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style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Ina Zharkevich</h3></div><div class="js-work-strip profile--work_container" data-work-id="124001805"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/124001805/Zharkevich_2024_Reluctant_Shamans_On_the_Limits_of_Human_Agency_and_the_Power_of_Partible_Souls_among_the_Kham_Magars_of_Nepal"><img alt="Research paper thumbnail of Zharkevich 2024 Reluctant Shamans: On the Limits of Human Agency and the Power of Partible Souls among the Kham Magars of Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/118308639/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/124001805/Zharkevich_2024_Reluctant_Shamans_On_the_Limits_of_Human_Agency_and_the_Power_of_Partible_Souls_among_the_Kham_Magars_of_Nepal">Zharkevich 2024 Reluctant Shamans: On the Limits of Human Agency and the Power of Partible Souls among the Kham Magars of Nepal</a></div><div class="wp-workCard_item"><span>Encounters with the Invisible: Revisiting Spirit Possession in the Himalayas, edited by Marie Lecomte-Tilouine and Anne de Sales, pp.58-76. Routledge India.</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is based on a series of encounters with the Kham Magar novice shamans, men and women, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper is based on a series of encounters with the Kham Magar novice shamans, men and women, young and old, whose narratives indicated a considerable degree of resistance towards the career of a shaman and suffering in the process of becoming one. While it is often stressed that a shaman is distinguished from other practitioners by his ability to call deities and spirits at will, the situation is starkly different during the initiation process over which the soon-to-be shamans have no control whatsoever. The shamans I talked to stressed that becoming a shaman was not their calling in the sense of being an expression of their volition, but rather a predicament and a fate one could not escape when one was called by the spirit of the deceased ancestor shaman. To them, the power of the invisible world and particularly of the ancestral spirits was incommensurately higher than that of humans, for when afflicted by the spirit of deceased shaman even a long-term Christian and even a long-term deutini had to ‘convert’ to shamanism in order to ‘survive’; similarly, young men intent on going abroad had no other choice but go through the initiation ceremony in order to be able to get on with their life-projects which had very little to do with shamanism.<br /><br />In explaining the situation of becoming a shaman against one’s will, I turn to the Kham Magar concept of the soul, which, I suggest, underpins Kham Magars’ relationship with the invisible world and its inhabitants. For the Kham Magars, the soul, 22 hamsa and 22 purusha, is not singular, but rather multiple and partible, with the parts of the soul having the capacity to detach from an individual, travel during sleep, or enter other human beings, so that a human can entail the purusha of other people, even those of the deceased. After death, it is believed, that parts of purusha go for reincarnation, parts are turned into ancestral spirits, but shaman’s purusha does neither – it has to find a ‘home’ in a new body, often through ‘torturing’ its descendants into succumbing to becoming a shaman. As the paper will illustrate the concept of the partible soul, 22 hamsa and 22 purusha, helps to elucidate not only the phenomenon of ‘reluctant’ shamans and ‘reluctant witches’ who the shamans are fighting against, but also the supremacy of the invisible world in structuring the world that is visible, and the idea that the distinction between animate and inanimate objects is more of degree rather than quality. Indeed, if the human body is just a vessel animated by purusha (which can thrive without the human body and not vice versa), then other objects - such as the magic stick of the shaman, moving on its own and guiding the shaman to secret places, and the shaman’s drum, beating of its own accord when left without use -  can also be rendered more alive and animate than the ‘modern Westernized’ view of the world would allow for.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="503e5a237f6664fc54f1536a79446e04" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118308639,"asset_id":124001805,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118308639/download_file?st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="124001805"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="124001805"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124001805; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124001805]").text(description); $(".js-view-count[data-work-id=124001805]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124001805; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124001805']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 124001805, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "503e5a237f6664fc54f1536a79446e04" } } $('.js-work-strip[data-work-id=124001805]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":124001805,"title":"Zharkevich 2024 Reluctant Shamans: On the Limits of Human Agency and the Power of Partible Souls among the Kham Magars of Nepal","translated_title":"","metadata":{"doi":"1003490920","abstract":"This paper is based on a series of encounters with the Kham Magar novice shamans, men and women, young and old, whose narratives indicated a considerable degree of resistance towards the career of a shaman and suffering in the process of becoming one. While it is often stressed that a shaman is distinguished from other practitioners by his ability to call deities and spirits at will, the situation is starkly different during the initiation process over which the soon-to-be shamans have no control whatsoever. The shamans I talked to stressed that becoming a shaman was not their calling in the sense of being an expression of their volition, but rather a predicament and a fate one could not escape when one was called by the spirit of the deceased ancestor shaman. To them, the power of the invisible world and particularly of the ancestral spirits was incommensurately higher than that of humans, for when afflicted by the spirit of deceased shaman even a long-term Christian and even a long-term deutini had to ‘convert’ to shamanism in order to ‘survive’; similarly, young men intent on going abroad had no other choice but go through the initiation ceremony in order to be able to get on with their life-projects which had very little to do with shamanism.\n\nIn explaining the situation of becoming a shaman against one’s will, I turn to the Kham Magar concept of the soul, which, I suggest, underpins Kham Magars’ relationship with the invisible world and its inhabitants. For the Kham Magars, the soul, 22 hamsa and 22 purusha, is not singular, but rather multiple and partible, with the parts of the soul having the capacity to detach from an individual, travel during sleep, or enter other human beings, so that a human can entail the purusha of other people, even those of the deceased. After death, it is believed, that parts of purusha go for reincarnation, parts are turned into ancestral spirits, but shaman’s purusha does neither – it has to find a ‘home’ in a new body, often through ‘torturing’ its descendants into succumbing to becoming a shaman. 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The shamans I talked to stressed that becoming a shaman was not their calling in the sense of being an expression of their volition, but rather a predicament and a fate one could not escape when one was called by the spirit of the deceased ancestor shaman. To them, the power of the invisible world and particularly of the ancestral spirits was incommensurately higher than that of humans, for when afflicted by the spirit of deceased shaman even a long-term Christian and even a long-term deutini had to ‘convert’ to shamanism in order to ‘survive’; similarly, young men intent on going abroad had no other choice but go through the initiation ceremony in order to be able to get on with their life-projects which had very little to do with shamanism.\n\nIn explaining the situation of becoming a shaman against one’s will, I turn to the Kham Magar concept of the soul, which, I suggest, underpins Kham Magars’ relationship with the invisible world and its inhabitants. For the Kham Magars, the soul, 22 hamsa and 22 purusha, is not singular, but rather multiple and partible, with the parts of the soul having the capacity to detach from an individual, travel during sleep, or enter other human beings, so that a human can entail the purusha of other people, even those of the deceased. After death, it is believed, that parts of purusha go for reincarnation, parts are turned into ancestral spirits, but shaman’s purusha does neither – it has to find a ‘home’ in a new body, often through ‘torturing’ its descendants into succumbing to becoming a shaman. As the paper will illustrate the concept of the partible soul, 22 hamsa and 22 purusha, helps to elucidate not only the phenomenon of ‘reluctant’ shamans and ‘reluctant witches’ who the shamans are fighting against, but also the supremacy of the invisible world in structuring the world that is visible, and the idea that the distinction between animate and inanimate objects is more of degree rather than quality. Indeed, if the human body is just a vessel animated by purusha (which can thrive without the human body and not vice versa), then other objects - such as the magic stick of the shaman, moving on its own and guiding the shaman to secret places, and the shaman’s drum, beating of its own accord when left without use - can also be rendered more alive and animate than the ‘modern Westernized’ view of the world would allow for. 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Calling the war against Ukraine a fratricidal war might seem as sacrilegious in the current context as the idea of the friendship between East Slavic fraternal or ‘brotherly nations’ (братские народы): Ukraine, Belarus, and Russia. One of the popular Ukrainian memes in the first days of the war summarizes it all: ‘Thank God, we have only two brotherly nations’. It might be tempting to explain the shock of the first days of the war – for the full-scale invasion lay beyond the realm of the imaginable even for most people in Ukraine – by the common wisdom that says that kin do not turn against kin, brother does not turn against brother, even if brothers have radically different lives and values. Yet, one of the foundational biblical myths about Cain and Abel is about fratricide, alluding that kin relations are fraught with danger, envy and conflict. Likewise, history shows that conflicts between kin and neighbours – those connected by ties of intimacy and relatedness – might rival those fought against total strangers, the war in former Yugoslavia being one such example. <br />...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d2a424c9f5d58e4787a32dda14a173df" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":92431559,"asset_id":88461292,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/92431559/download_file?st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="88461292"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="88461292"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88461292; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88461292]").text(description); $(".js-view-count[data-work-id=88461292]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88461292; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88461292']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 88461292, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d2a424c9f5d58e4787a32dda14a173df" } } $('.js-work-strip[data-work-id=88461292]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88461292,"title":"From Fraternal Nations to Fratricidal War?","translated_title":"","metadata":{"abstract":"In Belarus, where I come from, the war against Ukraine is often called fratricidal (братоубийственная). Calling the war against Ukraine a fratricidal war might seem as sacrilegious in the current context as the idea of the friendship between East Slavic fraternal or ‘brotherly nations’ (братские народы): Ukraine, Belarus, and Russia. One of the popular Ukrainian memes in the first days of the war summarizes it all: ‘Thank God, we have only two brotherly nations’. It might be tempting to explain the shock of the first days of the war – for the full-scale invasion lay beyond the realm of the imaginable even for most people in Ukraine – by the common wisdom that says that kin do not turn against kin, brother does not turn against brother, even if brothers have radically different lives and values. Yet, one of the foundational biblical myths about Cain and Abel is about fratricide, alluding that kin relations are fraught with danger, envy and conflict. 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It might be tempting to explain the shock of the first days of the war – for the full-scale invasion lay beyond the realm of the imaginable even for most people in Ukraine – by the common wisdom that says that kin do not turn against kin, brother does not turn against brother, even if brothers have radically different lives and values. Yet, one of the foundational biblical myths about Cain and Abel is about fratricide, alluding that kin relations are fraught with danger, envy and conflict. Likewise, history shows that conflicts between kin and neighbours – those connected by ties of intimacy and relatedness – might rival those fought against total strangers, the war in former Yugoslavia being one such example.\r\n...\r\n\r\n\r\n","internal_url":"https://www.academia.edu/88461292/From_Fraternal_Nations_to_Fratricidal_War","translated_internal_url":"","created_at":"2022-10-14T05:12:48.628-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":1445529,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":92431559,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/92431559/thumbnails/1.jpg","file_name":"From_Fraternal_Nations_to_Fratricidal_War.docx","download_url":"https://www.academia.edu/attachments/92431559/download_file?st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"From_Fraternal_Nations_to_Fratricidal_Wa.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/92431559/From_Fraternal_Nations_to_Fratricidal_War.docx?1665750635=\u0026response-content-disposition=attachment%3B+filename%3DFrom_Fraternal_Nations_to_Fratricidal_Wa.docx\u0026Expires=1732733661\u0026Signature=U~JxOhSnlATnew1QU99enk3Bf-k2g-glCTdy-ZQ-O43B2IbgsC4R~FE8G20YhMy9xq-H4N7TjDMGVTU8dnL38v7RuU98ABuoPWY-Groel~bLLd0LZqojRFZc-h5P7nncxR7pw8D7958JkshBmyIqge5zxRlXndrGrCNB35ZRU3Dt-iqro0XLHFxJ7RKgWIZDLc6kjPF5wGX67DMdyl1artv5w7wQP0iwiDEqfXLL6MhYDf4UVm-0fFXXsYcG7rz0cpqxtt9LzKeLAl5uEanSUuFxyFUCadecKajQ~itwV7wrVK0ButngPT2vI~zzGO1y6WMLmQcs0Y0CHbFd6QybqA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"From_Fraternal_Nations_to_Fratricidal_War","translated_slug":"","page_count":1,"language":"en","content_type":"Work","owner":{"id":1445529,"first_name":"Ina","middle_initials":null,"last_name":"Zharkevich","page_name":"InaZharkevich","domain_name":"kcl","created_at":"2012-04-05T03:07:19.019-07:00","display_name":"Ina Zharkevich","url":"https://kcl.academia.edu/InaZharkevich"},"attachments":[{"id":92431559,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/92431559/thumbnails/1.jpg","file_name":"From_Fraternal_Nations_to_Fratricidal_War.docx","download_url":"https://www.academia.edu/attachments/92431559/download_file?st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"From_Fraternal_Nations_to_Fratricidal_Wa.