There remains no reasonable system of adjudication that would allow the Meratus Dayak to prevent further corporate land purchases. One must always defer to maps of private property demarcations, inscribed by a technology inaccessible to most people. Rather, I am using her work to help me think through methodological problems that many of us face in our writing and politics. I begin to suspect that the accepted binary of universals and particulars does not help us here. To turn to universals is to identify knowledge that moves—mobile and mobilizing—across localities and cultures.
Whether it is seen as underlying or transcending cultural difference, the mission of the universal is to form bridges, roads, and channels of circulation. Knowledge gained from particular experience percolates into these channels, widening rather than interrupting them.
What are these channels and infrastructures and who controls them? And why, in the first place, should flows of local knowledge be fed into these infrastructures against our ability to recognize, for example, how Dayak knowledge constitutes its own infrastructures? That being said, what I wanted from the chapter on Dayak botany may have asked for too much. What I wanted was not confirmation that the Dayaks are well-acquainted with legions of flora of course they are!
What I wanted was an order of things, an order of forest , whose cohesion somehow resisted the re-distribution and destruction of its parts into the format of a marginal list literally and figuratively marginal. But how can knowledge resist its own rearrangement, its redistribution into an utterly different system?
Friction An Ethnography of Global Connection
I suspect that any such resistance would have to cooperate with strategies for resisting the perpetual destruction of non-national, non-speculative forms of land tenureship, given that the destruction of land-systems and the destruction of knowledge-systems surely go hand and hand. Ginger Nolan is a Ph.
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Citation - Friction : an ethnography of global connection - UW-Madison Libraries
Notify me of new comments via email. Notify me of new posts via email. Tsing includes this list as running marginalia alongside the prose of the chapter, claiming that it offers a vivid image of global friction.
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Share this: Twitter Facebook Email. Like this: Like Loading In response, environmental movements arose to defend the rainforests and the communities of people who live in them. Not confined to a village, a province, or a nation, the social drama of the Indonesian rainforest includes local and national environmentalists, international science, North American investors, advocates for Brazilian rubber tappers, UN funding agencies, mountaineers, village elders, and urban students, among others--all combining in unpredictable, messy misunderstandings, but misunderstandings that sometimes work out.
Providing a portfolio of methods to study global interconnections, Tsing shows how curious and creative cultural differences are in the grip of worldly encounter, and how much is overlooked in contemporary theories of the global. Many of our ebooks are available through library electronic resources including these platforms:. Teaching Professors : To request a print examination copy for course consideration, please visit: Ingram Academic.
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More about this book. Introduction [PDF]. The book also proposes a highly original perspective of the global thrust of capital. Anna Tsing is at best when she describes the way capital produces an expanding 'frontier culture': a dense and murky story of fragments and fluidity, of hurdles and clashes that disrupt the neo-liberal theater of clarity. For an Indonesian reader, her work is a gift; it hints at the feasibility of hope—or at least the mingling of despair and hope.
For a thinking activist, it suggests a fresh theory of action.