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Vol. 29 (1)
2025



Artigos

“Enough of this fake war”: ecologies of value, workers and environmentalists in Southern Italy

Antonio Maria Pusceddu

This article mobilizes the ecologies of value as a conceptual framework to account for the conflicts, contradictions and dilemmas arousing from the experience of the contemporary socio-ecological crisis. Based on ethnographic fieldwork in Brindisi,

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Artigos

“Preventing them from being adrift”: challenges for professional practice in the Argentinean mental health system for children and adolescents

Axel Levin

This ethnographic article addresses the difficulties, practices, and strategies of the professionals of the only Argentine hospital fully specialized in the treatment of mental health problems of children and adolescents. More specifically, it

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Artigos

Making Children: an iconography of the ibejadas in the centers, religious article shops, and factories of Rio de Janeiro, Brazil

Morena Freitas

The ibejadas are childlike entities that, alongside the caboclos, pretos-velhos, exus, and pombagiras, inhabit the umbanda pantheon. In religious centers, these entities manifest through colorful images, joyful sung chants and an abundance of sweets

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Artigos

To migrate and to belong: intimacy, ecclesiastical absence, and playful competition in the Aymara Anata-Carnival of Chiapa (Chile)

Pablo Mardones

The article analyzes the Anata-Carnival festivity celebrated in the Andean town of Chiapa in the Tarapacá Region, Great North of Chile. I suggest that this celebration constitutes one of the main events that promote the reproduction of feelings of

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Artigos

Hauntology and nostalgia in the touristed landscapes of Sarajevo

Marta Roriz

Drawing on anthropological and ethnographic developments in the study of urban tourism, this essay offers a description of Sarajevo’s tourist landscapes from the perspective of an ethnographic tourist, detailing how time is inscribed in the

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Memory

David J. Webster in Mozambique: minimal epistolary (1971-1979)

Lorenzo Macagno

The article comments on, contextualizes and transcribes the epistolary exchange between social anthropologist David J. Webster (1945-1989) and ethnologist and Portuguese colonial official António Rita-Ferreira (1922-2014) between 1971 and 1979.

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Dossier ‘Gender and Care in the Cape Verdean transnational experience’

Género e cuidados na experiência transnacional cabo-verdiana: introdução

Luzia Oca González, Fernando Barbosa Rodrigues and Iria Vázquez Silva

Neste dossiê sobre o género e os cuidados na comunidade transnacional cabo-verdiana, as leitoras e leitores encontrarão os resultados de diferentes etnografias feitas tanto em Cabo Verde como nos países de destino da sua diáspora no sul da

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Dossier ‘Gender and Care in the Cape Verdean transnational experience’

“Vizinhu ta trocadu pratu ku kada casa”… Caring to avoid hunger in Brianda, Santiago Island, Cape Verde

Fernando Barbosa Rodrigues

Taking the ethnographic field as a starting point – the interior of the island of Santiago in the Republic of Cabo Verde – and basing on participant observation and the collection of testimonies from the local inhabitants of Brianda, this

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Dossier ‘Gender and Care in the Cape Verdean transnational experience’

“Eu já aguentei muita gente nessa vida”: about care, gender, and generation in Cape Verdian families

Andréa Lobo and André Omisilê Justino

This article reflects on the care category when crossed by the dynamics of gender and generation in Cape Verde. The act of caring is of fundamental importance for family dynamics in this society, which is marked by mobilities of multiple orders –

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Dossier ‘Gender and Care in the Cape Verdean transnational experience’

Global care chains in Cape Verdean migrations: women who stay so that others can migrate

Luzia Oca González and Iria Vázquez Silva

This article is based on fieldwork conducted with women of four generations, belonging to five families living in the locality of Burela (Galicia) and their domestic groups originating from the island of Santiago. We present three ethnographic

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Dossier ‘Gender and Care in the Cape Verdean transnational experience’

The difficult balance between work and life: care arrangements in three generations of Cape Verdean migrants