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/92431559/From_Fraternal_Nations_to_Fratricidal_War.docx?1665750635=\u0026response-content-disposition=attachment%3B+filename%3DFrom_Fraternal_Nations_to_Fratricidal_Wa.docx\u0026Expires=1732733661\u0026Signature=U~JxOhSnlATnew1QU99enk3Bf-k2g-glCTdy-ZQ-O43B2IbgsC4R~FE8G20YhMy9xq-H4N7TjDMGVTU8dnL38v7RuU98ABuoPWY-Groel~bLLd0LZqojRFZc-h5P7nncxR7pw8D7958JkshBmyIqge5zxRlXndrGrCNB35ZRU3Dt-iqro0XLHFxJ7RKgWIZDLc6kjPF5wGX67DMdyl1artv5w7wQP0iwiDEqfXLL6MhYDf4UVm-0fFXXsYcG7rz0cpqxtt9LzKeLAl5uEanSUuFxyFUCadecKajQ~itwV7wrVK0ButngPT2vI~zzGO1y6WMLmQcs0Y0CHbFd6QybqA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":3462,"name":"Kinship (Anthropology)","url":"https://www.academia.edu/Documents/in/Kinship_Anthropology_"},{"id":126332,"name":"Anthropology of War","url":"https://www.academia.edu/Documents/in/Anthropology_of_War"}],"urls":[{"id":24758362,"url":"https://www.compas.ox.ac.uk/2022/from-fraternal-nations-to-fratricidal-war/"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="46862894"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/46862894/_I_started_working_because_I_was_hungry_The_consequences_of_food_insecurity_for_childrens_well_being_in_rural_Ethiopia"><img alt="Research paper thumbnail of “I started working because I was hungry”: The consequences of food insecurity for children's well-being in rural Ethiopia" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/46862894/_I_started_working_because_I_was_hungry_The_consequences_of_food_insecurity_for_childrens_well_being_in_rural_Ethiopia">“I started working because I was hungry”: The consequences of food insecurity for children's well-being in rural Ethiopia</a></div><div class="wp-workCard_item"><span>Social Science & Medicine</span><span>, 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="46862894"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="46862894"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 46862894; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44133001"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44133001/We_are_in_the_process_the_exploitation_of_hope_and_the_political_economy_of_waiting_among_the_aspiring_irregular_migrants_in_Nepal"><img alt="Research paper thumbnail of 'We are in the process': the exploitation of hope and the political economy of waiting among the aspiring irregular migrants in Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/64484530/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44133001/We_are_in_the_process_the_exploitation_of_hope_and_the_political_economy_of_waiting_among_the_aspiring_irregular_migrants_in_Nepal">'We are in the process': the exploitation of hope and the political economy of waiting among the aspiring irregular migrants in Nepal</a></div><div class="wp-workCard_item"><span>Environment and Planning D: Society and Space</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">'We are in the process' was the phrase used by my Nepali interlocutors, soon-to-be migrants, who ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">'We are in the process' was the phrase used by my Nepali interlocutors, soon-to-be migrants, who were waiting for their departure abroad for months on end. Based on conversations with irregular migrants, this paper explores the relationship between time and power, focusing on the political economy of waiting. It suggests that making people wait has become a key technique of governmentality used by the migration industry actors to control aspiring migrants' movement, exploit their desires and hopes, and extract surplus value, turning the migration industry in Nepal into a major system of profiteering. Forcing aspiring migrants to wait in a state of suspense (not boredom) for departures that are imminent but not certain, unscrupulous brokers create an affective state in suspended subjects, which allows those in power to prey on migrants' vulnerability and their hope for a better life, pushing many of the aspiring migrants into grave debt.<br /><br />available full-text at:  <br /><a href="https://journals.sagepub.com/doi/full/10.1177/0263775820954877" rel="nofollow">https://journals.sagepub.com/doi/full/10.1177/0263775820954877</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fca7e0422efd8b6d5b2529bb1661a002" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64484530,"asset_id":44133001,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64484530/download_file?st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44133001"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44133001"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44133001; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44133001]").text(description); $(".js-view-count[data-work-id=44133001]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44133001; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44133001']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44133001, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fca7e0422efd8b6d5b2529bb1661a002" } } $('.js-work-strip[data-work-id=44133001]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44133001,"title":"'We are in the process': the exploitation of hope and the political economy of waiting among the aspiring irregular migrants in Nepal","translated_title":"","metadata":{"doi":"10.1177/0263775820954877","abstract":"'We are in the process' was the phrase used by my Nepali interlocutors, soon-to-be migrants, who were waiting for their departure abroad for months on end. 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Forcing aspiring migrants to wait in a state of suspense (not boredom) for departures that are imminent but not certain, unscrupulous brokers create an affective state in suspended subjects, which allows those in power to prey on migrants' vulnerability and their hope for a better life, pushing many of the aspiring migrants into grave debt.\n\navailable full-text at: \nhttps://journals.sagepub.com/doi/full/10.1177/0263775820954877\n\n","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Environment and Planning D: Society and Space"},"translated_abstract":"'We are in the process' was the phrase used by my Nepali interlocutors, soon-to-be migrants, who were waiting for their departure abroad for months on end. Based on conversations with irregular migrants, this paper explores the relationship between time and power, focusing on the political economy of waiting. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40616275"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40616275/Money_and_Blood_Remittances_as_a_Substance_of_Relatedness_in_Transnational_Families_in_Nepal"><img alt="Research paper thumbnail of Money and Blood: Remittances as a Substance of Relatedness in Transnational Families in Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/82183103/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40616275/Money_and_Blood_Remittances_as_a_Substance_of_Relatedness_in_Transnational_Families_in_Nepal">Money and Blood: Remittances as a Substance of Relatedness in Transnational Families in Nepal</a></div><div class="wp-workCard_item"><span>American Anthropologist</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Drawing on research with transnational families in Nepal, this article explores how kinship is re...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Drawing on research with transnational families in Nepal, this article explores how kinship is reconstituted through transnational mobility and what role material flows play in sustaining and disrupting kinship ties, rethinking remittances as a substance of relatedness. In a situation of unprecedented international mobility in Nepal, money has become a substance through which kinship is produced across time and space, resulting in a profound reconfiguration of the institution of the family, with long‐distance marriages and nuclear families increasingly becoming the norm. Transnational families in Nepal maintain cohesiveness on condition that there is a flow of remittances, pointing toward the role of money in constituting affective relations, delineating the boundaries of transnational families, and reproducing kinship ties across borders. Rather than arguing that money is “thicker than blood,” the article shows that the flow of money illuminates how thick “blood” is: the extent to which affective kinship ties map onto formal kinship structures in the world of today. [transnational families, substance of relatedness, remittances, money, Nepal]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ed01d66a4a3a4bf0ef7b93179867593c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82183103,"asset_id":40616275,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82183103/download_file?st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40616275"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40616275"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40616275; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40616275]").text(description); $(".js-view-count[data-work-id=40616275]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40616275; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40616275']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40616275, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ed01d66a4a3a4bf0ef7b93179867593c" } } $('.js-work-strip[data-work-id=40616275]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40616275,"title":"Money and Blood: Remittances as a Substance of Relatedness in Transnational Families in Nepal","translated_title":"","metadata":{"doi":"10.1111/aman.13316","abstract":"Drawing on research with transnational families in Nepal, this article explores how kinship is reconstituted through transnational mobility and what role material flows play in sustaining and disrupting kinship ties, rethinking remittances as a substance of relatedness. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39209837"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39209837/Gender_marriage_and_the_dynamic_of_im_mobility_in_the_mid_Western_hills_of_Nepal"><img alt="Research paper thumbnail of Gender, marriage, and the dynamic of (im)mobility in the mid-Western hills of Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/59338662/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39209837/Gender_marriage_and_the_dynamic_of_im_mobility_in_the_mid_Western_hills_of_Nepal">Gender, marriage, and the dynamic of (im)mobility in the mid-Western hills of Nepal</a></div><div class="wp-workCard_item"><span>Mobilities</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated"> This paper explores the relationship between gender, marriage, and (im)mobility in rural hilly a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper explores the relationship between gender, marriage, and (im)mobility in rural hilly areas of mid-Western Nepal, showing how (1) the mobility of men is predicated on the 'immobility' of women, with marriage being key to the gendered dynamic of (im)mobility, (2) how the construction of hegemonic masculinity, exemplified by a figure of a successful international migrant, is inseparable from an ideal of femininity vested in the figure of a virtuous domesticated housewife. Examining different scales of mobility, the paper cautions against posing a rigid dichotomy between 'mobile men' and 'immobile' women, illustrating that the 'left behind' wives experience an impressive degree of everyday mobility in contrast to their internationally mobile husbands.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="13ed1db45380086282970bb710fc87d9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59338662,"asset_id":39209837,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59338662/download_file?st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39209837"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39209837"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39209837; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39209837]").text(description); $(".js-view-count[data-work-id=39209837]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39209837; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39209837']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39209837, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "13ed1db45380086282970bb710fc87d9" } } $('.js-work-strip[data-work-id=39209837]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39209837,"title":"Gender, marriage, and the dynamic of (im)mobility in the mid-Western hills of Nepal","translated_title":"","metadata":{"doi":"10.1080/17450101.2019.1611026","abstract":" This paper explores the relationship between gender, marriage, and (im)mobility in rural hilly areas of mid-Western Nepal, showing how (1) the mobility of men is predicated on the 'immobility' of women, with marriage being key to the gendered dynamic of (im)mobility, (2) how the construction of hegemonic masculinity, exemplified by a figure of a successful international migrant, is inseparable from an ideal of femininity vested in the figure of a virtuous domesticated housewife. 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Everyday life in Nepal's civil war by Pettigrew, Judith" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34762372/Maoists_at_the_hearth_Everyday_life_in_Nepals_civil_war_by_Pettigrew_Judith">Maoists at the hearth. Everyday life in Nepal's civil war by Pettigrew, Judith</a></div><div class="wp-workCard_item"><span>Social Anthropology</span><span>, 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34762372"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34762372"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34762372; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34762372]").text(description); $(".js-view-count[data-work-id=34762372]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34762372; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34762372']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34762372, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=34762372]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34762372,"title":"Maoists at the hearth. 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By examining the rise in practices of beef-eating and inter-caste commensality, this article suggests that the temporal dimension of wartime ‘when different rules apply’ was crucial in making people accept new ideas and break established norms on a scale atypical for the ‘normal’ times of peace. Analysing the agency of Maoist activists, who self-consciously tried to implement a project of radical social transformation, and those people who were caught in the midst of the Maoist transformative endeavour, this article argues that the contours of the ‘new society’ emerged not only due to revolutionaries’ intentional actions but also because of the ‘exceptional’ nature of wartime, which forced people to radically re-create their daily lives. By transgressing social norms, ‘ordinary’ people did not deliberately undermine the <br />normative order, but rather responded to the constraints of wartime, when people’s agency and ethical choices were mostly driven by the need to secure the survival of their families and ensure the continuity of life itself.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8a8d0287f46292dd374c932a0c63504f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82186073,"asset_id":34762368,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82186073/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34762368"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34762368"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34762368; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34762368]").text(description); $(".js-view-count[data-work-id=34762368]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34762368; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34762368']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34762368, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8a8d0287f46292dd374c932a0c63504f" } } $('.js-work-strip[data-work-id=34762368]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34762368,"title":"'Rules that Apply in Times of Crisis': time, agency, and norm-remaking during Nepal's People's War","translated_title":"","metadata":{"doi":"10.1111/1467-9655.12701","abstract":"This article explores how people in the former Maoist heartland of Nepal adopted previously transgressive norms and practices during the decade of the People’s War (1996-2006). 