Social and Cultural Anthropology

This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of people are on the move. But other sorts of changes—from global tourism to undocumented labor—have led to the fact that to some extent, we are all becoming migrants. The migrant has become the political figure of our time.

Rather than viewing migration as the exception to the rule of political fixity and citizenship, Thomas Nail reinterprets the history of political power from the perspective of the movement that defines the migrant in the first place. Applying his "kinopolitics" to several major historical conditions (territorial, political, juridical, and economic) and figures of migration (the nomad, the barbarian, the vagabond, and the proletariat), he provides fresh tools for the analysis of contemporary migration.

The Routledge Handbook of Neoliberalism seeks to offer a comprehensive overview of the phenomenon of neoliberalism by examining the range of ways that it has been theorized, promoted, critiqued, and put into practice in a variety of geographical locations and institutional frameworks. Neoliberalism is easily one of the most powerful discourses to emerge within the social sciences in the last two decades, and the number of scholars who write about this dynamic and unfolding process of socio-spatial transformation is astonishing. Even more surprising though is that there has, until now, not been an attempt to provide a wide-ranging volume that engages with the multiple registers in which neoliberalism has evolved. The Handbook of Neoliberalism accordingly serves as an essential guide to this vast intellectual landscape. With proposed contributions from over 50 leading authors, the Handbook of Neoliberalism will offer a systematic overview of neoliberalism’s origins, political implications, social tensions, spaces, natures and environments, and aftermaths in addressing ongoing and emerging debates. Numerous books have been published on neoliberalism, including important edited volumes, but none of these contributions have attempted to bring the diverse scope and wide-ranging coverage that we plan to incorporate here. Most of the edited volumes and monographs on neoliberalism that have been published to date have a very specific thematic focus, either on particular empirical case studies, or alternatively attempt to wrestle with a specific theoretical concern. In contrast, the Routledge Handbook of Neoliberalism aims to provide the first comprehensive overview of the field.

With authors working at institutions around the world, the Handbook of Neoliberalism will offer a thorough examination of how neoliberalism is understood by social scientists working from diverse disciplinary backgrounds. Our goal is to advance the established and emergent debates in a field that has grown exponentially over the past two decades, coinciding with the meteoric rise of neoliberalism as a hegemonic ideology, state form, policy and program, and governmentality. In short, the Handbook of Neoliberalism will intervene by both outlining how theorizations of neoliberalism have evolved and by exploring new research agendas that we hope will inform policy making and activism. The Handbook of Neoliberalism will include a substantive introductory chapter and seven main thematic sections. By presenting a comprehensive examination of the field, this edited volume will serve as an invaluable resource for undergraduates, graduate students, and professional scholars alike. We envision the book as both a teaching guide and a reference for human geographers, anthropologists, sociologists, political scientists, heterodox economists, and others working on questions of neoliberalism and its multifarious effects.

Sam Harris, in his book The Moral Landscape, argues that “science can determine human values.” Against this view, I argue that while secular moral philosophy can certainly help us to determine our values, science—at least as that word is commonly understood—must play a subservient role. To the extent that science can “determine” what we ought to do, it is only by providing us with empirical information, which can then be slotted into a chain of deductive (moral) reasoning. The premises of such reasoning, however, can in no way be derived from the scientific method: they come, instead, from philosophy—and common sense.

Contemporary theorizations of neoliberalism are framed by a false dichotomy between, on the one hand, studies influenced by Foucault in emphasizing neoliberalism as a form of governmentality, and on the other hand, inquiries influenced by Marx in foregrounding neoliberalism as a hegemonic ideology. This article seeks to shine some light on this division in an effort to open up new debates and recast existing ones in such a way that might lead to more flexible understandings of neoliberalism as a discourse. A discourse approach moves theorizations forward by recognizing neoliberalism is neither a ‘top down’ nor ‘bottom up’ phenomena, but rather a circuitous process of socio-spatial transformation.

