often several projects and its socio-political end up half-completed, abandoned and implications for the temporality of peasantry and vice deferred. Materiality is worn out; plans are unrealistic; versa at the rural margin of India. The paper corruption clogs things up. Hence, as soon examines a governmental project that intended to set as one project is up and running, the promised stability up a car industry through acquiring at the horizon, it is time to start searching agricultural lands at Singur in West Bengal, an Indian for a new one: the hunt for projects is an iterative state in 2006, and withdrew eventually pursuit. because of anti-land acquisition movement on part of The paper argues that the iterative timeline the peasants. However, some other projects characterising small-scale football projects could tell which include the activists’, both social and political, us and the researchers’ did intervene by way of something pertinent about the state’s insatiable dreams doing activism and research, and mediate in the of mega-projects too. While Egypt’s ‘desert ensuing conflict between the government and the dreams’ have been duly criticised for never fulfilling peasants who being otherwise always under what they promise (Sims, 2016), less attention intervention of projects. This paper looks at the way has been paid to why the authorities continue to plan the and project, despite all (but see Ahlberg 2017). temporal logics of several projects intersect, and What if the pursuit itself makes projects cherished? thereby complicate matters for the peasants. What if an iterative temporality, connoting Drawing on the evidences from ethnographic continuous action and always new visions, constitutes exploration for about a half-decade (2006-11), the a value in its on right? If so, sober first part of the paper discusses how various projects, comparisons between targets and results might fail to both the government and non-government or fully capture the political purchase of Egypt’s anti-government, as political technologies shape and mega projects. Let us instead consider Egyptian reshape the aspirations and activities of the projects a highly attractive dreamwork: avenues peasantry. The second part of the paper engages the towards masculine ideals of provision, future making, way the multilayered peasantry deals with the and perpetual bold action. temporal logic of governmental project as well as the counter-temporal logic of activists and After rehousing: the Portuguese Special Rehousing researchers, and reproduces the temporalities of Programme in the eyes of former slum- respective projects. Through exploring different dwellers perspectives, contexts, and temporal logics this paper JOANA CATELA reveals that the ethnographic present is Post-Doctoral Researcher of the project exPERts at always intersected not only by multiple temporalities ICS-University of Lisbon but also by contrast temporalities, and the [email protected] consequence of the intersection of all these MARCO ALLEGRA temporalities while creating and recreating the social Principal Investigator of the project exPERts at ICS- temporalities hinders the projects’ achievement University of Lisbon towards their goals. [email protected]

On projects in Egypt: an iterative pursuit The PER (Programa Especial de Realojamento, or CARL ROMMER Special Housing Programme) was launched by University of Helsinki the Portuguese government to eradicate slums in metropolitan areas by the end of the 20th century. In Egypt these days, ‘projects’ (mashari‘) are ever- PER aimed at rehousing the almost 50,000 households present. On the one hand, lower and middle- registered in a survey conducted in 1993, class men will tell you that a business or investment while at the same time boosting a stagnating project is necessary to put food on the table. construction sector. On the other, the state obsesses about mega projects: a Several milestones marked the temporality of the PER. new Suez Canal, land reclamations, and a First, the programme was launched a few new capital in the desert. years after Portugal had entered the European Union. This paper examines a temporal logic underpinning Against the background of international many Egyptian projects, large and small. events (Lisbon was designated European Capital of Drawing on participant observation with Cairene men Culture in 1994 and hosted the EXPO in 1998), who build football pitches and run football the PER was launched to upgrade the country’s image academies – both referred to as mashari‘ – and media and to accommodate urban renewal projects. discourses on mega projects, it suggests that Second, in the 1990s, the PER was already considered an old-fashioned housing programme for its 30 inability to provide a comprehensive strategy of urban marks a temporal break and a new beginning. Second, and regional development (Tulumello et al., the project is framed by an ideology of 2018) and for the sanitary discourse adopted in regard imperial infinity. The children were regarded as to the rehoused population (Cachado, 2013). imperial investments, a means to securing the This paper examines the aftermath of the programme continuity and improvement of the colonial order. Yet, through an ethnographic investigation which there is a conspicuous anachronism, an out- is being conducted in Alta de Lisboa and Cascais, in of-timeness about a British child migration project the context of the project exPERts continuing well into the 1960s. Third, the (www.expertsproject.org). Whilst in Alta de Lisboa an children’s own sense of time – their experiencing of attempt was made to implement an on-site the project first-hand – adds to the mixture of resettlement mixed with free sale promotion directed at project temporalities. The migrant children were higher socioeconomic segments, the delay brought up in a boarding school, disciplined by the in the construction of the latter led to ghettoization bell, and shaped by relative institutional seclusion and processes. Shack communities hastily housed in spatiotemporal standstill. Through this high-rise buildings contrast with the 34 ethnographic case, the paper reflects on conflicting and neighbourhoods built in Cascais. Here other priorities antagonistic temporalities within projects of were social engineering, as well as their long-lasting considered, and rehousing was a slower process: political repercussions. specialists were hired to monitor the municipal team and local offices gradually accompanied the transition to the neighbourhoods. On the Banality of Projects: Analyzing We therefore show how PER, mostly a financial Transnational Governance with and without the instrument, engaged former slum dwellers’ Project Form housing needs (Procupez, 2015) by focusing on the ANDREW GRAAN residents’ memories of the process and their life University of Helsinki in the housing estates. Projects—whether conducted by international organization, governments, or NGOs—exist Clockwork discipline, imperial infinity and out-of- as a primary institutional form within neoliberal timeness: Dissonant temporalities within a political economies and concomitant circuits of British child migration project globalization. Perhaps not surprisingly, then, KATJA UUSIHAKALA contemporary anthropological research too regularly University of Helsinki analyzes projects and their socio-political effects. This [email protected] is especially the case in political anthropology, where attention to historical and This paper examines a British child migration scheme emergent forms of governmentality often result in – a project which sent and resettled select, research on projects, whether development projects, white children from the UK to colonial Southern conservation projects, humanitarian relief Rhodesia between 1946 and 1962 – as an example projects and so on. for analyzing diverse and complex temporalities This paper reckons with contemporary anthropological intertwined in project forms. Patterned by future- entanglements with projects through oriented direction and movement, social projects are the analysis of European and American diplomats’ use stretched out and launched forward in order to of the press and publicity as a political tool achieve worthy objectives. In addition, project in the Republic of Macedonia in the years following temporality tends to include an idea of compressed the country’s 2001 armed conflict. While the timespan: once the objective is reached, the project EU, US, and allied organizations did have several makes itself unnecessary and dissolves. In the projects afoot in Macedonia at this time, I argue Fairbridge child migration scheme, the children were that diplomats’ public commentary on Macedonian launched to a faraway colony with the politics formed the primary vehicle for intention that their movement would enable a better international intervention in Macedonia. Importantly, future for the children themselves, as well as such public commentary, although occurring for the racially segregated colonial regime. In addition alongside projects, was organized very differently to project futurity and perpetuity on the one from them. If projects are pre-planned, hand, and its assumed fixed duration on the other, the temporally delimited, and goal-defined, public Fairbridge scheme encompasses particular commentary was extemporaneous, ongoing, temporal dimensions which constitute the project’s heteroglot, and dialogic. The paper thus asks, what did temporal order. First, the project is determined diplomats’ public commentary achieve by a rupture with the past. The children’s removal beyond the socio-political effects of projects? And, from their homes and transportation to Rhodesia how might a view on power beyond the project 31 form better highlight the strengths and limits of From tourism capitalism to revolutionary politics: anthropological analyses of the ubiquitous project. possibilities, the character of time and shifting temporalities in Egypt Panel 12. KARIN AHLBERG Temporal inequalities Stockholm University [email protected] Panel conveners: NIKOLAI SSORIN-CHAIKOV Who has the ability to exchange time into something National Research University Higher School of else, and what is that else? And how does this Economics in St.‑Petersburg (in)exchangeability affect people’s experience of, and [email protected] in, time? Based on fieldwork among Cairene tourist ASYA KARASEVA workers and media professionals in 2011-2013, this European University at St. Petersburg paper traces two shifting temporalities in the wake of [email protected] Egypt’s January 25 Revolution. From early 2011, MARIA MOMZIKOVA many Egyptians felt an urge to act in the compressed University of Tartu & European University at St. time-space of today rather than later: now was the time Petersburg to address past injustices and force future change. In [email protected] parallel, an out-of-control ‘political present’ succeeded Mubarak’s uneventful presidency; elections, referenda and protests followed with such a speed that no one Considering classic cases of modern time such as that could distinguish game-changing events from minor of post office infrastructure and railways, Jon May and post-procedures. But as intense and high-speeding Nigel Thrift (2001) problematise its homogeneity by nation-centred temporal regimes defined the contrasting sheer seconds in which a telegram goes out revolution’s overheated politics, time had instead flashing across the wires round the world with hours of almost come to a standstill in Egypt’s tourist sites walking or riding to the post office or railway station whose rhythms are regulated mainly by global trends from the outlying villages of England in 1860s. They and perceptions. Facing a deep crisis, the previously argue that coexisting speeds of movement reveal promising and bustling tourism industry left tourist qualitatively different temporalities and relationships. workers stranded not only in an extended wait for the What makes this difference palpable in the synchrony return of ‘stability’, but in personal eventlessness as of these different forms of movement that are major life-events had to be suspended. expressed in linear chronological time that contains In this period of temporal re-envisioning – from both seconds and hours. In this panel, we propose to tourism capitalism to revolutionary politics – I focus explore global capitalism that have generated time on how the quality of time (from sleepy to quick, from which once was conceptualised as ‘homogeneous and excess to scarcity or vice versa) changed in connection empty’ (Benedict Anderson) but which, as much of with the popular uprisings, partly as an effect of contemporary anthropology have demonstrated, temporal logics underlying them. I illustrate how an integrates, reworks and sustains diverse and divergent analysis of my interlocutors’ actual experience of and temporalities. We invite paper proposals that address in time can provide rich insights into multifaceted this temporal multiplicity from the point of view of fields of inequality; the quality of time not only how this multiplicity is organised and what are the indexes the distribution of resources and relationships between different temporalities. We are (im)possibilities to partake in political and economic particularly interested in the question if such relations life. It makes inequality viscerally and affectively are hierarchical and constitute temporal inequalities. tangible – and thus ethnographically perceptible – as What exactly is temporal inequality? How does it work people navigate and work through multiple and within and between temporal regimes and coordinates? sometimes conflicting temporalities. Is this inequality contested? Can we speak of temporal hegemonies? We call for ethnographic contributions Circle-Events of Violence and the Double- that conceptualise cases of contradiction, tension and Interminability of Conflict in Kashmir conflict between human and non-human temporalities SARBANI SHARMA as well as between the cultural logic of daily rhythms Jesus and Mary College, University of Delhi and meanings of work, local, indigenous, religious, [email protected] and other temporalities, and global modalities of capitalism that coordinate time in different parts of the The Jammu and Kashmir dispute is one of the oldest world through different technologies (including political disputes in South Asia. As a researcher, one digital) and practices of banking, production and continuously oscillates between time in which Indian consumption. and Pakistani state discuss the ‘Kashmir dispute’ and the real time of living a life through the interminable Session I violence in Kashmir. While the contestations over linear narration of history or debates on authenticity of 32 historical events to explain the contemporary Kashmir projected futures—of some are understood to be has been much discussed, not much has been theorised incommensurable with the best interests of the general about how time is experienced in contemporary populace. These are lives whose time must be Kashmir. One can think about the Kashmiri movement subordinated, leading to processes of state control, for ‘Azadi’ (freedom) a little more intensely by both formal and informal, that manifest as the complicating the idea of time- the time of the protest, weaponization of time. In exploring how time is the duration of the protest and how the future of time is weaponized, I specifically describe how the imagined, can be a novel possibility to comprehend the monitoring and control of temporal rhythms through disposition of life in Kashmir. government (and contractor) regimes is increasingly In this paper I argue that our imagination of time as intersected with broader processes of societal linear, results in our inability to accommodate the militarization: technological surveillance is employed; complexities and contradictions that are essential civilians are deputized to monitor and report on how feature of any political reality. Life in Kashmir is about others use their time; and, finally, culminating in the navigating between this contemporaneous reality of physical containment (or abandonment) of those continuous conflict and unrest on the one hand, and a populations deemed temporally incommensurable. I constant struggle to achieve the desired goal of ‘Azadi’ argue that it is through control over time, and the (freedom) on the other. To put it simplistically, to live solidification of unequal futures, that sovereign power a life in Kashmir is to be stuck between a conflict that is realized. never ends and a definition of peace that is unacceptable to them. Thereby, placing Kashmir and Cultivating Time: Olive Technoscience as its people in a landscape of what I refer as ‘the double Temporal Governance and Displacement interminability’. I draw upon anecdotes from my NATALIA GUTKOWSKI ethnographic encounters to discuss the complexities of The Harvard Academy for International and Area the reference to the term ‘haalaat’ (literally meaning Studies situation) as an evaluator of time in Kashmir to [email protected] privilege the voices from the mundane spaces that illustrate how experience of time is felt and articulated Writings on settler societies predominantly focus on in these spaces. Here, I explain the experience of being settlers’ invasion to native land and space as a defining stranded in a loop of ‘circle-events’ of violence by structure of the power dynamic. However, the people in Kashmir wherein the flow of the movement cultivation and crystallization of the settler society’s creates a unique warp of space and time continuum of time while collapsing native time is no less a political the conflict. While individuals realize a sense of being object of settlement nations. stranded in a continuous rotating ‘circle of circles’, it is Forty years ago, an Israeli scientist’s quest to create a pertinent to deliberate upon how despite the new olive breed and olive agriculture suitable for interminability of violence they labor to craft an industrialized cultivation transformed the social world itinerary for their everyday life and survival. and social time surrounding olive farming in Israel/Palestine and beyond. Socio-technical visions, state regulation, and funding are co-produced. The new On the Weaponization of Time Jewish-Zionist olive agriculture fuses with a settler- GEORGINA RAMSAY nation temporality inhabiting a techno-scientific and University of Delaware productive agriculture future. Simultaneously, [email protected] ancestral images of olive oil as a biblical and cultural heritage cultivation are pulled to reclaim Jewish- How do governing institutions capitalize on temporal Zionist roots in the land. Palestinian citizens are inequality to subordinate and solidify regimes of assigned a ‘traditional’ temporal role as keepers of the control and constraint? Based on ethnographic biblical imaginary of the land even though Palestinian fieldwork conducted with people who exist in agronomists contest this social role and demand ambiguous relations with state infrastructures— ‘efficiency’ for smallholders as well. Slow violence is primarily refugees and homeless people (in US and ingrained in these technoscientific developments as Australian contexts)—this paper takes as its starting they parallel a traditional knowledge de-development point the existence of temporal inequality, describing and Palestinian agrarian heritage erasure. Finally, these how people in such situations come to be subordinated processes indicate how the agrarian environment is into temporal conflict zones: the immediate precarity amenable to governing through time, producing of their present comes to demand all attention, whilst temporal inequality and cultivating time for the state. the potentiality of the future comes to be dictated by These technoscientific effects travel across time and external forces. But such temporal inequalities are not space and reach other settling and colonizing societies arbitrary by-products of contemporary forms of state and the olive world at large. control. Rather, I argue that these inequalities are themselves calculated into governance regimes, in Multiple temporalities, ruins and natures in an which not only the present existence—but the urban national park 33

