An Interview with Nafisa Shah, Author of Honour and Violence

The following is an interview with Nafisa Shah about hew new book Honour and Violence: Gender, Power and Law in Southern Pakistan.

1) When did you begin working on Honour and Violence? Can you briefly tell us about your journey as a journalist, scholar, and politician following honor killings in Pakistan?

Honour and Violence is a process, a part of the journey, and not a product or a culmination. It is a coming together of different perspectives in the different roles through which I studied the phenomenon of karo kari, a practice that allows men to take lives of women in his family if accused and seen to be engaging in relationship outside or before marriage by invoking honour violation.

In 1992, as a young and fiery journalist, I travelled to Kashmore, and wrote the first story on honour based customs and practices in Upper Sindh for Newsline, a monthly news and features magazine headed by a woman editor, the late Razia Bhatti.

Then a few years later, as a Reuters fellow at Green College, Oxford I followed it up with a longer piece. My supervisor there, late Helen Callaway, was the first scholar to suggest I needed to convert these shorter journalistic pieces to something more longterm and showed me the academic route. And that’s where I built on whatever I saw and used the anthropological lens, which would allow me to communicate the problem to the wider world. Continue reading “An Interview with Nafisa Shah, Author of Honour and Violence

Promoting ‘self-reliance’ for refugees: what does it really mean?

The following is a post by Naohiko Omata, author of The Myth of Self-Reliance: Economic Lives Inside a Liberian Refugee Camp.

Promotion of ‘self-reliance’ for refugees has occupied a central seat in the policy arena of the international refugee regime in recent years. The United Nations High Commissioner for Refugees (UNHCR) broadly defines self-reliance as ‘the social and economic ability of an individual, a household or a community to meet essential needs in a sustainable manner’. Its guiding philosophy can be summarised as: refugees have the skills, capacity and agency to stand on their own and be able to sustain themselves without depending on external humanitarian aid. This concept has been universally embraced by policy-makers and aid agencies and has now become an increasingly visible part in refugee assistance and protection programmes worldwide.

But on the ground, what does it really mean for refugees to attain self-reliance?

While many policies have rhetorically committed to the importance of ‘helping refugees help themselves’, some fundamental questions remain unanswered.

First, do refugees have enabling conditions to achieve self-reliance? Currently, many refugees in the Global South are unable to fully exercise their right to work and to move freely due to regulations by their host governments. These impediments can severely constrain refugees’ capacity to construct meaningful livelihoods and limit their access to commercial markets. Under these restrictions, is it sensible to assume that refugees can attain self-reliance regardless of how industrious and ingenious they are?

Next, how do we determine whether refugees have achieved self-reliance? Despite its extensive promotion, there are to date no universally agreed systematic and rigorous criteria for measuring refugees’ self-reliance. Instead of using objective benchmarks, UNHCR often perceives refugees as self-reliant when they live without external assistance. Is the situation in which refugees living without aid a plausible indicator of ‘meeting their basic needs in a sustainable manner’, as defined by UNHCR?

Most importantly, for whom is refugees’ self-reliance being promoted? In theory, nurturing refugees’ self-reliance should entail a strategic shift from traditional relief aid to development-oriented support and the provision of enabling conditions for refugees to establish gainful livelihoods. Yet this is not happening in the field. Meanwhile, UNHCR and donor states usually start decreasing assistance for refugees while promoting refugees’ self-reliance. Is refugees’ self-reliance meant to empower refugees’ economic capacities or to justify cutting down aid for refugee populations?

My authored book, The Myth of Self-Reliance, has explored these important but unsolved questions through a study of Buduburam refugee camp in Ghana. This Liberian refugee camp has been commended by UNHCR as an exemplary ‘self-reliant’ model in which refugees were sustaining themselves through robust businesses with little donor support. The UN refugee agency even boasted that the organization had facilitated their economic success by gradually withdrawing its assistance over the period of exile.

