Ørnulf Gulbrandsen - Profile on Academia.edu (original) (raw)

Papers by Ørnulf Gulbrandsen

Journal of the Royal Institute for Inter-Faith Studies, 3 (1): 31–59., 2001

This article focuses upon the interaction between the Northern Tswana kingdoms, located in presen... more This article focuses upon the interaction between the Northern Tswana kingdoms, located in present-day Botswana, and evangelizing missionaries. Agents of such highly institutionalized, monotheistic 'religions' as Judaism, Christianity mid Islam mutually conceive of their faiths as entirely incompatible with others and. as defining radically distinct communities. The relationship between such communities involves issues of conflict and coexistence that are basically different from the case of the Tswana.
Where 'religion' is immanent, institutionally as well as culturally, the interface might not only be characterized by processes of separation, but also by mutual adaptation. Evangelizing missionaries, Christianity and the Tswana interacted on the basis of cultural models that only partially overlapped, a fact that gave rise to some controversy. Coexistence may be attributed to the limited extent to which Tswana ideas about superhuman forces are externalized in public rituals that are perceived as 'religious' by missionaries.
By extension, notions of 'faith' and the sacred-secular divide are questioned as concepts adequate for cross-cultural comparison. Such considerations suggest that the colonized are not necessarily the passive victims of evangelizing missionaries.
Yet, amongst the Tswana, Christianity has, at times, contributed significantly to aggravate the tensions and conflicts inherent in Tswana politics. This has led Tswana rulers to tackle various challenges, including the rise of indigenous Christian movements, by incorporating the missionary church in their polities as a kind of 'state church,' granting it a monopoly.

Berghahn Books, Dec 31, 2022

Fortes and Evans-Pritchard introduced African Political Systems (APS) by stating, as a chief ai... more Fortes and Evans-Pritchard introduced African Political Systems (APS) by stating,
as a chief aim, to contribute ‘to the discipline of comparative politics,’ assuming
that the collection of essays would bring out ‘all the major principles of African
political organization’ (1940a: 1). They asserted that a ‘comparative study of political systems has to be on the abstract plane where social processes are stripped
of their cultural idiom and are reduced to functional terms’ (ibid.: 3, emphasis
added). As is well known to many generations of undergraduate students of anthropology,
this approach led Fortes and Evans-Pritchard to identify two major categories of political systems in Africa – centralized and segmentary – with a particular concern with their order, which was mainly seen as a matter of ‘balance of forces’. However, these authors made no effort in the introductory chapter to APS to pursue their comparative ambition further by reflecting upon ‘all the major principles’ identified in a comparative perspective transcending Africa.
As I want to show in this chapter, such a broader comparative perspective is
useful for rethinking important sociocultural dimensions of African kingships,
which are of considerable significance to their incorporation in postcolonial
state formations. More specifically, while the relationship between indigenous
polities and modern state formation in Africa has often been riddled with serious conflicts, causing unstable and weak state governments, the symbolism and sociopolitical institutions of Tswana kingships have, apparently paradoxically, proved mostly conducive – if
not indispensable – to the formation of a strong and stable republican democracy
in Botswana.
Nevertheless, as we shall see in the second part of this chapter, the encounter between, on the one hand, value orientations centered in Tswana kingship deeply ingrained in the population and, on the other hand, modern elites’ strong adherence to entrepreneurial practices of liberal individualism has caused major societal contradictions and tensions due to escalating discrepancies of income and wealth, propelled by Botswana’s beef and diamond-driven political economy. I am centrally concerned with how the modern political elites’ appropriation of the symbolic wealth and institutional structures of Tswana kingships has conditioned massive, but often tacit, repressive practices and structures of domination. This is, however, not a matter of ‘resurgence’ of ‘traditional authorities’ to enhance sovereignty of the modern state in Africa since Tswana kingships were captured into the process of state formation right form its independence.

