Two bits of news concerning both Anthropoliteia and the journal Political and Legal Anthropology Review (PoLAR):
First, we’re all so excited that our own William Garriot, along with friend-of-Anthropoliteia Heath Cabot, have taken over as co-editors of the journal. We can’t wait to see what a Cabot-Garriot tenure will bring!
Also of note to readers of this blog: PoLAR just recently published an Open Access Virtual Issue on “The Promise and Pathos of Law,” which includes several recent and classic articles on the topic (including my own article “Of Heroes and Polemics: the ‘policeman’ in urban ethnography“) as well as new and original “supplementary” postscripts in which each author reflects on their contribution through the lens of time. My own essay focuses on the exciting development of “anthropology of policing” since the publication of “Of Heroes…” in 2010.
As the war in Eastern Ukraine grinds on, and diplomats have forgotten about occupied Crimea, there are new realities shaping the way Ukrainians are born, live, and die in this war-torn country.
Most readers will be aware that Russian troops entered Crimea in Spring, 2014 and, without a single shot, took control of key military installations, held a bogus referendum, and set up a new government. The residents of that occupied territory are now caught, so to speak, between Ukraine and Russia. This post is based on ethnographic fieldwork with individuals coming out of the occupied territories into free Ukraine in May and June 2015..
He had come to the Netherlands for a family visit, the Aruban Mitch Henriquez. On Saturday the 27th of June he enjoyed a UB40 concert at Night at the Park in The Hague. Ostensibly, he had shouted that he had a “gun” in his pocket, which according to some bystanders was a joke: in a Caribbean context “gun” can refer to an impressive penis. The police responded and attempted to bring him into custody and later declared that he had resisted his arrest. Preliminary results from the autopsy now indicate that Henriquez died of asphyxiation after being held in a chokehold and being crushed by five white officers who sat on his body. The national department of criminal investigation has now ruled out that he had a gun. Nor had he used drugs or too much alcohol, according to the toxicology report.
Abstracts are currently being solicited for a special issue of the journal Theoretical Criminology on the theme “the new anthropology of police as a mode of critical thought” (see full description below). Send abstracts for consideration by August 1st 2015 to email@example.com. Full drafts should be ready to submit for peer review by September 15th, 2015.
As I walked towards the Mother Emmanuel Church I found myself counting every step I took, part of me didn’t want to arrive. On June 19th I took a morning bus to Charleston, South Carolina, two days after a self-described white supremacist walked into the historic black church of AME Mother Emmanuel and, after sitting in for an hour of bible study, murdered nine black churchgoers. Reverend and Senator Clementa Pinckney, Tywanza Sanders, Reverend Sharonda Coleman-Singleton, Cynthia Hurd, Reverend DePayne Middleton-Doctor, Reverend and Doctor Daniel L Simmons Sr., Ethel Lance, Myra Thompson, and Susie Jackson were gunned down on the evening of June 17, 2015. The shooter was able to reload five times during the attack, prompting gun rights activists and some black faith communities to argue that having a firearm within the church’s premise could have prevented the attack, while President Obama spoke in the immediate aftermath, saying that “once again, innocent people were killed in part because someone who wanted to inflict harm had no trouble getting their hands on a gun.”