volume such as this. First in any acknowledgements for this book must come our 34 contributing authors, to whom we are indebted for their excellent chapters, their accommodation of our comments and requests, and their speedy replies that kept up the momentum of the editorial process for such a large book. We are also grateful to our commissioning editor at OUP, Hilary O'Shea, for the initial idea for this book, and for her patience as we delivered it. Lisa Hill and Sefryn Penrose played an invaluable role in assisting with the proof reading of the manuscript. As the volume took shape and developed, we benefited greatly from discussions with and comments from a range of colleagues. Sometimes these were in relation to specific issues that arose during the editorial process, while sometimes they were in a more oblique connection to the project, but in all cases they played a central role in forming the end product. Special thanks here, in addition to our contributors, are due to

Cataloging-in-Publication Data is available from the Library of Congress. isbn 978-0-8223-7090-1 (hardcover : alk. paper) isbn 978-0-8223-7105-2 (pbk. : alk. paper) isbn 978-0-8223-7181-6 (ebook) Cover art: Gabriel Orozco, Piñanona 1, 2013. Tempera and burnished gold leaf on linen canvas on wood. 40 × 40 × 4 cm. © Gabriel Orozco/kurimanzutto, Mexico City. Image courtesy of the artist and kurimanzutto, Mexico City. Photo by Studio Michel Zabé, 2013. To Bob Marley, a prophet of our times To the Zapatistas of Chiapas, for their pluriversal imagination To the indigenous, Afrodescendant, and peasant communities of the Norte del Cauca region of Colombia, for their steadfast determination to defend the tejido de la vida (the relational weave of life) against rampant destruction by modern worlds.

It is sometimes argued that the non-therapeutic, non-consensual alteration of children’s genitals should be discussed in two separate ethical discourses: one for girls (in which such alterations should be termed ‘female genital mutilation’ or FGM), and one for boys (in which such alterations should be termed ‘male circumcision’). In this article, I call into question the moral and empirical basis for such a distinction, and argue that all children—whether female, male, or intersex—should be free from having parts of their genitals removed unless there is a pressing medical indication.

"Representations", N. 129, Winter 2015.

The essay analyzes the project of maintaining the body of V. I. Lenin in the Mausoleum in Moscow for the past ninety years, focusing on the unique biological science that developed around this project, and the unexpected political role this body has performed.

The authors of this edition propose a novel and inspiring research approach to the subject of plants, which – being a form of life that is different, yet akin to us – is a constant source of nourishment and metaphors, decoration and obsessions. The articles included in this thematic block on plants enter into lively ongoing debates on genetics, feminism, ecology and plant ontology. They are excellent examples of the fact that in Polish philosophical and cultural reflection there was an understanding very early on of the challenges that posthumanism poses to our anthropocentric intellectual habits. Foreign readers will recognize in these Polish reflections a bold willingness to ask ethical and aesthetic questions of great relevance to the modern world that go far beyond the safe, though most likely imagined, limits of what it is to be human.

Acceptable generalisation and unacceptable history THE OBJECTIVE OF ANTHROPOLOGY, I believe, is to seek a generous, comparative but nevertheless critical understanding of human being and knowing in the one world we all inhabit. The objective of ethnography is to describe the lives of people other than ourselves, with an accuracy and sensitivity honed by detailed observation and prolonged first-hand experience. My thesis is that anthropology and ethnography are endeavours of quite different kinds. This is not to claim that the one is more important than the other, or more honourable. Nor is it to deny that they depend on one another in significant ways. It is simply to assert that they are not the same. Indeed this might seem like a statement of the obvious, and so it would be were it not for the fact that it has become commonplace -at least over the last quarter of a century -for writers in our subject to treat the two as virtually equivalent, exchanging anthropology for ethnography more or less on a whim, as the mood takes them, or even exploiting the supposed synonymy as a stylistic device to avoid verbal repetition. Many colleagues to whom I have informally put the question have told me that in their view there is little if anything to distinguish anthropological from ethnographic work. Most are convinced that ethnography lies at the core of what anthropology is all about. For them, to suggest otherwise seems

