Tribal Life Research Articles

Flexibility: From Tent to Modern Houses in Turkey Evaluation and Guidelines

Old tribal life style of Turkish societies needed a house, that responds to the requirement of permanent moving and travelling. While, after the early settlements, new houses typologies appeared which also show high level of flexibility due to the minimalism style of living. In the last century, this was not the pandemic case in Turkey, even the users demanded flexibility as a factor in the design of housing projects. Architects and designers have not considered this need in planning phase. Hence, the solution to make modern houses suitable for new life style needs, or the change in family requirements, were either by moving to a new house or perform some modification to suite those new demands. Due to the lack of flexibility in those houses, the end users are forced to move to another house. This paper analyses the concept of flexibility in different Turkish dwelling types, in order to define clearly its meaning in Turkish society. While it has been always studied as one indicator to achieve social sustainability in housing projects, we think it is highly important as a keystone factor in the design of housing projects in Turkey. Thus, we suggest a multi-criteria evaluation system, in comparison with international examples, to present and understand its importance, taking in consideration the peculiarity of Turkish culture and society. Moreover, this evaluation system examined on different examples, showing the main elements to be considered and developed in order to create a responsive architecture to users’ needs in different phases of the life of society. Finally, we suggest some guidelines for the designers to consider, aiming to design flexible houses in their future projects, suitable for the mentality and culture in Turkey.

Development and contemporary concepts of Taiwanese Indigenous music and dance

In ancient times, the ritual music and dances of Taiwanese Indigenous peoples expressed desire and reverence for the universe and the gods. During seasonal rituals, tribes often performed rituals, ceremonies, songs, and dances with heaven and earth as their stage and the night as their setting. Rituals, ceremonies, music, and dance are a cultural embodiment of tribal ethics and ethnic history characterized by honour and awe of the gods and entertainment for the performers and the spectators. Indigenous rituals, ceremonies, music, and dance embody the memories of ancestors and the ruminations and passing on of the cultural matrix. They also represent a social field for the moral life and care of tribes. Despite the fact that early aborigines had no written language, the cultural embodiment and personal practice of rituals, ceremonies, music, and dance represent a fundamental carrier of tribal ethics and collective memory.

An Adaption of the Endangered Togutil Tribe’s Local Wisdom into an Animation Character Design

As an archipelago state, Indonesia is full of diversity, home to numerous different ethnic groups, culture, and languages. However, this diversity has been neglected by both the government and citizens. In fact, in North Moluccas, East Halmahera forest, there is a primitive tribe which is endangered, named Togutil. Therefore, we try to package the life of Togutil tribe and their challenges into a character for animated films in a unique way. Animation has become one of the education tools aside from literacy media. Animation was chosen as a medium to reach all ages and convey the message in interesting ways. Each character has its own background aside from the main storyline. This creates a strong impression of the character to the viewer. Iconic character not only can attract the viewer, but also popularize a culture. The strength of character can be used as a medium to introduce a culture, such as the endangered Togutil tribe. Through creative imagination, the local wisdom of Togutil tribe can be packed into a unique character design. For example, the age of Togutil which is relatively young compared to other primitive tribe can be packed into the form of a child. The unique design not only attracted the viewer, but also introduce the existence of Togutil tribe itself.

An ethnobotanical study of medicinal plants used by Dayak Desa from Tintau Menuah forest and Genik Luak Bukit Bang

Dayak Desa is a tribal community lives in Pakak Village, Kayan Hilir District, Sintang Regency of Indonesia. This community still maintains their traditional way of life by utilizing plants from nearby forests. Unfortunately, changes in human lifestyle are seemingly able to threaten the existence of local knowledge related to the use of medicinal plants. The current study involved 100 respondents in structured interviews. The participants were asked to describe the names and parts of the local plants they used as medicine. The interviews also attempted to reveal management methods and the utilization of the plants in disease treatment. There were 96 species from 61 families of plants used for their medicinal properties. The plants were primarily used for their leaves (59.37%) to be boiled and drunk (43.75%). An ICS analysis suggested by Turner was also conducted and the results showed that highest ICS value (30) was observed in lepang (Momordica charantia L.), cangkok (Sauropus androgynous L. Merr), bawang lembit (Eleutherine Americana Merr), berbuas (Premma cordiflora), and kedadai (Ficus variegates Blume, Bijdr), while the lowest ICS (1) was found in kenanga (Canangium odoratum Baill).