CALIN COTOI between Socialist, modern temporality and the past or University of Bucharest contemporary, northern temporality. [email protected] My paper explores the narrative and metalinguistic devices of two Nenets writers, namely Nikolaj Vylka The first time I exited the pit-like urban national Park and Anton Pyrerka, in their biographical novels written from Bucharest created out of socialist ruins and in the Soviet Union in 1930s. An orthography and capitalist development, one of my friends said we literary language were developed for Tundra Nenets should ask somebody what year we were in. By and 13 other northern indigenous languages in the looking at the creation of an urban national park in 1930s. The literary language was in itself a Bucharest (Văcărești National Park) I intend to representation of and a means to develop the northern investigate the ways a heterotopical place embodies peoples, and the fictional texts produced before the temporal multiplicity indexed by ruins, stories, border Second World War became a further arena of drawing and development promises. The various producing revolutionary and socialist identities for temporalities and timespaces create hierarchically these peoples. The new identity was narrated mostly as distributed actors and actions but also sources for local a (possible) temporal leap that set a striking tension critical discourses. between northern and modern temporalities. The The park I am describing has been part of the socialist narrative and metalinguistic devices of the writers are hydrological infrastructure of Bucharest that became part of the linguistic resources that were available, and half-industrial ruin, half natural wetland during the I argue that their choices not only create different 1990s and 2000s. Around it former landowners, real hierarchies between temporalities, but also aim at estate developers, casino capitalism, displaced people, resolving the tension between modern state temporality hopes, phantasies, sheep, dogs, fish, foxes, turtles, lots and northern one in dissimilar terms. of birds and insects converged. All these beings constitute a differentially ordered material terrain in which past and present are unequally lived in an Temporal Perspective on Nganasan Folklore antagonistically articulated coexistence of “wild Recordings in Taimyr Pidgin Govorka from 1927 natures”. In many Eastern European nature protected MARIA MOMZIKOVA areas, socialist times provide the background— University of Tartu & European University at St. material and symbolic—for critical commentaries on Petersburg present-day delayed development, poverty, and [email protected] political insignificance. Văcărești National Park developed a specific historical and social trajectory as In 1926-1927 the enumerators of the First Soviet Polar it became, starting with the 2010s, closely related with Census, Alexandr Lekarenko and Boris Dolgikh, local middle class projects and anxieties. In it socialist worked with Nganasans (Samoyeds) on the Taimyr ruins came into direct, intimate and sensuous contact Peninsula. Besides collecting statistical data, they with both nature and the whole fractured history of recorded some folklore tales. Because the census capitalism in post-1990 Bucharest. takers did not know local languages, the language for communication and storytelling was some local variant Session II of the Russian language. Later it turned out to be the specific pidgin, that was recognized and linguistically Narrating Socialist Times for the Indigenous Nenets described only in 1987 by the linguist Eugene KARINA LUKIN Helimsky; he named the Taimyr pidgin "Govorka". University of Helsinki However, in 1927 nobody recognized that this [email protected] ludicrous Russian has a non-Russian grammatical structure. After the Census, one of the enumerators The Socialist framework of time rested on overarching rewrote the field drafts in pidgin to fair-copies in the modern temporality that combined economic, social, standardized Russian language. Some of them then and cultural development with dichotomies of the past, were published in Russian, the original pidgin versions present and future. This framework was remained in the archive and were forgotten. overwhelmingly realized and reproduced in Socialist Combining anthropological and folkloristics temporal Realist literature, which was also the mode and genre approaches, I want to focus on the process of rewriting for the beginning writers of the indigenous Siberian and analyze how simultaneous coexistence of unequal peoples. Although represented to be residing in the different-scale temporalities (historical, academic, lowest steps in the ladders of historical materialism, or linguistical, biographical, storytelling) impacted on the even outside time, the indigenous writers did indeed transformation of the folklore recordings from the place their 1930s texts in the Socialist modern pidgin to Russian. The inequality of two languages temporality. In practice, they did this in various ways affected the choice of the language for the rewriter; its through different manners of using their own reasons can be found in the past and the present indigenous and Russian linguistic resources. The (relatively to the time of rewriting), as well as in the different manners, again, produced differing relations future. The non-existence of the description and 34 recognition of the pidgin Govorka at that time affected universities (1 month with BA students in humanities; the symbolic meaning of it widening the gap of 15 in-depth interviews with students) I would like to inequality between languages during the process of explore different temporal dimensions present in the rewriting. process of studying as a working process. My focus would be on how various temporalities overlap, and Hidden work and inequality in temporal what is produced on this overlappings, for instance, coordination across time zones in Russia between bureaucratic time measurements imposed by ASYA KARASEVA detailed syllabus and temporal structure of preparing European University at St. Petersburg an essay, or a term paper? How this codified abstract [email protected] time is encapsulated in concrete student time? MARIA MOMZIKOVA Key concepts that I will attempt to utilize in my University of Tartu & European University at St. research are notions presented in ‘Anti-Oedipus’ by Petersburg Gilles Deleuze and Felix Guattari – namely the [email protected] distinction between processes of production, registration, and consumption. In their work D&G The paper describes the hidden work of temporal show how capitalism does actually produce empty coordination, performed by residents of two Russian abstract time, but only in order to fill it up with various cities of Vladivostok (UTC+10) and Magadan concrete temporalities as a result of a process of (UTC+11) to communicate with inhabitants of the appropriation of preceding social forms. The abstract western regions of the country, mostly located in the logic of capitalism is exactly the basis for this Moscow time zone (UTC+3), in conditions of a narrow abundance of contradictory temporalities, to which “communication window” due to the time difference. capitalism becomes second nature – a general We analyze communication-related time practices of framework within which interactions between these the Far-Easterners such as planning of daily routines, temporalities do occur. I would like to take this insight managing availability for communication, occasional into relations between abstract and concrete to analyze, adjustment to the communication partners and how the abstract reality of codified time produces the counting of time of another time zone. We consider abundance of various concrete temporalities. these practices to be a hidden work of temporal coordination, a by-product of the development of “A Means to an End”: Exploring the Life of telecommunications. In Russia, eastern regions and Student Loan Debtors in the USA hence time zones have a lower status comparing to the MATHIAS SOSNOWSKI KRABBE Moscow and western ones, and this is reflected in the Aalborg University & University of Southern Denmark cross-temporal communications. We argue that in [email protected] Russia the hidden work of temporal coordination is distributed unequally between easterners and Student loans constitute the second largest outlay in westerners due to spatiotemporal inequality of regions Americans’ lives only surpassed by homeownership, within the context of high centralization of decision- and 45 million Americans owe 1.5 trillion U.S. dollars making and extensive geography of the state. in student loan debt. Public discourse surrounding the achievement of the so-called American Dream is Procrastination, Slacking-off and Efficient Time- closely linked to the idea of a university degree, Management: Temporal Inequalities amongst including the debt it involves, as a necessity. Whereas Humanities Students in Russia quantitative studies demonstrate that for most ARMEN ARAMYAN graduates the cost of attending university is a good Moscow School of Social and Economic investment over a lifetime, the lived experience of Sciences/University of Manchester student loan debtors is under-explored (Goldrick-Rab [email protected] 2016). This paper is based on three months of ethnographic The process of studying in a university includes fieldwork conducted in Wisconsin and Illinois and several peculiar temporal phenomena, widespread engages with a growing body of social theory that amongst students and abundantly reflected in memes point towards the notion of time as integral to credit and jokes – procrastination, slacking-off, working and debt (Peebles 2010; James 2014; Thorup 2016; before deadlines, etc. Thus the temporal dimension of Streinzer 2016; Lazzarato 2017). studying is highly inconsistent, while the content of Firstly, by conceptualizing debt as a disciplinary studying itself seems to be ‘spending time’ on a mechanism that coordinates, constructs and punctuates specific subject. The situation gets even more debtors’ everyday life according to late capitalist complicated when we include various ‘external’ ways virtues of debt management, this paper explores what of codification of studying time produced by teachers kinds of temporal inequalities arise among those who and administrators. are indebted and those with little or no debt. In my presentation, based on a short- term fieldwork Secondly, I argue that the American student loan on the campus of one of the leading Russian system produces ambiguous temporal trajectories that 35 widen the field of possibility for debtors yet confine construction of paved roads has accelerated resource them to the rationality of reimbursement. Specifically, extraction in the territory, provoking local debtors’ statuses as students or graduates constitute anxieties about future rural sustainability and incipient distinct temporal modalities; while the former consider political resistance. Seeking to mitigate the their debt as anticipated wealth borrowed from their risks to rural living posed by mining and monoculture future, the latter experience a discrepancy between forestry and the ongoing water privatization how their financial situation is and how it ought to be. reform, local Williche communities have drawn on strategies such as heritage-based land claims to protect communal ownership of sites associated with Panel 13. vital connections to ancestral cosmology in Temporal perspectives on state formation and the land. Drawing on studies of the ontological politics commodification on frontiers of environmental conflict in South America and on recent theories on formative types of “relation” Panel conveners: in rural Mapuche ontology, in this paper I ANU LOUNELA will describe how rural Williche people experience University of Helsinki changes in their ethical and temporal [email protected] orientations in relation to problems posed by TUOMAS TAMMISTO accelerating resource privatization and their University of Helsinki uncertain resolution through reconnecting with [email protected] ancestral presences in the land. In combining these approaches, I will also suggest tentatively that Discussant: they may occasion a comparison of various TIMO KAARTINEN indigenous notions of “commons” that differ in University of Helsinki ontologically diverse ways from the logic of equivalence driving commodification along expanding The panel explores temporalities of state formation in capitalist frontiers. the frontier areas where economies are growing rapidly at the expense of their natural environments. Frontiers Shifting frontier dynamics in Latin America are experiencing rapid transformations shaped by new MARKUS KRÖGER dynamics involving investors from China and other University of Helsinki countries. The pace of change is fast, with high-tech [email protected] special economic zones, extractive mining and large- ANJA NYGREN scale agro-industrial land concessions contributing to University of Helsinki the complexities of state formation. [email protected] These processes and especially their fast pace raise questions of about time. We welcome papers that The concepts of resource frontier and commodity explore the temporalities and temporal trajectories of frontier are often treated interchangeably in state formation and commodification of nature. academic research. This paper suggests that there are Panelists can explore the commodification of nature in benefits in clarifying these concepts, as well relation to various “boom and bust” cycles, the as the related term of post-frontier, since frontiers temporal dynamics of frontiers that are opened, closed continue to be important analytics to and often re-opened and how time figures in state understand drastic land use changes and other related formation and related corporate activity. Panelists can socio-environmental changes. Based on look at the long histories preceding current processes long-term, ethnographically-oriented field research in as well as the imaginations of and plans for the futures different regions of Brazil and Central evoked by different actors. America, we seek to provide better understanding of different frontier concepts as heuristic Time (yet) for alterity: indigenous Williche analytics to understand heterogeneous frontier responses to resource privatization in rural experiences, yet be broad enough to allow for southern Chile generalizations and long-term analyses. We provide ALEKSIS TORO synchronic and diachronic examination of University of Helsinki frontier dynamics that helps to understand different [email protected] frontier modalities, and the shifting ways of frontier expansion. The concept of ‘commoditizing Over two centuries of colonial state formation, the resource frontier’; is introduced to explain indigenous Mapuche-Williche subsistence complex frontier dynamics in Brazilian Amazonia and farmers of the coastal mountains of Chile’s 10th region Cerrado and in the forest-frontier of Río San have remained relatively marginal to the Juan in Nicaragua. We argue that previous research on expansion of the commodity frontier in southern Chile. frontiers has not taken a long-enough time However in recent decades the 36 perspective, and has thus created frontier commodity and state frontier intertwined, as the conceptualizations that are based far too much on the colonial possessions were administered by modality of a particular time-period: on a frontier private trading companies, and imperial regimes set up opening, closure, collapse, or re-opening phase state structures to exploit labour and as if this phase would continue for long time. In resources. Simultaneously, local labourers became contrast, our longitudinal analysis shows how important intermediaries between the new drastic changes are the hallmark of frontier dynamics. states and local populations. Today, boom and bust cycles of commodities close old frontiers and Temporal trajectories of state formation and open new ones, as seen in the rapid expansion of oil commodification of nature palm plantations. In post-colonial states, the ANU LOUNELA commodity frontier dynamics are also tied to questions University of Helsinki of state formation as new commodities [email protected] require legal regimes, natural resource extraction is used to consolidate state power and rural This paper discusses shifting temporal trajectories of people engage in bottom-up state formation. In this nature-people relations in the making of the paper, we examine the distinct, but frontier in Central Kalimantan, Indonesia. Central interlinked, state and commodity frontiers as spatio- Kalimantan is experiencing rapid changes in legal and temporal processes by drawing on examples administrative regimes and rules that govern access from Indonesia and Papua New Guinea. and ownership to land and nature. Large areas of the province have been licensed to oil palm and forestry Skolt Sami at the frontiers of Finland industries that expand rapidly. PANU ITKONEN For a long time, local groups have engaged with both University of Lapland subsistence and market-based environmental [email protected] activities in some of these areas. The peatland landscapes are imagined, (re)made, and wiped out This presentation describes how Skolt Sami culture has as the resource futures are created. Commodity frontier adjusted to international pressures at the dynamics transform the existing social northern frontiers of Finland. After the First World orders as well as the landscape. The paper explores War, the Skolt Sami have lived in three different shifting temporal trajectories of the countries: Finland, Russia, and Norway. In Tartu peace commodification of nature and state formation that treaty 1920 Finland had gotten the Petsamo feed up the transformation of social order and area, which consisted of three Skolt Sami village areas emergence of (new) authorities at the locality. (sijds). Immediately thereafter, Finnish geologists begun to explore minerals in the area. They Shifting state and commodity frontiers: a historical made promising findings, and in the 1930s a perspective nickel mine was constructed on the homelands of two TUOMAS TAMMISTO Skolt Sami villages in Petsamo. This changed University of Helsinki the living conditions of the Skolt Sami in the Petsamo [email protected] area. New splits occurred among them. Part HEIKKI WILENIUS of them could continue their nature linked lifestyle as University of Helsinki before, whereas the other part was in [email protected] danger of losing their culture totally. The mining project can be characterized by five factors. (1) In this paper we examine how the shifting commodity Finland had become independent in 1917. (2) The frontier has been historically linked to state- supported explorations of Petsamo area. various processes of state formation in Southeast Asia (3) Finns constructed the mine in collaboration with and the Pacific. State formation on many international industrial actors. (4) The mine "frontier areas", places which are not under continuous has benefitted economically mostly foreign firms and state control, but where state and nonstate states. (5) The Skolt Sami were influenced societies interact, have often been preceded by strongly by the mine industry. I describe how Skolt "commodity frontiers"---the process of Sami culture changed in Petsamo. This is a case opening of new markets and the commodification of where natural resources were commodified in an area new resources by various actors. For close to the national frontier. I also describe example, in many areas of Island Southeast Asian and shortly how two other industrial cases have influenced the Pacific, commodity frontiers were Skolt Sami culture after 1995 when Finland opened before colonial annexation by labour recruiters became a member of the European Union. Some and timber traders opened the commodity similarities can be found between the three frontier in their search for cheap labour and natural cases. For instance, changes are rapid when the state resources. Under the colonial regimes, the directs them, and changes are remarkable as well. 37