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="29586853"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/29586853/_When_Gods_Return_to_their_Homeland_in_the_Himalayas_Maoism_Religion_and_Change_in_the_Model_Village_of_Thabang_mid_Western_Nepal"><img alt="Research paper thumbnail of ‘When Gods Return to their Homeland in the Himalayas': Maoism, Religion, and Change in the Model Village of Thabang, mid-Western Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/53447726/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/29586853/_When_Gods_Return_to_their_Homeland_in_the_Himalayas_Maoism_Religion_and_Change_in_the_Model_Village_of_Thabang_mid_Western_Nepal">‘When Gods Return to their Homeland in the Himalayas': Maoism, Religion, and Change in the Model Village of Thabang, mid-Western Nepal</a></div><div class="wp-workCard_item"><span>Religion, Secularism, and Ethnicity in Contemporary Nepal, edited by David N.Gellner, Sondra Hausner, Chiara Letitia</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Based on ethnographic research in the former Maoist base area of Nepal, this chapter explores the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Based on ethnographic research in the former Maoist base area of Nepal, this chapter explores the impact of the People’s War and Maoist ideology on religious beliefs and practices in Nepal. Drawing on the parable of the ‘flight of Gods’ and on the life history of one of the village elders, the chapter explores the gradual demise of Hinduism as a dominant mode of religious practice and weaves together key themes for understanding religious change engendered by the conflict -- de-sacralisation of once sacred spaces and once sacred polity, transgression of the boundaries between purity and pollution, increasing privatisation of religious practices, and creation of the vacuum in transcendent authority which in many cases is filled by new religious or quasi-religious movements, such as Christianity and Maoism itself.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e3b120b8060c81b64669b6fb3e48c233" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53447726,"asset_id":29586853,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53447726/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="29586853"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="29586853"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 29586853; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=29586853]").text(description); $(".js-view-count[data-work-id=29586853]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 29586853; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='29586853']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 29586853, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e3b120b8060c81b64669b6fb3e48c233" } } $('.js-work-strip[data-work-id=29586853]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":29586853,"title":"‘When Gods Return to their Homeland in the Himalayas': Maoism, Religion, and Change in the Model Village of Thabang, mid-Western Nepal","translated_title":"","metadata":{"abstract":"Based on ethnographic research in the former Maoist base area of Nepal, this chapter explores the impact of the People’s War and Maoist ideology on religious beliefs and practices in Nepal. 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dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="17461772"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/17461772/De_mythologizing_the_Village_of_Resistance_How_rebellious_were_the_peasants_in_the_Maoist_base_area_of_Nepal"><img alt="Research paper thumbnail of De-mythologizing ‘the Village of Resistance’: How rebellious were the peasants in the Maoist base area of Nepal?" class="work-thumbnail" src="https://attachments.academia-assets.com/82186494/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/17461772/De_mythologizing_the_Village_of_Resistance_How_rebellious_were_the_peasants_in_the_Maoist_base_area_of_Nepal">De-mythologizing ‘the Village of Resistance’: How rebellious were the peasants in the Maoist base area of Nepal?</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It has become something of a cliché to speak about Nepal’s districts of Rolpa and Rukum as the he...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It has become something of a cliché to speak about Nepal’s districts of Rolpa and Rukum as the heartland of the Maoist base area, where the Maoist Movement enjoyed most popular support during the People’s War of 1996–2006. The Kham Magar village of Thabang, known as the capital of the base area, has been furthermore hailed as a ‘village of resistance,’ and its inhabitants are often portrayed as rebellious peasants who resisted the state since at least the 1950s. Based on the analysis of ordinary peasants’ narratives from Thabang, the paper will argue that this reading of Thabang’s history, which privileges resistance, does not give due to the complexity of power relations within the village, to inequalities between the village notables and ordinary people, and to the view of peasants themselves. Furthermore, it will be argued that Thabang—one of the most extensively researched villages in Nepal due to its ‘revolutionary history’—represents an interesting case study of how the project of writing history from the margins can, in fact, obscure the mere voices of those, it claims to represent.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f3e47fb842b63fd0cffab3a23d02cb6a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82186494,"asset_id":17461772,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82186494/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="17461772"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="17461772"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 17461772; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=17461772]").text(description); $(".js-view-count[data-work-id=17461772]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 17461772; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='17461772']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 17461772, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f3e47fb842b63fd0cffab3a23d02cb6a" } } $('.js-work-strip[data-work-id=17461772]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":17461772,"title":"De-mythologizing ‘the Village of Resistance’: How rebellious were the peasants in the Maoist base area of Nepal?","translated_title":"","metadata":{"abstract":"It has become something of a cliché to speak about Nepal’s districts of Rolpa and Rukum as the heartland of the Maoist base area, where the Maoist Movement enjoyed most popular support during the People’s War of 1996–2006. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="6445185"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6445185/Learning_in_a_Guerrilla_Community_of_Practice_Literacy_practices_situated_learning_and_youth_in_Nepals_Maoist_movement_1996_2006"><img alt="Research paper thumbnail of Learning in a Guerrilla Community of Practice: Literacy practices, situated learning and youth in Nepal's Maoist movement (1996-2006" class="work-thumbnail" src="https://attachments.academia-assets.com/33240855/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6445185/Learning_in_a_Guerrilla_Community_of_Practice_Literacy_practices_situated_learning_and_youth_in_Nepals_Maoist_movement_1996_2006">Learning in a Guerrilla Community of Practice: Literacy practices, situated learning and youth in Nepal's Maoist movement (1996-2006</a></div><div class="wp-workCard_item"><span>European Bulletin of Himalayan Research</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Participation of young people in guerrilla movements is often viewed as detrimental to the proces...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Participation of young people in guerrilla movements is often viewed as detrimental to the process of their education. However, based on fieldwork with young Maoists in Nepal, this article suggests that a guerrilla movement can become a site for learning, developing competencies and engaging in informal literacy practices. The article contributes to the existing literature which understands guerrilla movements as a source of learning, and contributes novel perspectives on the theory of “situated learning”.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d869a3c616b9038b1ee1178ac1c15bd6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33240855,"asset_id":6445185,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33240855/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6445185"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6445185"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6445185; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6445185]").text(description); $(".js-view-count[data-work-id=6445185]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6445185; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6445185']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 6445185, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d869a3c616b9038b1ee1178ac1c15bd6" } } $('.js-work-strip[data-work-id=6445185]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6445185,"title":"Learning in a Guerrilla Community of Practice: Literacy practices, situated learning and youth in Nepal's Maoist movement (1996-2006","translated_title":"","metadata":{"abstract":"Participation of young people in guerrilla movements is often viewed as detrimental to the process of their education. 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The article contributes to the existing literature which understands guerrilla movements as a source of learning, and contributes novel perspectives on the theory of “situated learning”. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="3242219"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/3242219/A_New_Way_of_Being_Young_in_Nepal_the_Idea_of_Maoist_Youth_and_Birth_of_a_New_Man"><img alt="Research paper thumbnail of A New Way of Being Young in Nepal: the Idea of Maoist Youth and Birth of a New Man" class="work-thumbnail" src="https://attachments.academia-assets.com/31100443/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3242219/A_New_Way_of_Being_Young_in_Nepal_the_Idea_of_Maoist_Youth_and_Birth_of_a_New_Man">A New Way of Being Young in Nepal: the Idea of Maoist Youth and Birth of a New Man</a></div><div class="wp-workCard_item"><span>A New Way of Being Young in Nepal: the Idea of Maoist Youth and Birth of a New Man</span><span>, Jun 2009</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b7670fd125bddf16cbf6bc3bc5b7e12f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31100443,"asset_id":3242219,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31100443/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3242219"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3242219"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3242219; 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For young people who claim not to believe in age-old superstitions, the festival provided space not only for sacrifice to the Goddess of Earth but rather for playing and courting with each other. Boys, dressed in Che Guevara T-shirts, jeans and trainers, and girls, dressed in traditional Magar clothes, cholã and luïgã, seemed to represent the disparate worlds of modernity and tradition, which nevertheless converged in their dialogues. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Ina Zharkevich</h3></div><div class="js-work-strip profile--work_container" data-work-id="38783979"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38783979/Maoist_Peoples_War_and_the_Revolution_of_Everyday_Life_in_Nepal"><img alt="Research paper thumbnail of Maoist People's War and the Revolution of Everyday Life in Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/58874043/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38783979/Maoist_Peoples_War_and_the_Revolution_of_Everyday_Life_in_Nepal">Maoist People's War and the Revolution of Everyday Life in Nepal</a></div><div class="wp-workCard_item"><span>Cambridge University Press</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This book is an ethnography of social change and norm-remaking brought about by the Maoist People...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This book is an ethnography of social change and norm-remaking brought about by the Maoist People’s War in Nepal between 1996 and 2006. Drawing on long-term fieldwork with people in the former Maoist heartland, including both committed Maoist revolutionaries and ‘reluctant rebels’, it explores how a remote Himalayan village was forged as the centre of the Maoist rebellion, how its inhabitants coped with the situation of war, how they came to embrace the Maoist project and maintain ordinary life during war. Contrary to the dominant narrative, even in the Maoist capital, hailed as a village of resistance, a lot of ordinary people were only ‘reluctant rebels’ who supported the Maoists because of kinship ties, moral solidarity, and compliance with the Maoist regime of governance. By focusing on the relational side of the Maoist movement – kinship ties between ordinary villagers and guerrillas, fraternal and affective bonds within the Maoist movement – the book explores the social processes and relationships through which the People’s War became possible.<br /><br />The book illuminates how the everyday became a primary site of revolution in Nepal: of crafting new subjectivities, normalizing previously transgressive norms, such as beef-eating and inter-caste commensality, and reconfiguring the ways people act in and think about the world. Revolution in Nepal came about not as a result of war, but rather in the process of war, with the praxis of revolutionary modes of sociality and ‘embodied change’ being key to transforming people’s practical consciousness. Rather than being simply an outcome of the Maoist policies or ideas, much of the change was a result of embodied experiences of radically new ways of relating across caste, class and gender divides. By having recreated their everyday practice—often as part of the exceptional times of war and rules that apply in times of crisis—people in the Maoist base area transformed not only their values, but also the rigid social hierarchies structuring Nepali society.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7421b1750353a96123a249b107da1023" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58874043,"asset_id":38783979,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58874043/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38783979"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38783979"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38783979; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38783979]").text(description); $(".js-view-count[data-work-id=38783979]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38783979; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38783979']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38783979, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7421b1750353a96123a249b107da1023" } } $('.js-work-strip[data-work-id=38783979]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38783979,"title":"Maoist People's War and the Revolution of Everyday Life in Nepal","translated_title":"","metadata":{"abstract":"This book is an ethnography of social change and norm-remaking brought about by the Maoist People’s War in Nepal between 1996 and 2006. Drawing on long-term fieldwork with people in the former Maoist heartland, including both committed Maoist revolutionaries and ‘reluctant rebels’, it explores how a remote Himalayan village was forged as the centre of the Maoist rebellion, how its inhabitants coped with the situation of war, how they came to embrace the Maoist project and maintain ordinary life during war. Contrary to the dominant narrative, even in the Maoist capital, hailed as a village of resistance, a lot of ordinary people were only ‘reluctant rebels’ who supported the Maoists because of kinship ties, moral solidarity, and compliance with the Maoist regime of governance. By focusing on the relational side of the Maoist movement – kinship ties between ordinary villagers and guerrillas, fraternal and affective bonds within the Maoist movement – the book explores the social processes and relationships through which the People’s War became possible.