When I first started fieldwork in Wannian, a village in southwestern Taiwan, I stayed in the village leader's house. At this early stage of the fieldwork, my relationship with the villagers was no more than polite and formal. One afternoon, I heard villagers talking in low and urgent voices about their temple's god statue. When I approached, they fell silent. No matter how I tried to question them about what had happened, they would tell me nothing. In the following days the village atmosphere became ponderous and oppressive, and I felt my presence there becoming increasingly awkward. Thinking that leaving for a while might provide a relief for both the villagers and me, I moved to a neighboring village. Since it was only one kilometer away, the wind brought the sound of the Wannian village loudspeaker. Though they had lowered the volume, I could vaguely hear announcements of preparations for upcoming ceremonies of worship. After a month, I moved back to Wannian, but only several years later did I understand what had happened.

The Gullah/Geechee people are the locus classicus for the study of “African survivals” in North American culture. As such, they have been saddled with the duty to generate universal principles for the explanation of Africans’ acculturation, adaptation, and cultural resistance in the Western hemisphere, and they provide the main North American test case for explanatory principles generated elsewhere in the Americas. Yet, the well-studied Gullah/Geechee case, like the Afro-Atlantic world generally, holds untapped lessons about the historical genesis of cultures and ethnic identities worldwide. Is isolation the normal precondition and conservator of cultural and ethnic distinctiveness? And do the enslaved and their descendants choose their ancestors’ ways and identities mainly when and where isolation from the oppressor has made the oppressor's cultural alternatives unavailable? The existing literature on the Gullah/Geechee people of the southeastern U.S. coast and islands says “yes” to these questions, which also stand at the heart of both black Atlantic and global cultural history.

In a recent study, I sought to analyze political and cultural patterns across mainland Southeast Asia during roughly a thousand years, from c. 800 to 1830.1 In brief, I argued that each of mainland Southeast Asia's three great north-south corridors experienced a pattern of accelerating integration. This process was territorial in the sense that some twenty-three small polities in the fourteenth century were assimilated, gradually or convulsively, fully or partially, to three overarching imperial systems by the early 1800s. Integration was administrative insofar as within each imperial system mechanisms of provincial control, economic extraction, and manpower organization became more penetrating, stable, and efficient. Integration was cultural in the sense that hitherto self-sufficient communities across each of the three principal zones came to accept linguistic, ethnic, and religious norms sanctioned by imperial elites.

At a Kremlin reception on 7 November 1937, Stalin declared that enemies should be eliminated as kinship groups: “And we will eliminate every such enemy [of the state and peoples of the USSR]… . we will eliminate his entire lineage (rod), his family! … Here's to the final extermination of all enemies, both themselves and their clan (rod).”1 In the Soviet Union, political enemies were rounded up in groups of kin, family ties marked people as disloyal, and “counterrevolutionary” charges against one person threatened also his or her relatives. The Soviet security police or OGPU-NKVD issued detailed instructions regarding the punishment that should be assigned to the spouses, children, siblings, parents, and even ex-wives of state enemies. Campaigns against anti-Soviet elements rounded up kinship groups, whether these counterrevolutionaries were identified as so-called kulaks, enemies of the people, or traitors to the motherland. To be sure, the collective punishment of kin did not accompany every act of Stalinist repression. The regime's draconian criminal legislation also constituted a form of terror, yet persons sentenced under such laws as those punishing theft of socialist property were dealt with individually; their relatives were not targeted. Only the “politicals,” that is, people accused of disloyalty, treason, or other counterrevolutionary activities experienced terror as family units. It was the collective punishment of kin that made political repression under Stalin truly a mass phenomenon.

This paper compares informal practices used to obtain goods and services in short supply and to circumvent formal procedures in Russia and China, and assesses their changes and continuities during the market reforms. I divide my presentation into four parts. The first tackles similarities between blat and guanxi under socialism: language games and idioms that referred to these practices; similar pressures of the shortage economy that forced individuals to satisfy their needs through informal exchanges; and the contradictory role of informal practices—they supported but also subverted the socialist systems. In the second part I shift my focus to the differences between blat and guanxi that stem from different cultural traditions in the two societies. These traditions determine the moral force of reciprocity, the degree of codification of informal practices, and their legitimacy. The third part illustrates differences in market reforms in China and in Russia. Finally, I compare blat and guanxi practices as responses to these reforms and discuss both intriguing similarities and significant differences in the new forms of guanxi and blat. Thus, the post-Soviet reforms have changed informal practices so much that blat has almost lost its relevance as a term that describes the corrupt use of personal networks in contemporary Russia. In contemporary Chinese society, by contrast, guanxi has deeper roots in kinship structures and traditions, and both the term and guanxi practices continue to be important.1 The partial nature of reforms in China and the persistence of communist rule may account for some of this difference, but we must also consider a range of historical and cultural factors that shape and help reproduce informal practices.