Die Tragödie der Allmende: Gemeinschaftliche Ressourcen und individuelle Interessen

VS Verlag für Sozialwissenschaften eBooks, 2003

Town-State Formations on the Edge of the Kalahari: Social-Cultura Dynamics of Centralization in Northern Tswana Kingdoms

Social Analysis, 2007

To marry—or not to marry: Marital strategies and sexual relations in a Tswana society**

Ethnos, 1986

Comparative Studies in Society and History, Jul 1, 1995

In the face of the dominating tradition of British structural functionalism, anthropological stud... more In the face of the dominating tradition of British structural functionalism, anthropological studies of political leadership represented an important move towards accounting for the dynamics of centralized, as well as acephalous, polities (for example, Barth 1959 and Baily 1970; cf. Schapera 1956). Moreover, in focusing upon political actors and, by extension, political relations, these studies necessarily took account of the role of the subjects. Yet, despite Gluckman's innovative notion of "rituals of rebellion" (1954; cf. Beidelman 1966), the issue of political leadership has rarely focused upon the political dynamics of the ruler-subject relationship, examining the concerns and responses of those who more or less voluntarily subject themselves to an authority figure. Even such an important contribution as Succession to High Office (Goody 1966) completely ignores this issue. Theoretically pertinent to the study of power in subject-ruler relations is Bourdieu's suggestion that "if it is true that to delegate is to entrust a function or a mission to someone, by transmitting one's power to him, the question arises as to how the delegate can have power over the person who gives him power." In a true Durkheimian spirit, Bourdieu himself offers the following answer: "When a single person is entrusted with the powers of a whole crowd of people, that person can be invested with a power which transcends each of the individuals who delegate him" (1991:203, emphasis added). It is precisely here that the basic dilemma of power in subject-ruler relations lies: This asymmetric relation of power, essential to ensure forceful leadership, goes An earlier version of this essay was presented at the workshop. "Machiavelli and Political Anthropology," during the Second Biennial Conference of The European Association of Social Anthropologists, Prague August 28-31, 1992. I am grateful for the comments and criticism offered to me by its convenors, Gerhard Baumann and Adam Kuper, and by the participants at the workshop. Kuper, in particular, has kindly made a number of editorial suggestions as well as comments on the substance of the article. Furthermore, I have had the benefit of comments from

Journal of Religion in Africa, Feb 1, 1993

In their approaches to African centralized polities, missionaries have often made considerable ef... more In their approaches to African centralized polities, missionaries have often made considerable efforts to 'convert' the ruler. As the exemplary apex of the society and, in particular, as a key figure in indigenous rituals, his acceptance of Christianity was expected to lead to mass conversion. Such endeavours were successful in only a few cases, however; mostly the first converts were people on the lower rungs of the social ladder. Where they did succeed, 'African kings and elites (e.g. Tswana, Ganda or Barotse) have actively sponsored Christian expansion, as a form of cultural advancement and a way of association with larger powercentres, just like petty Anglo-Saxon kings.' (Peel 1978: 446). In this essay I examine one successful case, that of the North-western Tswana kingdoms. The rulers of these kingdoms not only facilitated Christian expansion, they also allowed themselves to be baptized in public and transformed or abandoned several important national rituals in which they had previously featured cosmologically as the indespensable connection between the his subjects and the royal ancestorhood. In addition they abandoned those customary social practices related to marriage and sexuality which the missionary condemned as 'savage' and in disagreement with the prevailing concept of Christian morality. What is more, they often took a leading role in the missionary churches, granting them monopoly evangelization, even attempting to attach them to the royal court as a kind of state church.

Africa. Journal of the International African Institute , 1993, Vol. 63, No. 4 (1993), pp. 550-582, 1963

While southern African polities are often considered as essentially fissionary in nature, this ar... more While southern African polities are often considered as essentially fissionary in nature, this article gives emphasis to the equally important fusionary processes. Examining the rise of the north-western kingdoms, it is focused upon the accumulation of material and symbolic capital in the royal centres. Particular attention is paid to how the rulers exploited this capital in their efforts to amalgamate the power structures surrounding their offices. The accumulation of the royal capital is related to the kingdoms' interaction with the larger world, and it is argued that the rise of the north-western Tswana kingdoms-located on the edge of the Kalahari-might profitably be seen as localised culminations of regional processes, propelled by regional and global forces. Thus the present historical approach helps to demonstrate how these kingdoms gained strength by translating ever newer types of external forces into the constructive underpinnings of a central authority: the initial conquest and
incorporation of local groups gave these polities demographic strength. By virtue of virgin pastures, copper production and the natural resources of the Kalahari the centre grew in wealth and strength, attracting foreign groups and incorporating them politically through clientisation. These regional economic and ecological processes underpinned the growth of royal pastoral wealth and diversified the composition of the population, allowing the king to use particular cultural institutions to strengthen his internal control and military capacity. In particular, through several
decades of military success from the later eighteenth century onwards, the resources and authority commanded by the king were institutionalised through a politico administrative ward system.
It is argued that the progressive strength of these polities involved two types of dialectical transformation: first, a socio-political dialectic at work in the interaction between internal relations and external forces, by which the king translated cattle and people into political controls; and, secondly, the reproduction and strengthening of the symbolic capital vested in the royal ancestorhood, upon which the king's legitimacy rested, was effected by the transformation of any successful ruler from being king to becoming a royal ancestor. Although the transformative operations of the rulers are thus emphasised, their successful agency in translating external forces
into royal capital is attributed primarily not to their personal capacity but to the advantageous structural conditions under which they operated as the historical con text evolved.