Talent X Relationships / Knowledge: An Interview with Roy Campanella II

Talent X Relationships / Knowledge:An Interview with Roy Campanella II Nicholas Forster (bio) Roy Campanella II is one of the most prolific black filmmakers of the last fifty years. Despite his extensive credits as a director of film and television (including a DGA-nominated episode of I'll Fly Away, and several episodes of Beverly Hills, 90210, and Frank's Place), he remains an underrecognized figure in the history of black cinema. Scholarly absences in the study of black life are nothing new; within the context of this Close-Up, however, his life and work reflects some of the complicated questions that surround the New York Scene and its ever-in-flux makeup. For five decades Campanella has sought to change the film and television industry, both on screen and behind the scenes. His career includes time at Boston's WGBH (a PBS affiliate), work at CBS News, where he helped found the CBS Black Employees Association, and an independent production deal with BET, where he produced ten original movies in 1998. His life and experience reveals the intricate balance required of black filmmakers eager to have a career within the industry and also create independent work. Still at work today, he has never abandoned the directing chair. Within the industry he has been recognized for his creativity: in 1992, he won the Directors Guild of America Award for Outstanding Directorial Achievement in Dramatic Shows for Brother Future, which aired on PBS affiliates in 1991. More recently, he has won awards for directing two romantic comedies: Masquerade (Black Filmmakers Hall of Fame, 2003) and The Company We Keep (Urban Media Makers Film Festival, 2011). This transcript is an edited version of more than five hours of dialogue that focused on the earlier part of Campanella's career spent on the East Coast. We discuss his formative education at Harvard and his subsequent efforts as a director, cameraman, and editor on WGBH's news and documentary series Say Brother, before moving on to his experience as one of the first African American film editors at CBS News. The conversation then turns to the challenges of being a black independent filmmaker in New York, [End Page 118] before concluding with a thorough discussion of the production histories behind Campanella's early narrative works Pass/Fail (1978), Impressions of Joyce (1979), and The Thieves (1979). While scholars including Nelson George and James Snead have championed Pass/Fail in the past, the film remains difficult to see and is seldom screened. This interview is meant to reignite interest in a cross-sectional world of artistic labor in the history of black image making. Nicholas Forster: Rather than begin with your father (the famous baseball player) or the first film you worked, I want to begin with your formal and informal education. I know you grew up in New York and then attended Harvard at a time when Boston was undergoing a number of political, social, and artistic changes. You were there just before the major desegregation of the public schools and busing programs. The city was a locus for documentary filmmaking and important programs like Say Brother—how did your time in Cambridge inform your interest in filmmaking? Roy Campanella II: I began at Harvard in 1966 and graduated with honors in 1970. My major was anthropology, and I took courses in archaeology, paleontology, and linguistics. But my primary area of concentration was cultural anthropology. Historically, relationships within and between cultures have determined how we adapt, change, and progress. As a student of cultural anthropology at Harvard, my primary focus was ancient and modern tribal life. In general, the term "tribal" relates to all kinds of human interactions, such as rituals, ceremonies, myths, politics, economics, psychology, the arts, social relations, and belief systems. The life that we depict on film is both fiction and nonfiction, and it often reflects the tribal nature of human experience. So, the discipline of cultural anthropology has had a very strong influence on the kinds of creative choices I've made in my film work. Good storytelling, whether drama or comedy, often involves the examination of personal conflict. The more intimate, the better. And when we look at tribal...

Blood Will Tell: Native Americans and Assimilation Policy

Blood Will Tell: Native Americans and Assimilation Policy

”Bedekeh” (Akit Tribal Ritual on Rupat Island in the Bengkalis Regency of Riau Province in the Global Era)

