SOCIOLOGY AND SOCIAL ANTHROPOLOGY

In this article, I discuss the fact that doing “anthropology at home” involves the same core anthropological methodology as undertaking research abroad. This implies that while doing anthropology at home may have some advantages concerning field practicalities but is equally challenging. There are certain ethical and methodological essentials involved in every anthropological research undertaking. Through my personal experiences of conducting ethnography in Pakistan, I explain that doing anthropology at home does not make exceptions for the researcher in terms of these ethical and methodological aspects.

"Pakistan got independence from British Empire in 1947. The idea of liberating from both Hindu- English usurpation was to see the dream of self -governance and self-reliance getting fulfilled. The
Muslims after the downfall of Mughal-India were disbanded on behalf of British and Hindus. Muslims of United India were also in a state of entire shock to believe that they are no more the
owners of their own fate and destiny. The failure in joint political moves of Hindu-Muslim unity resulted in a separate independence movement for winning liberation . The state of affairs led to
struggle for a piece of land to practice the principles of Islam to realize the self -governed development for the citizens of separate state for Muslims of India. Development Vision of Pakistan as perceived by Mr. Jinnah was to bring Pakistan among the global brethren of world to stand firm and to shun the western vision of development. The idea of development of Pakistan was through the Islamic principles based in Islamic notion of ‘welfare’. The colonial heritage after independence was carried by the bureaucratic and military set up that held the nation to see the actualization of true participatory development in Pakistan. The paper is intended to highlight the initial failures of Development planning and implementation due to over reliance over non -local and alienated development models and policies. The Authors of the paper are striving to advocate the necessity of
revitalizing once traditionally practiced, indigenously conceived, self planned and administered development model for Pakistan.
"

This paper seeks to understand Somali migration to South Africa and the lives of Somalis living and working in Johannesburg, a city that has provided economic opportunities and risks to life and livelihoods. Based on interviews with Somali leaders in Johannesburg, participant observation, a desktop study and secondary analysis of migration surveys, this paper is part of a doctoral thesis on livelihoods and empowerment amongst these migrants. It explores concepts of identity and integration within and amongst these migrants. Evidence suggests that national and religious identity is central to Somali settlement and integration, spawned out of social networks that play an important role in migrating, settling and maintaining connections with home.

The mosque occupies a central position in the social as well as religious life of Muslims. It is not only a place of worship where rituals are performed, but also serves as a social space where Muslims take part in welfare activities. The design and architecture of the mosque have local as well as global influences, representing religious, economic, and esthetic dimensions of Muslim social organization. Therefore, Muslims' association with the mosque has much significance from social, political, and economic perspectives. Based on an ethnographic example, this report aims to highlight the use of mosque space in the cultural context of rural Pakistan. In addition to discussing the sociospatial relationships around the mosque, I discuss how Muslims' beliefs about the world and the afterlife shape these relationships.

Pakistan is a developing nation of third world yet struggling to launch a local level system that ensures targeting of developmental problems at grass roots and striving to make the communities empowered in the sense that they plan and prioritize their problems and decide the solutions at local levels. The purpose of the paper is to study the new approach of Devolution of Power in its procedural perspective. The paper also aims to highlight the procedural lope holes in the concept of devolution of power in Pakistan due to which the real essence of participation, local level planning, and empowerment did not reach the targeted communities. The paper critically comments on the gaps that were not addressed in the policy due to which the idea of devolution came under severe attacks by the social scientists.

Pakistan is a developing nation of third world yet struggling to
launch a local level system that ensures targeting of developmental
problems at grass roots and striving to make the communities
empowered in the sense that they plan and prioritize their problems
and decide the solutions at local levels. The purpose of the paper is to
study the new approach of Devolution of Power in its procedural
perspective. The paper also aims to highlight the procedural lope holes
in the concept of devolution of power in Pakistan due to which the real
essence of participation, local level planning, and empowerment did
not reach the targeted communities. The paper critically comments on
the gaps that were not addressed in the policy due to which the idea of
devolution came under severe attacks by the social scientists.

Escribo este texto a pedido de Alejandro Frigerio, quien me lo solicitara durante el desarrollo de la XI Reunión de Antropologías del Sur realizada en Montevideo a comienzos de diciembre de 2015. Hablamos entonces de las firmas o patipembas del Palo Monte. Alejandro encontraba cierta cercanía entre el dibujo que yo había llevado a cabo para la XI RAM y esas firmas mágicas, esa escritura no humana que desarrollan los paleros. Personalmente, yo no había hecho la conexión entre esas escrituras y el símbolo, pero él, intuyendo algo, insistió sobre el tema en algún bar montevideano...