Rèsumè

Tandis que la politique en Afrique du Sud est souvent consideree comme etant essentiellement fissionnee par nature, cet article met l'accent sur les processus de fusion qui sont egalement importants. En examinant la grandeur des royaumes du Nord-Ouest, l'accumulation de materiaux et capitaux symboliques dans les centres royaux est aussi soulign6e. Une attention toute particuliere est pretee a la maniere dont les souverains ont exploite ces capitaux dans un effort pour amalgamer les structures du pouvoir environnant leurs fonctions. L'accumulation du capital royal se rapporte a l'interaction des royaumes avec le monde exterieur, et il est soutenu ici que la grandeur des royaumes du Nord-Ouest de Tswana, situes au bord du Kalahari, pourrait etre profit ablement percue en tant que 'points culminants localis6s de procedes regionaux', pro pulsès par des forces regionales et globales. L'approche historique ici-presente contribue ainsi a demontrer comment ces royaumes ont gagnè des forces en transformant des types de constrainte exterieure toujours nouveaux en des reprises en sous-oeuvre constructives par une autorite centrale: la conquete et l'incorporation initiale des groupes locaux ont donne a ces systemes politiques une force demo graphique.

En vertue des paturages vierges, la production de cuivre et les ressources naturelles au centre du Kalahari se sont accrues en richesses et en forces, attirant des groupes
etrangers et les incorporant politiquement a travers une 'clientisation'. Ces processus economiques et ècologiques ont etaye l'accroissement de la richesse pastorale royale et ont diversifiè la composition de la population, permettant au roi d'utiliser certaines institutions culturelles pour renforcer son contrèle interieur et sa capacite militaire.
En particulier, a travers plusiers decennies de succes militaire a partir de la fin du dix-huitieme siecle, l'autorite du roi a ètè institutionalisèe a travers un systeme de tutelle politico-administratif.
Il est dèbattu que la force progressive de ces systemes a evoluee en deux sortes de transformation dialectique: premierement, une dialectique socio-politique a l'oeuvre dans l'interaction entre les relations interieures et les forces exterieures, a travers les quelles le roi a transfère une autorite politique au betail et au peuple, et deuxieme ment, la reproduction et le renforcement du capital symbolique appartenant au lignage royal, sur lequel la legitimite du roi a ete fondèe, a ete affectee par la transfor-
mation de n'importe quel souverain victorieux de son etat d'etre roi en celui d'ancetre royal. Bien que les operations transformatives des souverains sont ainsi soulignees leurs entremises ayant rèussi a transfèrer les forces exterieures au capital royal ne sont pas en premier lieu attribuèes a leurs abilites personnelles, mais aux conditions structurales avantageuses sous lesquelles elles ont operees tandis que le context historique èvoluait.

African Political Systems Revisited. Changing Perspectives on Statehood and Power. Edited by Aleksandar Bošković and Günther Schlee., 2022