The Akit community have localized knowledge and accumulated wisdom that is brought to bear in addressing health problems. Bedekeh treatment is a tradition that stems from the teachings of the ancestors and it is implemented when the Akit community was in need of treatment services for diseases. This study outlines the empirical evidence concerning the problems associated with the globalization of culture. There is conflict between the values of local and global culture. The data in this study was collected through observational techniques, in-depth interviews, literature studies, and documentation. The batin and bomoh both play an integral role in the Akit tribal life cycle. The influence of globalization have influenced the use of the traditional rituals of the Akit. This has accelerated the loss of Akit oral traditions. The existence of the Akit tribal has recently been impacted by marginalization due to a number of internal and external factors. There are a number of factors affecting the growing marginalization of ritual treatment by bomoh of the Akit in tribe situated in the village of Hutan Panjang on Rupat Island. Firstly, is the effect of religious conversions by some members of the Akit. Secondly, there is the negative stigma that people from other communities associated with witchcraft. And thirdly, the development of science and technology in the treatment of health issues; including the influence of formal and informal education on Akit community and those they come into contact with. The existence of the bedekeh ritual in the Akit is viewed essential to public service in a scientific research as a form of defence of a group of local traditions and the preservation of the culture of the nation.

MULTIDIMENSIONAL MANAGEMENT CONTEMPORARY: GENERATION OF SOCIAL MEANINGS FOR A NEW COLLECTIVE IDENTITIES

The article is devoted to the analysis of the process of generating social meanings on the area of European civilization. Authors assign a separate place to the research of the tendency of increasing social activity in local communities, which accompanies decentralization processes in modern Ukraine. The article analyzes the characteristic features of non-tribes, based on the M. Maffesoli’s concept of “neo-tribalism”, and traces the tendency of reactualization a partly transformed communal way of life of modern tribes. The authors investigate the retrieval of the request for a valuable education in society. It is emphasized on the growing tendency of the filling of the meaning of the professional activity of public administrators, according to the significant request of providing public interests and collective goals by citizens. The authors singled out a new role of public administration — providing public education. In the context of this problem, the authors substantiate the critical need for a successful completion of the authority decentralization reform in Ukraine. Proceeding from the process of neo-tribalism that covers modern Europe, the authors predict the emergence of a new collective identities on the European area. The authors point to a characteristic tendency: Ukrainians are deeply embedded in solving internal problems of society, which manifests in the correction of gaps in cultural and educational policies of past years, self-organization (through volunteer and volunteer movements), civil responsibility for the welfare of their communities, and participation in the management of local affairs. According to the authors, this tendency influences the dominant type of future sociality (it is not the individual “Me”, but “Me as a part of community”).

Sympathetic collaboration and the made-for-US Philippine films of the 1950s to 1970s

Between the 1950s and 1970s, the Philippines became a prolific producer of low-budget films that were made almost exclusively for American audiences, as an array of subgenres such as war films, jungle horror, blaxploitation and women-in-captivity films found their way to drive-ins and grindhouses. Conscious of the tastes of exploitation film aficionados, these films pandered to their viewers by adopting the familiar conventions of stereotyping villains and heroes, exploiting storylines and genres popularized by mainstream cinema, and featuring the usual gore, hyped-up sex scenes and ‘schlock’ factors found in their American counterparts. They notably also appeared to narrate from the perspective of the white cinematic gaze, often participating in the self-orientalization of Southeast Asian wilderness and tribal life. Considering the highly international nature of Philippine cinema and the historical circumstances that shaped its postcoloniality and reactions to previous imperial encounters, the existence of these export films should not be entirely surprising. Notwithstanding Andrew Leavold’s observation that most Filipino pictures were produced for domestic consumption,1 the Philippine film industry, at least up to the 1980s, was arguably the most internationally oriented within Southeast Asia, with the country serving as the location for big-budget Hollywood productions, and with Filipino filmmakers making films featuring content conscious of international and intercultural contact. The export films2 can therefore be understood as a logical outcome to these industrial developments. By going into partnership with American producers and distributors, Filipino filmmakers seized on competitive advantages, such as lower production costs, the existence of skilled cinematic labour and, more importantly, the ability to shoot on location with sizeable numbers of locally hired extras. In this way these export films boasted higher production values than their American counterparts, especially when there was a requirement for exoticized settings and visual aesthetics.