Keina Espiñeira González, Belén Fernández-Suárez and Antía Pérez-Caramés

The reconciliation of the personal, work and family spheres of migrants is an emerging issue in migration studies, with concepts such as the transnational family and global care chains. In this contribution we analyse the strategies deployed by

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Debate

Universal foreigners: the ‘ontological turn’ considered from a phenomenological perspective

Filipe Verde

This article questions the consistency, reasonableness, and fruitfulness of the methodological proposals and idea of anthropological knowledge of the “ontological turn” in anthropology. Taking as its starting point the book manifesto produced by

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Debate

Universos estrangeiros: ainda a polêmica virada ontológica na antropologia

Rogério Brittes W. Pires

O artigo “Estrangeiros universais”, de Filipe Verde, apresenta uma crítica ao que chama de “viragem ontológica” na antropologia, tomando o livro The Ontological Turn, de Holbraad e Pedersen (2017), como ponto de partida (2025a: 252).1 O

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Debate

Resposta a Rogério Pires

Filipe Verde

Se há evidência que a antropologia sempre reconheceu é a de que o meio em que somos inculturados molda de forma decisiva a nossa compreensão do mundo e de nós mesmos. Isso é assim para a própria antropologia e, portanto, ser antropólogo é

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Debate

Da ontologia da fenomenologia na antropologia: ensaio de resposta

Rogério Brittes W. Pires

Um erro do construtivismo clássico é postular que verdades alheias seriam construídas socialmente, mas as do próprio enunciador não. Que minha visão de mundo, do fazer antropológico e da ciência sejam moldadas por meu ambiente – em

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Note on the cover

Note on the cover

Pedro Calapez

© Pedro Calapez. 2023. (Pormenor) Díptico B; Técnica e Suporte: Acrílico sobre tela colada em MDF e estrutura em madeira. Dimensões: 192 x 120 x 4 cm. Imagem gentilmente cedidas pelo autor. Créditos fotográficos: MPPC / Pedro

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Vol. 28 (3)
2024



Articles

Contingency conveniences: anticipation as a temporal practice of SEF inspectors at the Portuguese airport border

Mafalda Carapeto

This article follows from ethnographic work conducted at an airport in Portugal, where, from June 2021 to April 2022, I observed the daily routines of the inspectors of the Portuguese Immigration and Borders Service (SEF) across various groups,

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Articles

Cotidiano e trajetórias vitais situadas de mulheres idosas (AMBA, província de Buenos Aires, Argentina): a incidência da pandemia de Covid-19

Ana Silvia Valero, María Gabriela Morgante y Julián Cueto

Este trabalho pretende dar conta das interseções entre diferentes aspetos da vida quotidiana e das trajetórias de vida das pessoas idosas num espaço de bairro e a incidência da pandemia de Covid-19. Baseia-se no desenvolvimento sustentado,

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Articles

The reconfigurations of culture jamming in the digital environment: the case of anti-consumerism memes in the #antiblackfriday campaign (Brazil)

Liliane Moreira Ramos

In this article, I discuss the reconfigurations of the phenomenon known as culture jamming, characteristic of the communicative dimension of political consumption, based on the appropriation of Internet memes as a tool to criticize consumption.

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Articles

Informal economies in Bairro Alto (Lisbon): the nocturnal tourist city explained through a street dealer’s life story

Jordi Nofre

The historical neighbourhood of Bairro Alto is the city’s most iconic nightlife destination, especially for tourists visiting Lisbon (Portugal). The expansion of commercial nightlife in this area has been accompanied by the increasing presence of

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Articles

A pame theory of force: the case of the xi'iui of the Sierra Gorda of Querétaro, Mexico

Imelda Aguirre Mendoza

This text analyzes the term of force (mana’ap) as a native concept formulated by the pames (xi’iui) of the Sierra Gorda de Querétaro. This is related to aspects such as blood, food, cold, hot, air and their effects on the body. It is observed

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Articles

Convergences and bifurcations in the biographies and autobiographies of indigenous intellectuals from Mexico and Brazil