Violence is a confounding concept. It frequently defies explanation and lacks an agreed upon definition. Yet geographers are well positioned to bring greater conceptual clarity to violence by thinking through its intersections with space. In setting the tone for this special issue on Violence and Space we highlight some of the key lines of flight that have shaped geographical thinking on violence. While there are a significant number of geographers interested in the question of violence, the field of ‘geographies of violence’ remains an emerging area of research that deserves greater attention and a more rigorous examination. By emphasizing the spatiality of violence, this special issue aims to contribute to a more sustained conversation on the violent geographies that shape our daily lives, our encounters with institutions, and the various structures that configure our social organization. This introduction is but an initial sketch of what we believe needs to be a much larger and unfolding research agenda dedicated to understanding violence from a geographical perspective.

This article, which was delivered as the 2014 Annual Marilyn Strathern Lecture, outlines both some of the stimuli that led to the ‘ontological turn’ in anthropology and some of its implications. Ontology is outlined here by the author as an anti-epistemological and counter-cultural, philosophical war machine.

This paper critically reviews the current status of the concept of distance in human geography in order to argue that recent experimentally-driven work in construal-level theory offers ample opportunities for recasting distance as a key geographical trope. After analysing the four entangled dimensions of distance revealed by construal-level theory (spatial distance; temporal distance; social distance; and hypothetical distance), the paper articulates this research program from experimental psychology with geographical work on non-representational theory, geographical imaginations/imaginative geographies, learning as a geographical process, TimeSpace theorizing, and ontogenetic understandings of space. It is argued that the subjective understanding of distance afforded by construal-level theory can rescue distance from its entrenched association with positivistic geography and spatial analysis. https://doi.org/10.1016/j.geoforum.2016.07.018

The task of studying the impact of social class on physical and mental health involves, among other things, the use of a conceptual toolbox that defines what social class is, establishes how to measure it, and sets criteria that help distinguish it from closely related concepts. One field that has recently witnessed a wealth of theoretical and conceptual research on social class is psychology, but geographers' and sociologists' attitude of diffidence toward this " positivistic " discipline has prevented them from taking advantage of this body of scholarship. This paper aims to highlight some of the most important developments in the psychological study of social class and social mobility that speak to the long-standing concerns of health geographers and sociologists with how social position, perceptions, social comparisons, and class-based identities impact health and well-being.
DOI: https://doi.org/10.1016/j.socscimed.2017.11.037

This report reviews and categorizes the enormous corpus of knowledge produced by American academic and policy institutions about U.S. relations with the Middle East and other Islamic actors in the international arena. The report identifies five epistemic communities – conservatives, neoconservatives, realists, liberals and the left – and analyzes their discourses and policy recommendations. Finally, the policies that these epistemic communities recommended are evaluated and assessed. The author recommends a mixed-paradigmatic approach that will not only make the United States more effective in the Middle East but also underscore its continuing relevance to the security and the stability of the region and the global order.

Our lack of awareness of Being results in bewildering experience. The intrinsic inner radiance, the inner light of Being arises out of primordial luminous spaciousness, the unbound openness of unbound pure potentiality. When this primordial ground of Being is veiled and obscured by the lack of experiential awareness, we can be locked into dualistic experiences, and consequently the non-dual nature of the field of Being is experientially foreclosed. The sense of indivisibility of all phenomena and awareness is experientially foreclosed. The capacity to see into, feel into and see through the lucidity of phenomena as the very field of Being becomes foreclosed and densified. We then live contained in mind alone. There is no experience of the field of Being. Without the field of Being we easily become things and objects both to our self and to others.

Poverty is rooted in the accumulation of wealth, a process that plays out through the dispossession of the many so as to secure excess for the few. While this insight is commonly assigned to Marx and particularly his understanding of primitive accumulation,  Proudhon had worked out the contradictory underpinning of capitalism several decades earlier when he declared “property is theft!” Indeed, the very possibility of poverty, and its expression as famine, is rooted in the institution of property itself. This paper argues that we need to turn to anarchism, to refuse the expropriation of our means to survive under the tenets of property, and to cast off the chains of slavery that we euphemize as wage labour. Only by returning to the principle of mutual aid can famine ever be averted, whereby reciprocity becomes the compass of our collective morality.

