Contemporary political theory (CPT) has approached questions of plurality and diversity by drawing rather implicitly on anthropological accounts of difference. This was the case with the ‘cultural turn’, which significantly shaped theories of multiculturalism. Similarly, the current ‘ontological turn’ is gaining influence and leaving a marked impact on CPT. I examine the recent turn and assess both the possibilities it offers and the challenges it poses for decentering CPT and opening radical, decolonial avenues for thinking difference otherwise. I take Paul (...) Nadasdy's critique of the ontological turn as an invitation to reflect on the methodological precepts that inform how the field frames the scope and limits of comparison. In pursuit of this, I examine the Zapatistas’ notion of a ‘world of many worlds’, which provides a way of approaching difference that captures the generative aspects of the ontological turn while avoiding the pitfalls of relativism and political inertia. I argue that the Zapatistas’ insights offer ethical guidance towards social and ecological thriving. Ultimately, my goal is to move CPT towards a more capacious form of making sense of what is out there in the world, and thus make room for better ways of inhabiting the Earth. (shrink)

The ontological turn in anthropological methodology, at least in its conceptualization-oriented formulation, aims to turn away from the concepts and objects found within one’s own social setting in order to turn to indigenous conceptualization processes and take a look at “the things themselves.” This article aims to unpack what such constant reconceptualization amounts to, arguing that when modified to meet certain objections, the ontological turn could provide important ingredients for an alternative version of interpretive social science—one that wishes to understand (...) social phenomena as human kinds in the vein of Ian Hacking, Sally Haslanger and Ron Mallon. (shrink)

This article aims at contributing to the contemporary reception of Heidegger’s thought in eco-philosophical perspective. Its point of departure is Heidegger’s claim, in his Bremen lectures and The Question Concerning Technology, that today the earth is submitted to permanent requisition and planned ordering, and that, having thus lost sight of its auto-poiesis, we are no longer capable of listening, tuning in, and singing back to what he calls in his course on Heraclitus the “song of the earth.” Accordingly, first we (...) examine how the inherently reciprocal dynamics of “earth” and “world,” as thematised by Heidegger in The Origin of the Work of Art, have become opaque. Second, we analyse whether it is possible to find those same dynamics at play behind Heidegger’s “Fourfold,” which we propose to reread in binary key in dialogue with contemporary anthropology, from Bateson and Lévi-Strauss to Wagner and Viveiros de Castro, and in light of Guattari’s notion of “trans-entitarian generativity.” Third, we stress the need to reposition Heidegger’s thought alongside contemporary concerns on “worlding” and we explore its plausible intersections with today’s object-oriented ethnography. Lastly, we discuss the possibility of rereading Heidegger’s Fourfold afresh against the backdrop of Heidegger’s non-foundational thinking, as a conceptual metaphor for the joint dynamics of Abgrund and Grund. (shrink)

Nobody doubts that culture plays a decisive role in understanding human forms of life. But it is unclear how this decisive role should be integrated into a comprehensive explanatory model of human behaviour that brings together naturalistic and social-scientific perspectives. Cultural difference, cultural learning, cultural determination do not mix well with the factors that are normally given full explanatory value in the more naturalistic approaches to the study of human behaviour. My purpose in this paper is to alert to some (...) of the theoretical vulnerabilities or concerns that the cross-cultural study of mind and behaviour might entail. I classify these theoretical concerns into three, loosely defined, categories: epistemological, ontological and ethical. The first have to do with what in anthropology was once labelled as ‘butterfly collecting’. What kind of supplementary, or additional, general theoretical knowledge do we produce when we add to the research different, particularistic, culturally determined, ways of knowing? Ontological concerns refer to the underlying reality that those ways of knowing are meant to disclose. If there are so many ways of knowing the world, where is the reality to be known? Ethical concerns are those entailed in the forms of ‘othering’ that unqualified cross-cultural research is likely to produce in research participants. (shrink)