Recent studies of the colonial encounter emphasize the penetration of Western law. Among many oth... more Recent studies of the colonial encounter emphasize the penetration of Western law. Among many others, Channock has forcefully argued that ‘[l] aw was the cutting edge of colonialism, an instrument of the power of an alien state and part of the process of coercion’ (Channock 1985:4, cf. Snyder 1981; Roberts and Mann 1991:9ff.). However appropriate this notion is to depict certain important aspects of colonial encounters, it needs to be taken into consideration that in many non-European societies formal bodies for administration of justice and legislation existed prior to colonialism. It is true, of course, that such bodies were often marginalized, transformed or even destroyed by the colonizing power. In the case of India, for example, Cohn explains that what some idealist colonial officers ‘had started…as a search for the “Ancient Indian Constitution” ended up with what they had so much wanted to avoid—with English law as the law of India’ (Cohn 1989:151).
But the colonial powers did not erode indigenous politico-jural bodies everywhere. In particular, where the colonizers had a strong interest in taking advantage of the option of ‘indirect rule’ and where indigenous politico-judicial institutions were available, the situation was much more ambiguous. The Northern Tswana of the then Bechuanaland Protectorate, upon which the present chapter focuses, is a case in point. I argue that in this particular colonial context, legislative and judicial bodies, well established at the time the British formed the Bechuanaland Protectorate, were, in important respects, strengthened.

The rise of the north-western Tswana kingdoms: on the dynamics of interaction between internal relations and external forces

Africa, 1993

Vold og ære, hevn og forsoning

Norsk antropologisk tidsskrift, May 3, 2018

Ørnulf Gulbrandsen er professor emeritus i sosialantropologi, Institutt for sosialantropologi, Ui... more Ørnulf Gulbrandsen er professor emeritus i sosialantropologi, Institutt for sosialantropologi, UiB. Hans første arbeider var industriantropologiske, basert på feltarbeid ved Årdal Verk. Deretter fulgte et lang tids forskningsengasjement i Botswana med publikasjoner over et bredt register av antropologiske temaer i bøker og tidsskrifter, med The State and the Social. Stateformation in Botswana and its Precolonial and Colonial Genealogies (Berghahn 2014) som det siste større arbeidet. I de senere år har Gulbrandsen gjort feltarbeid på Sardinia og arbeider nå med komparativt anlagte problemstillinger ved å trekke på sitt etnografiske materiale fra Botswana, som eksempelvis i artikkelen Vold og aere, hevn og forsoning i forrige nummer av NAT.

The Rise of the North-Western Tswana Kingdoms: On the Socio-Cultural Dynamics of Interaction Between Internal Relations and External Forces

Africa Journal of the International African Institute, 1993

Social Analysis, 2002

In re-engaging the classic theme of sorcery and witchcraft in African anthropology, it is asserte... more In re-engaging the classic theme of sorcery and witchcraft in African anthropology, it is asserted that something new is happening in terms of the manifestation and magnitude of the phenomena that are commonly included in these notions. 1 Geschiere, for one, claims that 'nearly everywhere on the continent the state and politics seem to be true breeding grounds for modern transformations of witchcraft and sorcery' (1999: 6). And Jean and John Comaroff (1999) speak of escalations of what they label 'occult economies' in postapartheid South Africa, escalations they also trace in other parts of the world, including the West and the post-communist East. Although the intensity and public character of what seems to be going on in various parts of Africa apparently resemble the witch-hunting that took place during the colonial era, it has been argued that 'witchcraft' in post-colonial times is situated in a new kind of context that transforms it into something else. The Comaroffs, for example, maintain that '[i]n its late twentieth-century guise … witchcraft is a finely calibrated gauge of the impact of global culture and economic forces in local relations' (Comaroff and Comaroff 1993: xxviii-xxix). And Geschiere (1999: 214) enquires 'why there is such a strong tendency in many parts of post-colonial Africa to interpret modern processes of change in terms of "witchcraft"'. He argues that 'the paradoxical combination between, on the one hand, "globalization" with its connotations of open-endedness and unboundedness, and, on the other, "identity" seems to require definition and clarification that can help us to understand why "witchcraft" or related moral concerns play such a prominent part in people's perception of modernity' (ibid.: 216). These statements are thought-provoking when addressing such a case as the present one: the heightening concern amongst people in Botswana about what is conceived as 'ritual murder'. Generalising notions of 'globalisation' and 'modernity' raise, however, a number of theoretical difficulties, amongst others because of their lack of analytical distinction. Case studies help to overcome some of these difficulties, as they speak more specifically about these notions