To some this may not seem the most appropriate of titles, but please bear with me. The 1982 film First Blood was an action cum psychological thriller regarding the battle of both physical and mental wills, of the central character, John Rambo, (Sylvester Stallone) and the sheriff of a small town, Will Teasle, (Brain Dennehy). It is of note to say that Dennehy is himself a veteran of the Vietnam era, but to reiterate he did not see active service in the Vietnam Theatre of Operations.

The focus of the study is on the comparative analysis of clan names and clan praises in Khumalo and Msogwaba Settlements. A sample of twenty respondents or informants from each settlement was considered for interview in relation to their specific clan names and clan praises. Random sampling was used to obtain the information which represents the population of both settlements. A combination of qualitative and quantitative approaches was applied. The need for special collection, identification, classification, differentiation, description and interpretation seemed evident. These are the fundamental and key traditional aspects for historical, social and cultural life of every person. These are the global aspects that are not confined in folk poetry and folk sayings only, but they cut across all the literary and linguistic aspects. They are illustrious and notable reflections of the clan. They are rich in imagery and filled with historical and cultural narratives. Furthermore, they depict clan, sub clan, lineage and nation.

PROFESSOR ZAWAWI IBRAHIM received his doctoral degree in social anthropology from Monash University, Australia and served as professor of Anthropology at the Faculty of Arts and Social Sciences and Institute of Asian Studies, University of Brunei Darussalam from2011 to 2020. Currently he is an adjunct professor at Taylor's University Malaysia. He has researched and published on globalization, religious governance, identity and multiculturalism, Malaysian peasantry, plantation proletarians and indigenous society, voices of AIDS and indigenous people's storytelling, new media, and contemporary Malaysian popular culture and cinema His current research is on contemporary Islamic cinema in Indonesia and Malaysia and governance of religious diversity in Malaysia.

This paper is based on the findings from a study that investigated the analysis of requests produced by second language (L2) speakers (that is, 15 Afrikaans-speaking (L1) and 17 Sesotho-speaking (L1) learners) of English and how these requests are received by English first language (L1) speakers. The aim of this study is to compare the manners in which Afrikaans first language (L1) and Sesotho first language (L1) speakers make requests when speaking English. The Cross Cultural Speech Act Realization Project (CCSARP) framework of Blum-Kulka was utilized to analyze the requests made by these two groups. The outcomes revealed that Afrikaans speakers used fewer politeness and alert markers as compared to Sesotho speakers who utilized more. The implications of these findings are also discussed.

This chapter explores two postcolonial indigenous storytellers from the historic margins of the Malaysian nation-state. The first is the late Mak Minah (Menah Anak Kuntom), a Temuan woman who learned songs of the forest from her husband and kin, and later joined forces with non-Orang Asli musicians to form a fusion band, Akar Umbi, and became the first Orang Asli storyteller to sing to a wider public. In contrast, Akiya (Mahat Anak China), the author of Tuntut (Claiming), Perang sangkil (The slave-raiders' war) and Hamba (Slave), comes from a younger and better educated generation of Orang Asli. The analysis presented here suggests that through their creative works, performance and discursive practice, indigenous storytellers are subverting what Norbert Elias calls 'the civilising process'. In both the anthropological literature and the practices of indigenous governance of the British colonial state and the postcolonial nation-state, 'civilising the margins' has generally been identified with policies that assumed the state's role as bearers of progress (read: 'civilisation', 'development') towards the allegedly 'backward' ('primitive') Orang Asli communities. These two variants of the 'civilising process' are examined to demonstrate how they further marginalised the Orang Asli and ruptured their sense of identity, dignity and social worth. The critical subtext of Mak Minah's and Akiya's storytelling interventions is that they represent indigenous people's assertion of agency, empowering a sense of identity and ontology, which embodies their rights to humanity and self-esteem, their desire for participatory development and, most of all, their historical pursuit of peace and love. In the context of an evolving Malaysian nation-state, its grand narratives and dominant discourse have constantly denied the Orang Asli these rights. This chapter argues that the narratives and discursive content of storytelling as articulated by Mak Minah and Akiya constitute a remaking of an indigenous postcolonial discourse aimed at 'civilising the centre'.