Globalisation, Land Alienation and its Impact on the Right to Livelihood of the Tribal Communities in Kerala

India has the second largest tribal population in the world. According to the 2011 Census, tribes constitute 2% of the total population. India has around 461 ethnic groups and they constitute India's indigenous population. India has provided the tribal communities with several protections through laws and constitutional provisions. Despite this they are suffering from many problems. Globalisation ushers in mammoth changes which influence the social, economic, political and even cultural scenario of a country. In India, the mainstream globalisation model has neglected the inclusive growth of economy and has largely concentrated on promotion of gross domestic product, thus creating unhealthy consequences. Its impact has been drastic on the tribal who have been displaced in large numbers by developmental projects which have ignored effective rehabilitation. The neo-liberal movement has not only deprived them of their identity but also their livelihood rights pushing them into abject poverty. The impact of globalisation on the tribal life is also evident in the State of Kerala. The 2011 census report records the overall tribal population in the state as 4,84,839. There are 36 tribal communities across Kerala and 'Paniya' tribes are the biggest tribes among them. The highest concentration of Scheduled Tribes in Kerala is in Wayanad followed by Idukki. The rapid technological advancement and interplay of market forces and the rising power of neo liberalism has led to eviction of the tribal from their land, denying them a right to live with human dignity. Examples of such invasions are ample in the State of Kerala. The paper discusses the impact of globalisation on the Tribal community in Kerala. It seeks to find answers and give suggestions as to how globalisation must be managed in a sustainable manner, respecting the rights of tribal people particularly their right to livelihood. The paper concludes by making suggestions as to how globalisation must be made more sustainable, keeping in view the rights of Tribal communities in Kerala. Strong steps to be taken by the Government to mobilise more assistance to these communities. Any growth model that is adopted must give due respect to the rights of subsistence and cultural identity of these communities. The impact of globalisation should be such that it makes those who already have a comfortable existence more comfortable and plunge the others into a more dilapidated state.

Tribal Legal System, Social Order and Conflict Resolution: A Case of Provincially Administered Tribal Areas of Pakistan

This paper aims to explore the importance of kinship system in tribal areas (Fazla Kach) of province Punjab, Pakistan. An exploratory research was conducted by using the qualitative research tools for data collection including key informant interviewing and participant observation as the major tools for data collection. It was revealed through data analysis that kinship system plays a central role in tribal life. Kinship system merely serves as the code of tribal life of Buzdar tribe of Fazla Kach , Punjab Pakistan. Extended family system is lead and identified by the grandfather’s name who possesses the ultimate decision-making power. Kinship system plays a pivotal role to maintain social order through repressive tribal laws which are executed through Meal-Maraka (indigenous conflict resolution body). Each minimal lineage is represented by Sofaid Rish (white bearded). Furthermore, data revealed that segmentary lineage kinship is decisive in formal electoral process. Ritual and ceremonies, property inheritance, communal land holding and sheep flock herding and conflict resolution are conducted via patriarchal kinship system. Females are very active in daily chores of life yet are invisible in socio-political and economic system of the tribe.

Mainstreaming tribals through financial literacy – a review of literature

PurposeThe present paper is an attempt to understand the various concepts related to financial literacy. For the development of this paper, secondary data have been considered by visiting various sources of information. The reviews are made on four parameters, which include social exclusion among tribes, government initiatives for tribal development, socio-economic condition of tribes and impact of financial literacy on the lives of tribes. The purpose of this paper is to identify the variables and to undertake an empirical research on this topic. It is found that excluded from income-generating activities, formal education, political system are not getting adequate exposure for maintaining the standard of living. Mostly, the changing economic scenario of consumers, discrimination of wage and employment, lack of capital and financial literacy leads to the mismanagement of money. The financial products are the various causes of financial exclusion and need to be addressed through adequate financial literacy. Moreover, the study attempts to understand the various reasons of financial exclusion and to comprehend the empirical research on the topic as well.Design/methodology/approachThe present paper is based on the secondary data. In this regard, various sources of information have been visited to collect the data.FindingsThe study finds that owing to exclusion from income-generating activities, lack of formal education, absence of patronage political in adequate means for maintaining an acceptable standard of living, caste discriminations, poverty and migration, exploitation in the hands of money lenders, marginal increase in income, absence of infrastructure, unemployment, lack of financial literacy and its resultant mismanagement of money among the tribal community has pushed them to the utter stage of poverty universally.Originality/valueThe paper can help administrators and the policymakers of different regions across the world to take appropriate measures to focus on educating the people on different financial products and to increase the accessibility. Moreover, the paper can help research scholars to build platform of their research banking upon the data presented in this study.