intangible cultural heritage is identified and produced Panel 14. by communities on an open, wiki-based inventory Time and the Politics of Knowledge Production in platform called ‘Wiki-inventory for Living Heritage’ Museum Work (2016–). In my paper, I will examine how an image of a Panel conveners: ‘national we’ is created in the submissions of the Wiki- ANNA RASTAS inventory, both in the texts as well as in the pictures. Tampere University Currently, the Finnish ‘national we’ is surrounded by [email protected] the rhetoric of globalization, but ‘we’ still refers to an LEILA KOIVUNEN entity that is shaped by the borders of the Finnish University of Turku nation-state. ‘We’ can point to most diverse meanings [email protected] depending on its context and use, but especially in media and public speech ‘we’ can quite often be This panel discusses temporality as a fundamental understood as referring to the nation. In the case of dimension of museum work. The special focus is on authoritative (and, regarding the Wiki-inventory, also the political aspects of the meanings of time in vernacular) intangible heritage inventorying, ‘we’ knowledge production in museums and exhibitions. seems to be an exclusive and formal category that Museums deal with objects deriving from the past and mostly stems from the temporal frame of the19th work in museums requires contextualizing information century and its discussions on national identities, that has been collected decades or even centuries ago. traditions, folk life, ethnicity, race, and gender. This Our understanding and interpretations of history create category seems to create exceedingly stereotypical the framework through which we make sense of images of Finnishness that still circulate in the new exhibitions as well as individual objects, texts and forms of participatory museum work as well. images displayed in them. The increasing ethnic Additionally, I will examine how the idea of the diversity of museum audiences, discussions on ‘national we’ is negotiated in the Wiki-inventory decoloniality, the rise of identity politics, and other submissions in relation to the constructs of ‘the other’. social and cultural transformations have inspired, and What kinds of socio-spatial distinctions are made? forced, museums to rethink their own history, What about the temporalities – pasts and futures that collections, and working methods. are created in the constructions of the national ‘we- We invite papers that explore, for example, the nesses’? following questions: How objects that were collected in colonial settings, or originate from outside the Changing Interpretations of the Gallen-Kallela Western cultural sphere, have been interpreted and Museum’s African Collection explained in changing historical circumstances? How MARI VIITA-AHO representations of people and cultures change, and who University of Helsinki has the right to tell how they should change when [email protected] “other cultures” and people considered as “others” JOHANNA TURUNEN become part or “our culture? How do these changes University of Jyväskylä affect museum work and the role of museums as [email protected] cultural institutions? How the questions of ownership or repatriation have been dealt with in different Museums have historically played a central role in the museums? What kind of strategies of rewriting the formation of national imaginaries and national identity. history – or present, or future – have emerged? How to However, as part of this national project, museums present different meanings of temporality in have actively participated in the (re)production of museological presentations of cultures and social otherness through exhibiting colonial imagery and phenomena? artefacts. In our paper, we scrutinize the Gallen- Kallela Museum’s African collection’s exhibition Session I history since 1961 from a colonial perspective, and ponder, how this particular museum has exhibited the The Intangible Cultural Heritage Inventorying in art and artefacts and communicated about the Finland and the Images of the ‘National We’ collection’s colonial entanglements to the public. HEIDI HAAPOJA-MÄKELÄ Through critical analysis of the exhibition materials, University of Helsinki we investigate what kind of a role the Gallen-Kallela [email protected] Museum has played as a producer of colonial knowledge. The UNESCO Convention for the safeguarding of the Gallen-Kallela Museum’s African collection is a small, Intangible Cultural Heritage was ratified in Finland in but important part of the museum’s collections. It has 2013, and the process is put into practice by the been exhibited as part of the permanent exhibition, but National Heritage Agency. In Finland the inventorying also in several Africa-focused temporary exhibitions. will be carried out in a participatory way: the By focusing on the manner, in which the Africa 38 collection was initially collected and the colonial [email protected] context in which the collection have been exhibited and contextualized in different decades, we attempt to Soviet authorities declared their goal to make all identify changes and shifts in the ways this collection peoples (“progressive” and “backward”) equal and has been exhibited. We argue that explicit focus on the modern by means of accelerated socio-economic processes of knowledge production around colonial development. In 1930s this objective was announced to collections can enable making the so-called intangible be accomplished and ethnographic museums were to heritage of colonialism visible. Addressing these display the success of Soviet nationality policy. How power hierarchies and embedded colonial ideologies is the problem of representation of Soviet peoples’ the first step in starting to overcome the colonial coevalness within socialist modernity was solved? legacies entangled in these collections. In our paper, What new strategies of fieldwork, collecting, and we present the data and invite the audience into exhibiting did museum curators develop? What discussion about the diverse matters museums should temporal and political implications their solutions take into consideration when opening their contentious appeared to have? I’ll try to answer these questions collections in contemporary exhibitions. using the example of The State Museum of the Ethnography in Leningrad (SME) in 1930–50s. A two- From exhibiting others to collaboration and co- part exhibition was developed for every nation or curation group of nations: prerevolutionary section displayed ANNA RASTAS oppression in Tsarist Russia, while section of Soviet Tampere University contemporaneity showed socialist construction’s [email protected] progress. “Leading” collective farms and prominent ILONA NIINIKANGAS “new men” became proper objects of study and Helinä Rautavaara Museum, Espoo demonstration. These objects of fieldwork were largely [email protected] chosen by local authority and cultural elite representatives. Content of “Soviet” sections thereby Museums have always been spaces for knowledge consisted not of ethnographic specimens, but of production of “Us” and “Others”. Ethnographic photographs, paintings, slogans, life groups, and Soviet museums, especially, have been forced to rethink their folk art. SME’s attempt to exhibit the coevalness of “raison d'être”, their exhibition policies as well as their Soviet peoples, however, reintroduced the working methods because of the new museology, the power/knowledge hierarchy between visitors and increasing ethnic diversity of museum audiences, the museum in form of present/future distinction. rise of identity politics, activist projects on Economic, cultural, and personal achievements on the decolonizing museums, and other projects aiming at display represented so-called “sprouts of future in the including minoritised communities’ perspectives in present” and served as an example to follow. knowledge production of their cultures and Nevertheless, another well-known oppositions, such as communities. anthropologist/informant, museum/source community, In our presentation, we will first discuss exhibitions and metropolis/colony were somewhat blurred. Thus concerning African diaspora(s). Based on preliminary one can claim that decolonization of western findings of Rastas´ on-going research project ethnographic museums was also partly anticipated by Rethinking diasporas, redefining nations. SME in 1930s. Unlike European museums, SME Representations of African diaspora formations in stored collections of “colonizers” (Russians) as well as museums and exhibitions (2015-2020) we will discuss “colonized” peoples (Caucasus, Siberia, etc.). some of the major changes in museological Consequently, representations of all Soviet nations representations of Africans and people of African were based on identical principles, highlighting their descent. Then we will give examples of how co- common experience of subjugation in past Imperial curation and other collaborative methods have been times and delightful socialist contemporaneity. applied in one ethnographic museum, Helina Rautavaara Museum in the city of Espoo, in order to To start or to modify? Insights into Museum- move from “representing others” to “representing making among the Mexican Wixaritari diversity”. The presentation also highlights the KATRI HIRVONEN-NURMI importance of studying the aspects of power relations University of Helsinki inside the museum practice when working with various [email protected] communities. I have studied a community museum plan of the Session II community of 'Uweni muyewe, in the Western Sierra Madre, Mexico, as a possibly new way to representing «Soviet Family of Nations»: The Quest for the community’s continuity. During my stay in a Coevalness in Stalinist Ethnographic Museums Wixarika community I shared, by embodied STANISLAV PETRIASHIN experience, the patience of my interlocutors during The Russian Museum of Ethnography, St Petersburg long meetings. Through online news I later learnt that 39 on February the 8th, 2019 the state agrarian court no. 7 artefacts related to his Dreaming stories, evoked our decided to restore the land rights of ‘Uweni muyewe to Arrernte guest Lofty Katakarinja remembering and over 10 000 hectares of land deprived from them over “singing the country”, the places and stories related to 300 years of colonial history. On March the 8th, a rite the particular items. of offerings inaugurated the press conference of the In our community projects it has become very clear Wixárika community, as an expression of the how artefacts and photographs have the capacity to community’s victory, as a way of thanking the evoke knowledge, and spark lively debates on the Wixarika gods, and as a start of yearly celebrations. In identity and stories of the people or makers involved. a similar way, a community elder invited us to join an They have the ability to reveal cultural knowledge and opening ceremony of a meeting, saying: “Let us intention encoded in them and function as links modify.” By analyzing events in Wixarika between past and present. In many Indigenous communities I give insights to the plurality of communities working with archived photographs and temporalities applied by them. I aim at overcoming artefacts can also become a part of a strategy to difficulties in translating local concepts, such as ‘start’, preserve the cultural, and physical health of members related to epistemological differencies between through the dissemination of knowledge about identity European and Wixarika knowledge. and history. In many Mexican exhibitions on their indigenous peoples mythology is woven together with their Panel 15. present industries. The Wixarika, too, would fancy Time in Touristic Areas applying mythical narrative as the style of representation in their exhibitions, but they also Panel conveners: consider copying the example of Sami museum Siida, MARI KORPELA whose exhibition is built in the form of cycle of Tampere University seasons. The reference to myths puts the Wixarika [email protected] community developers in a humble position, as PAMILA GUPTA followers of and co-creators with the primordial WiSER, University of the Witwatersrand creators. I recommend, however, that outstanding [email protected] moments of coincidence of official and Wixarika history are worth showing in their exhibitions, too. Tourism is both bound up with yet a contradictory activity in terms of the concept of time. On the one Uterne – 100 Arrernte objects hand, tourists often seek an idyllic past (or present) – KRISTINA TOHMO Helinä Rautavaara Museum, unspoilt by modernity. On the other hand, Espoo contemporary tourists usually expect modern comforts [email protected] and services during their trips. Tourism can be defined as a temporary liminal experience where “time stops” Helinä Rautavaara Museum has collaborated with for the duration of one’s holiday. At the same time, the creator communities for 20 years. Creator community host communities live their everyday lives in those refers to the community from which museum same locations – for them it is not a question of collections originate from, or their present day liminality. This panel seeks to investigate the descendants. Involving creator communities in the understandings and potential contradictions related to everyday museums practices may require some time in touristic areas and in tourist encounters. changes in the present day museum institution and practices. It changes the status of Indigenous objects, it This panel welcomes papers which discuss, for changes the museum practices, and there are example, the following themes: Do tourists view time implications of contact work to the curatorial role differently by being located in different spaces away within museums. from home? Is time different for different tourists? For In our latest community project, Uterne- 100 Arrernte example, does time stop, slow down or speed up objects, an Arrernte Aboriginal delegation from during a touristic experience? Is time measured Australia was invited to Finland, for to research their differently by tourists--that is, through collections in the Museum of Cultures. This visit was a sensorial/affective experiences (ie watching the sunset great example of how, on the opposite of the on a beach), and/or rituals of eating, drinking and anthropologists travelling distant lands to “study the having fun? How is time conceptualised in the context resident natives”, the native elders now increasingly of extreme tourist experiences or among long-term travel to the world museums to do their own fieldwork, tourists? How do host communities experience the and value the ethnographic collections on their own peak tourist seasons and the off-peak seasons? Do they basis. hold different understandings of time from the tourists Seeing the objects connecting again with their they cater to? Are these temporal understandings in countrymen and hearing Arrernte language spoken to contradiction with one another? Can “tourist time” be them, for the first time in 100 years, was an interrupted, and by which factors (e.g. political, social, emotionally strong experience for all of us. Seeing or environmental)? 40