Http Dx Doi Org 10 1080 00141844 1986 9981311, Jul 20, 2010

Social Analysis

Journal of Religion in Africa, 1993

In their approaches to African centralized polities, missionaries have often made considerable ef... more In their approaches to African centralized polities, missionaries have often made considerable efforts to 'convert' the ruler. As the exemplary apex of the society and, in particular, as a key figure in indigenous rituals, his acceptance of Christianity was expected to lead to mass conversion. Such endeavours were successful in only
a few cases, however; mostly the first converts were people on the lower rungs of the social ladder. Where they did succeed, 'African kings and elites (e.g. Tswana, Ganda or Barotse) have actively sponsored Christian expansion, as a form of cultural
advancement and a way of association with larger powercentres, just like petty Anglo-Saxon kings.' (Peel 1978: 446).
In this essay I examine one successful case, that of the North-western Tswana kingdoms. The rulers of these kingdoms not only facilitated Christian expansion, they also allowed themselves to be baptized in public and transformed or abandoned several important national rituals in which they had previously featured cosmologically as the indespensable connection between the his subjects and the royal ancestorhood. In addition they abandoned those customary social practices related to marriage and sexuality which the missionary condemned as 'savage' and in disagreement with the prevailing concept of Christian morality.
What is more, they often took a leading role in the missionary churches, granting them monopoly evangelization, even attempting to attach them to the royal court as a kind of state church.

Journal of the Royal Institute for Inter-Faith Studies, 3 (1): 31–59., 2001

Berghahn Books, Dec 31, 2022

Die Tragödie der Allmende: Gemeinschaftliche Ressourcen und individuelle Interessen

VS Verlag für Sozialwissenschaften eBooks, 2003

Town-State Formations on the Edge of the Kalahari: Social-Cultura Dynamics of Centralization in Northern Tswana Kingdoms

Social Analysis, 2007

To marry—or not to marry: Marital strategies and sexual relations in a Tswana society**

Ethnos, 1986

Comparative Studies in Society and History, Jul 1, 1995

Journal of Religion in Africa, Feb 1, 1993

Africa. Journal of the International African Institute , 1993, Vol. 63, No. 4 (1993), pp. 550-582, 1963

Rèsumè

African Political Systems Revisited. Changing Perspectives on Statehood and Power. Edited by Aleksandar Bošković and Günther Schlee., 2022

The rise of the north-western Tswana kingdoms: on the dynamics of interaction between internal relations and external forces

Africa, 1993

Vold og ære, hevn og forsoning

Norsk antropologisk tidsskrift, May 3, 2018

The Rise of the North-Western Tswana Kingdoms: On the Socio-Cultural Dynamics of Interaction Between Internal Relations and External Forces

Africa Journal of the International African Institute, 1993

Social Analysis, 2002

Http Dx Doi Org 10 1080 00141844 1986 9981311, Jul 20, 2010

Social Analysis

Journal of Religion in Africa, 1993

In their approaches to African centralized polities, missionaries have often made considerable ef... more In their approaches to African centralized polities, missionaries have often made considerable efforts to 'convert' the ruler. As the exemplary apex of the society and, in particular, as a key figure in indigenous rituals, his acceptance of Christianity was expected to lead to mass conversion. Such endeavours were successful in only
a few cases, however; mostly the first converts were people on the lower rungs of the social ladder. Where they did succeed, 'African kings and elites (e.g. Tswana, Ganda or Barotse) have actively sponsored Christian expansion, as a form of cultural
advancement and a way of association with larger powercentres, just like petty Anglo-Saxon kings.' (Peel 1978: 446).
In this essay I examine one successful case, that of the North-western Tswana kingdoms. The rulers of these kingdoms not only facilitated Christian expansion, they also allowed themselves to be baptized in public and transformed or abandoned several important national rituals in which they had previously featured cosmologically as the indespensable connection between the his subjects and the royal ancestorhood. In addition they abandoned those customary social practices related to marriage and sexuality which the missionary condemned as 'savage' and in disagreement with the prevailing concept of Christian morality.
What is more, they often took a leading role in the missionary churches, granting them monopoly evangelization, even attempting to attach them to the royal court as a kind of state church.