Rural Angola has gone through decades of hardships with war and economic marginalisa on – culmina ng with the current economic crisis. This brief is about ten rural communi es in the province of Malanje. It shows that material poverty is so profound that people have reverted to tradi onal prac ses and bartering in an economy of near pure subsistence and that basic social services in educa on and health are prac cally non-existent. As one man put it:
“The government does not give any support!”

The Rural development generally refers to the process of improving the quality of life and economic well-being of people living in relatively isolated and sparsely populated areas. Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA) is considered as a "Silver Bullet" for eradicating rural poverty and unemployment, by way of generating demand for productive labour force in villages. It provides an alternative source of livelihood which will have an impact on reducing migration, restricting child labour, alleviating poverty, and making villages self-sustaining through productive assets creation such as road construction, cleaning up of water tanks, soil and water conservation work, etc. For which it has been considered as the largest anti-poverty programme in the world. In this paper, based on the secondary data, an attempt has been made to comprehensively understand the development effort to rebuild the rural life and livelihood on the basis of various secondary data.

Food can be considered a vital and dynamic part of people's 'culture' and identity, as people often identify and associate themselves with the particular foods they eat. This paper explores the importance of traditional or 'home food' in maintaining a sense of 'self', and an articulation of a particular identity for Sierra Leoneans. Away from a nutritionist paradigm and the subsistence discourse (around food) the study probes the role of 'home food' 1 as a vital resource and an identity marker. Findings reveal that for migrants, 'home food' is able to emotionally transport migrants back to the sending country. It also shows that, in an attempt to maintain their identity, migrants sometimes form (im)permeable boundaries that appear to aid in preserving and further enacting their 'cultures'.

In 2011, the seemingly solid institutions of the polities of the Arab world
suddenly collapsed. Scholarly knowledge of these societies proved inadequate to account for these events. This new political and scholarly context lies at the heart of the present article. The involvement of foreign powers in the “Arab spring” resulted in the revival of colonial insights, now treated as a veritable toolkit for understanding the societies subjected to interventions. It recharged discussion of the complex connections between the legacy of colonial knowledge, domination and decolonization, giving rise to situations conducive to restoring old, “orientalist” concepts and imaginings. Our case study is the West’s 2011 intervention in Libya and the related reconfiguration of past approaches fashioned around the concept of “tribe”.

This paper is based on the findings from a study that investigated the analysis of requests produced by second language (L2) speakers (that is, 15 Afrikaans-speaking (L1) and 17 Sesotho-speaking (L1) learners) of English and how these requests are received by English first language (L1) speakers. The aim of this study is to compare the manners in which Afrikaans first language (L1) and Sesotho first language (L1) speakers make requests when speaking English. The Cross Cultural Speech Act Realization Project (CCSARP) framework of Blum-Kulka was utilized to analyze the requests made by these two groups. The outcomes revealed that Afrikaans speakers used fewer politeness and alert markers as compared to Sesotho speakers who utilized more. The implications of these findings are also discussed.

This paper traces the relationship between India and South Africa during the twentieth century. Its main focus is on how the Indian National Congress (INC) came to play such a pivotal role in the struggle to isolate apartheid South Africa. It argues that the first seeds were sown during Gandhi's attempt to garner support in India for local battles. Once Gandhi left, there were significant visits by leading members of the INC, most notably Sarojini Naidu, and the Office of the Agent-General. From the 1940s, independent India raised the issue of apartheid at the United Nations and sought the isolation of South Africa. India also signaled its support for African majority rule, mirroring developments inside South Africa where the Indian Congresses allied themselves with the ANC. A bond between India and the ANC was forged and this was exemplified by Nelson Mandela's visit to India in the immediate aftermath of his release from prison. Today however, with both countries adopting similar neoliberal trajectories, the relationship is contradictory. There is competition between India and China in Africa and South Africa tries to straddle an African commitment while seeking to maximize its own advantage in the global economy. This paper argues that in the present phase of global capitalism, notions of solidarity are difficult to sustain as states find that their room for manoeuvre is limited, and the search for markets intensifies.

Street children are the most physically visible and vulnerable groups present in the society who live under extreme conditions of the street without care or guidance of parents or any adult. They are portrayed as socially unacceptable with least concerns from the policymakers. This paper explores the concept of street children in Indian context and also evaluates various policies and planning developed in India after its Independence. Further, the paper will explore the importance of childhood concept and the role of anthropologist in it. After evaluating the policies and the concept of street children and childhood, the paper also suggests several models/ approaches that will improve the lives of street children and allows the integration of these children into the mainstream society.