pace, hearing and touching a different epoch. Looking Rurality/urbanity in residents' place image in terms at this tourism encounter predicated on the of tourist time consumption of inequality, my work addresses how NATALIA SAVINA urban poverty is experienced and related to sensorial European University at St. Petersburg experiences of time. Through the concept of ‘temporal [email protected] Othering’, I unpack how time and poverty are intertwined and ultimately commodified. I argue that Sviyazhsk is a popular tourist village in Tatarstan that while low-income tourism locales are often cast as was founded in 1551 as the outpost for the conquest of belonging to a different epoch, tourism brokers – who the Kazan Khanate. Soon enough Sviyazhsk became in this case take the form of Culture Yard tour guides - an important trading town on the Volga river with a attune visitors’ senses and play with notions of places population of about 4,000 people. In the Soviet times as belonging (or not) to a certain era. My paper Sviyazhsk was demoted to rural status and turned into therefore emphasizes that while certain places are an island (0,8×1 km) because of the flooding of the discursively and sensorially constructed as temporally Kuybyshev Reservoir; a population was reduced to different, tour guides negotiate these time-based 500 people (nowadays – 250 people). For almost 70 registers by either confirming or challenging the ways years the locals had mostly rural way of life – they in which visitors feel and experience time. lived in uncomfortable wooden buildings and kept vegetable gardens and domestic animals. In 2010 ex- president of Tatarstan initiated the process of tourism In and out of time: conflicting time representations development in this place. It led to the global in a touristic village in the Swiss Alps reconstruction of historic buildings and emergence of DANAÉ LEITENBERG modern urban infrastructure in the village. Moreover, a Institute of social anthropology Uni Berne lot of residents were relocated to new flat buildings. [email protected] During this time the number of tourists has grown to 500.000 people a year. Between May and September This paper explores the heterogeneity of time Sviyazhsk experiences the peak tourist season, but at representations (Bear 2016) in a touristic village in the the rest of the year the attendance drops violently. German-speaking Swiss Alps. I identify clashes Due to the tourist industry the tourist image of between different temporal imaginaries leading to a Sviyazhsk was formed as a provincial Russian town fragmented sense of time and belonging among the with rich cultural heritage. However, the residents' inhabitants. place image differs notably from it because locals have While the tourism industry sells an extraordinary time, a more complex attitude to their native environment a fun time and even a break away from time, it relies and local way of seeing can be described as more on the mundane, every day activities delivered by “the complicated and discontinuous. During my field work hosts” (Edensor 2007). By following the locals’, the with host community I noticed that the dichotomy Touristikers’ (local tourism promoters) and the village/town is rather significant for residents' place immigrant hospitality workers’ experiences, I discuss image. I suppose that tourist time plays an important the conflicting nature of their representations of time. role in local way of seeing – during peak tourist The locals nostalgically dream of an ideal past when seasons and the off-peak seasons Sviyazhsk may be things were slower, the Touristikers promote understood more as urban space or more as rural, that acceleration around a future cableway project and could have influence on locals' self-consciousness and immigrant workers are tied to the uncertainties of the their strategies of coexistence with tourist industry. present and their precarious jobs. Far from the timeless and idyllic marketing images mobilized by the industry, the village’s time is deeply politicized. I Temporal Othering: sensing poverty in the Trench show how this temporal clash not only produces Town tourism encounter inequalities and a dramatic sense of isolation for many, ALANA OSBOURNE but also allows for an efficient distribution of tasks in KITLV (Royal Netherlands Institute of Southeast the resort to work as an all-year round destination for Asian and Caribbean Studies) mass tourists. These issues point to the multiple [email protected] meanings of time as a reckoning and marketing tool as well as a social and ethical category. Most tourists who venture to downtown Kingston, Jamaica, to visit the small Culture Yard museum located in Trench Town, are drawn in by the area’s Living fast in a slow city: Tension between the rich musical heritage. Yet, these travels are also an notion of slowness and speed in the slow city Halfeti opportunity for relatively wealthier visitors to sample ANNA ELISABETH KUIJPERS life in a low-income area, to get a taste of poverty. ISEK (Department of Social Anthropology and Poverty tourism is about heritage and its displays, but Cultural Studies) it is also about feeling time, about sensing a change of [email protected] 41

they require more energy to increase the speed of According to Eriksen, tourism has become a prime service or stimulate more frequent use of this service. example of overheating in our modern society (2016: Studies on time use in the context of sustainable 64). Overheating is “a process of accelerated but tourism relating to tourist consumption are scarce uneven change where different subsystems are despite their significance in terms of understanding the chronically out of sync with each other (Eriksen potential to generate the time use rebound effect and 2016:484. I argue that the concept time plays a crucial negative environmental impacts. This study addresses role in the process of overheating since ‘overheated the knowledge gap by exploring the impacts of time- places’ tend to speed up, and grow, in an accelerated •saving technologies on the patterns of tourist time use way (Eriksen 2016). This also accounts for the slow and energy consumption. 13 semi-•structured city Halfeti, a small town in the southeast of Turkey interviews were undertaken, followed by thematic that is completely immersed into a tourist economy. I analysis. Preliminary findings show that time savings show how the image of the slow city that should go from against the idea of overheating is actually contributing technological improvements can affect the choice of to it. The philosophy of slow living and slow cities is a tourist transport, activities and the length of stay at reaction to the hastened, stressful lifestyles in much of destination, thus driving some unanticipated the modern world. In this sense, Parkins notes that environmental impacts. Further, tourists tend to engage “speed created slowness” (Parkins 2004:365). I argue in as many activities as possible during their stay at that in Halfeti slowness created speed. Due to its destination, hardly considering the environmental popularity as a slow city, Halfeti gets overwhelmed implications of this engagement. The findings suggest with visitors resulting in mass tourism, traffic jams, that strategies to reduce the environmental footprint pollution, building of hotels and pensions and from tourism should be tailored around consumer restaurants, more boats. The notion of time and the behavioural changes and incorporate the time way time is experienced by the local population has dimension, although validation through a more robust changed as well. During these crowded times when the sample is required. small place gets flooded with tourist ‘time is money’ and time is something to be ‘possessed’. In sum, I lay bare the tension that arises between When time stops: tourist deaths and slowness and speed based on the meaning of time in disappearances in India the context of the ‘overheated’ slow city Halfeti. MARI KORPELA Tampere University [email protected] The time use rebound effect and its impact on energy consumption in the context of sustainable India is a popular travel destination especially among tourism “Western” backpackers. For them, a trip to India is an SOHEON KIM adventure that provides memories for life. Sometimes, PhD Student at Bournemouth University, United the adventure, however, ends up in a tragedy: several Kingdom foreign tourists go missing or die every year in India. [email protected] Some travelers disappear on purpose, at other times accidents, drugs or criminal activities are involved. Technology-•focused solutions to save energy in This paper discusses tourist disappearances in India tourism, particularly in tourist transport, have not paying particular attention to the aspect of time. A reduced energy consumption to the desired level. This missing or dead tourist is always an anomaly; what is partly because of the rebound effect which suggests was supposed to be a fixed time of joy, play and that energy efficiency improvements can reduce pleasure turns into a non-fixed time of uncertainty and energy service costs, thus increasing consumption and suffering. In this paper, I discuss how the leisure time even offsetting expected savings. Beyond energy of a tourist comes to a drastic end when s/he goes efficiency, time efficiency is particularly relevant to missing or dies. I also look at how the cases evolve tourism because many technology-•focused solutions when days, weeks and sometimes months pass by. in the industry have been designed to save time (e.g. How is the passing of time negotiated and understood high-•speed railways). As time is perceived as a in such drastic circumstances? The empirical material significant cost, tourists are willing to substitute travel for the paper comes from social media sites, where time for time at a destination in order to maximise people are either looking for their missing family experience by engaging in activities. Technological member or friend, raising money to search for them or changes associated with time savings can impact launching campaigns to bring justice to those who significantly the demand for a tourist service, leading have been found dead abroad. to the increased use of time-•saving technologies, where the time use rebound effect may occur. Many time-•saving Panel 16. technologies intensify energy consumption because 42

The Time of Voluntary Isolation: Indigenous and documentary filmmakers, they have more recently Peoples and the Politics of Temporality become part of environmentalist discourse and debates about human rights in Amazonia. These people, known Panel conveners: by their indigenous Waorani neighbours as Tagaeiri MINNA OPAS and Taromenani, are increasingly vulnerable due to the University of Turku expansion of oil extraction near their homes and the [email protected] escalation of violent conflicts with Waorani people - LUIS FELIPE TORRES whose indigenous reserve they ostensibly share. In this Museu Nacional, Universidade Federal do Rio de paper I highlight the contrasts and intersections Janeiro between conventional understandings of the [email protected] Tagaeiri/Taromenani as living in “natural” or “voluntary” isolation and Waorani descriptions of Commentator: these same groups in terms of past kinship relations PIRJO K. VIRTANEN and long-standing cycles of revenge. I contrast a University of Helsinki seemingly promordialist temporality implicit in state [email protected] policy and popular understandings of voluntary isolation to Waorani views of these same In the world there are still over hundred indigenous “uncontacted” groups as either distant kin or groups living in so-called voluntary isolation. Most of dangerous enemies. Both of these temporalities have them inhabit the Amazonian lowlands in South important implications not only for state intervention, America. Their life ways are, however, becoming but also Waorani engagement with these groups. I increasingly endangered and their situation creates conclude that, while policy-making would benefit from friction and puzzlement among the groups themselves, recognizing indigenous Amazonian ideas about between them and the dominant society and within kinship, memory and violence, both Waorani people different sectors of the dominant society. Time and and outsiders tend to present partial histories of these temporality can be found to be part of these seemingly enigmatic groups. Both of these approaches conundrums in multiple ways. The groups’ extinction risk obscuring the fundamentally precarious situation is considered by many to be just a matter of time. of people living in relative isolation in the There are debates and discussion about the historical contemporary world. One the one hand, calls for duration of their isolation; their cultural stagnation; the Waorani autonomy and “indigenous justice” in a cyclical nature of their nomadic life style, and; their cultural context where such “justice” may be understandings of time, for example. The recent debate inseparable from indigenous ideas of revenge. One the concerning contact that has been swirling about these other, popular understandings of isolation as a groups is not only about encounter but also about how “natural” state of being in continuity with an imagined indigenous histories are in colonialist thinking utopian past similarly offer little in terms of a viable considered atemporal. This panel scrutinizes voluntary future for these groups. My paper aims to examine isolation and the debates surrounding it from the both of these temporal reckonings and their perspective of time and temporality. We invite implications in Ecuador and similar contexts elsewhere contributors to examine from this viewpoint the in Amazonia. different understandings of voluntary isolation and the consequent policies and politics related to it, the inter- relatedness and conflicts between the different The Sensation of "Losing One's Ayoreo": Foods, understandings, and the challenges faced by Landscape, and Transformation in Time in the anthropology to talk about voluntary isolation without Chaco Ayoreo of Paraguay falling to the traps of atemporalizing and ahistoricizing FELICE S. WYNDHAM it and the indigenous subjects. University of Oxford [email protected] Session I Drawing on in-depth accounts of the Ayoreo Lost People and Distant Kin: Conflicting experience "coming out" of so-called voluntary Temporalities of Isolation in Amazonian Ecuador isolation in northern Paraguay, I discuss Ayoreo CASEY HIGH concepts of time and transformation from the University of Edinburgh perspective of daily life, foodscape relations, and [email protected] notions of the forthcoming. Nanique, a designated past that marks a boundary between lifeways and In recent years, the presence of so-called experience in the individuals' personal timelines, is a “uncontacted” people living in “voluntary isolation” in relatively new past compared to the deep past the Ecuadorian Amazon has gained increasing inhabited by ancestral people of the dust. The moments attention in national and international debate. Having of transformation across these temporal boundaries long-since been the target of adventure-seeking tourists entail loss and adoption, mourning and surprise. 43