In 1929, French colonial officials in Mauritania began monitoring a young man named Yacouba Sylla, the leader of a religious revival in the town of Kaédi. A Sufi teacher (shaykh), Yacouba Sylla had incurred the hostility of local administrators and the disdain of Kaédi's elite for preaching radical reforms of social and religious practice and for claiming authority out of proportion to his age and his rather minimal formal education. He claimed to derive his authority instead from a controversial shaykh named Ahmed Hamallah, then in exile from his home in Nioro, French Soudan (now Mali).

While the 1834 New Poor Law and the controversies over its reform represent one of the central threads in every narrative of the history of modern Britain, the same can hardly be said of the German poor laws, whose history is far less known. This is due in large part to a historiographical tradition that sees the Bismarckian social insurance programs as the fons et origo of the German welfare state and thus marginalizes all forms of social assistance that can not be neatly fitted into the narrative pre-history or subsequent development of these programs. This contrasts with a British tradition where, as E. P. Hennock has recently argued, national insurance was primarily conceived as a means of poor law reform, and where the poor laws figure prominently in the historiography of the welfare state. On the other hand, this insurance-centered approach to the welfare state is not entirely to blame because, for their part, historians of poor relief have not been able to establish any positive connections between individualized, subsidiary, deterrent relief and social insurance or social security systems based on rights deriving from either contributions or citizenship.

Among French scholars and administrators during the French Protectorate of Morocco (1912–1956), especially prior to World War II, there was both a great belief in, and widespread suspicion of, a group's language as a reliable indicator of its ethnicity. Legend among the Ida ou Zeddout Berber people of southwestern Morocco holds that Captain Ropars, who ran the French Protectorate's Anti-Atlas mountain military post in Igherm from 1949–1954, not only spoke the Tashelhit Berber language, but also ordered the local men to do so under threat of imprisonment. “You're Ishelhin (Tashelhit speakers),” he allegedly told people in this collective memory as recounted to me. “You should speak Tashelhit, not Arabic.” The widespread eighteenth- and nineteenth- century idea of Volkgeist (‘soul of the folk’) that Ropars evoked has become commonplace today. A group's language is often considered to function as what Herder called the “treasury of the thought of an entire people” and “the mirror of its history, its deeds, joys and sorrows” (in Bauman and Briggs 2003: 169–70; see also Lorcin 1999: 44), and even what Abbey Condillac earlier called the “genius of each people” (Steedly 1996: 447). Captain Ropars followed Samuel Johnson's claim that identifying languages was the same as identifying “nations,” and, as Irvine and Gal paraphrase, “a logical first step in comparing, understanding, and ordering [nations'] relations to each other and to Europeans” (2000: 50). Yet, other French Protectorate administrators and scholars saw the link between language and primordial ethnicity as false, since histories of language use may be obscured or simply uninterrogated by a group's members.

In 2001, the People's Union for Civil Liberties submitted a writ petition to the Supreme Court of India on the “right to food.” The petitioner was a voluntary human rights organization; the initial respondents were the Government of India, the Food Corporation of India, and six state governments. The petition opens with three pointed questions posed to the court:

1. A. Does the right to life mean that people who are starving and who are too poor to buy food grains ought to be given food grains free of cost by the State from the surplus stock lying with the State, particularly when it is reported that a large part of it is lying unused and rotting?

2. B. Does not the right to life under Article 21 of the Constitution of India include the right to food?

3. C. Does not the right to food, which has been upheld by the Honourable Court, imply that the state has a duty to provide food especially in situations of drought, to people who are drought affected and are not in a position to purchase food?

The hometown associations (HTAs) formed by international migrants sharing a place of origin are considered the quintessential “transnational” institution linking migrants to family and townspeople who stayed behind. Scholars of transnationalism present HTAs as the expression of a new kind of “transnational community” or “transnational social field” that is redefining what it means to belong to a community by including people who are physically absent but who make their presence felt through regular visits and remittances and by sponsoring charity and development projects in their hometown. New transportation and communication technologies stretching the limits of space and time are said to be the driving forces that allow migrants to belong to a single community anchored in multiple, distant geographic localities. Such migrants transcend the old boundaries of territorial belonging that depended on a sedentary population, and call into question basic social scientific concepts like “citizenship,” “community,” “nation-state,” and “migration.” Even the most recent transnationalism literature, which has retreated from some earlier claims of novelty to rediscover transborder practices of older migrations, continues to claim that new conceptions of membership are necessary to understand both new and older practices (Basch, Schiller, and Blanc 1994; Levitt 2001; Portes and Landolt 2002; Smith 2006).