The paper aims to reveal one integrated global map which points out the major geographical inequalities in providing basic utilities across the countries using multivariate analysis and thematic cartography. Sixteen indicators with global coverage were selected taking into account the waste collection services, sanitation facilities, drinking water sources, energy, electricity, habitat and demographic conditions. Several data are broken down for the total, urban and rural population in order to outline the rural-urban disparities between and within countries. A special focus is given to waste collection coverage, in order to compute a comprehensive global assessment of this key indicator of public health, which is one of the poorest monitored basic utility. The world countries were divided into 10 classes according to the hierarchical cluster analysis. Each class has particular features outlining the gaps between high, middle and low-income countries with direct impact on quality of life, public health, and environment.

The rising number of non-status migrants is one of the central political issues of our time. This essay argues that if we want to understand the political and philosophical importance of this phenomenon, the contributions of Alain Badiou, his militant group L'Organisation politique (OP), and the struggle of the sans-papiers movement in France are absolutely crucial. This is the case because, I will argue, Badiou, the OP, and the sans-papiers created a new kind of migrant justice struggle in the mid-1990s that in many ways remains at the practical and theoretical roots of much of non-status migrant organizing today. However, this essay also argues that Badiou's theoretical and political work with the sans-papiers also needs to be revised and updated in light of certain developments in more recent migrant justice struggles.

Netnography Redefined completely redefines and reconceptualizes the practice of netnography. These are the first two chapters of the book. In chapter four, netnography  is (re) defined as a specific set of related data collection, analysis, ethical and representational research practices, where a significant amount of the data collected and participant-observational research conducted originates in and manifests through the data shared freely on the Internet, including mobile applications. The book explains exactly what constitutes those practices.

This special issue addresses the possible connections and mutual benefits of examining together two analytic concepts – memory and periphery. These concepts receive much attention in various scholarly discussions, yet they have done so rather independently from each other. The potential applications and utilities of combining memory and periphery and the epistemic insights they provide for various disciplins are presented in the different contributions to this issue.

Responding to David Harvey’s critique of my paper ‘Why a radical geography must be anarchist’, I once again reiterate the importance of anarchist perspectives in contemporary politics and geographical praxis. In challenging Harvey on the limits to Marx, I urge him to think again about the hidden vanguardism, implied statism, and veiled hierarchy that continue to lurk within the Marxist project, and importantly how these specters constrain both our collective political imagination and the possibilities of radical geography. I am admittedly very critical of Harvey, but I nonetheless refuse to close the door on dialogue between the Black and Red, even in the face of ongoing Marxist ridicule of anarchist politics. Accordingly, I propose an agonistic embrace of a ‘postfraternal’ or ‘postsororal’ politics on the left, where we come to appreciate ongoing conflict as a sign of a healthy leftist milieu. In doing so we can move beyond the misguided idea that all disagreements over strategies, tactics, and organizing methods will ever be resolved. Ultimately, what I have dubbed ‘the condition of postfraternity’ keeps us alert to the continually unfolding possibilities of a thoroughly politicized and forever protean space. By embracing this shifting horizon, not as a static limit to our politics, but as a beautiful enabler of visionary possibilities, the rhizomes of emancipation grow stronger.

