5 found
  1. Toward an ethics of the open subject: writing culture in good conscience.Debbora Battaglia - 1999 - In Henrietta L. Moore (ed.), Anthropological Theory Today. Polity Press. pp. 114--50.
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    Introduction: Contexts for a Comparative Relativism.Casper Bruun Jensen, Barbara Herrnstein Smith, G. E. R. Lloyd, Martin Holbraad, Andreas Roepstorff, Isabelle Stengers, Helen Verran, Steven D. Brown, Brit Ross Winthereik, Marilyn Strathern, Bruce Kapferer, Annemarie Mol, Morten Axel Pedersen, Eduardo Viveiros de Castro, Matei Candea, Debbora Battaglia & Roy Wagner - 2011 - Common Knowledge 17 (1):1-12.
    This introduction to the Common Knowledge symposium titled “Comparative Relativism” outlines a variety of intellectual contexts where placing the unlikely companion terms comparison and relativism in conjunction offers analytical purchase. If comparison, in the most general sense, involves the investigation of discrete contexts in order to elucidate their similarities and differences, then relativism, as a tendency, stance, or working method, usually involves the assumption that contexts exhibit, or may exhibit, radically different, incomparable, or incommensurable traits. Comparative studies are required to (...)
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  3. Where do we find our monsters?Debbora Battaglia - 2007 - In Jeanette Edwards, Penelope Harvey & Peter Wade (eds.), Anthropology and Science: Epistemologies in Practice. Berg.
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    Multiplicities: An Anthropologist's Thoughts on Replicants and Clones in Popular Film.Debbora Battaglia - 2001 - Critical Inquiry 27 (3):493-514.
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    Of archipelagos and arrows.Debbora Battaglia - 2011 - Common Knowledge 17 (1):151-154.
    These comments on Eduardo Viveiros de Castro's article, “Zeno and the Art of Anthropology,” emphasize, first, his engagement with ideas of Gilles Deleuze that open to the political dimension of Amerindian perspectivism and to a “multinatural” understanding of human-to-environment relations; these form the foundation of postdevelopment action in this part of the world and orient actors' “postures of attention” to power relations. Second, this commentary raises questions concerning arrows—archetypal of the protentive element of Amerindian “speculative ontology” and, as such, symbolic (...)
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