Access to agricultural land & communal land management in eastern Botswana

The State and the Social

Berghahn Books, Sep 30, 2022

Agro-pastoral production and communal land use: a socio-economic study of the Bangwaketse

Journal of Southern African Studies, 2013

The environmental movement's most difficult and important twenty-first century challenge involves... more The environmental movement's most difficult and important twenty-first century challenge involves aligning efforts to preserve habitats with the priorities of social justice. Muehlmann's ethnography contributes to this undertaking by humanizing those most affected by environmentalists' failures to grasp sociopolitical realities. She also illuminates the cascading negative consequences of poorly defined yet basic concepts of water law such as "beneficial use" when implemented nationally and internationally. A strong ethnographic trope, the Colorado River draws the ethnographer from its U.S. headwaters, through dams and diversions, to the Cucapá people living beside its dead end. Transformed by war, law and engineering, the river is now too short to reach the sea, too meager to function as their traditional subsistence base. In 1963, the U.S. Supreme Court sealed the Colorado's fate in Arizona v. California (373 US 546), which determined the river rights of Arizona, Nevada, and California and quantified reserved rights for five native American reservations along the lower Colorado, leaving out other native tribes in the U.S. and all of the indigenous people who lived downstream in Mexico. In 1994, the implementation of NAFTA enabled the already diminished river to be devastated by new industrial factories (maquiladoras) on the border, which were given license to suck out and pollute almost all of the water remaining. This legal pillaging leaves little for the people, animals, and plants of the drying delta.

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Reviews:

Botswana has been portrayed as a major case of exception in Africa—as an oasis of peace and harmony with an enduring parliamentary democracy, blessed with remarkable diamond-driven economic growth. Whereas the “failure” of other states on the continent is often attributed to the prevalence of indigenous political ideas and structures, the author argues that Botswana’s apparent success is not the result of Western ideas and practices of government having replaced indigenous ideas and structures. Rather, the postcolonial state of Botswana is best understood as a unique, complex formation, one that arose dialectically through the meeting of European ideas and practices with the symbolism and hierarchies of authority, rooted in the cosmologies of indigenous polities, and both have become integral to the formation of a strong state with a stable government. Yet there are destabilizing potentialities in progress due to emerging class conflict between all the poor sections of the population and the privileged modern elites born of the expansion of a beef and diamond-driven political economy, in addition to conflicts between dominant Tswana and vast other ethnic groups. These transformations of the modern state are viewed from the long-term perspectives of precolonial and colonial genealogies and the rise of structures of domination, propelled by changing global forces."""

'Poverty in the Midst of Plenty. Socio-Economic Marginalization, Ecological Deterioration and Political Stability in a Tswana Society'. Bergen: Norse Publications. 1996.

Access to Agricultural Land and Communal Land Management in Eastern Botswana. Gaborone: Botswana Government Press. Also published by The Land Tenure Center, University of Wisconsin, Madison (1985).

'When Land Becomes Scarce. Access to Agricultural Land and Communal Land Management in Eastern Botswana.' Bergen: Norse Publications.

'Samarbeidsideologi og interessekonflikt. Analyse av forholdet mellom bedrift og fagorganisasjon'. Oslo. 311s.

‘Privilege and Responsibility. On Transformations of Hierarchical Relations in a Tswana Society’. Unpublished Dr. Philos. dissertation, Department of Social Anthropology, University of Bergen, Norway.

Norsk antropologisk tidsskrift, Dec 20, 2017

Ørnulf Gulbrandsen er professor emeritus i sosialantropologi og har vaert instituttleder for Inst... more Ørnulf Gulbrandsen er professor emeritus i sosialantropologi og har vaert instituttleder for Institutt for sosialantropologi, UiB, i en rekke år. Hans første arbeider var industriantropologiske, basert på feltarbeid ved Årdal Verk, med Samarbeidsideologi og interessekonflikt (ISO/NIBR 1976) som den viktigste publikasjonen. Deretter fulgte et lang tids forskningsengasjement i Botswana med publikasjoner over et bredt register av antropologiske temaer i bøker og tidsskrifter, med The State and the Social. Stateformation in Botswana and its Precolonial and Colonial Genealogies (Berghahn 2014) som det siste større arbeidet. I de senere år har Gulbrandsen gjort feltarbeid på Sardinia og arbeider for tiden med et komparativt anlagt prosjekt under tittelen Egalitarianism and Its Malcontents, hovedsakelig på grunnlag av etnografisk materiale fra Botswana, Norge og Sardinia. 1. AEresforelesningen ved Norsk Antropologisk Forenings Årskonferanse 2017. Jeg takker spesielt Bjørn Enge Bertelsen, Marianna Betti, Jan Petter Blom, Dag Fjeldstad og Elsa Kaarbø for svaert nyttige kommentarer under arbeidet med denne forelesningen.

Norsk antropologisk tidsskrift, May 3, 2018