Donald Winnicott's radical existential psychoanalytic understanding of transitional awareness and transitional relatedness is an amazing and little used doorway for today's psychotherapist and psychoanalyst. In today's cognitive clinical culture we have become cognitions tampering with cognitions. Life as cognition. Existential Ontology Winnicott's creative understanding of our capacity for transitional awareness and transitional relatedness intertwines both our personal psychology and our innermost experience of our own existential ontology. Transitional knowingness intertwines both our mind and our primordial awareness field. Our field of awareness knows the field of Being since awareness is the field of Being. Transitional awareness intertwines both our mind and our psyche. Donald Winnicott's phenomenological understanding of the self radicalizes our sense of self from being a representational picture or cognitive affective schema or synthesis of disparate psychological part's to a fluid sense of self as a direct experiential felt sense of ongoing continuity of Being. Our knowingness though the medium of awareness, opens for us the direct knowing of the experience of Being. The experience of Being is for us our sense of natural spirituality. Our liminal transitional awareness field opens us into the immediate ongoing intimate experience of Being. This experience of Being is of Being within our very own self and of Being within our very own relational life-world. Ordinary Personhood We, as a most ordinary person, can experience the unfolding movement of the experiencing of Being within our own self as our self, and simultaneously, the unfolding experiencing of our own being as the being-ness of Being which is the Being of the world. As we experience the Being .

How do we teach undergraduate students to think ethnographically, to recognize something as ethnographic and not just as qualitative? Importantly, how do we do so not in the field, where students might learn by doing their own research, but in the static classroom? One approach is to have students cultivate a concept, awareness, and practice of an ethnographic sensibility, that is, of a sense of the ethnographic as the lived expectations, complexities, contradictions, possibilities, and ground of any given cultural group. Such a view opens up an understanding of ethnography and ethnographic research as more than available qualitative methods. Instead, it takes an ethnographic approach to be an epistemological one. Yet, how might we do this? In this article, I discuss my pedagogical strategies for teaching students an ethnographic sensibility without having them conduct fieldwork. I argue that it is both possible and valuable to generate an ethnographic sensibility in the classroom.

From Max Weber's deterministic rationalism to Georg Simmel's theory on secrecy and society to Karl Marx's alienation theory, Intro to Sociology covers a wide range of people, a broad range of topics, and is the perfect textbook to educate oneself on understanding how society functions and interacts in groups.

Textile crafts, and weaving in particular, have contributed much to the overall development of technology. Looms were invented in the Neolithic and represent the first ‘machines’ of human history. Essential goods for daily use, especially clothing, as well as utilitarian textiles, ostentatious objects for display and luxury items were produced with this craft.
Textiles were valuable, as can be inferred from the recycling of fabrics. Worn out garments were used as binders, packaging and even as a dressing material in prehistoric times. Clothing, however, not only offered protection against the elements – even in prehistoric times textiles and jewellery were more than just simply means to dress – they are an essential feature of every culture. In the past as well as today, clothing represents an important non-verbal means of communication and conveys aspects of identity about the wearer such as age, gender, social status and group memberships.
This book is dedicated to historians, costume designers, archaeologists, and anyone interested in handcraft and artisanship. The temporal and geographical scope of this investigation is the Neolithic to Late Iron Age of Central Europe, which is the period before the introduction of writing. The book ends with the Roman occupation in Central Europe. Austrian finds and sites as well as those of neighbouring countries are the primary focus.

This book is intended as a commented summary of some of the major trends and most important features that can be encountered when analysing ancient Egyptian society of the Old Kingdom. We have to bear in mind that around 3000 BCE one of the first centralised states in our recorded history rose, and the Old Kingdom represents certainly one of its apogees. Moreover, there is hardly any comparable society that left behind such a wealth of archaeological and literary evidence, a welcome companion for our journey back in time. The goal for writing this book was to outline general trends in the history of the non-royal tomb development of the period. The reason is rather simple and straightforward: ancient Egyptians considered the tomb to be their afterlife residence for eternity. In the afterlife they replicated the life they experienced during the lifetime. Thus the tomb architecture, decoration, inscriptions and equipment paradoxically represent a major tool for our understanding of the everyday life of the ancient Egyptians and enable a better comprehension of the development and dynamics of the Old Kingdom. The book is divided into nine chapters covering, step by step, the development of the Egyptian tomb and society from the Predynastic Period to the end of the first six Egyptian dynasties, a lengthy period of time which covers the Early Dynastic and the Old Kingdom periods. These six chapters are accompanied by three additional chapters on religious aspects of the Old Kingdom society, its economy and environment.