Potensi padung-padung sebagai alternatif elemen estetik pada pengembangan desain produk kontemporer

Karo tribe in North Sumatra as one of the ethnic variety in the archipelago has its own art and cultural heritage, one of which is a unique jewelry called padung-padung. This jewelry was used by Karo women in the past as jewelry as well as status symbol. Currently, padung-padung completely no longer used, even many Karo people, especially younger generation, do not know it. The strong influence of foreign culture due to the advancement of technology has become one of the reasons for the increasingly displaced padung-padung. This article is a summary of the result of previous research that aims to re-examine the existence of padung-padung in the past, identify the meaning and role and cause of the loss of padung-padung from the life of Karo tribe. In addition, this study also aims to explore the potential of padung-padung as an alternative aesthetic elements in the development of contemporary product design in order to preserve the diversity of art and culture of Indonesia.Keywords: padung-padung, nine elements of artifact forming, aesthetic element, contemporary product design

Reservation Politics: Historical Trauma, Economic Development, and Intratribal Conflict. By Raymond I. Orr

While many researchers have dealt with political relations between the federal government and American Indian nations, fewer have tackled the more sensitive subject of intra-tribal politics. In this challenging book, Raymond I. Orr examines three nations—the Citizen Potawatomi, the Isleta Pueblo, and the Rosebud Sioux—to understand how trauma has influenced their economic development. Orr argues that trauma not only persists “at the collective polity level decades and centuries after the initial traumatizing events” but that it prompts “the… rise of the melancholic worldview, which is the drive to reject self-interest in favor of furthering individual and collective mourning” (p. 9). One of Orr’s most significant claims is that intra-tribal conflict, rather than inter-ethnic conflict with non-Natives, is the larger issue affecting Native Americans today. Citing works such as Andrea Smith's Conquest: Sexual Violence and American Indian Genocide (2005), the author claims the field of indigenous studies not only distorts the level of violence committed by non-Natives but it moves “hagiographically” by focusing on non-Native violence and suppressing the role of intra-tribal violence as a serious issue (pp. 43, 48). According to Orr, tribes have developed on a spectrum depending on three factors: how undisturbed they are, how often they have been exposed to wealth creation opportunities, and how often they have been exposed to traumatic events. While the Isleta Pueblos have been largely undisturbed in Orr’s view, fostering self-interest, the Lakotas have experienced high trauma, fostering melancholia, while the Citizen Pottawatomi have competing factions of melancholia and self-interest. These worldviews affect tribal affairs on a daily basis and play a more regular role in tribal life than outside violence according to Orr.

ATTITUDE OF TRIBAL AND NON TRIBAL STUDENTS TOWARDS MODERNIZATION

Globalization in literal sense is a process of transformation of regional or local phenomena into a global one. Impact of globalization is universal which can be observed in all the aspects of life viz. economic, social, cultural, political, finance, health, nutrition and technological dimensions of the world. In present era of scientific innovations, the process of globalization has brought the people in contact of outside society. Globalization process is also called modernization which include development of science and technology and, communication by which all the places are interconnected and people become more migratory. History demonstrates that significant changes in a people's social and economic climate usually bring about new developments in ideology and in religious practices. Tribal, mostly live in forest, hills and other naturally isolated regions and their lifestyles are conditioned by ecological setting they live. It is being widely seen today that the traditional features of tribal life is gradually changing from being deeply ingrained in tribal beliefs, customs and traditions to something that is more modernized, in a developmental sense, due to adaptation of modern ways of living and altered life-style pattern. In general, only those tribes those remain geographically isolated in desert, hill, and forest regions or on islands are able to retain their traditional cultures and religions for longer periods.An attempt has been taken to study the attitude of college going tribal and non tribal students towards modernization. The study included college going tribal and non tribal of district Dehradun.

Tribal-Dalit Conflict Over Land: A Case of Narayanpatna Land Movement in the Koraput District of Odisha

Land as the most viable resource for sustaining tribal life is under threat because of continuous land alienation and encroachment in tribal areas of Koraput district (Odisha) in general and Narayanpatna in particular. Among the encroachers who alienate tribal land, the non-tribes and migrant Dalits from coastal areas of Odisha and Andhra Pradesh are present with other Hindu upper castes and landlords. The land laws preventing the sale of tribal lands to non-tribals remain in paper. The land dispute, which remained unsettled for generations with the negligence of the administration, was sought to be resolved by the concerted efforts of thousands of tribals led by the Chasi Mulia Adivasi Sangh (CMAS) of Narayanpatna. In the long run, through the movement, the tribals have been able to take their lands back from the clutches of ‘hooch traders’ (the Dalits, locally called as ‘Sundhis’ or local liquor vendors) and landlords, what was rightfully theirs. However, the government has done nothing concrete in this regard despite the continuous demands from the tribals to restore their lands and has, in fact, suppressed the movement with all brute force by arresting the tribal activists and projecting it as a brutal attack by the Maoists over the poor Dalits in the area.