The book challenges the reputation of Buduburam refugee camp as a successful model for self-reliance and sheds light on considerable economic inequality between refugee households. Both qualitative and quantitative data reveal that a key livelihood resource for refugees in Buduburam was not their commercial activities but their access to overseas remittances, which had nothing to do with UNHCR’s initiatives to foster refugees’ self-reliance by withdrawing aid. While refugees who were receiving remittances were able to satisfy their basic day-to-day needs, those who had no connections to the diaspora were deeply impoverished.

There is increasing support for the idea that refugees are active and capable players with ingenuity and resilience. I agree wholeheartedly with this view in principle. However, it is irresponsible to assume that this can entirely replace the need for humanitarian aid and protection, in the absence of an enabling environment and adequate resources. Over-emphasis on the resilience, agency and capacity of refugees can obscure internal differentiations in their economic capacities, and universal celebration of refugees’ self-reliance can even undermine refugee protection and welfare. While we should certainly acknowledge and respect refugees’ capabilities and resourcefulness in the face of adversity, we should not dump all responsibilities on the shoulders of refugees alone.

Given the daunting scale of refugees globally, it is undeniable that we need to pioneer new ways to support and enable their socio-economic independence in the long-term. However, making refugee self-reliance a reality necessitates a strong commitment and investment from not only refugee but host governments, the donor community, development agencies, UNHCR, and other relief organizations.

 


 

Learn more about The Myth of Self-Reliance: Economic Lives Inside a Liberian Refugee Camp here and read the Introduction for free online.

Book Launch for Stories Make the World

The following is a post about the book launch for Stories Make the World: Reflections on Storytelling and the Art of the Documentary by Stephen Most.

It’s odd to see the result of years of work contained within a small object, whether it is a book, a DVD, or a phone on which films are streaming. Stories Make the World contains, in a sense, ideas I care about, a variety of subjects that interest me, and many of the films I’ve worked on.

It was odd as well to see a room enclose people from almost every aspect of my life. That happened at the party celebrating the launch of Stories Make the World. If my life were a book, many of its chapters appeared in my living room one Sunday afternoon. Convening beneath balloons were my brother, a cousin, and their wives, my wife, our son and his girlfriend, friends who live on my block, friends whose children grew up with my children, other friends I hadn’t seen in years, and colleagues I have worked with over the years.

That gathering of people I’ve known over a long span of time in disparate situations offered a sense of my life’s unity. But it was an illusion: a snapshot at a moment in time belies the experience of living. As Kierkegaard wrote in his journals, “Life can only be understood backwards, but it must be lived forwards.” Living forwards, it can be impossible to tell what direction one will take and whether pleasure or distress, success or failure will result. That applies to documentary films, almost every one of which is a high-risk project. It applies, of course, to a book from conception to publication and beyond. And it’s true for everyone’s life. The present moment is pregnant with the future. The outcomes and their connection with what came before become evident only in retrospect.

Stories Make the World

Looking around the room, I saw the youngest member of my family, two-year-old Nina, resting in her mother’s arms. I wondered, who will she be? What will the world be like when she is a woman? Across the room from Nina and her mother Katie stood Douglas Sharon, an explorer in Perú who, when we first met in our early twenties, was discovering ancient cities that Andean jungle had covered. His friendship with the shaman Eduardo Calderón inspired a career change: Douglas became an anthropologist.

I caught the eye of Claire Schoen. When we met, I was a playwright working with a comedic theater company and she was a documentary filmmaker. Living with her, I entered the community of independent media professionals in the Bay Area. Members of that community listened as I read passages from Stories Make the World: Judy Irving who, when I met her, was making Dark Circle, a mind-opening film about the nuclear age, with Chris Beaver and Ruth Landy; Ruth, who produced international media for the World Health Organization after Dark Circle premiered; Justine Shapiro, who apprenticed with Judy and Chris, then went on to make Promises, the Emmy-winning, Academy Award-nominated film about Israeli and Palestinian children; Gina Leibrecht, who has edited two films I’ve worked on: A Land Between Rivers and Wilder than Wild; and the director of those films, Kevin White, who arrived late, bringing a bottle of bubbly.

At that moment in time in that place, which seemed to encompass innumerable stories in my life and theirs, I released into the world a small object that I hope will be fruitful.