\n\nThe book illuminates how the everyday became a primary site of revolution in Nepal: of crafting new subjectivities, normalizing previously transgressive norms, such as beef-eating and inter-caste commensality, and reconfiguring the ways people act in and think about the world. Revolution in Nepal came about not as a result of war, but rather in the process of war, with the praxis of revolutionary modes of sociality and ‘embodied change’ being key to transforming people’s practical consciousness. Rather than being simply an outcome of the Maoist policies or ideas, much of the change was a result of embodied experiences of radically new ways of relating across caste, class and gender divides. 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Contrary to the dominant narrative, even in the Maoist capital, hailed as a village of resistance, a lot of ordinary people were only ‘reluctant rebels’ who supported the Maoists because of kinship ties, moral solidarity, and compliance with the Maoist regime of governance. By focusing on the relational side of the Maoist movement – kinship ties between ordinary villagers and guerrillas, fraternal and affective bonds within the Maoist movement – the book explores the social processes and relationships through which the People’s War became possible.\n\nThe book illuminates how the everyday became a primary site of revolution in Nepal: of crafting new subjectivities, normalizing previously transgressive norms, such as beef-eating and inter-caste commensality, and reconfiguring the ways people act in and think about the world. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="28561232"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/28561232/Religion_Secularism_and_Ethnicity_in_Contemporary_Nepal"><img alt="Research paper thumbnail of Religion, Secularism, and Ethnicity in Contemporary Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/48917558/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/28561232/Religion_Secularism_and_Ethnicity_in_Contemporary_Nepal">Religion, Secularism, and Ethnicity in Contemporary Nepal</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/DavidGellner">David Gellner</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uqam.academia.edu/ChiaraLetizia">Chiara Letizia</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/KrishnaAdhikari">Krishna Adhikari</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://durham.academia.edu/BenCampbell">Ben Campbell</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uni-heidelberg.academia.edu/AstridZotter">Astrid Zotter</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://kcl.academia.edu/InaZharkevich">Ina Zharkevich</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The socio-political landscape of Nepal has been rocked by dramatic and far-reaching changes in th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The socio-political landscape of Nepal has been rocked by dramatic and far-reaching changes in the past thirty years. Following a ten-year Maoist revolution and civil war, the country has transitioned from a monarchy to a republic. The former Hindu kingdom has declared its commitment to secularism, without coming to any agreement on what secularism means or should mean in the Nepalese context. What happens to religion under conditions of such rapid social and political change? How do the changes in public festivals reflect and/or create new group identities? Is the gap between the urban and the rural narrowing? How is the state dealing with Nepal’s multicultural and multi-religious society? How are Nepalis understanding, resisting, and adapting ideas of secularism?<br /><br />In order to answer these important questions, this volume brings together eleven case studies by an international team of anthropologists and ethno-Indologists of Nepal on such diverse topics as secularism, individualism, shamanism, animal sacrifice, the role of state functionaries in festivals, clashes and synergies between Maoism and Buddhism, and conversion to Christianity. In an Afterword renowned political theorist Rajeev Bhargava presents a comparative analysis of Nepal’s experiences and asks whether the country is finding its own solution to the conundrum of secularism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="848b69df8e7b642d6206823cfdfad541" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48917558,"asset_id":28561232,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48917558/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="28561232"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="28561232"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 28561232; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=28561232]").text(description); $(".js-view-count[data-work-id=28561232]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 28561232; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='28561232']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 28561232, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "848b69df8e7b642d6206823cfdfad541" } } $('.js-work-strip[data-work-id=28561232]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":28561232,"title":"Religion, Secularism, and Ethnicity in Contemporary Nepal","translated_title":"","metadata":{"abstract":"The socio-political landscape of Nepal has been rocked by dramatic and far-reaching changes in the past thirty years. 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</div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="457089" id="papers"><div class="js-work-strip profile--work_container" data-work-id="124001805"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/124001805/Zharkevich_2024_Reluctant_Shamans_On_the_Limits_of_Human_Agency_and_the_Power_of_Partible_Souls_among_the_Kham_Magars_of_Nepal"><img alt="Research paper thumbnail of Zharkevich 2024 Reluctant Shamans: On the Limits of Human Agency and the Power of Partible Souls among the Kham Magars of Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/118308639/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/124001805/Zharkevich_2024_Reluctant_Shamans_On_the_Limits_of_Human_Agency_and_the_Power_of_Partible_Souls_among_the_Kham_Magars_of_Nepal">Zharkevich 2024 Reluctant Shamans: On the Limits of Human Agency and the Power of Partible Souls among the Kham Magars of Nepal</a></div><div class="wp-workCard_item"><span>Encounters with the Invisible: Revisiting Spirit Possession in the Himalayas, edited by Marie Lecomte-Tilouine and Anne de Sales, pp.58-76. Routledge India.</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is based on a series of encounters with the Kham Magar novice shamans, men and women, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper is based on a series of encounters with the Kham Magar novice shamans, men and women, young and old, whose narratives indicated a considerable degree of resistance towards the career of a shaman and suffering in the process of becoming one. While it is often stressed that a shaman is distinguished from other practitioners by his ability to call deities and spirits at will, the situation is starkly different during the initiation process over which the soon-to-be shamans have no control whatsoever. The shamans I talked to stressed that becoming a shaman was not their calling in the sense of being an expression of their volition, but rather a predicament and a fate one could not escape when one was called by the spirit of the deceased ancestor shaman. To them, the power of the invisible world and particularly of the ancestral spirits was incommensurately higher than that of humans, for when afflicted by the spirit of deceased shaman even a long-term Christian and even a long-term deutini had to ‘convert’ to shamanism in order to ‘survive’; similarly, young men intent on going abroad had no other choice but go through the initiation ceremony in order to be able to get on with their life-projects which had very little to do with shamanism.<br /><br />In explaining the situation of becoming a shaman against one’s will, I turn to the Kham Magar concept of the soul, which, I suggest, underpins Kham Magars’ relationship with the invisible world and its inhabitants. For the Kham Magars, the soul, 22 hamsa and 22 purusha, is not singular, but rather multiple and partible, with the parts of the soul having the capacity to detach from an individual, travel during sleep, or enter other human beings, so that a human can entail the purusha of other people, even those of the deceased. After death, it is believed, that parts of purusha go for reincarnation, parts are turned into ancestral spirits, but shaman’s purusha does neither – it has to find a ‘home’ in a new body, often through ‘torturing’ its descendants into succumbing to becoming a shaman. As the paper will illustrate the concept of the partible soul, 22 hamsa and 22 purusha, helps to elucidate not only the phenomenon of ‘reluctant’ shamans and ‘reluctant witches’ who the shamans are fighting against, but also the supremacy of the invisible world in structuring the world that is visible, and the idea that the distinction between animate and inanimate objects is more of degree rather than quality. Indeed, if the human body is just a vessel animated by purusha (which can thrive without the human body and not vice versa), then other objects - such as the magic stick of the shaman, moving on its own and guiding the shaman to secret places, and the shaman’s drum, beating of its own accord when left without use -  can also be rendered more alive and animate than the ‘modern Westernized’ view of the world would allow for.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="503e5a237f6664fc54f1536a79446e04" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118308639,"asset_id":124001805,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118308639/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="124001805"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="124001805"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124001805; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124001805]").text(description); $(".js-view-count[data-work-id=124001805]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124001805; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124001805']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 124001805, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "503e5a237f6664fc54f1536a79446e04" } } $('.js-work-strip[data-work-id=124001805]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":124001805,"title":"Zharkevich 2024 Reluctant Shamans: On the Limits of Human Agency and the Power of Partible Souls among the Kham Magars of Nepal","translated_title":"","metadata":{"doi":"1003490920","abstract":"This paper is based on a series of encounters with the Kham Magar novice shamans, men and women, young and old, whose narratives indicated a considerable degree of resistance towards the career of a shaman and suffering in the process of becoming one. While it is often stressed that a shaman is distinguished from other practitioners by his ability to call deities and spirits at will, the situation is starkly different during the initiation process over which the soon-to-be shamans have no control whatsoever. The shamans I talked to stressed that becoming a shaman was not their calling in the sense of being an expression of their volition, but rather a predicament and a fate one could not escape when one was called by the spirit of the deceased ancestor shaman. To them, the power of the invisible world and particularly of the ancestral spirits was incommensurately higher than that of humans, for when afflicted by the spirit of deceased shaman even a long-term Christian and even a long-term deutini had to ‘convert’ to shamanism in order to ‘survive’; similarly, young men intent on going abroad had no other choice but go through the initiation ceremony in order to be able to get on with their life-projects which had very little to do with shamanism.\n\nIn explaining the situation of becoming a shaman against one’s will, I turn to the Kham Magar concept of the soul, which, I suggest, underpins Kham Magars’ relationship with the invisible world and its inhabitants. For the Kham Magars, the soul, 22 hamsa and 22 purusha, is not singular, but rather multiple and partible, with the parts of the soul having the capacity to detach from an individual, travel during sleep, or enter other human beings, so that a human can entail the purusha of other people, even those of the deceased. After death, it is believed, that parts of purusha go for reincarnation, parts are turned into ancestral spirits, but shaman’s purusha does neither – it has to find a ‘home’ in a new body, often through ‘torturing’ its descendants into succumbing to becoming a shaman. As the paper will illustrate the concept of the partible soul, 22 hamsa and 22 purusha, helps to elucidate not only the phenomenon of ‘reluctant’ shamans and ‘reluctant witches’ who the shamans are fighting against, but also the supremacy of the invisible world in structuring the world that is visible, and the idea that the distinction between animate and inanimate objects is more of degree rather than quality. Indeed, if the human body is just a vessel animated by purusha (which can thrive without the human body and not vice versa), then other objects - such as the magic stick of the shaman, moving on its own and guiding the shaman to secret places, and the shaman’s drum, beating of its own accord when left without use - can also be rendered more alive and animate than the ‘modern Westernized’ view of the world would allow for. 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As the paper will illustrate the concept of the partible soul, 22 hamsa and 22 purusha, helps to elucidate not only the phenomenon of ‘reluctant’ shamans and ‘reluctant witches’ who the shamans are fighting against, but also the supremacy of the invisible world in structuring the world that is visible, and the idea that the distinction between animate and inanimate objects is more of degree rather than quality. Indeed, if the human body is just a vessel animated by purusha (which can thrive without the human body and not vice versa), then other objects - such as the magic stick of the shaman, moving on its own and guiding the shaman to secret places, and the shaman’s drum, beating of its own accord when left without use - can also be rendered more alive and animate than the ‘modern Westernized’ view of the world would allow for. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="88461292"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/88461292/From_Fraternal_Nations_to_Fratricidal_War"><img alt="Research paper thumbnail of From Fraternal Nations to Fratricidal War?" class="work-thumbnail" src="https://attachments.academia-assets.com/92431559/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/88461292/From_Fraternal_Nations_to_Fratricidal_War">From Fraternal Nations to Fratricidal War?