In this paper I examine the economic and political factors that undermined the social class structure in an ethnic community—the Jews of Russia and eastern Europe at the end of the nineteenth century. Compared with the documented rise and articulation of working classes in non-Jewish society in that region, Jews were caught in an opposite process, largely owing to discriminatory state policies and social pressures: Among Jews, artisans and petty merchants were increasingly reduced to a single, caste-like status. A Jewish middle class of significant size did not emerge from the petty trade sector and no significant industrial working class emerged from the crafts sector. Historians have largely overlooked the significance of these facts, in part because they have viewed this east European situation as a mere preamble to more sophisticated, modern class formation processes among immigrant Jews in Western societies, particularly in light of the long-term middle-class trajectory of their children. Those historians interested in labor history have mainly shown interest in such continuity as they could infer from the self-narratives of the Jewish labor movement, and have thus overstated the case for a long-standing Jewish “proletarian” tradition. In reassessing the historical record, I wish to put the Jewish social and economic situation in eastern Europe into better perspective by looking at the overall social and economic situation, rather than at incipient worker organizations alone. I also query whether a developing class culture, along the lines suggested by E. P. Thompson, was at all in evidence before Jewish mass emigration. This paper is thus a contribution to the history of labor—rather than organized labor—as well as a discussion of the roots of ethnic economic identity.

Scholars of Russian-American relations in the late nineteenth century have long been concerned with the personalities and writings of university-based experts, journalists, diplomats, and political activists. We are well acquainted with the observations of various American commentators on the backward state of Russian state, society, economy, and politics. While the activities of prominent men such as George Kennan have effortlessly dominated the historical agenda, the negative discourses that they produced about Russia have subsumed other important American representations of the country. Since the period of early modern history, European travelers had seen Russia as a barbarous land of slave-like people, responsive only to the persuasions of the whip and the knout wielded by an autocratic tsar. Subsequently, Larry Wolff has shown that Voltaire and other Enlightenment philosophers created images of a despotic and backward Eastern Europe in order to validate the idea of a progressive, enlightened, and civilized Western Europe.

There was a time when Western political science was somewhat sensitized to the historical perspective from which “exploited men” might view the making of modern world order. During the Cold War, and with the rise of the Non-Aligned Movement especially, debates in the Western Academy made regular reference to what might be called the “development/security nexus.” Many political scientists claimed that the peculiarities of “Third World” development could engender security threats for the “First World.” But it was further acknowledged that Third World politicians (especially at the Bandung Conference in 1955) could see their post-colonial development threatened by a West that, still exhibiting racial hierarchies domestically, might wish to retain these hierarchies internationally.2

Anthropological fashion moves in a rhythm unlike the deliberate seasonal cycle of the couture houses that design the foulards the French find so troubling these days. But if gray or green is the new black this season in Paris and New York, public has been the new structure in anthropology for several long seasons now, and is only just beginning to live up to some of its considerable potential as a design element in cultural analysis, and also to show its age. The advantage of the public sphere as a concept is that—like its predecessor, structure, which can stand against chaos, anti-structure, agency, process, and so on—“public” resides within a rich semantic network in which it can signify a number of oppositions and complements: privacy, secrecy, domesticity, isolation, individualism, sectarianism, market, state. Despite its normative reputation as a concept associated with rational deliberation over the public good, in the hands of John Bowen, Lara Deeb, Charles Hirschkind, and Esra Özyürek, the public sphere turns out rather surprisingly to rely on cultivated affect and on sets of embodied dispositions that it shapes in the process of people's participation in it. Like Bourdieu's Kabyle house writ large, the public sphere is an opus operatum, a space channeling the interactions that create it, a set of relationships maintained by the interests and capacities it generates.

Jewish cosmopolitanism has long assumed a central place in the ideology of anti-Semitism. Well before the publication of “The Protocols of the Elders of Zion,” the idea of international Jewish solidarity served as an argument against Jewish emancipation. In Britain, Sir Robert Inglis famously opposed granting the Jews political rights because “[t]he Jews of London have more sympathy with the Jews resident in Berlin or Vienna than with the Christians among whom they reside.” Likewise, in 1840, the ultramontane Univers saw international lobbying on behalf of Jews accused of ritual murder in Damascus as proof that “the Hebrew nationality is not dead … What religious connection is there between the Talmudists of Alsace, Cologne or the East, and the Messrs. Rothschild and Crémieux?” That L'Univers saw this cosmopolitan fellow-feeling as an expression of Jewish national identity is irrelevant. The point is rather that for anti-Semites Jewish ‘nationalism’ was an inherently international force.