The present study revolves around the women of three pastoral transhumant societies, Gaddis of Bharmour of Himachal Pradesh, Bhutias of Lachen and Lahung of Sikkim, and Changpa of Changthang of Ladakh. Women are backbone of the economics' structure, as the production system is much dependent on them. The role and status of women vary according to the traditions of cultural group. Transhumant pastoral societies depend for sustenance on livestock herding and use of pasturelands. Due to certain specificities like accessibility, fragility, marginality, diversity or heterogeneity; life in general is tougher for women among transhumant pastoralists. The pastoral production activities implicate the services of both sexes, but women's involvement varies in different culture-ecological conditions. Women play a central role in the pastoralist way of life, providing labour for the various tasks with regard to the livestock, the land and the household. The pastoral societies have been largely seen to be male dominated in which men have economic, social, political and cultural powers special to men. Patriarchy denotes a culture of power relationship that promotes man's supremacy Among Gaddis, the household consists of one elementary family of a man, his wife and their children, with the occasional addition of unmarried, widowed, or divorced relatives who would be otherwise alone in their house or wife and children of married son family. Conventionally fraternal polyandry, primogenitor and monasticism were part of a traditional culture among the Changpas and Bhutias to overcome economic and demographic problems. Regional isolation helped to retain the traditional socioeconomic system until the winds of change swept in.. In pastoral societies, both men and women share the economic activities but they do not share the burden equally or in the same ways. Pastoral women suffer two kinds of desecrations: those that all pastoralists share regardless of gender, and those that are specific to women. The women in study areas contribute more labour for smooth running of the household than men do. The Gaddi and Bhutia women have been playing a very important role in their economy. In these traditional pastoral communities, the women have an important role to play. Gender principles are central to the organisation of traditional communities. Emphasis on gender, a relational concept provides opportunities for looking at full range of social and cultural institutions, which reproduce gender hierarchies and gender-based inequalities. The cultural interpretation of gender is central to the identity and status of women that entails web of relationships

Over the past two decades, there has been an increase in the number of transboundary conservation initiatives in the Southern Africa region. Among other consequences these initiatives exert on biodiversity protection and promotion of the non-consumptive tourism sector, the creation of opportunities as well as 'alleviating poverty' for the local people has been a development myth. While a number of scholars, authorities and development practitioners believe that transboundary conservation initiatives promote 'socio-economic upliftment' of local people, reality in the Great Limpopo Transfrotnier Conservation Area has proved otherwise. Because of involuntary displacement or relocation to pave way for such an initiative and in search of better opportunities, local people migrate from the marginal rural areas to towns and cities across international borders where they work as laborers. Using the case of the Great Limpopo Transfrontier Conservation Area, Zimbabwe sector, this paper looks at the urban space as sinks to the rural to urban migration. It argues that this is one of the consequences of the failure to meet objectives of empowering local people by transboundary conservation initiatives.

The present study revolves around the women of three pastoral transhumant societies, Gaddis of Bharmour of Himachal Pradesh, Bhutias of Lachen and Lahung of Sikkim, and Changpa of Changthang of Ladakh. Women are backbone of the economics' structure, as the production system is much dependent on them. The role and status of women vary according to the traditions of cultural group. Transhumant pastoral societies depend for sustenance on livestock herding and use of pasturelands. Due to certain specificities like accessibility, fragility, marginality, diversity or heterogeneity; life in general is tougher for women among transhumant pastoralists. The pastoral production activities implicate the services of both sexes, but women's involvement varies in different culture-ecological conditions. Women play a central role in the pastoralist way of life, providing labour for the various tasks with regard to the livestock, the land and the household. The pastoral societies have been largely seen to be male dominated in which men have economic, social, political and cultural powers special to men. Patriarchy denotes a culture of power relationship that promotes man's supremacy Among Gaddis, the household consists of one elementary family of a man, his wife and their children, with the occasional addition of unmarried, widowed, or divorced relatives who would be otherwise alone in their house or wife and children of married son family. Conventionally fraternal polyandry, primogenitor and monasticism were part of a traditional culture among the Changpas and Bhutias to overcome economic and demographic problems. Regional isolation helped to retain the traditional socioeconomic system until the winds of change swept in.. In pastoral societies, both men and women share the economic activities but they do not share the burden equally or in the same ways. Pastoral women suffer two kinds of desecrations: those that all pastoralists share regardless of gender, and those that are specific to women. The women in study areas contribute more labour for smooth running of the household than men do. The Gaddi and Bhutia women have been playing a very important role in their economy. In these traditional pastoral communities, the women have an important role to play. Gender principles are central to the organisation of traditional communities. Emphasis on gender, a relational concept provides opportunities for looking at full range of social and cultural institutions, which reproduce gender hierarchies and gender-based inequalities. The cultural interpretation of gender is central to the identity and status of women that entails web of relationships