</a></div><div class="wp-workCard_item"><span>Making Sense of the War in Ukraine</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In Belarus, where I come from, the war against Ukraine is often called fratricidal (братоубийстве...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In Belarus, where I come from, the war against Ukraine is often called fratricidal (братоубийственная). Calling the war against Ukraine a fratricidal war might seem as sacrilegious in the current context as the idea of the friendship between East Slavic fraternal or ‘brotherly nations’ (братские народы): Ukraine, Belarus, and Russia. One of the popular Ukrainian memes in the first days of the war summarizes it all: ‘Thank God, we have only two brotherly nations’. It might be tempting to explain the shock of the first days of the war – for the full-scale invasion lay beyond the realm of the imaginable even for most people in Ukraine – by the common wisdom that says that kin do not turn against kin, brother does not turn against brother, even if brothers have radically different lives and values. Yet, one of the foundational biblical myths about Cain and Abel is about fratricide, alluding that kin relations are fraught with danger, envy and conflict. Likewise, history shows that conflicts between kin and neighbours – those connected by ties of intimacy and relatedness – might rival those fought against total strangers, the war in former Yugoslavia being one such example. <br />...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d2a424c9f5d58e4787a32dda14a173df" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":92431559,"asset_id":88461292,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/92431559/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="88461292"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="88461292"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88461292; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88461292]").text(description); $(".js-view-count[data-work-id=88461292]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88461292; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88461292']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 88461292, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d2a424c9f5d58e4787a32dda14a173df" } } $('.js-work-strip[data-work-id=88461292]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88461292,"title":"From Fraternal Nations to Fratricidal War?","translated_title":"","metadata":{"abstract":"In Belarus, where I come from, the war against Ukraine is often called fratricidal (братоубийственная). Calling the war against Ukraine a fratricidal war might seem as sacrilegious in the current context as the idea of the friendship between East Slavic fraternal or ‘brotherly nations’ (братские народы): Ukraine, Belarus, and Russia. One of the popular Ukrainian memes in the first days of the war summarizes it all: ‘Thank God, we have only two brotherly nations’. It might be tempting to explain the shock of the first days of the war – for the full-scale invasion lay beyond the realm of the imaginable even for most people in Ukraine – by the common wisdom that says that kin do not turn against kin, brother does not turn against brother, even if brothers have radically different lives and values. Yet, one of the foundational biblical myths about Cain and Abel is about fratricide, alluding that kin relations are fraught with danger, envy and conflict. Likewise, history shows that conflicts between kin and neighbours – those connected by ties of intimacy and relatedness – might rival those fought against total strangers, the war in former Yugoslavia being one such example.\r\n...\r\n\r\n\r\n","more_info":"This is a blog post available at https://www.compas.ox.ac.uk/2022/from-fraternal-nations-to-fratricidal-war/","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Making Sense of the War in Ukraine"},"translated_abstract":"In Belarus, where I come from, the war against Ukraine is often called fratricidal (братоубийственная). Calling the war against Ukraine a fratricidal war might seem as sacrilegious in the current context as the idea of the friendship between East Slavic fraternal or ‘brotherly nations’ (братские народы): Ukraine, Belarus, and Russia. One of the popular Ukrainian memes in the first days of the war summarizes it all: ‘Thank God, we have only two brotherly nations’. It might be tempting to explain the shock of the first days of the war – for the full-scale invasion lay beyond the realm of the imaginable even for most people in Ukraine – by the common wisdom that says that kin do not turn against kin, brother does not turn against brother, even if brothers have radically different lives and values. Yet, one of the foundational biblical myths about Cain and Abel is about fratricide, alluding that kin relations are fraught with danger, envy and conflict. Likewise, history shows that conflicts between kin and neighbours – those connected by ties of intimacy and relatedness – might rival those fought against total strangers, the war in former Yugoslavia being one such example.\r\n...\r\n\r\n\r\n","internal_url":"https://www.academia.edu/88461292/From_Fraternal_Nations_to_Fratricidal_War","translated_internal_url":"","created_at":"2022-10-14T05:12:48.628-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":1445529,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":92431559,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/92431559/thumbnails/1.jpg","file_name":"From_Fraternal_Nations_to_Fratricidal_War.docx","download_url":"https://www.academia.edu/attachments/92431559/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"From_Fraternal_Nations_to_Fratricidal_Wa.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/92431559/From_Fraternal_Nations_to_Fratricidal_War.docx?1665750635=\u0026response-content-disposition=attachment%3B+filename%3DFrom_Fraternal_Nations_to_Fratricidal_Wa.docx\u0026Expires=1732733661\u0026Signature=U~JxOhSnlATnew1QU99enk3Bf-k2g-glCTdy-ZQ-O43B2IbgsC4R~FE8G20YhMy9xq-H4N7TjDMGVTU8dnL38v7RuU98ABuoPWY-Groel~bLLd0LZqojRFZc-h5P7nncxR7pw8D7958JkshBmyIqge5zxRlXndrGrCNB35ZRU3Dt-iqro0XLHFxJ7RKgWIZDLc6kjPF5wGX67DMdyl1artv5w7wQP0iwiDEqfXLL6MhYDf4UVm-0fFXXsYcG7rz0cpqxtt9LzKeLAl5uEanSUuFxyFUCadecKajQ~itwV7wrVK0ButngPT2vI~zzGO1y6WMLmQcs0Y0CHbFd6QybqA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"From_Fraternal_Nations_to_Fratricidal_War","translated_slug":"","page_count":1,"language":"en","content_type":"Work","owner":{"id":1445529,"first_name":"Ina","middle_initials":null,"last_name":"Zharkevich","page_name":"InaZharkevich","domain_name":"kcl","created_at":"2012-04-05T03:07:19.019-07:00","display_name":"Ina Zharkevich","url":"https://kcl.academia.edu/InaZharkevich"},"attachments":[{"id":92431559,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/92431559/thumbnails/1.jpg","file_name":"From_Fraternal_Nations_to_Fratricidal_War.docx","download_url":"https://www.academia.edu/attachments/92431559/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"From_Fraternal_Nations_to_Fratricidal_Wa.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/92431559/From_Fraternal_Nations_to_Fratricidal_War.docx?1665750635=\u0026response-content-disposition=attachment%3B+filename%3DFrom_Fraternal_Nations_to_Fratricidal_Wa.docx\u0026Expires=1732733661\u0026Signature=U~JxOhSnlATnew1QU99enk3Bf-k2g-glCTdy-ZQ-O43B2IbgsC4R~FE8G20YhMy9xq-H4N7TjDMGVTU8dnL38v7RuU98ABuoPWY-Groel~bLLd0LZqojRFZc-h5P7nncxR7pw8D7958JkshBmyIqge5zxRlXndrGrCNB35ZRU3Dt-iqro0XLHFxJ7RKgWIZDLc6kjPF5wGX67DMdyl1artv5w7wQP0iwiDEqfXLL6MhYDf4UVm-0fFXXsYcG7rz0cpqxtt9LzKeLAl5uEanSUuFxyFUCadecKajQ~itwV7wrVK0ButngPT2vI~zzGO1y6WMLmQcs0Y0CHbFd6QybqA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":3462,"name":"Kinship (Anthropology)","url":"https://www.academia.edu/Documents/in/Kinship_Anthropology_"},{"id":126332,"name":"Anthropology of War","url":"https://www.academia.edu/Documents/in/Anthropology_of_War"}],"urls":[{"id":24758362,"url":"https://www.compas.ox.ac.uk/2022/from-fraternal-nations-to-fratricidal-war/"}]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="46862894"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/46862894/_I_started_working_because_I_was_hungry_The_consequences_of_food_insecurity_for_childrens_well_being_in_rural_Ethiopia"><img alt="Research paper thumbnail of “I started working because I was hungry”: The consequences of food insecurity for children's well-being in rural Ethiopia" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/46862894/_I_started_working_because_I_was_hungry_The_consequences_of_food_insecurity_for_childrens_well_being_in_rural_Ethiopia">“I started working because I was hungry”: The consequences of food insecurity for children's well-being in rural Ethiopia</a></div><div class="wp-workCard_item"><span>Social Science & Medicine</span><span>, 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="46862894"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="46862894"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 46862894; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44133001"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44133001/We_are_in_the_process_the_exploitation_of_hope_and_the_political_economy_of_waiting_among_the_aspiring_irregular_migrants_in_Nepal"><img alt="Research paper thumbnail of 'We are in the process': the exploitation of hope and the political economy of waiting among the aspiring irregular migrants in Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/64484530/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44133001/We_are_in_the_process_the_exploitation_of_hope_and_the_political_economy_of_waiting_among_the_aspiring_irregular_migrants_in_Nepal">'We are in the process': the exploitation of hope and the political economy of waiting among the aspiring irregular migrants in Nepal</a></div><div class="wp-workCard_item"><span>Environment and Planning D: Society and Space</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">'We are in the process' was the phrase used by my Nepali interlocutors, soon-to-be migrants, who ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">'We are in the process' was the phrase used by my Nepali interlocutors, soon-to-be migrants, who were waiting for their departure abroad for months on end. Based on conversations with irregular migrants, this paper explores the relationship between time and power, focusing on the political economy of waiting. It suggests that making people wait has become a key technique of governmentality used by the migration industry actors to control aspiring migrants' movement, exploit their desires and hopes, and extract surplus value, turning the migration industry in Nepal into a major system of profiteering. Forcing aspiring migrants to wait in a state of suspense (not boredom) for departures that are imminent but not certain, unscrupulous brokers create an affective state in suspended subjects, which allows those in power to prey on migrants' vulnerability and their hope for a better life, pushing many of the aspiring migrants into grave debt.<br /><br />available full-text at:  <br /><a href="https://journals.sagepub.com/doi/full/10.1177/0263775820954877" rel="nofollow">https://journals.sagepub.com/doi/full/10.1177/0263775820954877</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fca7e0422efd8b6d5b2529bb1661a002" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64484530,"asset_id":44133001,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64484530/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44133001"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44133001"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44133001; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44133001]").text(description); $(".js-view-count[data-work-id=44133001]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44133001; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44133001']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44133001, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fca7e0422efd8b6d5b2529bb1661a002" } } $('.js-work-strip[data-work-id=44133001]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44133001,"title":"'We are in the process': the exploitation of hope and the political economy of waiting among the aspiring irregular migrants in Nepal","translated_title":"","metadata":{"doi":"10.1177/0263775820954877","abstract":"'We are in the process' was the phrase used by my Nepali interlocutors, soon-to-be migrants, who were waiting for their departure abroad for months on end. Based on conversations with irregular migrants, this paper explores the relationship between time and power, focusing on the political economy of waiting. It suggests that making people wait has become a key technique of governmentality used by the migration industry actors to control aspiring migrants' movement, exploit their desires and hopes, and extract surplus value, turning the migration industry in Nepal into a major system of profiteering. Forcing aspiring migrants to wait in a state of suspense (not boredom) for departures that are imminent but not certain, unscrupulous brokers create an affective state in suspended subjects, which allows those in power to prey on migrants' vulnerability and their hope for a better life, pushing many of the aspiring migrants into grave debt.\n\navailable full-text at: \nhttps://journals.sagepub.com/doi/full/10.1177/0263775820954877\n\n","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Environment and Planning D: Society and Space"},"translated_abstract":"'We are in the process' was the phrase used by my Nepali interlocutors, soon-to-be migrants, who were waiting for their departure abroad for months on end. Based on conversations with irregular migrants, this paper explores the relationship between time and power, focusing on the political economy of waiting. It suggests that making people wait has become a key technique of governmentality used by the migration industry actors to control aspiring migrants' movement, exploit their desires and hopes, and extract surplus value, turning the migration industry in Nepal into a major system of profiteering. Forcing aspiring migrants to wait in a state of suspense (not boredom) for departures that are imminent but not certain, unscrupulous brokers create an affective state in suspended subjects, which allows those in power to prey on migrants' vulnerability and their hope for a better life, pushing many of the aspiring migrants into grave debt.\n\navailable full-text at: \nhttps://journals.sagepub.com/doi/full/10.1177/0263775820954877\n\n","internal_url":"https://www.academia.edu/44133001/We_are_in_the_process_the_exploitation_of_hope_and_the_political_economy_of_waiting_among_the_aspiring_irregular_migrants_in_Nepal","translated_internal_url":"","created_at":"2020-09-21T06:53:49.152-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":1445529,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64484530,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64484530/thumbnails/1.jpg","file_name":"Zharkevich_2020_Society and Space_AAM.pdf","download_url":"https://www.academia.edu/attachments/64484530/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"We_are_in_the_process_the_exploitation_o.