In south India's rapidly expanding information technology (IT) industry, the small, traditional elite of Tamil Brahmans is disproportionately well represented. Actually, no figures to confirm this assertion exist, but all the circumstantial evidence suggests that it is true, especially among the IT professionals and software engineers employed by the leading software and services companies in Chennai (Madras).1 Since the nineteenth century, Tamil Brahmans have successfully entered several new fields of modern professional employment, particularly administration, law, and teaching, but also engineering, banking, and accountancy. Hence the movement into IT, despite some novel features, has clear precedents. All these professional fields require academic qualifications, mostly at a higher level, and the Brahmans' success is seemingly explained by their standards of modern education, which reflect their caste traditions of learning.2

In Society Must Be Defended, Michel Foucault characterizes the permanent, conflictual relationship that exists “between the two groups that constitute the social body and shape the State [as] in fact one of … permanent warfare” (2003: 88). Foucault argues that acknowledging that “race wars” constitute the substructure of the state enables a new conception of power, one that is simultaneously implicated in knowledge regarding the source of that power: re-conceptualizing the bases of power also demands a shift in knowledge practices. This problem (of power/knowledge) was administrative/managerial from the start: it constituted the conditions of possibility for the exercise of sovereign power, and was itself sovereign-like. “The administration allows the king to rule the country at will, and subject to no restrictions. And conversely, the administration rules the king thanks to the quality and nature of the knowledge it forces upon him” (ibid.: 128–29). Foucault asserts that historical knowledge is produced at precisely this juncture, as a form of counter-knowledge that is the outgrowth of a race war or class war, in which the nobility seek to defend society—their society—from new challengers, “the people,” for example, as well as from the sovereign himself. Thus, modern history germinated as a form of knowledge against absolutist sovereign power, but it was grafted onto the edifice of the state to buttress the sovereign's threatened legitimacy. Thus, “From 1760 onward we see the emergence of institutions that were roughly the equivalent of a ministry of history” (2003: 130 ff).

In the first decades of the nineteenth century, when the Middle East and North Africa first began to attract the sustained attention of European imperialism and colonialism, Arab, Ottoman Turkish, and Iranian polities began a protracted experiment with army modernization. These decades saw a mania in the Middle East for the import of European methods of military organization and techniques of warfare. Everywhere, in the Ottoman Empire, North Africa, Egypt, and Iran, nizam-i jadid (new order) regiments sprang up, sometimes on the ruins of older military formations, sometimes alongside them, unleashing a process of military-led modernization that was to characterize state-building projects throughout the region until well into the twentieth century. The ruling dynasties in these regions embarked on army reform in a desperate effort to strengthen their defensive capacity, and to resist growing European hegemony and direct or indirect control by imitating European methods of military organization and warfare. Almost every indigenous ruler who succeeded in evading or warding off direct European control, from the sultans of pre-Protectorate Morocco in the west to the shahs of the Qajar dynasty in Iran in the east, invited European officers, sometimes as individuals, sometimes as formal missions, to assist with building a modern army. With the help of these officers, Middle Eastern rulers thus sought to appropriate the secrets of European power.

Theories of agency are central to any form of explanation or interpretation of human action in the social and behavioral sciences, including the study of history. In studies of religion, they appear to require even more reflection than usual, because of secular skepticism of religious understandings of agency, involving divine intervention or supra-human powers. The major problem with theories of agency is their immense range and complexity. They involve fundamental notions of emotions and intentions, of habits and social practice, of desire and passion, of passions and interests, of resistance and power, of freedom and un-freedom, of the distinction between subject and object, of interiority and exteriority. As such, they have complicated genealogies in different religious and philosophical traditions. Western philosophical traditions are among the many traditions that have wide-ranging theories about the self and agency and express them in a universalistic language.1 These universalistic claims are perhaps common, but the history of European expansion has implied a universalization of Western thought, so that despite its provincial origin Western thought informs both the understanding and the self-understanding of other societies. From the start, one of the tasks of anthropology and history has therefore been to critique universalistic assumptions about, for instance, agency, by examining other ways of life and traditions. Not only is universalism as such being questioned; the universalization of ideas is being critically analyzed.