Dreams have been considered important throughout history by most cultures. Dreams are considered prophetic or to have an ominous significance. This paper explores the reality of dreams in prophetic functions within the Tshivenda speaking people in South Africa. Ten students from the School of Human and Social Sciences were interviewed qualitatively on their experiences on dreams and the understanding of interpretations thereof. The researcher was motivated by a dream, which was experienced by a minor in the family and it came to pass within three months. Dreams in this study are categorized into those that emanate from continuous thoughts of a human being and those that are supernatural from divine intervention. The second category is the one that can come to pass, either as it is or as interpreted.

The Rural development generally refers to the process of improving the quality of life and economic well-being of people living in relatively isolated and sparsely populated areas. Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA) is considered as a “Silver Bullet” for eradicating rural poverty and unemployment, by way of generating demand for productive labour force in villages. It provides an alternative source of livelihood which will have an impact on reducing migration, restricting child labour, alleviating poverty, and making villages self-sustaining through productive assets creation such as road construction, cleaning up of water tanks, soil and water conservation work, etc. For which it has been considered as the largest anti-poverty programme in the world. In this paper, based on the secondary data, an attempt has been made to comprehensively understand the development effort to rebuild the rural life and livelihood on the basis of various secondary data.

This paper is based on the findings from a study that investigated the analysis of requests produced by second language (L2) speakers (that is, 15 Afrikaans-speaking (L1) and 17 Sesotho-speaking (L1) learners) of English and how these requests are received by English first language (L1) speakers. The aim of this study is to compare the manners in which Afrikaans first language (L1) and Sesotho first language (L1) speakers make requests when speaking English. The Cross Cultural Speech Act Realization Project (CCSARP) framework of Blum-Kulka was utilized to analyze the requests made by these two groups. The outcomes revealed that Afrikaans speakers used fewer politeness and alert markers as compared to Sesotho speakers who utilized more. The implications of these findings are also discussed.

Contiene, tomadas del archivo personal del Dr. Xavier Gamboa Villafranca, la correspondencia electrónica cursada con diversas personalidades y organizaciones autogestioarias, mientras se luchaba por prevenir el golpe de estado presidencial Esado que  Vicente Fox y su grupo supraordinante estaba claramente preparando para el 6 de julio de 1006.  El epistolario abarca el periodo que va de febrero a junio de 2006, durante la etapa en que formalmente "se preparaban" las elecciones presidenciales federales mexicanas.

In Nigeria, in spite of the undeniable and impressive changes in educational attainment, large proportions of females continue to marry in adolescence. For example, in the year 2005, about half of all the women aged 15-19 were married by age 18 in the country. Despite this situation, research studies in Nigeria tend to focus disproportionately on the unmarried and on premarital sexual activities. Indeed, married adolescents and young women have received very little attention as a vulnerable group with distinct needs because marriage is assumed to be safe, and because married adolescents are assumed to face none of the stigma that unmarried adolescents experience in accessing contraceptives, pregnancy related and other sexual and reproductive health services. This study investigated the reproductive health status and needs of married adolescents girls in Nsukka, Nigeria. The study was based on 100 randomly selected female adolescents aged 10-24 years in Nsukka local government area. Structured questionnaire and focus group discussion guide (FGD) were the instruments for data the collection. The findings show that married adolescents face a lot of obstacles in making informed sexual reproductive health decision, in accessing services and in exercising agency in their lives more generally.

Since the signing of the Salamanca statement in 1994, various countries have vowed to implement inclusive education. Different version of inclusion have been adopted worldwide but critics are beginning to suspect that, while inclusion sounds good in theory, it has not yet translated into implementable and realisable ideals. The study on which this analytical paper is based therefore explored challenges, contradictions and anomalies in the implementation of inclusive education globally. Various articles by leading scholars in the field of inclusive education were reviewed. The findings indicate, inter alia, that inclusive education has not yet come into its own right due to the varied contexts, conceptualisations and interpretations of the notion. It follows that leading scholars and practitioners in the field of inclusion should review the status quo, as well as reconceptualise and redesign the strategies to enhance its pedagogical implementation.