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64484530/Zharkevich_2020_Society_and_Space_AAM-libre.pdf?1600696713=\u0026response-content-disposition=attachment%3B+filename%3DWe_are_in_the_process_the_exploitation_o.pdf\u0026Expires=1732733661\u0026Signature=QxANYMSgm18IZW3tz0Z5cnNkDLbbLylHaPAlEt3g7VoGOSu1DMJHJ-yJyr7oy287UH0sdNF02c9OmujICDkFqSGipJYx6tK1YeYBIWRAQtsCAtk2AcdcH0E82kBqlz5KxGu3UZJaN5jPCeAKAChCy5C79TvZdXw8B1xOciRRXZ8SVS8Cs5CbqTpAjBUowfqCNBV60r1xqyTamN8YTI7ZkJqfaHEg~TSxJDe~mssnf0tEqJaqJ0SpJp~-USuMqHh-Uw048FfhppCO08u68uYasjJdD-5ze~XRkMoz70Ap3WmybA-s~fjR02YNgT3hBBV5rAEGB1PQv-T-Y2xxswvR2g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"We_are_in_the_process_the_exploitation_of_hope_and_the_political_economy_of_waiting_among_the_aspiring_irregular_migrants_in_Nepal","translated_slug":"","page_count":24,"language":"en","content_type":"Work","owner":{"id":1445529,"first_name":"Ina","middle_initials":null,"last_name":"Zharkevich","page_name":"InaZharkevich","domain_name":"kcl","created_at":"2012-04-05T03:07:19.019-07:00","display_name":"Ina Zharkevich","url":"https://kcl.academia.edu/InaZharkevich"},"attachments":[{"id":64484530,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64484530/thumbnails/1.jpg","file_name":"Zharkevich_2020_Society and Space_AAM.pdf","download_url":"https://www.academia.edu/attachments/64484530/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"We_are_in_the_process_the_exploitation_o.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64484530/Zharkevich_2020_Society_and_Space_AAM-libre.pdf?1600696713=\u0026response-content-disposition=attachment%3B+filename%3DWe_are_in_the_process_the_exploitation_o.pdf\u0026Expires=1732733661\u0026Signature=QxANYMSgm18IZW3tz0Z5cnNkDLbbLylHaPAlEt3g7VoGOSu1DMJHJ-yJyr7oy287UH0sdNF02c9OmujICDkFqSGipJYx6tK1YeYBIWRAQtsCAtk2AcdcH0E82kBqlz5KxGu3UZJaN5jPCeAKAChCy5C79TvZdXw8B1xOciRRXZ8SVS8Cs5CbqTpAjBUowfqCNBV60r1xqyTamN8YTI7ZkJqfaHEg~TSxJDe~mssnf0tEqJaqJ0SpJp~-USuMqHh-Uw048FfhppCO08u68uYasjJdD-5ze~XRkMoz70Ap3WmybA-s~fjR02YNgT3hBBV5rAEGB1PQv-T-Y2xxswvR2g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2409,"name":"Mobility/Mobilities","url":"https://www.academia.edu/Documents/in/Mobility_Mobilities"},{"id":9230,"name":"Hope","url":"https://www.academia.edu/Documents/in/Hope"},{"id":16946,"name":"Nepal","url":"https://www.academia.edu/Documents/in/Nepal"},{"id":58478,"name":"Waiting","url":"https://www.academia.edu/Documents/in/Waiting"},{"id":165825,"name":"Migration and undocumented migrants","url":"https://www.academia.edu/Documents/in/Migration_and_undocumented_migrants"},{"id":174830,"name":"Hopelessness","url":"https://www.academia.edu/Documents/in/Hopelessness"},{"id":980007,"name":"Human Trafficking and SMuggling","url":"https://www.academia.edu/Documents/in/Human_Trafficking_and_SMuggling"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40616275"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40616275/Money_and_Blood_Remittances_as_a_Substance_of_Relatedness_in_Transnational_Families_in_Nepal"><img alt="Research paper thumbnail of Money and Blood: Remittances as a Substance of Relatedness in Transnational Families in Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/82183103/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40616275/Money_and_Blood_Remittances_as_a_Substance_of_Relatedness_in_Transnational_Families_in_Nepal">Money and Blood: Remittances as a Substance of Relatedness in Transnational Families in Nepal</a></div><div class="wp-workCard_item"><span>American Anthropologist</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Drawing on research with transnational families in Nepal, this article explores how kinship is re...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Drawing on research with transnational families in Nepal, this article explores how kinship is reconstituted through transnational mobility and what role material flows play in sustaining and disrupting kinship ties, rethinking remittances as a substance of relatedness. In a situation of unprecedented international mobility in Nepal, money has become a substance through which kinship is produced across time and space, resulting in a profound reconfiguration of the institution of the family, with long‐distance marriages and nuclear families increasingly becoming the norm. Transnational families in Nepal maintain cohesiveness on condition that there is a flow of remittances, pointing toward the role of money in constituting affective relations, delineating the boundaries of transnational families, and reproducing kinship ties across borders. Rather than arguing that money is “thicker than blood,” the article shows that the flow of money illuminates how thick “blood” is: the extent to which affective kinship ties map onto formal kinship structures in the world of today. [transnational families, substance of relatedness, remittances, money, Nepal]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ed01d66a4a3a4bf0ef7b93179867593c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82183103,"asset_id":40616275,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82183103/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40616275"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40616275"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40616275; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40616275]").text(description); $(".js-view-count[data-work-id=40616275]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40616275; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40616275']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40616275, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ed01d66a4a3a4bf0ef7b93179867593c" } } $('.js-work-strip[data-work-id=40616275]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40616275,"title":"Money and Blood: Remittances as a Substance of Relatedness in Transnational Families in Nepal","translated_title":"","metadata":{"doi":"10.1111/aman.13316","abstract":"Drawing on research with transnational families in Nepal, this article explores how kinship is reconstituted through transnational mobility and what role material flows play in sustaining and disrupting kinship ties, rethinking remittances as a substance of relatedness. In a situation of unprecedented international mobility in Nepal, money has become a substance through which kinship is produced across time and space, resulting in a profound reconfiguration of the institution of the family, with long‐distance marriages and nuclear families increasingly becoming the norm. Transnational families in Nepal maintain cohesiveness on condition that there is a flow of remittances, pointing toward the role of money in constituting affective relations, delineating the boundaries of transnational families, and reproducing kinship ties across borders. Rather than arguing that money is “thicker than blood,” the article shows that the flow of money illuminates how thick “blood” is: the extent to which affective kinship ties map onto formal kinship structures in the world of today. [transnational families, substance of relatedness, remittances, money, Nepal]","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"American Anthropologist"},"translated_abstract":"Drawing on research with transnational families in Nepal, this article explores how kinship is reconstituted through transnational mobility and what role material flows play in sustaining and disrupting kinship ties, rethinking remittances as a substance of relatedness. In a situation of unprecedented international mobility in Nepal, money has become a substance through which kinship is produced across time and space, resulting in a profound reconfiguration of the institution of the family, with long‐distance marriages and nuclear families increasingly becoming the norm. Transnational families in Nepal maintain cohesiveness on condition that there is a flow of remittances, pointing toward the role of money in constituting affective relations, delineating the boundaries of transnational families, and reproducing kinship ties across borders. Rather than arguing that money is “thicker than blood,” the article shows that the flow of money illuminates how thick “blood” is: the extent to which affective kinship ties map onto formal kinship structures in the world of today. [transnational families, substance of relatedness, remittances, money, Nepal]","internal_url":"https://www.academia.edu/40616275/Money_and_Blood_Remittances_as_a_Substance_of_Relatedness_in_Transnational_Families_in_Nepal","translated_internal_url":"","created_at":"2019-10-14T03:38:41.090-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":1445529,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":82183103,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/82183103/thumbnails/1.jpg","file_name":"Zharkevich._2019._Money_and_Blood.pdf","download_url":"https://www.academia.edu/attachments/82183103/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Money_and_Blood_Remittances_as_a_Substan.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/82183103/Zharkevich._2019._Money_and_Blood-libre.pdf?1647337168=\u0026response-content-disposition=attachment%3B+filename%3DMoney_and_Blood_Remittances_as_a_Substan.pdf\u0026Expires=1732755017\u0026Signature=Nn-EluMMBp6iRttJc-WwooTbWtHrMd7MPMaoBh~9kTnAYYUPtN-py-zk-q1i6pnXA5KmWkqz8qzupS0AlKJclvjAAyrURarL1H~qVfLHYnfgJ49ekY8zjiw8c3SnwLloC2y6grFMM~fAW0BYjkUO6tgU6xouEAdJ8vDbXVGcnN8hmluqhduVJSiiHKpB2ODZc9vjTy0tKChpnwUj07sGRE-ILRhnL3hyMk6VMs0m7PZI20M~xITDjYqgxCr~MKNhz4etgHF91nSzsU52zPY4Gyrl3bKGwY8Jwkoa0jljpLeFGMJFt5QvpcFQwFHHfrQT21MgN5U~AD8Id9hxlbJq1g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Money_and_Blood_Remittances_as_a_Substance_of_Relatedness_in_Transnational_Families_in_Nepal","translated_slug":"","page_count":23,"language":"en","content_type":"Work","owner":{"id":1445529,"first_name":"Ina","middle_initials":null,"last_name":"Zharkevich","page_name":"InaZharkevich","domain_name":"kcl","created_at":"2012-04-05T03:07:19.019-07:00","display_name":"Ina Zharkevich","url":"https://kcl.academia.edu/InaZharkevich"},"attachments":[{"id":82183103,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/82183103/thumbnails/1.jpg","file_name":"Zharkevich._2019._Money_and_Blood.pdf","download_url":"https://www.academia.edu/attachments/82183103/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&st=MTczMjc1MTQxNyw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Money_and_Blood_Remittances_as_a_Substan.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/82183103/Zharkevich._2019._Money_and_Blood-libre.pdf?1647337168=\u0026response-content-disposition=attachment%3B+filename%3DMoney_and_Blood_Remittances_as_a_Substan.pdf\u0026Expires=1732755017\u0026Signature=Nn-EluMMBp6iRttJc-WwooTbWtHrMd7MPMaoBh~9kTnAYYUPtN-py-zk-q1i6pnXA5KmWkqz8qzupS0AlKJclvjAAyrURarL1H~qVfLHYnfgJ49ekY8zjiw8c3SnwLloC2y6grFMM~fAW0BYjkUO6tgU6xouEAdJ8vDbXVGcnN8hmluqhduVJSiiHKpB2ODZc9vjTy0tKChpnwUj07sGRE-ILRhnL3hyMk6VMs0m7PZI20M~xITDjYqgxCr~MKNhz4etgHF91nSzsU52zPY4Gyrl3bKGwY8Jwkoa0jljpLeFGMJFt5QvpcFQwFHHfrQT21MgN5U~AD8Id9hxlbJq1g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":16946,"name":"Nepal","url":"https://www.academia.edu/Documents/in/Nepal"},{"id":35347,"name":"Kinship and Relatedness (Anthropology)","url":"https://www.academia.edu/Documents/in/Kinship_and_Relatedness_Anthropology_"},{"id":42157,"name":"Anthropology of Money","url":"https://www.academia.edu/Documents/in/Anthropology_of_Money"},{"id":54939,"name":"Remittances","url":"https://www.academia.edu/Documents/in/Remittances"},{"id":111167,"name":"Transnational Families","url":"https://www.academia.edu/Documents/in/Transnational_Families"}],"urls":[{"id":8870221,"url":"https://anthrosource.onlinelibrary.wiley.com/doi/full/10.1111/aman.13316?af=R"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39209837"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39209837/Gender_marriage_and_the_dynamic_of_im_mobility_in_the_mid_Western_hills_of_Nepal"><img alt="Research paper thumbnail of Gender, marriage, and the dynamic of (im)mobility in the mid-Western hills of Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/59338662/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39209837/Gender_marriage_and_the_dynamic_of_im_mobility_in_the_mid_Western_hills_of_Nepal">Gender, marriage, and the dynamic of (im)mobility in the mid-Western hills of Nepal</a></div><div class="wp-workCard_item"><span>Mobilities</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated"> This paper explores the relationship between gender, marriage, and (im)mobility in rural hilly a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper explores the relationship between gender, marriage, and (im)mobility in rural hilly areas of mid-Western Nepal, showing how (1) the mobility of men is predicated on the 'immobility' of women, with marriage being key to the gendered dynamic of (im)mobility, (2) how the construction of hegemonic masculinity, exemplified by a figure of a successful international migrant, is inseparable from an ideal of femininity vested in the figure of a virtuous domesticated housewife. Examining different scales of mobility, the paper cautions against posing a rigid dichotomy between 'mobile men' and 'immobile' women, illustrating that the 'left behind' wives experience an impressive degree of everyday mobility in contrast to their internationally mobile husbands.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="13ed1db45380086282970bb710fc87d9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59338662,"asset_id":39209837,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59338662/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39209837"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39209837"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39209837; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39209837]").text(description); $(".js-view-count[data-work-id=39209837]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39209837; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39209837']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39209837, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "13ed1db45380086282970bb710fc87d9" } } $('.js-work-strip[data-work-id=39209837]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39209837,"title":"Gender, marriage, and the dynamic of (im)mobility in the mid-Western hills of Nepal","translated_title":"","metadata":{"doi":"10.1080/17450101.2019.1611026","abstract":" This paper explores the relationship between gender, marriage, and (im)mobility in rural hilly areas of mid-Western Nepal, showing how (1) the mobility of men is predicated on the 'immobility' of women, with marriage being key to the gendered dynamic of (im)mobility, (2) how the construction of hegemonic masculinity, exemplified by a figure of a successful international migrant, is inseparable from an ideal of femininity vested in the figure of a virtuous domesticated housewife. 