Mariana da Costa Aguiar Petroni e Gabriel K. Kruell

In this article we present an exercise of reflection on the challenges involved in writing and studying the biographies and autobiographies of indigenous intellectuals in different geographical, historical and political scenarios: Mexico and Brazil,

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Articles

The history through sacrifice and predation: tikmũ,ũn existential territory at the colonial crossroads

Douglas Ferreira Gadelha Campelo

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Articles

To grow up: affectionate imitation in the relations of Capuxu children with their animals

Emilene Leite de Sousa e Antonella Maria Imperatriz Tassinari

This paper analyzes the experiences of Capuxu children with the animals they interact with daily, looking for un understanding about how children’s relationships with these companion species cross the Capuxu sociality, including the onomastic

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Articles

Biological science laboratories as practices: an ethnographic reading of plant anatomy at a University in the Caatinga (Bahia, Brazil)

Elizeu Pinheiro da Cruz e Iara Maria de Almeida Souza

Anchored in notes elaborated in a multispecies ethnography, this text formulates a reading of biological science laboratories as situating practices of human and non-human actors. For this, the authors bring up plants from/in the caatinga,

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Interdisciplinarities

Sensitive maps in abandoned territories of railway stations on the Brazil-Uruguay border

Vanessa Forneck e Eduardo Rocha

The research maps and investigates the territories created by the abandonment of railway stations, a process that has been accentuated since the 1980s, in the twin cities of Jaguarão-Rio Branco and Santana do Livramento-Rivera, on the

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Multimodal Alt

A graphic ethnography as a form of affection and memory: afflictions, spirits, and healing processes in Zion churches in Maputo

Giulia Cavallo

In 2016, three years after completing my Ph.D., I embarked on my first attempt to translate my ethnographic research conducted in Maputo, among the Zion communities, into a graphic language. Through a series of single illustrations, I aimed to

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Recursivities

Desanthropic ethnography: between apocryphal stories of water, deep dichotomies and liquid dwellings

Alejandro Vázquez Estrada e Eva Fernández

In this text we address the possibility of deconstructing the relationships – that have water as a resource available to humans – that have ordered some dichotomies such as anthropos-nature, establishing that there are methodologies, theories

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Argument

Anthropology of art, Anthropology – history, dilemmas, possibilities

Filipe Verde

In this essay, I first aim to pinpoint the factors that have historically marginalized art within anthropological thought. I propose that this marginalization stems from two main influences: the aesthetic conception of art and the metaphysical

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Reviews

Um jovem caçador de lixo na Mafalala, nas décadas de 1960 e 1970

Diogo Ramada Curto

Celso Mussane (1957-) é um pastor evangélico moçambicano. Licenciou-se na Suécia (1994) e tirou o curso superior de Teologia Bíblica na Pontifícia Universidade Católica do Paraná, em Londrina no Brasil (2018). Entre 2019 e 2020, publicou

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Reviews

Alberto Corsín Jiménez y Adolfo Estalella, Free Culture and the City: Hackers, Commoners, and Neighbors in Madrid, 1997-2017

Francisco Martínez

Este libro tiene tres dimensiones analíticas: primero, es una etnografía del movimiento de cultura libre en Madrid. Segundo, es un estudio histórico sobre la traducción de lo digital a lo urbano, favoreciendo una nueva manera de posicionarse en

[+]

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Iscte-Instituto Universitário de Lisboa
Edifício 4 - Iscte_Conhecimento e Inovação, Sala B1.130 
Av. Forças Armadas, 40 1649-026 Lisboa, Portugal

(+351) 210 464 057
etnografica@cria.org.pt

Financiado pela FCT, I. P. (UIDB/04038/2020 e UIDP/04038/2020)

© 2025 Revista Etnográfica

Magazine

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Authors

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Iscte-Instituto Universitário de Lisboa
Edifício 4 - Iscte_Conhecimento e Inovação, Sala B1.130 
Av. Forças Armadas, 40 1649-026 Lisboa, Portugal