Rejecting the category of belief is one of the most striking and profound ideas to emerge from the ontological turn. This essay will argue that the rejection of belief is best understood as part of a broader rejection of representationalism. Representationalism regards thought, speech, and intentionality as depending primarily on the mind’s ability to manipulate beliefs, ideas, meanings, or similar contents. Some central strands of the ontological turn thus participate in the philosophical project of understanding human life without appeal to (...) such representational states. After showing how 20th century anthropology was implicated in the representationalist picture, this essay will critique some of the arguments against belief found among proponents of the ontological turn. It will then try to construct a more robust argument against the use of the category of belief in anthropology. It ends with some reflections on what it means to do anthropology without belief. (shrink)

This article has two objectives. In the first part, I present a critical overview of the extensive anthropological literature that may be deemed “phenomenological.” Following this critique, which is built up around a classification into four different varieties of phenomenological anthropology, I discuss the relationship between phenomenological anthropology and the ontological turn (OT). Contrary to received wisdom within the anthropological discipline, I suggest that OT has several things in common with the phenomenological project. For the same reason, I argue, it (...) is not accurate to posit OT and phenomenology as opposing or antagonistic projects, as they are often depicted among critics and advocates of OT alike. On the contrary, I go as far as suggesting, OT may be understood as one of the most concerted attempts anthropology has produced to realize a distinctly anthropological version of Husserl’s method of phenomenological bracketing, namely what could be called the ontological epoché. (shrink)

Global climate change and modernization efforts in the Soviet era have affected the relationship between humans and lakes in Northeast Siberia and have compelled local Sakhas to perceive and renego...

This article explores the implications of Bernhard Waldenfels’s responsive phenomenology for the discipline of cultural anthropology or ethnology, insofar as it understands itself as the “science of the culturally Other”. It discusses Waldenfels’s own engagement with ethnology and shows the compatibility of his approach with discussions within the discipline. The intertwining of ownness and alienness that is central to Waldenfels’s account of experience is applied to the problem of culture in ethnology. This leads to an acknowledgement of a domain between (...) cultures, a genuine interculturality, as the fundamental field of ethnological research, which, however, can only be addressed through indirect forms of representation. Such forms are identified in the practice of ethnographic citation, and through a reinterpretation of Horace Miner’s classical satire “Body Ritual among the Nacirema”, thus demonstrating the possibility of a prospective “responsive ethnology”. (shrink)

Building critically on anthropology’s “ontological turn,” this article isolates conceptualization as a core concern for anthropological thinking: anthropology as the activity of transfiguring the contingency of ethnographic materials in the formal language of conceptual relations and distinctions. Focusing on works by Mauss and Evans-Pritchard, as well as my own research, the article articulates the morphological character of such a project. While akin also to philosophy, such attention to the “shapes” of conceptual relations is analogous to the practice of art in (...) its concern for the expressive potentials of these acts of conceptual transfiguration. (shrink)

The ontological turn (OT) is a loose cluster of theoretical approaches within cultural anthropology that advocates a synthetic, overarching way forward for ethnographically oriented cultural anthropology. We argue that in order to contribute substantively to ethnobiology the OT needs to distance itself from a long-standing tradition of thinking within ethnography that assumes some kind of fundamental divide between the natural and the social sciences. This distancing seems especially unlikely in light of the meta-anthropological nature of the OT as primarily a (...) perspective on ethnographic methodology. Instead, we advocate for naturalistic theoretical alternatives for thinking about human sociality, where philosophical innovation develops in concert with ongoing empirical work across the biological, cognitive, and social sciences. We illustrate this perspective by drawing on two naturalistic accounts likely to prove more fruitful for ethnobiological practice, namely, trans-genera models of sociality and progenerative views of kinship. (shrink)

This article addresses ontological negotiations in the Global South through three case studies of community-based research in Brazil and Ghana. We argue that ontological perspectives of Indigenous and other subjugated communities require an ontological pluralism that recognizes the plurality of both representational tools and ways of being in the world. Locating these two readings of ontological pluralism in the politics of the Global South, the article highlights a wider dynamic from ontological paternalism to ontological diversity to ontological decolonization. We conclude (...) by arguing that this dynamic provides important lessons for reorienting agendas in social ontology through Southern Ontologies. (shrink)