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Everyday life in Nepal's civil war by Pettigrew, Judith" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34762372/Maoists_at_the_hearth_Everyday_life_in_Nepals_civil_war_by_Pettigrew_Judith">Maoists at the hearth. Everyday life in Nepal's civil war by Pettigrew, Judith</a></div><div class="wp-workCard_item"><span>Social Anthropology</span><span>, 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34762372"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34762372"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34762372; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34762372]").text(description); $(".js-view-count[data-work-id=34762372]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34762372; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34762372']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34762372, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=34762372]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34762372,"title":"Maoists at the hearth. Everyday life in Nepal's civil war by Pettigrew, Judith","translated_title":"","metadata":{"publisher":"Wiley-Blackwell","publication_date":{"day":null,"month":null,"year":2014,"errors":{}},"publication_name":"Social Anthropology"},"translated_abstract":null,"internal_url":"https://www.academia.edu/34762372/Maoists_at_the_hearth_Everyday_life_in_Nepals_civil_war_by_Pettigrew_Judith","translated_internal_url":"","created_at":"2017-10-04T07:38:25.732-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":1445529,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Maoists_at_the_hearth_Everyday_life_in_Nepals_civil_war_by_Pettigrew_Judith","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":1445529,"first_name":"Ina","middle_initials":null,"last_name":"Zharkevich","page_name":"InaZharkevich","domain_name":"kcl","created_at":"2012-04-05T03:07:19.019-07:00","display_name":"Ina Zharkevich","url":"https://kcl.academia.edu/InaZharkevich"},"attachments":[],"research_interests":[{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":954,"name":"Social Anthropology","url":"https://www.academia.edu/Documents/in/Social_Anthropology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="34762368"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34762368/Rules_that_Apply_in_Times_of_Crisis_time_agency_and_norm_remaking_during_Nepals_Peoples_War"><img alt="Research paper thumbnail of 'Rules that Apply in Times of Crisis': time, agency, and norm-remaking during Nepal's People's War" class="work-thumbnail" src="https://attachments.academia-assets.com/82186073/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34762368/Rules_that_Apply_in_Times_of_Crisis_time_agency_and_norm_remaking_during_Nepals_Peoples_War">'Rules that Apply in Times of Crisis': time, agency, and norm-remaking during Nepal's People's War</a></div><div class="wp-workCard_item"><span>Journal of the Royal Anthropological Institute</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article explores how people in the former Maoist heartland of Nepal adopted previously trans...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article explores how people in the former Maoist heartland of Nepal adopted previously transgressive norms and practices during the decade of the People’s War (1996-2006). By examining the rise in practices of beef-eating and inter-caste commensality, this article suggests that the temporal dimension of wartime ‘when different rules apply’ was crucial in making people accept new ideas and break established norms on a scale atypical for the ‘normal’ times of peace. Analysing the agency of Maoist activists, who self-consciously tried to implement a project of radical social transformation, and those people who were caught in the midst of the Maoist transformative endeavour, this article argues that the contours of the ‘new society’ emerged not only due to revolutionaries’ intentional actions but also because of the ‘exceptional’ nature of wartime, which forced people to radically re-create their daily lives. By transgressing social norms, ‘ordinary’ people did not deliberately undermine the <br />normative order, but rather responded to the constraints of wartime, when people’s agency and ethical choices were mostly driven by the need to secure the survival of their families and ensure the continuity of life itself.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8a8d0287f46292dd374c932a0c63504f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82186073,"asset_id":34762368,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82186073/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34762368"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34762368"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34762368; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34762368]").text(description); $(".js-view-count[data-work-id=34762368]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34762368; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34762368']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34762368, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8a8d0287f46292dd374c932a0c63504f" } } $('.js-work-strip[data-work-id=34762368]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34762368,"title":"'Rules that Apply in Times of Crisis': time, agency, and norm-remaking during Nepal's People's War","translated_title":"","metadata":{"doi":"10.1111/1467-9655.12701","abstract":"This article explores how people in the former Maoist heartland of Nepal adopted previously transgressive norms and practices during the decade of the People’s War (1996-2006). 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="29586853"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/29586853/_When_Gods_Return_to_their_Homeland_in_the_Himalayas_Maoism_Religion_and_Change_in_the_Model_Village_of_Thabang_mid_Western_Nepal"><img alt="Research paper thumbnail of ‘When Gods Return to their Homeland in the Himalayas': Maoism, Religion, and Change in the Model Village of Thabang, mid-Western Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/53447726/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/29586853/_When_Gods_Return_to_their_Homeland_in_the_Himalayas_Maoism_Religion_and_Change_in_the_Model_Village_of_Thabang_mid_Western_Nepal">‘When Gods Return to their Homeland in the Himalayas': Maoism, Religion, and Change in the Model Village of Thabang, mid-Western Nepal</a></div><div class="wp-workCard_item"><span>Religion, Secularism, and Ethnicity in Contemporary Nepal, edited by David N.Gellner, Sondra Hausner, Chiara Letitia</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Based on ethnographic research in the former Maoist base area of Nepal, this chapter explores the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Based on ethnographic research in the former Maoist base area of Nepal, this chapter explores the impact of the People’s War and Maoist ideology on religious beliefs and practices in Nepal. Drawing on the parable of the ‘flight of Gods’ and on the life history of one of the village elders, the chapter explores the gradual demise of Hinduism as a dominant mode of religious practice and weaves together key themes for understanding religious change engendered by the conflict -- de-sacralisation of once sacred spaces and once sacred polity, transgression of the boundaries between purity and pollution, increasing privatisation of religious practices, and creation of the vacuum in transcendent authority which in many cases is filled by new religious or quasi-religious movements, such as Christianity and Maoism itself.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e3b120b8060c81b64669b6fb3e48c233" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53447726,"asset_id":29586853,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53447726/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="29586853"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="29586853"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 29586853; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=29586853]").text(description); $(".js-view-count[data-work-id=29586853]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 29586853; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='29586853']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 29586853, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e3b120b8060c81b64669b6fb3e48c233" } } $('.js-work-strip[data-work-id=29586853]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":29586853,"title":"‘When Gods Return to their Homeland in the Himalayas': Maoism, Religion, and Change in the Model Village of Thabang, mid-Western Nepal","translated_title":"","metadata":{"abstract":"Based on ethnographic research in the former Maoist base area of Nepal, this chapter explores the impact of the People’s War and Maoist ideology on religious beliefs and practices in Nepal. Drawing on the parable of the ‘flight of Gods’ and on the life history of one of the village elders, the chapter explores the gradual demise of Hinduism as a dominant mode of religious practice and weaves together key themes for understanding religious change engendered by the conflict -- de-sacralisation of once sacred spaces and once sacred polity, transgression of the boundaries between purity and pollution, increasing privatisation of religious practices, and creation of the vacuum in transcendent authority which in many cases is filled by new religious or quasi-religious movements, such as Christianity and Maoism itself.","location":"New Delhi","publisher":"Oxford University Press","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Religion, Secularism, and Ethnicity in Contemporary Nepal, edited by David N.Gellner, Sondra Hausner, Chiara Letitia"},"translated_abstract":"Based on ethnographic research in the former Maoist base area of Nepal, this chapter explores the impact of the People’s War and Maoist ideology on religious beliefs and practices in Nepal. 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itself.","internal_url":"https://www.academia.edu/29586853/_When_Gods_Return_to_their_Homeland_in_the_Himalayas_Maoism_Religion_and_Change_in_the_Model_Village_of_Thabang_mid_Western_Nepal","translated_internal_url":"","created_at":"2016-11-01T05:13:00.224-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":1445529,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53447726,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53447726/thumbnails/1.jpg","file_name":"Zharkevich_2016_Maoism__Religion_and_Change.pdf","download_url":"https://www.academia.edu/attachments/53447726/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"When_Gods_Return_to_their_Homeland_in_t.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53447726/Zharkevich_2016_Maoism__Religion_and_Change-libre.pdf?1497018304=\u0026response-content-disposition=attachment%3B+filename%3DWhen_Gods_Return_to_their_Homeland_in_t.pdf\u0026Expires=1732733662\u0026Signature=IF3VV16kEozg0Q0SiitVc~wvlKKdsQb5u2Ev448yGxFD5RqTdmDVbZgBUwYKFUO148k9V~~AHFt~JfHmA9ITT75gg8t6Uwi979La4HxV2-2HpC5Qig4NVWAeZfTV~4uU3FgVE72G7JWS0FG4hZjJt0zGVvjFZuJRO9eRznINcyp07d7uF--RbZn6x27bUkUlo1CqPivG2k9z0hBvhoEcOx9C0H2JAQdokMuK4ohda-Yrsr-hGefM8LRiaSmtFm5Dq6RM9-~DQAPLmgClPEBaVfbl5OXhiw1zETykx5k9Jymb98FZV-ot5cvDPU9fWb6jE76eD98DB0UMkYrlC0srHA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":53447835,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53447835/thumbnails/1.jpg","file_name":"Zharkevich_2016_Maoism_Religion_and_Change.pdf","download_url":"https://www.academia.edu/attachments/53447835/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"When_Gods_Return_to_their_Homeland_in_t.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53447835/Zharkevich_2016_Maoism_Religion_and_Change-libre.pdf?1497018799=\u0026response-content-disposition=attachment%3B+filename%3DWhen_Gods_Return_to_their_Homeland_in_t.pdf\u0026Expires=1732733662\u0026Signature=TMZAMNdw4pd-O7VU8i5wnWgC36o0F1MfvCPryqnwuwQsUqySJmDvyX0lSc7y5EzGRmQd9Ri7a3~yfDBa1InOpp0HWutxCKm~anHUdHO15JcGdVOxflPQO2HooPWdwmSx4w5~p0E~J6jQ03wCuFrjnJvHs0lPrYGr1Dvwjlvc-kaUXS13jP4OUrAsZO5wO5w0TSkc4rxVuarwhb6L6rolIeglllpMc5kkfWRwFPDiQULxey68qSrshua9X2aMCWdOGCGPruSi2lbTSwzlHLVdGCybyb0N6NHOsQDTIfw3QtICsBZNDRpD22GdnTC3xeWrw1S39fJHtKDBeD5p4tURbg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_When_Gods_Return_to_their_Homeland_in_the_Himalayas_Maoism_Religion_and_Change_in_the_Model_Village_of_Thabang_mid_Western_Nepal","translated_slug":"","page_count":32,"language":"en","content_type":"Work","owner":{"id":1445529,"first_name":"Ina","middle_initials":null,"last_name":"Zharkevich","page_name":"InaZharkevich","domain_name":"kcl","created_at":"2012-04-05T03:07:19.019-07:00","display_name":"Ina 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href="https://www.academia.edu/17461772/De_mythologizing_the_Village_of_Resistance_How_rebellious_were_the_peasants_in_the_Maoist_base_area_of_Nepal">De-mythologizing ‘the Village of Resistance’: How rebellious were the peasants in the Maoist base area of Nepal?</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It has become something of a cliché to speak about Nepal’s districts of Rolpa and Rukum as the he...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It has become something of a cliché to speak about Nepal’s districts of Rolpa and Rukum as the heartland of the Maoist base area, where the Maoist Movement enjoyed most popular support during the People’s War of 1996–2006. The Kham Magar village of Thabang, known as the capital of the base area, has been furthermore hailed as a ‘village of resistance,’ and its inhabitants are often portrayed as rebellious peasants who resisted the state since at least the 1950s. Based on the analysis of ordinary peasants’ narratives from Thabang, the paper will argue that this reading of Thabang’s history, which privileges resistance, does not give due to the complexity of power relations within the village, to inequalities between the village notables and ordinary people, and to the view of peasants themselves. Furthermore, it will be argued that Thabang—one of the most extensively researched villages in Nepal due to its ‘revolutionary history’—represents an interesting case study of how the project of writing history from the margins can, in fact, obscure the mere voices of those, it claims to represent.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f3e47fb842b63fd0cffab3a23d02cb6a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":82186494,"asset_id":17461772,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/82186494/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="17461772"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="17461772"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 17461772; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=17461772]").text(description); $(".js-view-count[data-work-id=17461772]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 17461772; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='17461772']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 17461772, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f3e47fb842b63fd0cffab3a23d02cb6a" } } $('.js-work-strip[data-work-id=17461772]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":17461772,"title":"De-mythologizing ‘the Village of Resistance’: How rebellious were the peasants in the Maoist base area of Nepal?","translated_title":"","metadata":{"abstract":"It has become something of a cliché to speak about Nepal’s districts of Rolpa and Rukum as the heartland of the Maoist base area, where the Maoist Movement enjoyed most popular support during the People’s War of 1996–2006. The Kham Magar village of Thabang, known as the capital of the base area, has been furthermore hailed as a ‘village of resistance,’ and its inhabitants are often portrayed as rebellious peasants who resisted the state since at least the 1950s. Based on the analysis of ordinary peasants’ narratives from Thabang, the paper will argue that this reading of Thabang’s history, which privileges resistance, does not give due to the complexity of power relations within the village, to inequalities between the village notables and ordinary people, and to the view of peasants themselves. Furthermore, it will be argued that Thabang—one of the most extensively researched villages in Nepal due to its ‘revolutionary history’—represents an interesting case study of how the project of writing history from the margins can, in fact, obscure the mere voices of those, it claims to represent.","journal_name":"Dialectical Anthropology http://link.springer.com/article/10.1007/s10624-015-9399-9"},"translated_abstract":"It has become something of a cliché to speak about Nepal’s districts of Rolpa and Rukum as the heartland of the Maoist base area, where the Maoist Movement enjoyed most popular support during the People’s War of 1996–2006. The Kham Magar village of Thabang, known as the capital of the base area, has been furthermore hailed as a ‘village of resistance,’ and its inhabitants are often portrayed as rebellious peasants who resisted the state since at least the 1950s. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="6445185"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6445185/Learning_in_a_Guerrilla_Community_of_Practice_Literacy_practices_situated_learning_and_youth_in_Nepals_Maoist_movement_1996_2006"><img alt="Research paper thumbnail of Learning in a Guerrilla Community of Practice: Literacy practices, situated learning and youth in Nepal's Maoist movement (1996-2006" class="work-thumbnail" src="https://attachments.academia-assets.com/33240855/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6445185/Learning_in_a_Guerrilla_Community_of_Practice_Literacy_practices_situated_learning_and_youth_in_Nepals_Maoist_movement_1996_2006">Learning in a Guerrilla Community of Practice: Literacy practices, situated learning and youth in Nepal's Maoist movement (1996-2006</a></div><div class="wp-workCard_item"><span>European Bulletin of Himalayan Research</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Participation of young people in guerrilla movements is often viewed as detrimental to the proces...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Participation of young people in guerrilla movements is often viewed as detrimental to the process of their education. However, based on fieldwork with young Maoists in Nepal, this article suggests that a guerrilla movement can become a site for learning, developing competencies and engaging in informal literacy practices. The article contributes to the existing literature which understands guerrilla movements as a source of learning, and contributes novel perspectives on the theory of “situated learning”.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d869a3c616b9038b1ee1178ac1c15bd6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33240855,"asset_id":6445185,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33240855/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6445185"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6445185"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6445185; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6445185]").text(description); $(".js-view-count[data-work-id=6445185]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6445185; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6445185']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 6445185, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d869a3c616b9038b1ee1178ac1c15bd6" } } $('.js-work-strip[data-work-id=6445185]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6445185,"title":"Learning in a Guerrilla Community of Practice: Literacy practices, situated learning and youth in Nepal's Maoist movement (1996-2006","translated_title":"","metadata":{"abstract":"Participation of young people in guerrilla movements is often viewed as detrimental to the process of their education. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="3242219"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/3242219/A_New_Way_of_Being_Young_in_Nepal_the_Idea_of_Maoist_Youth_and_Birth_of_a_New_Man"><img alt="Research paper thumbnail of A New Way of Being Young in Nepal: the Idea of Maoist Youth and Birth of a New Man" class="work-thumbnail" src="https://attachments.academia-assets.com/31100443/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3242219/A_New_Way_of_Being_Young_in_Nepal_the_Idea_of_Maoist_Youth_and_Birth_of_a_New_Man">A New Way of Being Young in Nepal: the Idea of Maoist Youth and Birth of a New Man</a></div><div class="wp-workCard_item"><span>A New Way of Being Young in Nepal: the Idea of Maoist Youth and Birth of a New Man</span><span>, Jun 2009</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b7670fd125bddf16cbf6bc3bc5b7e12f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31100443,"asset_id":3242219,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31100443/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3242219"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3242219"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3242219; 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For young people who claim not to believe in age-old superstitions, the festival provided space not only for sacrifice to the Goddess of Earth but rather for playing and courting with each other. Boys, dressed in Che Guevara T-shirts, jeans and trainers, and girls, dressed in traditional Magar clothes, cholã and luïgã, seemed to represent the disparate worlds of modernity and tradition, which nevertheless converged in their dialogues. Along with chuttã-basne, 3 one could hear informal jokes, exchanged by young people:","publication_date":{"day":null,"month":6,"year":2009,"errors":{}},"publication_name":"A New Way of Being Young in Nepal: the Idea of Maoist Youth and Birth of a New Man","grobid_abstract_attachment_id":31100443},"translated_abstract":null,"internal_url":"https://www.academia.edu/3242219/A_New_Way_of_Being_Young_in_Nepal_the_Idea_of_Maoist_Youth_and_Birth_of_a_New_Man","translated_internal_url":"","created_at":"2013-04-08T02:17:07.030-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":1445529,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":31100443,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31100443/thumbnails/1.jpg","file_name":"Zharkevich_A_New_Way_of_Being_Young_in_Nepal.pdf","download_url":"https://www.academia.edu/attachments/31100443/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"A_New_Way_of_Being_Young_in_Nepal_the_Id.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31100443/Zharkevich_A_New_Way_of_Being_Young_in_Nepal-libre.pdf?1392227149=\u0026response-content-disposition=attachment%3B+filename%3DA_New_Way_of_Being_Young_in_Nepal_the_Id.pdf\u0026Expires=1732733662\u0026Signature=fKVNMP3JyFKCSunzsQEAQ~d9stnJAMFUDOOisPQ0SnhQ8VigD4N~rGbbQ4U9WEhKmTuhEHMvWRfS1tsGGYE~x1qO-CsbypVR3mQa54uBgOrW6jUNrel3m8FXqxYbRkPW2wGFnJ-~3sbrU8N1gJSgn4-INL8e3ePtIHhl9mpUttaTTTDkN0G-66iFfNeef~icmCUS0248wg1Nv8JymXDCdS7N7EVxZE~0PWYzQhQycAhkkP4PucF1LmtvZ0ziVgsUlJTeHMIv6HI3QFQpDUezJrYjASiTLR4vTCXgh6ZYBuNOXu0Hm6wLEdc9R49MngDT-iR1-GQD6c-Rd-SBNGmnhw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"A_New_Way_of_Being_Young_in_Nepal_the_Idea_of_Maoist_Youth_and_Birth_of_a_New_Man","translated_slug":"","page_count":39,"language":"en","content_type":"Work","owner":{"id":1445529,"first_name":"Ina","middle_initials":null,"last_name":"Zharkevich","page_name":"InaZharkevich","domain_name":"kcl","created_at":"2012-04-05T03:07:19.019-07:00","display_name":"Ina Zharkevich","url":"https://kcl.academia.edu/InaZharkevich"},"attachments":[{"id":31100443,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31100443/thumbnails/1.jpg","file_name":"Zharkevich_A_New_Way_of_Being_Young_in_Nepal.pdf","download_url":"https://www.academia.edu/attachments/31100443/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"A_New_Way_of_Being_Young_in_Nepal_the_Id.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31100443/Zharkevich_A_New_Way_of_Being_Young_in_Nepal-libre.pdf?1392227149=\u0026response-content-disposition=attachment%3B+filename%3DA_New_Way_of_Being_Young_in_Nepal_the_Id.pdf\u0026Expires=1732733662\u0026Signature=fKVNMP3JyFKCSunzsQEAQ~d9stnJAMFUDOOisPQ0SnhQ8VigD4N~rGbbQ4U9WEhKmTuhEHMvWRfS1tsGGYE~x1qO-CsbypVR3mQa54uBgOrW6jUNrel3m8FXqxYbRkPW2wGFnJ-~3sbrU8N1gJSgn4-INL8e3ePtIHhl9mpUttaTTTDkN0G-66iFfNeef~icmCUS0248wg1Nv8JymXDCdS7N7EVxZE~0PWYzQhQycAhkkP4PucF1LmtvZ0ziVgsUlJTeHMIv6HI3QFQpDUezJrYjASiTLR4vTCXgh6ZYBuNOXu0Hm6wLEdc9R49MngDT-iR1-GQD6c-Rd-SBNGmnhw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":19052,"name":"Children and Youth","url":"https://www.academia.edu/Documents/in/Children_and_Youth"},{"id":29458,"name":"Youth Political Participation","url":"https://www.academia.edu/Documents/in/Youth_Political_Participation"},{"id":47007,"name":"Maoist Movement in Nepal","url":"https://www.academia.edu/Documents/in/Maoist_Movement_in_Nepal"},{"id":124943,"name":"Child Soldiers","url":"https://www.academia.edu/Documents/in/Child_Soldiers"},{"id":179746,"name":"Maoist Movement in South Asia","url":"https://www.academia.edu/Documents/in/Maoist_Movement_in_South_Asia"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="5830165" id="books"><div class="js-work-strip profile--work_container" data-work-id="38783979"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38783979/Maoist_Peoples_War_and_the_Revolution_of_Everyday_Life_in_Nepal"><img alt="Research paper thumbnail of Maoist People's War and the Revolution of Everyday Life in Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/58874043/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38783979/Maoist_Peoples_War_and_the_Revolution_of_Everyday_Life_in_Nepal">Maoist People's War and the Revolution of Everyday Life in Nepal</a></div><div class="wp-workCard_item"><span>Cambridge University Press</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This book is an ethnography of social change and norm-remaking brought about by the Maoist People...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This book is an ethnography of social change and norm-remaking brought about by the Maoist People’s War in Nepal between 1996 and 2006. Drawing on long-term fieldwork with people in the former Maoist heartland, including both committed Maoist revolutionaries and ‘reluctant rebels’, it explores how a remote Himalayan village was forged as the centre of the Maoist rebellion, how its inhabitants coped with the situation of war, how they came to embrace the Maoist project and maintain ordinary life during war. Contrary to the dominant narrative, even in the Maoist capital, hailed as a village of resistance, a lot of ordinary people were only ‘reluctant rebels’ who supported the Maoists because of kinship ties, moral solidarity, and compliance with the Maoist regime of governance. By focusing on the relational side of the Maoist movement – kinship ties between ordinary villagers and guerrillas, fraternal and affective bonds within the Maoist movement – the book explores the social processes and relationships through which the People’s War became possible.<br /><br />The book illuminates how the everyday became a primary site of revolution in Nepal: of crafting new subjectivities, normalizing previously transgressive norms, such as beef-eating and inter-caste commensality, and reconfiguring the ways people act in and think about the world. Revolution in Nepal came about not as a result of war, but rather in the process of war, with the praxis of revolutionary modes of sociality and ‘embodied change’ being key to transforming people’s practical consciousness. Rather than being simply an outcome of the Maoist policies or ideas, much of the change was a result of embodied experiences of radically new ways of relating across caste, class and gender divides. By having recreated their everyday practice—often as part of the exceptional times of war and rules that apply in times of crisis—people in the Maoist base area transformed not only their values, but also the rigid social hierarchies structuring Nepali society.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7421b1750353a96123a249b107da1023" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58874043,"asset_id":38783979,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58874043/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38783979"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38783979"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38783979; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38783979]").text(description); $(".js-view-count[data-work-id=38783979]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38783979; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38783979']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38783979, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7421b1750353a96123a249b107da1023" } } $('.js-work-strip[data-work-id=38783979]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38783979,"title":"Maoist People's War and the Revolution of Everyday Life in Nepal","translated_title":"","metadata":{"abstract":"This book is an ethnography of social change and norm-remaking brought about by the Maoist People’s War in Nepal between 1996 and 2006. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="28561232"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/28561232/Religion_Secularism_and_Ethnicity_in_Contemporary_Nepal"><img alt="Research paper thumbnail of Religion, Secularism, and Ethnicity in Contemporary Nepal" class="work-thumbnail" src="https://attachments.academia-assets.com/48917558/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/28561232/Religion_Secularism_and_Ethnicity_in_Contemporary_Nepal">Religion, Secularism, and Ethnicity in Contemporary Nepal</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/DavidGellner">David Gellner</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uqam.academia.edu/ChiaraLetizia">Chiara Letizia</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/KrishnaAdhikari">Krishna Adhikari</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://durham.academia.edu/BenCampbell">Ben Campbell</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uni-heidelberg.academia.edu/AstridZotter">Astrid Zotter</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://kcl.academia.edu/InaZharkevich">Ina Zharkevich</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The socio-political landscape of Nepal has been rocked by dramatic and far-reaching changes in th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The socio-political landscape of Nepal has been rocked by dramatic and far-reaching changes in the past thirty years. Following a ten-year Maoist revolution and civil war, the country has transitioned from a monarchy to a republic. The former Hindu kingdom has declared its commitment to secularism, without coming to any agreement on what secularism means or should mean in the Nepalese context. What happens to religion under conditions of such rapid social and political change? How do the changes in public festivals reflect and/or create new group identities? Is the gap between the urban and the rural narrowing? How is the state dealing with Nepal’s multicultural and multi-religious society? How are Nepalis understanding, resisting, and adapting ideas of secularism?<br /><br />In order to answer these important questions, this volume brings together eleven case studies by an international team of anthropologists and ethno-Indologists of Nepal on such diverse topics as secularism, individualism, shamanism, animal sacrifice, the role of state functionaries in festivals, clashes and synergies between Maoism and Buddhism, and conversion to Christianity. In an Afterword renowned political theorist Rajeev Bhargava presents a comparative analysis of Nepal’s experiences and asks whether the country is finding its own solution to the conundrum of secularism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="848b69df8e7b642d6206823cfdfad541" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48917558,"asset_id":28561232,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48917558/download_file?st=MTczMjc1MTQxOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="28561232"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="28561232"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 28561232; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=28561232]").text(description); $(".js-view-count[data-work-id=28561232]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 28561232; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='28561232']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 28561232, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "848b69df8e7b642d6206823cfdfad541" } } $('.js-work-strip[data-work-id=28561232]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":28561232,"title":"Religion, Secularism, and Ethnicity in Contemporary Nepal","translated_title":"","metadata":{"abstract":"The socio-political landscape of Nepal has been rocked by dramatic and far-reaching changes in the past thirty years. 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