UNDERSTANDING THE INDIAN TRIBAL LIFE AND THEIR ISSUES.

24Jul 2017 UNDERSTANDING THE INDIAN TRIBAL LIFE AND THEIR ISSUES. Purshottam and Vanita Dhingra. PhD Research Scholar, Department of Social Work, Kurukshetra University, Kurukshetra, Haryana 136119. Assistant Professor, Department of Social Work, Kurukshetra University, Kurukshetra, Haryana 136119.

The Beginnings of Pashto Narrative Prose

The article argues that the first specimens of Pashto original narratives in free prose are to be found in the historiographical compilation Tārīkh-i muraṣṣaʿ (1724) among the texts of the chronicles, diaries, and memoirs written by the Khaṯak tribal rulers Khūshḥāl Khān (d. 1689) and Afżal Khān (d. circa 1740/41). Over thirty fragments from these texts may be qualified as short stories for, being focused on particular events and episodes, they are distinguished by strikingly realistic manner of narration and well developed elements of detailing, descriptiveness and emotiveness. Richly illustrated with translations of selected excerpts from original Pashto texts the article summarises the stories’ subject-matters by grouping them into three main categories (wars, incidents, everyday life events) and discusses various aspects of the authors’ narration techniques, such as compression of time and space in kea moments of action, accentuated portrayal of characters, extensive use of direct speech with a range of stylistic timbres. The article proves that the stories of the Khaṯak chiefs may be viewed also as unique documents on the realities of the Pashtun tribal life in pre-modern times.

Political Life of the Indigenous Tribes of Bukidnon

This study was conducted to assess the political life of the seven tribes of Bukidnon, namely, Bukidnon, Higaonon, Talaandig, Matigsalug, Tigwahanon, Umayamnon, and Manobo. The study utilized focus group discussion involving one tribal community of each tribe mostly located proximate to the poblacion. Interview of key informants, usually the village chief (datu or bae and members of the council) was employed to generate data on the ethno-political life of the tribes. A survey questionnaire was also used to gather quantifiable data. The findings of the study showed that the main functions of the datu are to maintain the customary laws and social order in the community and promote good relationships with other tribal communities; and to arbitrate internal conflicts. As datu, he should possess wisdom, knowledge of traditional lore and mythology, eloquence, skill in euphemistic language, fairness in judging or arbitrating disputes, and possession of some wealth and property which he willingly shares with the whole community. The indigenous tribes have centralized form of political structure and headed by either a datu or a bae except for the Manobos whose village chief is a timuay or sultan. Internally-caused conflicts are readily resolved by the datu who is highly revered by his villagers while externally-caused conflicts are harder to resolve. Murder and wife-stealing used to be the principal cause of conflict among tribal members. Currently, however, the conflict is already related to land ownership.Keywords: indigenous tribes, datu/bae (chieftain), autonomy, resolution, dictatorship, poverty

Epistemic artefacts: on the uses of complexity in anthropology

Distinctions between the ‘simple’ and the ‘complex’ have enjoyed a long and varied career in anthropology. Simplicity was once part of a collective fantasy about what life was like elsewhere, tingeing studies of tribal life with human longing for simpler ways of being. With the reflexive turn and the rise of cultural critique, simplicity has been all but excommunicated in favour of widespread diagnoses of complexity. In this article, I tease out some transformations in the uses of complexity in anthropology, and weave in some critical responses to these uses, spanning many decades, from within the discipline. I pay special attention to recent critiques by anthropologists who are beginning to grow weary of complexity as both an end‐in‐itself for scholarship and an empirical diagnosis. For these critics, complexity is deeply entwined with anthropological methods and knowledge practices. Drawing on these critical views, I suggest that complexity may be an epistemological artefact, rather than something that can be diagnosed ‘out there’, and offer a way of reframing complexity as a ‘dominant problematic’ in anthropology and beyond.