The main aim of the present study was to find out the effects of depression on students' academic performance. The proposed study was descriptive in nature. The target population of the study was comprised of all Govt. Colleges Women of city Rawalpindi, Pakistan. Students studying in second year class were selected through simple random sampling technique. Two questionnaires were used for data collection. Depression Screening Test by Ivan Goldberg was used for measuring the level of depression and to find out the effects of depression on student’s academic performance “Academic Performance Rating Scale” (APRS) for teachers was administered to take teachers’ responses about students and students academic record was taken out from respective institutions. Data was analyzed by using Chi-Square and paired sample t test. The result showed that there is negative effect of depression on student’s academic performance whereas there is a significance difference between the academic performance of the students having low, medium and high level depression.

The Anthropology of Globalization provides an ethnographic introduction to the world of flows and interconnections. It is concerned with tracking the paths taken by the various cultural flows that crisscross the globe, as well as with exploring the experiences of people as more of their everyday lives become contingent on globally extensive social relations. The volume, in other words, simultaneously focuses on the large-scale processes through which the globe is becoming increasingly interconnected and on the ways people around the world – from African and Asia to the Caribbean and North America – mediate these processes in culturally specific ways. The Anthropology of Globalization is concerned, in short, with highlighting the conjunctural and situated character of globalization.

It is not easy to understand the nature of the guru and understanding the nature of the guru can be bewildering. There is often bewilderment about the guru. One source of the bewilderment is that people think that the guru is an individual person and for most people the understanding that the guru is not a person has been foreclosed. The guru is not a person. And when people see and believe the guru is a person, such a belief will create illusions about the person whom they think is the guru, and their own relationship with the person whom they see as the guru will fall into various forms of the psychology of transference. Moreover, the true and pervasive nature of the guru will be concealed and the power of the guru limited and anthropomorphized, and politicized. To use Heideggerian language the ontic dimension will become the focus and the ontological dimension becomes foreclosed. In fact, the guru is not an entity, the guru is not a thing, and the guru is not even a being. The guru is the field of Being. The guru is the field of Being's manifestation of understanding, manifestation of protection and manifestation of self-revelation. The guru is the radiance of primordial awareness. The contemporary master of Kashmir Shavism, Swami Muktananda would teach, using the language of theology, " the guru is the grace bestowing power of God. " He would also say " The guru is your own innermost awareness and you must get beyond your mind to experience the guru as your own awareness. " Vehicle-ness It is also equally true that a person can be vehicle of the guru. Even you and I can be a vehicle for the guru. The light of the guru can manifest and shine forth through you and me, and through everyone. The power of the guru does not manifest only through institutional religious teachers as some would like you to think, but most often this manifestation is through

'Were there Vikings in Finland?’ Fibula, Fabula, Fact – The Viking Age in Finland is intended to provide essential foundations for approaching the Viking Age in Finland. The volume consists of a general introduction followed by nineteen chapters and a closing discussion. The nineteen chapters are oriented to provide introductions to the sources, methods and perspectives of diverse disciplines. Discussions are presented from fields including archaeology, folklore studies, genetics, geopolitics, historiography, language history, linguistics, palaeobotany, semiotics and toponymy. Each chapter is intended to help open the resources and the history of discourse of the particular discipline in a way that will be accessible to specialists from other fields, specialists from outside Finland, and also to non-specialist readers and students who may be more generally interested in the topic.