(+351) 210 464 057
etnografica@cria.org.pt

Financiado pela FCT, I. P. (UIDB/04038/2020 e UIDP/04038/2020)

© 2025 Revista Etnográfica

Quick Notes

Relational ethics and care for the world

Jarrett Zigon

16.11.2023

In the inaugural contribution to this section, Jarrett Zigon challenges the anthropology limits of relativizing and localizing. Based on the phenomenological-hermeneutic tradition, he proposes an anthropology of ethics capable of conceptually articulating-synthesizing empirical ethnographic diversity and providing perspectives for understanding (and caring for) the human and non-human existents of our complex world. According to his proposal for a “relational ethics”, the anthropological foundation to ethical theory will decisively help to find answers to the top ethical question – “how is it between us?”, always considering the relationality, situatedness, and sensibility underlying being-in-the-world as unavoidable ontological features. 

DOI: https://doi.org/10.25660/agora0012.gq6h-ds04

Na contribuição inaugural desta secção, Jarrett Zigon desafia os limites da antropologia em relativizar e localizar. Com base na tradição fenomenológico-hermenêutica, propõe uma antropologia da ética capaz de articular-sintetizar concetualmente a diversidade etnográfica empírica e de oferecer perspectivas para compreender (e cuidar) dos seres humanos e não-humanos do nosso mundo complexo. De acordo com a sua proposta de uma "ética relacional", a fundamentação antropológica da teoria ética ajudará decisivamente a encontrar respostas para a principal questão ética - "como é que as coisas se passam entre nós?", considerando sempre a relacionalidade, a situacionalidade e a sensibilidade subjacentes ao ser-no-mundo como características ontológicas incontornáveis.

DOI: https://doi.org/10.25660/agora0012.gq6h-ds04
En la contribución inaugural de esta sección, Jarrett Zigon desafía los límites de la antropología de relativizar y localizar. Basándose en la tradición fenomenológico-hermenéutica, propone una antropología de la ética capaz de articular-sintetizar conceptualmente la diversidad etnográfica empírica y ofrecer perspectivas para comprender (y cuidar) las existencias humanas y no humanas de nuestro complejo mundo. De acuerdo con su propuesta de una "ética relacional", la fundamentación antropológica de la teoría ética ayudará decisivamente a encontrar respuestas a la pregunta ética por excelencia: "¿cómo es entre nosotros?", considerando siempre la relacionalidad, la situacionalidad y la sensibilidad subyacentes al ser-en-el-mundo como características ontológicas ineludibles.

DOI: https://doi.org/10.25660/agora0012.gq6h-ds04
Dans la contribution inaugurale de cette section, Jarrett Zigon remet en question les limites de l'anthropologie en matière de relativisation et de localisation. S'appuyant sur la tradition phénoménologique et herméneutique, il propose une anthropologie de l'éthique capable d'articuler conceptuellement et de synthétiser la diversité ethnographique empirique et de fournir des perspectives pour comprendre (et prendre soin) des existences humaines et non humaines de notre monde complexe. Selon sa proposition d'une "éthique relationnelle", le fondement anthropologique de la théorie éthique aidera de manière décisive à trouver des réponses à la principale question éthique - "comment cela se passe-t-il entre nous ?", en considérant toujours la relation, la situation et la sensibilité qui sous-tendent l'être-au-monde comme des caractéristiques ontologiques incontournables.

DOI: https://doi.org/10.25660/agora0012.gq6h-ds04

This section has a profile similar to that of a blog, which can include independent and original posts, but also short reflections by authors of texts published in the journal, providing a more "popular" version, in blog format, of the respective article.

In the inaugural contribution to this section, Jarrett Zigon challenges the anthropology limits of relativizing and localizing. Based on the phenomenological-hermeneutic tradition, he proposes an anthropology of ethics capable of conceptually articulating-synthesizing empirical ethnographic diversity and providing perspectives for understanding (and caring for) the human and non-human existents of our complex world. According to his proposal for a “relational ethics”, the anthropological foundation to ethical theory will decisively help to find answers to the top ethical question – “how is it between us?”, always considering the relationality, situatedness, and sensibility underlying being-in-the-world as unavoidable ontological features. 





