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How is one to make sense of state formation as a predominantly violent process? More concretely, how is one, as an anthropologist, to understand one’s interlocutors’ repeated insistence on life being a sustained period of suffering ( <i>sofrimento</i> )? One point at which to start is with the most recent large-scale period of violence, namely the Mozambican civil war (1976–92). During this phase of violent upheaval, the traditional field was implicated in complex ways and its reality as a...
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What does the notion of territory entail for state formation? As Elden (2013) has made clear in his recent genealogy of territory, it may be seen as a spatial extension of state power. While Elden’s point is crucial, in this chapter I will entertain the idea that the colonial state form is not different in its key dynamics from later state forms, as well as certain African polities, and in this way the chapter challenges the idea of the colonial state as radically different from earlier or...
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This vision of sovereign power hovering above the relations between natural and human elements is relevant beyond genealogical analyses of biopower, pastoral power, and govenmentality. If we go beyond Foucault’s near exclusive context and subject of enquiry, Europe, these relations move to the forefront of social and political life. In Honde, crucial interconnections between polities of chiefly rule and traditional authority, cosmologies of land and the well-being of its inhabitants, and...
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When residents of Chimoio and Honde talk of the forceful and potentially perilous dimensions of spirits, healing, and illness, they frequently relate them to <i>tchianhu wo atewe.</i> Spirits, which embody various potencies and capacities, are integral to diurnal and nocturnal lives in urban and rural contexts alike. As shown previously, a wide range of spirits exhibit dynamics of re-/deterritorialization. Further, people relate to ancestral spirits, so-called <i>vadzimu,</i> in annual...
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Why does the Mozambican state attempt to control <i>uroi</i> —a force that is seemingly incompatible with the state rationale of both the postindependence Afro-Marxist era as well as the post–civil war period of neoliberal democracy? This chapter will broach this question through untangling the problematic relations between spirit and state within the context of AMETRAMO <i>(Associação da Medicina Tradicional de Moçambique</i> —the Association for Traditional Medicine in Mozambique), a...
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In <i>After Kinship</i> (2004), Janet Carsten employs “substance” to delineate important dimensions of classical understandings of kinship and personhood. She does so by reinterpreting Schneider’s (1980) studies on American kinship and revisiting Marilyn Strathern’s (1988) analyses of Trobriand kinship and in/dividuality. Based on these reinterpretations and, more generally, extensive comparisons between Indian, Melanesian, British, and American cases, Carsten specifically recontextualizes...
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Since the General Peace Agreement was signed in 1992 the legal, administrative, and political sectors of Mozambique have undergone multiple reforms that have exposed the complexity of its historical trajectories of law, violence, and authority. From the perspective of those living in the impoverished and frequently dangerous and violent urban and peri-ur-ban <i>bairros,</i> a great variety of agencies and authorities can be approached at times of difficulty or trouble. These range from...
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Ethnography harbors the power of critique—political, social, and theoretical. Ultimately a capacity to destabilize, this orientation also applies when writing an account of the violence inherent to processes of state formation in Mozambique. While such critical potential may be realized in a number of ways, here I have privileged perspectives forged on the margins of the centers of power, supplemented by historical sources. But there is more to it than this: by privileging a decentering of...
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Mozambique / Moçambique
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Between 2010 and 2019
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