BEGIN:VCALENDAR VERSION:2.0 PRODID:-//Sabre//Sabre VObject 4.6.1//EN CALSCALE:GREGORIAN BEGIN:VTIMEZONE TZID:Europe/Zurich X-LIC-LOCATION:Europe/Zurich TZURL:http://tzurl.org/zoneinfo/Europe/Zurich BEGIN:DAYLIGHT TZOFFSETFROM:+0100 TZOFFSETTO:+0200 TZNAME:CEST DTSTART:19810329T020000 RRULE:FREQ=YEARLY;BYMONTH=3;BYDAY=-1SU END:DAYLIGHT BEGIN:STANDARD TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:CET DTSTART:19961027T030000 RRULE:FREQ=YEARLY;BYMONTH=10;BYDAY=-1SU END:STANDARD END:VTIMEZONE BEGIN:VEVENT UID:news418@ethnologie.philhist.unibas.ch DTSTAMP;TZID=Europe/Zurich:20250826T135957 DTSTART;TZID=Europe/Zurich:20251126T161500 SUMMARY:The Fetish of Order: Anthropology\, Colonialism\, Mess DESCRIPTION:Desiring to identify what is colonial about anthropology and in deed about the world at large\, scholars\, activists\, and artists\, among others\, have insistently invoked the idea of order. Order may refer to various social\, political\, and economic entities and their conditions of cohesion. To confront inequality and domination\, we often distinguish or der as indigenous\, colonial\, anti-colonial\, capitalist\, socialist\, or ultra-nationalist\, to name only a few examples. But order is not a given . It is rather entailed in concrete efforts to know\, represent\, and orga nize people\, objects\, and ideas so that\, from particular vantage points \, their conjoining may appear to constitute an orderly totality. To be s ure\, pursuing different kinds of order—seeking to imagine\, name\, and craft worlds that appear orderly—may offer us a relative sense of certa inty\, clarity\, and security\, especially in times of turbulent political -economic transformations.\\r\\nBecause anthropologists have played a cent ral role in articulating and circulating ideas and imaginaries of indigeno us order in settings of colonial modernity\, scholars now ask: Are these a nthropological depictions of order expressions of colonial frameworks of r ule? Or are they liberal critiques of such frameworks\, informed by indige nous worldviews? This paper explores a few moments in which\, in northern Kenya\, past and present\, indigenous people\, anthropologists\, colonial administrators\, post-independence elites\, and development workers\, amon g others\, have sought to pin down indigenous order\, whether as customary integrative mechanism\, a domain of biopolitics\, a locus of cultural alt erity\, or a commodity brand. New questions thus need to be addressed: Wha t happens when different pursuits of order intersect in particular (post) colonial contexts? When and why is order a necessary condition for imagini ng different individual and collective futures? And where could\, in this case\, social and political critique begin?  X-ALT-DESC:

Desiring to identify what is colonial about anthropology and indeed about the world at large\, scholars\, activists\, and artists\, amo ng others\, have insistently invoked the idea of \;order. Ord er may refer to various social\, political\, and economic entities and the ir conditions of cohesion. To confront inequality and domination\, we ofte n distinguish order as indigenous\, colonial\, anti-colonial\, capitalist\ , socialist\, or ultra-nationalist\, to name only a few examples. But orde r is not a given. It is rather entailed in concrete efforts to know\, repr esent\, and organize people\, objects\, and ideas so that\, from particula r vantage points\, their conjoining may appear to constitute an orderly to tality. \;To be sure\, pursuing different kinds of order—se eking to imagine\, name\, and craft worlds that appear \;orderly—may offer us a relative sense of certainty\, clarity\, and security\ , especially in times of turbulent political-economic transformations.

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Because anthropologists have played a central role in articulating an d circulating ideas and imaginaries of indigenous order in settings of col onial modernity\, scholars now ask: Are these anthropological depictions o f order expressions of colonial frameworks of rule? Or are they liberal cr itiques of such frameworks\, informed by indigenous worldviews? This paper explores a few moments in which\, in northern Kenya\, past and present\, indigenous people\, anthropologists\, colonial administrators\, post-indep endence elites\, and development workers\, among others\, have sought to p in down indigenous order\, whether as customary integrative mechanism\, a domain of biopolitics\, a locus of cultural alterity\, or a commodity bran d. New questions thus need to be addressed: What happens when different pu rsuits of order \;intersect in particular (post)colonial contexts? Whe n and why is order a necessary condition for imagining different individua l and collective futures? And where could\, in this case\, social and poli tical critique begin? \;

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