are obliged to adopt) "isolation", or invisibility, in A invisibilização de identidades, corpos e relações: reaction to the economic system that advances over as estratégias de “isolamento” e as “etnogêneses”, their territories. For this reason, there is a difficulty in “ressurgimentos” ou “emergências” indígenas having their existence recognized. Proving their FABRICIO AMORIM existence means making them subject to indigenous Funai rights, especially territorial rights. There are cases of [email protected] isolated peoples who intentionally go unnoticed, invisible. In others, they manifest their existence and No Brasil há um número expressivo de coletivos rejection of relationships they do not wish to have indígenas que permanecem em situação de through peculiar means, through purposefully “isolamento”, estabelecendo atitudes que visam maior produced vestiges, traps, roadblocks and even violent controle das relações com outros coletivos exógenos attacks. Related to such contexts of invisibility, in aos seus. O Estado brasileiro confirma a existência de Brazil there is a series of peoples that have been 28 registros dessa presença. Esses povos encontram-se asserting themselves as indigenous collectives, in a submetidos a extremas situações de vulnerabilidade: process known by anthropology as "ethnogenesis", adotam (ou são obrigados a adotar) o “isolamento”, ou "resurgence" or ethnic "emergence", such as the case a invisibilidade, em reação ao sistema econômico que of indigenous peoples of Northeastern Brazil. These avança sobre seus territórios. Por isso, há uma peoples, in certain historical periods - especially until dificuldade de ter sua existência reconhecida. Provar the first half of the 20th century - were forced, by sua existência significa torná-los sujeitos de direitos hegemonic forces, to the condition of invisibility of indígenas, sobretudo os territoriais. Há casos de povos their indigenous identities. Today, these collectivities isolados que intencionalmente se passam struggle to prove their existence as subjects of despercebidos, invisíveis. Em outros, manifestam sua indigenous rights, especially territorial rights. existência e rechaço a relações que não desejam por Therefore, it seeks to relate the context of "isolation" meios bastantes peculiares, através de vestígios to that of other indigenous peoples who are currently propositalmente produzidos, armadilhas, tapagens em experiencing the process of "ethnogenesis", caminhos e até ataques violentos. Relacionados a tais "resurgence" or "ethnic emergency". It is a question of contextos de invisibilidade, no Brasil há uma série de perceiving in the attitudes of hiding identities, bodies povos que vêm se afirmando enquanto coletivos and relationships, as well as exposing them to the light indígenas, num processo conhecido pela antropologia of rights, similarities of indigenous resistance to como “etnogênese”, “ressurgimento” ou “emergência” colonial pressure. étnica, tal como o caso de povos indígenas do nordeste brasileiro. Esses povos, em determinados períodos What does it mean to ‘protect’? A yine approach to históricos – sobretudo até a primeira metade do século right protection policies for isolated indigenous XX – eram forçados, pelas forças hegêmonicas, à peoples (Madre de Dios, Peru) condição de invisibilidade de suas identidades LUIS FELIPE TORRES ESPINOSA indígenas. Atualmente, essas coletividades lutam para Museu Nacional, Universidade Federal do Rio de provar sua existência enquanto sujeitos de direitos Janeiro indígenas, notadamente os territoriais. Procura-se, [email protected] portanto, relacionar o contexto de “isolamento” com os de outros povos indígenas que hoje estão vivendo o My paper addresses the space for collaboration processo de “etnogênese”, “ressurgimento” ou between indigenous peoples, government agencies and “emergência’ étnica. Trata-se de perceber nas atitudes civil society organizations, towards right protection de esconder identidades, corpos e relações, bem como policies for isolated indigenous Amazonian peoples. In expô-las à luz dos direitos, similaridades de resistência particular, I discuss what the Yine people of the indígena face à pressão colonial. community of Monte Salvado (Madre de Dios, Peru) understand about what it means to 'protect' the Mashco English digital translation of Amorim’s abstract: Piro, an isolated group on the border between Peru and The invisibilization of identities, bodies and Brazil. With special focus on understandings of relationships: the strategies of "isolation" and temporality and change, their views will be analyzed in "ethnogenesis", "resurgences" or "emergencies" of its convergences and discrepancies with the discourse indigenous people of 'protection' towards the isolated natives proposed by the State and indigenous organizations, as well as with In Brazil there is a significant number of indigenous the discourse of 'salvation' promoted by religious collectives that remain in a situation of "isolation", missions. establishing attitudes aimed at greater control of relations with other collectives exogenous to their own. Politics of Contact: Temporality and Historicity in The Brazilian State confirms the existence of 28 Indigenous Amazonia records of this presence. These peoples are subjected MINNA OPAS to extreme situations of vulnerability: they adopt (or University of Turku 44 [email protected] as a process of “becoming,” does ethical self-making happen through making a sudden break with the past The current decade has been called the last decade of or does it rather take a shape of gradual spiritual contact. According to this view, after the present progress? What is the relationship between the two decade there would no longer exist people living in temporal dimensions of an ethical practice – its isolation. Although we already know that this will not experience in the present and its orientation towards be the case, the statement works well in highlighting the future? The panel invites also papers with other different temporality-related assumptions and temporal angles, such as the relationship between questions embedded in the issue of contact in spiritual and secular time, as well as the differences indigenous contexts. The term contact problematically between religious and secular time management. implies a division between the qualitatively different times of before and after contact. The term also is Session I often taken to refer to a single event rather than a prolonged process. Furthermore, talk about the end of Ethics in Indonesia’s Islamic education time of contacts entails a view of the termination of the TIMO KAARTINEN lifeway of indigenous people living in isolation to University of Helsinki which there is no longer any return, a view that [email protected] undermines the fact that historically situations of isolation have mostly been produced by indigenous Indonesia’s Islamic schools and universities have been peoples’ “contacts” with dominant societies. This shaped by a confluence of religious paper critically examines these and other temporality- and secular visions about education and personal related questions connected with the idea of contact in development. Starting in the colonial period the context of the indigenous Mascho-Piro people of during the mid-19 th century, state officials charged the Peruvian Amazonia. with the surveillance of the nascent, Islamic school system supported the creation of an Panel 17. Islamic curriculum that would be based on Religion, Temporality, and Contemporary Ethical a canonical understanding of Islam and create colonial Self-Making subjects informed by an acceptable form of legal subjectivity and ethical self-knowledge. Panel conveners: This combination of civic and religious TOOMAS GROSS aims is still present in the Islamic education of University of Helsinki contemporary Indonesia, practiced in state- [email protected] funded Islamic universities and colleges as well as the TEA VIRTANEN religious schools supported by the University of Helsinki country’s religious organizations. This paper explores [email protected] the historical formation and contemporary status of Indonesia’s Islamic education The study of ethics has been one of the emerging as a middle ground of religious and trends in recent anthropology. This panel approaches secular public spheres, with an emphasis on State the topic by focusing on the role of religion and Islamic Institutes (IAIN) that train teachers, spirituality in constituting ethical lives. Many religions lawyers, and journalists qualified to work in Islamic affirm ethics as the pursuit of virtues, rules, and habits institutions and Muslim areas. With an that are distinct from the ethical issues of (secular) ethnographic focus on the socially and geographically everyday life. In contemporary global situation, mobile students of such institutions, I however, religion tends to intervene in secular domains ask how contemporary Indonesians ground and in novel ways that allow performing one’s (religious) represent their ethical self-understandings in ethical values and choices in increasingly diverse secular and religious domains. I discuss the rhetoric of contexts. religious tolerance and the life- The panel brings together ethnographic case-studies of trajectories of educated persons in order to show that religiously/spiritually motivated ethical self-making in the religious is ultimately subordinate to today’s era – when the idea of distinct religious and the secular, particularly in the current moment in non-religious spaces and actions has become which civic education is responding to the challenged. More specifically, we invite papers that tragic temporality of intolerance and conflict. Against scrutinize the temporal dimensions of such ethical self- this background, Islamic higher making. To what extent are different education is a privileged site for arguing that the conceptualizations of time present in the self- secular state both enables and subsumes the fashioning that builds on religious practices and practices through which its own, secular constitution beliefs? How do “past,” “present,” and “future” figure can be contested. in these discourses, and how does the religious/secular divide relate to different temporalities? If understood 45

Born-again or reincarnated? Christianity, The paper addresses the role of Islam as a moral idiom chieftaincy and ethical self-making in Ghana and an imaginary reference point for TIMO KALLINEN Muslim youth’s struggles to build a future in Uganda. University of Eastern Finland Drawing on ethnographic research in [email protected] Mbarara town, southwestern Uganda, the paper investigates the ways in which young Muslim New anthropological interest in ethics and morality is men claim and articulate an Islamic moral register to often attributed to the perceived tackle their situation of postponed shortcomings of the previously dominant approaches, marriage and enforced waithood. which sought to understand social life In present-day Mbarara, many young Muslim men and in terms of normative structures or self-interest. women in Mbarara are highly Against this background, traditional apprehensive about the risks of marital intimacy, while chieftaincy would appear as a hopelessly old-fashioned simultaneously stressing the necessity research topic. After all, studies of mutual reliance. To them, trust is not a fixed focusing on it have revolved around issues such as condition of marital unions and social succession rules, installation rituals, or intimacy. Rather, trust as a condition for and feature of competition for positions of power and influence. marriage needs to be generated However, becoming and being a chief in a carefully and over time. Young Muslim men seek to predominantly Christian society, like present-day tamper the destructive effects of distrust Ghana, raises new kinds of moral concerns. by appealing to “Islam” as a frame of normative Many churches, particularly those that belong to the reference, one that should foster Pentecostal-Charismatic movement, accountability and predictability in their interactions reject traditional ritual life aimed at ancestors and other with spouses and in-laws. kinds of spirits as immoral. Since By arguing that the “symbolic language of Islam” chiefs are fundamentally ritual leaders, who perform (Eickelman 2000) becomes essential to sacrifices on behalf of their young Muslim men’s efforts to get married and attain communities, chieftaincy has assumed an increasingly the status of adult masculinity, the negative character in Pentecostal paper sheds light on an affective dimension of discourses. Moreover, since chiefs are identified as waithood that young Muslim men perceive as reincarnations of their royal ancestors, a threat to their sense of self and existential security. they personify the spirit world that the Pentecostals demonize. In temporal terms, there is Paradigm shift in Pentecostal Fundamental Ethics tension from two opposite pulls: Christianity calling and Self-making for the abandonment of ‘pagan past’ and GIDEON TETTEH chieftaincy for commitment to dynastic continuity. University of Eastern Finland Consequently, members of royal lineages [email protected] / [email protected] who have become so-called born-again Christians waive their succession rights, while those This paper examines two phenomena in Pentecostal Christians who occupy chiefly offices ponder on the Christianity in the context of neo- acceptability of different forms of prophets in Ghana. First, the change of Pentecostal traditional culture. In such circumstances, succession primary ethics once separated from the to a traditional office cannot be studied secular world and their interference with secular solely from the point of view of social reproduction or domains. Then, ethical self-making in political contention as anthropologists Pentecostals doctrines. of the previous generations have mostly done. It must Today, Pentecostals render the distinction between be looked also from the perspective of religious and non-religious space as the ethical reasoning and decision making of those irrelevant. Their primary aim was to create a world people who either assume or refuse governed by the divine and the mode of chiefly offices. My paper explores the ethical entrance is through ‘born-again’ experience. This deliberations of my field interlocutors that led requires the believer to break away with to the decision that they can – or cannot – be chiefs any past engagement in secular activities/domains: and good Christians at the same time. politics and traditional culture. However, Pentecostals who once imagined politics as secular and Anticipating a future in times of distrust: Muslim traditional culture (‘pagan’ aspect) as youth, religion, and waithood in profane and forbad adherents’ engagement, now, push southwestern Uganda the ‘born-again’ experience beyond DOROTHEA E. SCHULTZ their private spirituality to the present time. Thus, University of Münster shifting the former abstract doctrinal [email protected] orientation of the Kingdom of God to a down-to-earth one, here and now. This enables 46