This is an essay about the connections between the passage of time and the condition of archaeological knowledge. It revisits Tim Ingold’s 1993 paper ‘The Temporality of the Landscape’, considering its relationship with the phenomenological and interpretive archaeologies of the 1990s and what we learn from it today. Engaged not so much in an ‘ontological turn’ as in a kind of archival return, the essay compares Ingold’s discussion of Bruegel’s painting The Harvesters (1565) with an archaeological photograph from 1993. A discussion of the after-effects of performance follows, and four theses about temporality, landscape, modernity and revisiting are put forward: 1) The passage of time transforms archaeological knowledge; 2) Archaeological knowledge transforms the passage of time; 3) An archaeological landscape is an object that is known through remapping; 4) Archaeological knowledge is what we leave behind. The essay concludes that archaeology is best understood not as the study of the temporality of the landscape, as Ingold had argued, but as the study of the temporality of the landscape revisited.

Parent are important personality and has great influence in child life. They have active role in child life. Parent have unique attitude, behavior, believe, values and family background and these characteristics varies from parent to parent. Parent in this world behave in different way for rearing their children. Specific attitudes and behaviors which parent show are parenting style and these styles have importance in child life. This article focuses on review of three parenting style presented by Baumrind and their influence on child education and psychological well being. After reviewing literature authors come to know about positive influence of Authoritative parenting style in life domain of child. Review of research literature suggests that Authoritative parenting style can promote through training and media campaign.

This volume provides a critical perspective on the meaning and significance of modernity – one of the more significant areas of anthropological inquiry. The purposes of the book are especially (1) to introduce students and scholars to the growing and exciting body of anthropological literature on modernity; (2) to introduce readers to Foucauldian inspired anthropologies, thus demonstrating the pertinence of Foucault for contemporary anthropological study; and (3) to highlight the importance of ethnographic approaches for Foucauldian scholarship and for the study of modernity.

Pedagogy is central to geographical knowledge, where Kropotkin’s ‘What Geography Ought to Be’ has significantly shaped the face of contemporary geographical thought. At the same time, anarchists have developed very different political imaginations than Marxists, where the importance of pedagogy has always been of primary importance. Pedagogy accordingly represents one of the key sites of contact where anarchist geographies can continue to inform and revitalize contemporary geographical thought. Anarchists have long been committed to bottom-up, ‘organic’ transformations of societies, subjectivities, and modes of organizing. For anarchists the importance of direct action and prefigurative politics have always taken precedence over concerns about the state, a focus that stems back to Max Stirner’s notion of insurrection in 'The Ego and Its Own' as walking one’s own way, ‘rising up’ above government, religion, and other hierarchies, not necessarily to overthrow them, but to simply disregard these structures by taking control of one’s own individual life and creating alternatives on the ground. Thus, the relevance of pedagogy to anarchist praxis (understood in a broad sense, as in Paulo Freire’s 'Pedagogy of the Oppressed') stems from its ability to guide a new way of thinking about the world and as a space that is able to foster transgression.

This paper sets out to develop two related ideas. First, it seeks to identify how both violence and neoliberalism can be considered as moments. From this shared conceptualisation of process and fluidity, I argue that it becomes easier to recognise how these two phenomena actually converge. Building upon this conceived coalescence of neoliberalism and violence, the second aim is to recognise how the hegemony of neoliberalism positions it as an abuser, which facilitates the abandonment of those ‘Others’ who fall outside of neoliberal normativity. I argue that the widespread banishment of ‘Others’ under neoliberalism produces a ‘state of exception’, wherein because of its inherently dialectic nature, exceptional violence is transformed into exemplary violence. This metamorphosis occurs as aversion for alterity intensifies under neoliberalism and its associated violence against ‘Others’ comes to form the rule.

Recent research suggests that romantic love may be literally addictive. Although the exact nature of the relationship between love and addiction has been described in inconsistent terms throughout the literature, we offer a framework that distinguishes between a narrow view and a broad view of love addiction. The narrow view counts only the most extreme, harmful forms of love or love-related behaviors as being potentially addictive in nature. The broad view, by contrast, counts even basic social attachment as being on a spectrum of addictive motivations, underwritten by similar neurochemical processes as more conventional addictions. We argue that on either understanding of love-as-addiction, treatment decisions should hinge on considerations of harm and well-being rather than on definitions of disease. Implications for the ethical use of anti-love biotechnology are considered.