 


 

See an earlier blog post from Stephen Most here, and learn more about the book Stories Make the World: Reflections on Storytelling and the Art of the Documentary here. To stream and download films in Stories Make the World, go to www.videoproject.com/Stories.

 

Five Favorite Hasse Ekman Films

by Fredrik Gustafsson

The Man From the Third RowHasse Ekman made his first film as writer and director, the screwball comedy With You in My Arms, in 1940 and following that successful debut he wrote and directed over 40 films and one TV-series before he retired in 1965. Most of these films are good, there are very few failures, but forced to pick just five films these are the once I choose:

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Between Anthropology and Economy: an Interview with Stephen Gudeman

Stephen Gudeman is a Series Editor for Berghahn’s Max Planck Studies in Anthropology and Economy Series. Below, he answers our questions about his work.

 


 

Working with Chris Hann, you have started a new Series with Berghahn Books exploring the connection between economics and anthropology: Max Planck Studies in Anthropology and Economy. Can you explain what we may learn covering this ground? How can anthropology help the study of economics, which is generally a quantitative discipline?

 

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Habits of Austerity

The following is a guest blog post written by Jürgen Schraten.  Below, Schraten discusses his chapter in the recently published book, Economy for and Against Democracy.

 


 

I wrote the first chapter of the book Economy For and Against Democracy, edited by Keith Hart and published this month by Berghahn Books – you can buy the book here with a 50% discount until 20 December; use the code HAR449. The chapter is titled “Habits of austerity: financialisation and new ways of dealing with money”. As the title suggests, it focuses on the financialisation of everyday life in South Africa within the global context of the concomitant expansion of financialised markets and government austerity policies.

 

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Historians Relate to Present Echoes of their Work

Urban Violence in the Middle EastCovering a period from the late eighteenth century to today, Urban Violence in the Middle East explores the phenomenon of urban violence in order to unveil general developments and historical specificities in a variety of Middle Eastern contexts. Below, contributors to the volume tell about their personal relationship as historians to present echoes of their work.
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Becoming Modern: The Mass Home and the Right to Comfort

At Home in Postwar FranceAfter World War II, France embarked on a project of modernization, which included the development of the modern mass home. At Home in Postwar France identifies the “right to comfort” as an invention of the postwar period and suggests that the modern mass home played a vital role in shaping new expectations for well-being and happiness. Below, author Nicole C. Rudolph discusses her inspiration for writing this book.

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‘More than the Sum of Our Isolated Parts’: Reflections of a Co-Author

From Virtue to Vice: Negotiating Anorexia is the result of creative and academic collaboration between Penny Van Esterik and Richard A. O’Connor. In the following post, Van Esterik reflects on the collaboration of this  pair—Van Esterik, an expert on breastfeeding, and O’Connor, an anthropologist who watched someone close suffer with anorexia—and how their book was made much stronger through their unique vantage points.

 

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Like most academics, I am a lone wolf writer, needing the silence to propel my thoughts on to screens and paper. But sometimes we become more than the sum of our isolated parts when we work together. Richard’s voice as an anthropologist was already in my work long before we began formal collaboration on From Virtue to Vice and ongoing in The Dance of Nurture [their next co-written book on breastfeeding].

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Tradition Taboo: Disagreements between Common Practice and Public Discourse

Hans Steinmüller’s Communities of Complicity: Everyday Ethics in Rural China is now available in paperback. The ethnography explores the moral uncertainties experienced by the people of the village of Zhongba in Central China as they navigate and balance the expectations of capitalism and their traditional culture. The author offers a reflection on his fieldwork in rural China and insights into Chinese culture in the following post.

 

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The main idea of ‘Communities of Complicity’ has to do with the delicate relationship between vernacular practices and official discourse in rural China. In regards to geomancy (fengshui), rituals, gifting, and corruption discourse, for instance, official representations are often inconsistent with local practice. While it is very common to invite ritual masters for family celebrations and to give money gifts at such occasions, these practices are often described in public discourse as backwards and corrupt.

Continue reading “Tradition Taboo: Disagreements between Common Practice and Public Discourse”