Pentecostal to talk about completely new time vis-à-vis movement and carrying on dancing till having reached their individual lives or the life of an adulthood. Secondly, my paper looks entire nation. at how the divide is seen in people’s understanding of Pentecostal doctrines about ethical self-making are the spatiotemporal separation of the strongly tied with one’s relationship with spiritual and tradition. While the ‘traditionalists’, the divine through constant prayer and fasting. accusing the Fayda devotees of heretically Pentecostals are taught to be ethical beings or smuggling the youth dance into the mosque, underline manifest the power of the divine through cultivating a the importance of keeping the tradition personal relationship with God. This (al’aada) and religion (diina) apart, the devotees make enables supplicants to become agents of power. a clear difference between their Claiming authority and individual previous ungodly dance and their present-day zikiri relationship with God are discursive tools for worship, the latter being factually an managing tensions surrounding agency by outcome of the subtle spiritualisation of the former. allowing ‘born-again’ Christians to de-centre Drawing upon the recent anthropological individual agency and foreground God’s discussions on temporality and ethics (e.g. Bear 2016; agency. Those who receive the born-again experience Lambek 2010), I argue that, through have power over the world/congregation, manoeuvring the spatiotemporal coordinates of becoming exemplars that others look-up-to, to possess basically the same bodily practice, the power to make twohold performance of wamarde/zikiri mediates the personal decisions. divergent Mbororo ethical conceptions This paper proposes that Pentecostal ethics become of the correct action at the right moment. hazy in the presence of recent challenges, therefore making little distinction between the sacred Session II and profane. Their encouragement of personal and individual relationship with God A Candomblé Model of Social Harmony: Religious heightens already existing anxieties about the Hierarchy, Respect and Inclusion as individual agency and authority as moral beings. the Past and Future of Brazilian Democracy ELINA I. HARTIKAINEN Dancing through life in the mosque? Core Fellow, Helsinki Collegium for Advanced Spatiotemporalisation of the right action within two Studies Muslim Mbororo trajectories in Cameroon [email protected] TEA VIRTANEN University of Helsinki In the early 2000s, many well-known and influential [email protected] Candomblé practitioner activists in Salvador made the argument that the explosion of In the recent decades, the Senegalese Islamic violence in Brazil was the product of the movement called Fayda Tijaniyya has gained weakening of traditional social hierarchies involved in increasing popularity in Cameroon. One distinctive democratization. Candomblé, in feature of this global Sufi movement in contrast, the argument continued, with its religious its Cameroonian heartland of Adamaoua is that the valorization of hierarchy and respect for majority of its followers are the pastoral elders, had maintained a mode of organizing sociality Mbororo Fulani. Due to the strong ethnification of that not only diverged from this norm, Fayda, its worship has been influenced by but that also provided an alternative, more productive the traditional Mbororo culture, one concrete model for organizing democratic manifestation of which being the way in which society. These arguments were frequently conjoined wamarde, the Mbororo youth dance, has been with claims to Candomblé’s transformed into zikiri, a Sufi worship form inclusiveness and openness to all. Thus, many including dancing and singing religious songs. This Candomblé activists maintained that development has generated a Candomblé temples in their concern with schismogenetic tendency dividing the Mbororo into accommodating and helping all those in need those who dance and those who perform provided an example for government efforts at zikiri. expanding social inclusion. From this In this paper I discuss the particular spatiotemporal perspective, Candomblé temples not only constituted a dimensions within the cultural model for a truly harmonious construction of the wamarde/zikiri divide. My analysis democratic Brazil, but their attention to inclusion and revolves around two aspects. Firstly, I aiding the needy also illustrated the examine how the divide is conceptualised as two inherently democratic character of the African alternate trajectories, one ‘replacing’ the diasporic religion. dance with zikiri, to be performed throughout one’s In this paper, I examine Candomblé practitioner life, and another keeping aloof from the activists’ critical analyses of Brazilian 47 democracy as a peculiar combination of a politics of making of a new religious culture and ethical actors. nostalgia and religiously grounded How spiritually motivated ideals and ethical self-making. As I demonstrate, on one level, practices of ethical self-making in the Vissarion their arguments reflected and called upon community have developed over time? How a broader Brazilian nostalgia for the social order of do they reflect converts´ understanding and pre-democratic times (see esp. Dent 2007, experiences of the past, the present and hopes for Matory 2007). However, on another level, they also the future? What kinds of temporal representations, reoriented such discussions by values and cultural images are there at positioning Candomblé religion, particularly its play? “African” sociality and ethics at the heart of a future where this traditional social order would be “The kingdom of heaven has come near”: The reconciled with democratic concerns for perceptions of time in the Russian Baptist social inclusion and harmony. The paper, thus explores self-making how Candomblé practitioner IGOR MIKESHIN activists’ nostalgic figurations of an more ethical St. Petersburg State University/University of Helsinki African past worked to project a future- [email protected] oriented and transformative political project for Brazil. This paper addresses the theological perceptions of Changing Selves on the Edge of Times: Ethical Self- time in the Russian Baptist community. I Making in the Siberian Community of will illustrate these perceptions with the narratives of Vissarion conversion in the context of moral self- MINNA KULMALA transformation. The Evangelical theology regards time University of Helsinki in two major dimensions: the life- [email protected] stories of believers are divided into periods of before and after repentance, and, on a more The collapse of the Soviet Union launched a wave of general scale, time is considered a worldly matter spiritual search among the Soviet versus the eternity of the afterlife. peoples. In addition to imported religions, many Evangelical testimonies describe a life before endogenous groups took a wing. One of the repentance as vicious and oriented towards most successful new religions of Russian origin, the worldly values and goals, while a repentant convert Last Testament Church, was formed has their heart and ways changed. Pious around a charismatic Russian mystic, Vissarion Christ behavior and moral self do not play any role in (Sergey A. Torop). Since the turbulent salvation, which is by faith alone. Rather, they 1990s, Vissarion´s followers have been building an are a consequence and evidence of a genuine alternative ecological, self-sufficient repentance. Paradoxically enough, it is exactly society in depths of the Southern Siberian taiga, ready moral transformation and pious behavior which is to face the looming Apocalypse. required from potential converts to prepare For the Last Testament Church adherents, becoming a themselves for repentance in certain settings, for “real believer” is a process that goes instance, in rehab and prison ministries. beyond one´s lifetime and continues in new Time as such is regarded as an earthly and worldly incarnations. However, Vissarion´s followers matter. The life on earth is temporal, has consider the present moment a critical point for the its limits, and is considered a period of preparation for cosmic evolution. Living in the “Ark” the eternity. This relation may be brings about serious responsibilities. Whether the illustrated with the narrative of family values. Russian- humanity will survive awaited cataclysms speaking Evangelicals are known to and collapsing societal structures and step onto a new have more children than average. However, children step of evolution, depends mostly on are not regarded as entirely their parents’ property. how the “chosen ones” manage to transform ethically Rather, they are a temporal duty given by God, for in and spiritually. Vissarion´s followers the eternal life there will be strive to “change themselves completely” by tuning no kinship and gender relations, rather people “will be their bodies and minds according to like the angels in heaven” (Matthew 22:30). cosmic vibrations and biospheric changes. Daily self- Lastly, I will address the ways the narrative of fashioning requires not only physical testimony constructs a response to the secular and spiritual stamina, but also hard emotional work notions of time. The secular time is perceived as long and psychological flexibility; Vissarion´s and plentiful, while the Evangelical teachings evolve, and his followers try to adopt time is short, so as life on earth, and at any moment it revisions quickly – there is no time to lose. can be too late to repent. In her paper, Kulmala discusses the role of emotions, imagination and creativity in the The one who endures to the end will be saved: Temporal aspects of the Twelve Tribes’ 48 millennialism relationship with one’s personal past, present, and ANNA RIKAMA future. Since the early 1990s, numerous University of Helsinki authors have made sweeping generalisations about the [email protected] putative impact of the rise of such religious and hence also ethical pluralism on the entire The focal concept of my study is religious Latin America. The Protestant growth millennialism and how everyday lives and has been deemed as “a vehicle of modernisation” perceptions of self and the world are shaped in the (Martin 1990, Stoll 1990), “Latin anticipation of the current age ending and America’s Reformation” (Garrard-Burnett 1993), a a new age, the millennium, beginning. My research “religious revolution” (Patterson 2005), centers around a messianic religious and the “conversion of the continent” (Steigenga and community called the Twelve Tribes, founded in Cleary 2008). Underlying all these Tennessee, USA, in 1972. I conducted claims is the idea that just like individual conversions ethnographic fieldwork in the community of Oneonta, imply the transformation of one’s New York, in the spring of 2018. The “self” and a certain form of temporal “becoming,” en Twelve Tribes aim to live their lives as the first masse the conversions have the same century church, and live, work and share effect on the “collective self” of the whole society. everything communally. As is common for millennial This paper juxtaposes such causal and teleological groups, the community disconnects approaches to the implications of religious itself from the surrounding world which it perceives to change in Latin America with a longitudinal be unethical and corrupted by evil ethnographic scrutiny of the process in the powers. Conversely, members of the community strive Zapotec communities of Oaxaca. As will be argued, to live as ethically and purely as their converts do indeed re-fashion their Messiah did. When this is accomplished, the timing religious and ethical selves in opposition to the will be set for the final 50-year period mainstream Catholic faith and rituals, they that precedes the End Times and brings forth the break with their personal pasts and redefine their millennial kingdom, an age of peace. present and future lives, but the impact of Through acts of self-judgement and denial of this on the secular normative and customary practices selfishness, the members of the community of indigenous villages is more nuanced, develop their "selves" to achieve the world less straightforward and less unidirectional than the they believe God intended. Millennial above-cited studies claim. Even though communities often have distinct apocalyptic narratives, the immediate consequences of Protestant growth in in which the community itself is seen rural Oaxaca have often been conflictsand as a spiritual solution to the problems of the world. fragmentation along religious lines, with time The certainty of the impending end and communities have “(re-)learned” to their role as a chosen people give the community a accommodate religious pluralism and the resultant sense of moral superiority. I intend to look diverse, often ostensibly incompatible at how this relates to the Twelve Tribes community’s “ethical selves” without the major transformation of ethical ideals and the symbolic and the villages’ collective social, political, practical meanings attached to it on individual and and cultural ways of life. communal levels. The relevance of temporality to the religious ethics will be considered Panel 18. through understanding how the pursuit “Unfinished” time and desire in reproductive of a past way of life, employed to justify an anticipated mobilities and trajectories future, tie into the ethical self-making processes of the now. Panel conveners: SUSAN FROHLICK The collective self reconfigured: Accommodating University of British Columbia, Okanagan religious pluralism in rural Oaxaca [email protected] TOOMAS GROSS KELSEY MARR University of Helsinki University of British Columbia, Okanagan [email protected] This panel draws on recent work in the anthropology For the past few decades Evangelical Protestantism in of becoming (Biehl and Locke 2017) to consider the Latin America has grown with qualities of unfinishedness, the unknown, time, space, remarkable speed, also in Mexico. Converts’ new and desire as they relate to formations of reproduction religious identities often comprise more in contemporary life. On the one hand, time is marked individualism, strengthened emotional delineated in biological measurements and discourses, affiliation with one’s faith, and a novel such as gestation, carrying babies “to term,” “timing” and “spacing” children, and fertility “cycles,” for 49 example. On the other hand, time is abstracted in the MARIA V. ZOLOTUKHINA forward-looking-ness of reproduction, captured in the A. Kosygin Russian State University; National concept of reproductive futurism. Within the growing Research Nuclear University MePhi body of scholarship on reproductive cross-border care, [email protected] fertility tourism, commercial surrogacy, birth tourism, abortion travel, migrant and transnational motherhood, Using participant observation within an adoption international adoption—that is, reproductive community, as well as an analysis of four Facebook mobilities—the emphasis has tended to be on groups of current and future adoptive parents, I discuss geographical movement from point A to B, or the the pursuit of adoption or guardianship (opeka)/foster outcome of the reproductive pursuit. What hasn’t yet care in Russia and distinctive features related to the been examined is the “unfinished business” of concept of time, space and becoming as represented in reproduction in the context of mobilities or, for that the adoption community. matter, immobilities, which an emphasis on time and From the standpoint of a prospective parent, becoming will open up. By considering an control over timing the adoption/guardianship is anthropology of becoming that “makes space for greatly influenced by the duration of decision-making unfinishedness, and bodies, powers, and things [that] and its uncertainty, caution and need for support, the do not remain frozen in place” (Biehl and Locke 2017: process of actually searching for a child, distance and 6), the papers in this panel will address time and the bureaucracy of welfare services. The trajectories of reproduction as related to subjectivity adoption/guardianship community argues that time is and as affective, material, and always incomplete. of the essence in saving children from the system. Any extra day waiting to be brought home is described as Anticipating Reproducing: The Timing of extremely detrimental to the child. Therefore, there is Parenthood in Reproductive Futures in a way a conflict between the needs of the child and KELSEY MARR the parent. Matching them is often difficult. University of British Columbia Okanagan The process of adaptation within the family is marked [email protected] by specific milestones of changes in behavior beyond age-appropriate development, the healing power of Becoming a parent in the era of reproductive time spent within the family and the evolution of technologies is complex. The next generation of parental attitudes. However, becoming a parent and a parents, those who grew up in the midst of the relative child of a parent and subsequent “kinning” [Howell normalization of assisted reproductive technologies 2009] is viewed and portrayed as endless in its (ARTs), inhabit a nexus of tensions among long-term complexity and unpredictability due to trauma suffered education, the development of careers, and potential by the children, doubts on the part of the parents and infertility. In 2015, I conducted ethnographic fieldwork other reasons. Still, this “unfinishedness” is seen as on the University of Saskatchewan campus in acceptable, inevitable and even natural in the discourse Saskatoon, Canada, to explore how post-graduate of the adoption community. students negotiate these tensions in enacting “the right time” to become parents. I focus on fifteen The first thousand days: Temporality, population international students who had relocated to Canada to and futurity pursue their education. In interviews and through FIONA C. ROSS participant observation I found that these men and University of Cape Town women did not conceptualize “the right time” as a [email protected] singular chronological point. Rather, “the right time” for those who desired to be parents was the interaction of multiple temporal models constituted by their daily Biehl and Locke propose that ‘Ethnography is not just actions, and informed (in part) by their move to protophilosophy, but a way of staying connected to Canada and student mobility. Drawing on the open-ended, even mysterious, social processes (2017: anthropology of becoming (Bielh and Locke 2017), I 10). They note that ‘the work of becoming is consider in this paper the “unfinishedness” of inherently a creation’ (p. 9), and as such, is anticipating “the right time” to become a parent in the indeterminate. Yet as an enormous literature in the context of international student im/migration. Viewing anthropology of biomedicine shows, there is little truck time as enacted, I consider how anticipation affects with indeterminacy in medical models. Biomedical students’ enactments of “the right time” as mobile recording of reproduction is highly temporalized. reproductive subjects. How is reproductive anticipation Foetal development is measured in terms of age; informed differentially by reproductive mobility? In pregnancy in weeks and months; dangers are posed by what ways do reproductive mobility and anticipation gestational ages too old and too young: disparities of come together in “the right time?” time in relation to different embodiments. New scientific findings press temporality still further, Are the storks always on time?: representation of suggesting that development in ‘the first thousand adoption related discourse in Russian Social media days’, from conception to two years of age, holds 50 significant import for the future well-being not only of Itä-Suomen yliopisto individuals but of populations yet to come. Unlike a [email protected] body of anthropological literature that suggests that ‘becoming’ (Biehl and Locke 2017), or K-pop eli eteläkorealainen popmusiikki on muun ‘incompleteness’ (Nyamnjoh 2015) is, as Francis maansa populaarikulttuurin tavoin saavuttanut Nyamnjoh puts it, ‘the normal order of things’, these kasvavaa, kulttuurirajoja ylittävää suosiota viimeisten bodies of knowledge move uncomfortably between kahden vuosikymmenen aikana. Lajityypin finite and closed futures (framed in terms of individual suosituimpia esiintyjiä ovat nuorista miehistä well-being; perfectable population health) and the koostuvat lauluyhtyeet, joilla on faneja ympäri indeterminacies of everyday life. maailmaa ja joiden tähdittämät musiikkivideot, Biehl and Locke argue that becoming ‘invokes the televisioesiintymiset ja sosiaalisen median julkaisut capacities of people to endure and live on as they saavuttavat parhaimmillaan satoja miljoonia reckon with the overdetermined constraints and katselukertoja. K-pop-genressä tuotetut kulttuuriset resources of the worlds into which they are thrown’ sisällöt eivät ole kuitenkaan vain viihdettä – ne ovat (p.9). What then are the experiences of time in samanaikaisesti myös esityksiä sukupuolista ja everyday experiences of reproduction? How do kehoista, siitä millaiset tavat olla olemassa ja esillä biomedical temporalities intersect with how people ovat oikeina pidettyjä, hyväksyttyjä ja ihannoituja. navigate everyday life? In what ways do biomedical Millaisia mieskehoja k-popissa sitten nähdään? measurements inflect sets of moralities relating to care Millaisia maskuliinisuuksia ja mieheyden kuvia and reproductive well-being? With what effects? How miespuoliset k-pop-tähdet toistavat esityksissään? does the extension of foetal and infant health into a Mikä on lajityyppiä seuraavien fanien suhde näihin durative of ‘the first thousand days’ affect how we sukupuolen ja ruumiillisuuden esityksiin? Pyrin understand well-being? I address these questions by esitelmässäni antamaan vastauksia näihin kysymyksiin drawing on research in Cape Town, South Africa, that tarkastelemalla kahta k-popille tärkeää sisällönjakelun explores how biomedical knowledges of the pregnant kanavaa: eteläkorealaista musiikkitelevisiota sekä body settle in people’s everyday practices of making YouTube-videopalvelua. Lähestyn aihetta families and futures. ruumiillisuuden antropologian ja sukupuolentutkimuksen teoreettiselta pohjalta. Esitelmäni perustuu tekeillä olevaan Panel 19. kulttuuriantropologian pro gradu -tutkielmaani, jossa Opiskelijapaneeli / Student Panel (in Finnish) tarkastelen sukupuolen ja ruumiillisuuden asemaa ja merkityksiä k-pop-kappaleiden televisioesityksissä. Panel convener; Multimodaalinen aineistoni koostuu eteläkorealaisessa EEMI NORDSTRÖM Inkigayo-musiikkitelevisio-ohjelmassa lähetetyistä University of Helsinki musiikkiesityksistä, joiden esiintyjinä ovat [email protected] miespuolisista jäsenistä koostuvat k-pop-lauluyhtyeet. Itse esitysten lisäksi tarkastelen niihin kohdistuvaa Opiskelijapaneeli on suunnattu kandi- tai puhetta YouTube-sivuston kommenttien kautta, eli maisterivaiheen antropologian opiskelijoille. He voivat työssäni on läsnä myös fanien ja yleisön näkökulma. pohjata esityksensä kandintyölleen tai tekeillä olevaan Keskeiset tutkimuskysymykseni ovat seuraavat: Miten graduun. Konferenssipaneeli on tilaisuus, jossa kukin eteläkorealaista miesmaskuliinisuutta rakennetaan ja tilaisuuteen valittu osallistuja pitää n. 20 minuutin uusinnetaan popkappaleiden televisioesityksissä? esitelmän. Paneelin keskustelukielenä on suomi. Miten fanit kirjoittavat miesidolien kehoista Kutakin esitelmää seuraa n. 15 minuutin tiivis televisioesityksistä julkaistujen videotallenteiden keskustelu, jonka aikana myös yleisö voi esittää kommenteissa? kysymyksiä puhujalle. Paneelin tarkoituksena on Esitelmässäni käyn läpi tutkielmani teoreettisia ja tarjota opiskelijoille mahdollisuus päästä esittelemään metodologisia lähtökohtia sekä esittelen keräämääni omaa tutkimustaan sekä tutustuttamaan heidät aineistoa ja analyysini alustavia tuloksia. Taustoitan k- konferenssikäytäntöihin. Toivomme herättävämme poppia musiikillisena ja populaarikulttuurisena keskustelua siitä, minkälaista antropologiaa lajityyppinä, joka liittyy vahvasti sekä eteläkorealaisiin suomalaiset opiskelijat tekevät ja minkälaisiin että maailmanlaajuisiin kulttuurimuotoihin, ja jonka argumentteihin kandin- ja maisterintöillä pääsee. leviämisessä ja fanikulttuurissa sosiaalisella medialla Konferenssin pääteemojen (aika, ajallisuus ja ajan on merkittävä rooli. kokemus, politiikka, kielellisyys jne.) lisäksi olemme kiinnostuneita muistakin aihepiireistä. Arjen algoritmeista tulevaisuusdiskursseihin JULIA GRANROTH Mieskehot katseen ja puheen kohteina Helsingin yliopisto eteläkorealaisessa musiikkitelevisio-ohjelmassa ja [email protected] Youtube-sivuston kommenteissa HEIDI ELISA MIKKONEN 51

Informaatioteknologian rooli on kasvanut ihmisten huomaa helposti, minkä lisäksi lintujen jokapäiväisessä elämässä merkittävästi sen nopean ammoniakkipitoinen uloste värjää kallioita valkeaksi kehityksen vuoksi. Tämän vuoksi suhdetta sekä näivettää kasvillisuutta yhdyskunnan informaatioteknologiaan muodostetaan jatkuvasti pesimäalueella. Merimetsojen saatetaan myös kokea uudestaan, uusien innovaatioiden ja käyttöönottojen kilpailevan samasta saaliista kalastajien kanssa. myötä. Pitkän historiallisen kehyksen puuttuessa myös Antropologisessa tutkimuksessa on huomioitu, että fiktiivisistä teoksista ja scifistä otetaan mallia asuttamaamme maailmaa muokkaavat prosessit ovat kuvitteluun, historian ja yhteiskuntateorioiden lisäksi, harvoin yhden ainoan tekijän – ihmisen tai ei- kuinka asiat ”voivat kehittyä” tai ”kehittyvät.” inhimillisen olion – aikaansaamia, vaan pikemminkin Esitelmä perustuu tekeillä olevaan Pro gradu –työhön. toisiinsa kietoutuneiden elollisten ja elottomien Työssäni olen kiinnostunut tarkastelemaan, kuinka tekijöiden yhdessä tuottamia. Tutkielmani teoreettinen ihmiset kuvittelevat teknologian vaikuttavan näkökulma pohjautuukin aiempaan antropologiseen yhteiskuntaan. Aiheen ollessa sellainen, jota on tutkimukseen maiseman käsitteestä sekä monilajisista mahdotonta havainnoida käytännössä, hyödynnän ja lajien välisistä vuorovaikutussuhteista. Keskeisiä työssäni lingvistisen antropologian teemoja tutkielmassani ovat rannikkomaisemaan analysointityökaluja, kuten intertekstuaalisuuden sidottu ajallisuus sekä rannikkoympäristössä elävät käsitettä sekä semioottista lähestymistapaa. Eli kuinka monilajiset kollektiivit, joita ihmiset, merimetsot ja eri merkkejä tulkitaan prosessinomaisesti, jolloin muut oliot muodostavat. Aloitan aineiston keräämisen menneisyys vaikuttaa aina nykyhetkeen ja tulkintaan haastatteluilla ja kenttätutkimuksella keväällä 2019 ja siitä. Nämä tulkinnat eivät ole koskaan ympäröivästä jatkan kenttätyötä loppukesästä alkusyksyyn yhteiskunnasta erillisiä tai irrallisia ja eri tulkintoja voidakseni havainnoida, tuoko vuodenaikojen vaihtelu voidaan aina uudelleen tulkita sen hetken tiedosta käsin. uusia ulottuvuuksia tutkimusaiheeseeni. Tulevaisuuden kuvittelua varten ihmiset muodostavat näkemyksensä niin menneisyydestä kuin nykyhetkestä. Rajat, ruoka ja heinäsirkka Oaxacan monilajisilla Nämä aika-aspektit tuovat keskusteluun mukaan myös pelloilla Meksikossa eri teoriat modernista. EEMI NORDSTRÖM Tutkimuksen alueellinen fokus on Helsingissä, Helsingin yliopisto Suomessa. Gradun aineisto koostuu tekemistäni kahden [email protected] eri viiteryhmän semi-strukturoiduista haastatteluista, jotka ovat toteutettu kesällä 2017 ja kesällä 2018. Tarkastelen esitelmässäni ihmisten ja heinäsirkkojen Viiteryhmät eroavat toisistaan informaatioteknologian välistä suhdetta eräässä sapoteekkiyhteisössä osaamisen perusteella. Oaxacassa, Meksikossa. Suvun Sphenarium heinäsirkkoja pidetään haitallisina tuhoeläiminä Merimetso naapurina Suomen länsirannikolla Meksikon maataloudelle. Ne ovat kuitenkin myös LAURA KIPPOLA suosittua ruokaa eri puolilla maata, varsinkin Helsingin yliopisto eteläisessä Oaxacan osavaltiossa. Kasvaneesta [email protected] suosiostaan huolimatta syötävien heinäsirkkojen (espanjaksi chapulines) ruokakäyttöön liittyy Tarkastelen Pro gradu -tutkielmassani ihmisten ja eurooppalaisperäisiä ennakkoluuloja, kuten että merimetsojen (Phalacrocorax carbo sinensis) hyönteiset ovat pääasiassa olleet epätavallista pula- rinnakkaiseloa länsisuomalaisella rannikkoalueella. ajan ruokaa. Perinteistä milpa-viljelymenetelmää Pyrin selvittämään tutkielmassani, minkälaisia harjoittavissa yhteisöissä heinäsirkkaa ei kuitenkaan odotuksia, merkityksiä ja temporaalisuuksia liittyy kategorisoida mitenkään poikkeavaksi muista ruoka- merimaisemaan, jota asuttavat ihmiset, merimetsot ja aineista, eikä alkuperäiskielissä välttämättä tehdä eroa muut rannikkoalueen oliot. Alustavia hyönteisten ja muiden eläinten välille. Luonteeltaan tutkimuskysymyksiäni ovat: 1) Minkälaisia monilajisessa milpa-pellossa myös suvaitaan muiden rannikkomaisemaan sidottuja temporaalisuuksia elollisten läsnäoloa pellolla leimaamatta niitä suoraan merimetsoilmiössä on havaittavissa? 2) Minkälaisia rikkaruohoiksi tai tuhoeläimiksi. odotuksia ja merkityksiä merimetsojen, ihmisten ja Teollisen maatalouden näkökulmasta heinäsirkat ovat muiden olioiden jakamasta ympäristöstä kumpuaa tai moraalisesti tuomittavia tuhoeläimiä, sillä ne haastavat siihen liitetään? 3) Miten tutkittavat näkevät itsensä ihmisen dominoivan aseman luontoon nähden suhteessa merimetsoon sekä merimetson suhteessa tunkeutumalla kulttuurin reviirille ja varastamalla muihin lajeihin? ruokaa pellolta. Milpa-viljelyssä taas heinäsirkkaa ei Merimetso on Suomessa rauhoitettu merilintulaji, joka koeta negatiivisena olentona, vaikka eläimen pesii suurissa yhdyskunnissa. Kotimaisessa lehdistössä myönnetään tekevän välillä tuhoa: ruoan varastamisen merimetsoa saatetaan luonnehtia kiistanalaiseksi tai sijaan heinäsirkkojen koetaan jakavan pellon antimia tunteita herättäväksi lajiksi, sillä ihmisen kanssa, ja ne päätyvät itsekin ihmisravinnoksi merimetsoyhdyskuntien pesiminen aiheuttaa sadonkorjuuaikaan. Heinäsirkkojen syötävyys perustuu huomattavaa muutosta maisemassa. Suurien juuri siihen, että ne syövät pellolta samaa ruokaa kuin merimetsoyhdyskuntien saapumisen lähiympäristöön ihmiset ja kotieläimet. Näin ollen milpa-peltojen 52 heinäsirkkojen voi todeta olevan hyviä syödä ja hyviä Alexandrine Boudreault-Fournier and Eleonora ajatella, minkä lisäksi niiden kanssa on hyvä elää. Diamanti Esitelmä perustuu työn alla olevaan pro gradu - tutkielmaan, jota varten suoritin etnografisen 13.30-15.30 - Deep Time kenttätyön Oaxacassa kesällä ja syksyllä 2018. 1330 -1355 Film Programme Sakatti - 6 mnts Maija Lassila, Petri Luukkainen The 2019 film programme aims to feature content that engages with different ways in which imaginaries and 1355 - 1500 practices of time are rendered and generated through Keeper of the Fire - 47 mnts cinema. The programme is curated by Carlo A. Cubero Evan Raymond Spitzer and Ingrid Nielsen from Tallinn University. 1500 - 1530 Douro - Symphony of a river - 16 mnts Wednesday Virgilio Oliveira SPECIAL OPENING FILM 1500 - 1635 15.45-17.45 - Life in Time The Sound of Bells - 70 mnts Marcia Mansur and Marina Thomé 15.45 - 1625 PAANI: Of Women and Water - 22 mnts Thursday Costanza Burstin 13.30-15.30 - Voices in Time 1625 - 1745 1330 - 1405 Changa Revisited - 60 mnts Scenes from a Transient Home - 13 mnts Peter Biella and Leonard Kamerling

Roger Horn FILM SYNOPSIS 1405 - 1455 From the Land - 28 mnts The Sound of Bells - 70 mnts Jeff Silva and Ramona Badescu Marcia Mansur and Marina Thomé

1455 - 1530 In Minas Gerais, Brazil, bell sounds set the pace of life In the Outskirts of Venice II - 22 mnts of the residents of the historic cities, announcing time Riina Sherman for work, rest, pray, and celebrate. The bell ringers, characters from the top of the towers, are known to 1545 - 1745 - 1st Person Temporalities have transformed bell rings over the centuries from their colonial origins and have mixed them with the 15.45 - 1635 strong African heritage in Brazil.42º Margaret Mead Now I am Dead - 30 mnts Film Festival (Official Selection - USA, 2018); Best Isabel Bredenbröker, Philipp Bergmann Anthropological Documentary and Best Transmedia Project at V MAAM Muestra de Antropología 1635 - 1745 Audiovisual de Madrid no Museo Nacional de Passager - 63 mnts Antropología (Spain, 2018); 27th Biarritz Festival Arjang Omrani-Asef Rezaei Latin America (Official competition - France, 2017); Special Award at 3rd Golden Tree International Friday Documentary Film Festival (Frankfurt, 2018); 10.00-12.00 - Rhythms Honorable Mention at 2nd Heritales - International Heritage Film Festival (Portugal, 2017); 8th 1000 – 1025 International Ethnographic Film Festival of Recife I have a song to sing to you - 6 mnts (Brazil, 2017). Eluned Zoe Aiano, Alesandra Tatic Scenes from a Transient Home - 13 mnts 1025 - 1120 Roger Horn The Mill - 34 mnts Daniel Allen, Patrick Tubin McGinley Filmed on Super 8mm, "Scenes from a Transient Home" presents a fractured portrait of life for 1120 – 1200 Zimbabwean migrants when they travel back home to Guardians of the Night - 16 mnts visit. Christmas dancing, New Years Eve celebrations, 53 house floods, and illegal gold panning are just a few of performance artist in Johannesburg early 1980s the events filmed by Roger Horn who bookends the informs the live still scenes filmed here, transforming film with a major life event for his family. everyday scenes and duration performances, inspired by Philip Glass, the Wooster Group, Elizabeth Visuals were filmed on multiple Super 8mm film LeCompte, Spalding Gray, Benjamin Patterson. stocks in Cape Town, South Africa and Harare, Victoria Falls, and Kadoma, Zimbabwe. The audio Now I am Dead - 30 mnts spans four years of casual conversations, observations, Isabel Bredenbröker, Philipp Bergmann and video elicitation from Zimbabwean migrant women as part of filmmaker Roger Horn’s PhD Now I am Dead (2018) takes an unexpected turn which research. transforms the narrative from meta-critical docufiction into an immersive tale. Anthropologist Isabel From the Land - 28 mnts Bredenbröker and director Philipp Bergmann had Jeff Silva and Ramona Badescu planned to explore the status quo of the ethnographic encounter through the lens of Isabel’s research on Mixing fragmented stories of people with views of a death in a Ghanaian town. Shortly after their arrival in landscape in perpetual transformation we travel Ghana, in the midst of filming, Isabel’s grandfather intimately in the footsteps of a contemporary Alice in dies in Germany. Baffled by the coincidence, in what was once a leafy forest populated by birds and between assisting an undertaker, visiting the morgue, water sources and is today a modern day "concrete attending funerals and inspecting cemeteries, she asks jungle" in the center of the infamous northern district for advice. How to react to the death of a far-away of Marseille. family member whilst shooting a film on death in West Africa? At the crossroads of societal, historical, architectural and human issues, nature seems caught in a grip, Help comes from friends and collaborators: an breathing only in the hollow of a memory of those who undertaker, a neighbour, a research assistant and lived through it as children in the 60’s and 70’s. friend, a priest. A second narrative streak in which the Separating image from text, “Là où la terre” paints a grandfather is commemorated in town develops portrait of a contemporary neighborhood battered by alongside other death-related events, such as picking perpetual violent transformation that echoes in the up of a soul or the dressing and treatment of dead vulnerable voices of its habitants and the tension bodies. The perspective of the foreign visitor is between presence and absence, broken down into tragicomically inverted and incorporated into a local patterns; plants, animals, humans. perspective. The distinction between the other culture and one’s own gets blurred, just as the threshold In the Outskirts of Venice II - 22 mnts between life and death can be experienced in a playful Riina Sherman way.

In this 2nd study on Venice, I focus on women's lives in Venice and include the work of poet, humanitarian, Passager - 63 mnts and courtesan Veronica Franco. Arjang Omrani-Asef Rezaei The collaborative project of audio-visual anthropology When crossing the Via della Libertà causeway into explores the 6 months (mobile phone) video diaries of Venice, especially at night, I am overcome with Asef, an Afghan refugee boy, in which he shares his melancholy as I enter this world built on water that everyday experiences, as well as the more in-depth seems to have been there forever and yet on closer memories and dreams. The collection creates sensory inspection shows distinct signs of its future and intimate experience and insight to his life while disappearing. There is the ebb and flow of the water, portraying a refugee's life with an existential and the milky green lagoon and the opaque turquoise anthropological view point. The sense of duration and canals. A world of mariners, travelling to and from the suspension, detachment and belonging to the space and islands in gondolas, water taxis and vaporetti. In locations he ought to stay, the emotional flux between Venice I stick to the outskirts and the islands, I stop hope, hopelessness, helplessness, the desire and the here and there in the insulate corners of the city battle for a better life condition are the major floating landscapes, where the eroding movement of significant elements that Asef diaries are sharing with time stopped seems to be eternal. its audience.

In Cities & Elsewhere, I concentrate on the immediacy In this experiment of shared anthropology, I have been of time, the here and now, the feeling of being there. I teaching and supervising Asef about filming and the draw on the traditions of the tableaux vivants of Louis ideas of sensory story-telling and montage in order XIV, Delsartean ‘Living pictures’ and the later poses him to be able to apply them in his own creative way plastiques performance activities. My work as a in filming process. 54

joins the papermaking process at a particular point, and The film therefore is edited (by me) based on the a.m leaves it at another point. Those two points happen to ideas, while constantly updating him and receiving be the beginning and end of the process, but these feedback. scenes, and all the scenes in between, are interchangeable because they are not qualified by time This film project, based on the time proposal of the or the constraints of traditional human narrative. The exhibition can be presented as multi screen sound Mill is an expression of the space of the factory and a image installation or a shorter version can be custom representation of the experience of being there. Neither designed of which, within the world of the film, require time as a motive force. I have a song to sing to you - 6 mnts Eluned Zoe Aiano, Alesandra Tatic Guardians of the Night - 16 mnts Alexandrine Boudreault-Fournier and Eleonora As a child, Ivanka was chosen by fairy women for the Diamanti special task of entering the realm of the dead to discover the future. As an old lady, the spirits have left When the night falls and it invades the streets, other her, so how does she navigate between the two worlds forms of life emerge. Guardians of the Night sheds now? light on the people, activities, sites and ideas that occur after the sunset in the city of Guantánamo, Cuba. This experimental short documentary seeks out Ivanka, a woman who lives in rural Eastern Serbia and who Guardians of the night is an experimental and sensorial spent most of her life falling into trance to enter the short-length ethnographic film about the cyclical and realm of the dead and learn about the future. spontaneous life activities that emerge at nighttime in Ethnographic archive materials from her days as a the city of Guantánamo, Cuba. The senses are at the prophet are interwoven with contemporary footage center of the night experience along with reduction of shot now that the supernatural forces have left her. As visibility. This creates a perfect focus to reinvigorate such, the film plays on dualities of time and ontology discussion and promote an innovative approach around to explore how this experience has affected her sensory visual ethnography. The young and talented relationship to the landscape that surrounds her, while electronic musician Zevil Strix from Guantánamo engaging in a meta discourse on the digital nature of produced the original soundtrack of the film. film and visualisation of memory. Sakatti - 6 mnts The film was funded by the London Short Film Maija Lassila, Petri Luukkainen Festival as part of their “With Teeth” scheme to support non-conformist independent filmmaking. In 2009 a British company Anglo American found an orebody, named 'Sakatti' after the nearby Sakatti ponds, under the wet Viiankiaapa mire in Sodankylä, The Mill - 34 mnts Finland. It is speculated to be Europe's largest copper Daniel Allen, Patrick Tubin McGinley discovery in decades. The company conducts mineral exploration in the mire and a mine is expected to be The Mill is a non-narrative film that falls into the built under the mire in 10-15 years. It is unsure what category of sensory ethnography. It focuses on an kinds of transformations lie in the future for the fragile unmodernised paper factory in Estonia, taking in the environment. Sakatti is a poetic close-up journey into sights and sounds that fill that space. the mire's existence in the world of humans and more- than-humans, multiple time scales and its overlapping Significantly, although people are present, the film is meanings. not about them – it doesn’t develop characters in any conventional way; rather it treats human and non- Keeper of the Fire - 47 mnts human actors equally so that machines, textures, Evan Raymond Spitzer sounds, and people all get the same billing. “Keeper of the Fire” is a three-channel ethnographic The standard model of both fiction and documentary exploration of Mount St. Helens investigating the demands a beginning, middle and end: a narrative, question of how we humans interact and relate to the driven forward by human action. The protagonist takes volcano and its destructive history. Through interviews action, the action has a consequence, the plot moves with geologists, ecologists, tribal spiritual leaders, and on. For any of this to happen, time must pass. locals, the film allows for a meditation on the powerful However, without the overriding need to follow force and influence that volcanoes can have on a biographies, establish characters, reach conclusions region and our ways of making sense of the world. (i.e. submit to a cause-and-effect model) the events of The Mill become independent of each other. The film Douro - Symphony of a river - 16 mnts 55

Virgilio Oliveira

From high up in the glacier carved mountains of Northern Spain, towards the Atlantic Ocean in the cities of Porto and V.N.Gaia in Northern Portugal, Douro - symphony of a river presents a reflexive journey through one of the most important water highways in the Iberian Peninsula. From the seemingly quietness of the natural world into the noise of human presence, this sensorial experience celebrates the Douro’s importance to the sustainability of life since the dawn of human history.

PAANI: Of Women and Water - 22 mnts Costanza Burstin

An ethnographic documentary that explores the peculiar and constant relationship between women and water in Modiya, a small Muslim village of Rajasthani desert (India). This visual research sought to investigate the specific ways in which local women perceive, experience and behave towards water in a context where access to this resource is scarce and rife with complications. In particular it examines the way in which the agency of these women can be seen in their daily tasks, managing water collection and usage. They live their struggle with tenacity, determination, elegance and humor, despite the fact that water scarcity represents a serious problem for family health, sanitation and wellbeing.

Changa Revisited - 60 mnts Peter Biella and Leonard Kamerling

Since he was a boy growing up as a herder, Maasai elder Toreto ole Koisenge dreamed of cattle. When anthropologist / filmmaker Peter Biella first visited his homestead in 1980, he had over six hundred head. Today his herd numbers only twenty. The world of the Maasai pastoralists has grown smaller since the Tanzanian government put a stop to their seasonal cattle migrations and forced them to live in permanent settlements. For elder Toreto ole Koisenge, the dream is no longer about cattle. In this new world of tumultuous change, how can he create a life that offers his children wisdom, humanity and hope?

Changa Revisited is portrait of a Maasai family seen from two points in time across a thirty year divide. The film draws on hundreds of photographs and audio recordings taken in 1980 by Peter Biella. These images, woven with contemporary video footage, create a deeply personal portrait of the unfolding of a family’s life through three decades of volatile change.