Photo by Markus Spiske on Unsplash

Perhaps it is time to admit that today’s dominant ethical theories are no longer adequate to the contemporary condition.  This should be no surprise.  For moments of transformation and interruption – or what I call breakdown[i] – are oftentimes also moments when already existing ethical (as well as political and epistemological) theories are revealed as inadequate to the new conditions of existence brought about through such transformation.  Today, we are most certainly living through such an historical moment – from unprecedented global interdependence and mobility to its populist-cum-fascistic response; from the growing technological dominance of everyday life to the rise of data surveillance; from increasing calls for justice heard around the world to the planet itself calling for justice.  Increasingly it is clear that ethical theory has proven itself incapable of addressing the breakdowns these transformations have brought about in our political, social, and personal lives.


An ethics adequate to the contemporary condition must navigate worlds connected and intertwined so complexly that situatedness is no longer a description of locality.[ii]  Rather, situatedness must be understood in terms of relations, no matter how dispersed these relations may be.  Indeed, ethical theory today must account for and respond to worlds where it is much more likely that we encounter difference than sameness; worlds where such encountered differences include technologies that increasingly replace and oftentimes mimic other humans; worlds where truth and decision are replaced by data and algorithms; worlds that are no longer limited to the human but must be capaciously understood to include a range of nonhuman existents – from animals to geological formations to climate.  In complex worlds, ethical theory above all must not offer preestablished principles, laws, or criteria, but rather recognize that to attempt to act ethically is to do so with risk and uncertainty. 


Do we have conceptual resources for articulating such an ethics?  Over the course of my career, I have wagered that thinking socio-cultural anthropology along with the phenomenological-hermeneutic tradition (broadly understood) offers the best available conceptual resources for articulating this ethical theory.[iii]  To my mind, these are the best intellectual resources we have for thinking the untidiness of existence and how one, nevertheless, makes their way as a part of it. 


Granted, making the claim that anthropology offers resources not only for a new ethical theory but, more importantly, for using that theory to address contemporary ethical concerns runs counter to the decades-long trend within the discipline of relativizing and localizing.  Nevertheless, I believe it is absolutely necessary – vital not only for the importance of anthropology’s contribution to ethical theory, but also for anthropology’s significance in our contemporary worlds.  For it is my contention that if anthropology as a discipline is to have a future in our increasingly complex worlds, anthropologists must become more ambitious in our assertion that what we learn ethnographically can be taken up more abstractly and theoretically – that is, contextually and situationally transferable – to address other topics, concerns, and problems in other localities and times.


Consequently, I am not invoking anthropology as a resource for relativized descriptions of local ways of being.  I’m not particularly interested in describing, as the saying goes, how the natives think or act.  I believe anthropology has much more to offer than that.  For, I take it that anthropology has something to say about the very structure of social and human existence.[iv]  In particular, as a longtime contributor to what is now called the anthropology of ethics, I believe we have something to say something about the structure of what Jason Throop and I have called moral experience.[v] 


Let me note for those who may not be familiar with the anthropology of ethics that in the mid-2000s it had become clear that a number of anthropologists were interested in addressing what they saw as a lacuna within the anthropological literature – that is, a lack of both an ethnographic and anthropological-theoretical focus on morality and ethics.  Although several ethnographies were published in this first-wave of the ethical turn, the best of this work – in my view – has not been ethnographically descriptive work on this or that way of being ethical in this or that particular society.  Rather, the most significant contributions of the anthropology of ethics have been meta-ethical.[vi] As such, the very question of what it is to be human has oftentimes been implicit – if not entirely explicit – within many of the key texts of the anthropology of ethics.  


Similarly, my reading of the anthropological tradition in general is that its most significant contribution has been coming to a broad agreement of what it is to be human in a world with others – or what we can call sociality.  To be sure, what I take as a broad agreement is regularly articulated in terms of conceptual disagreement and theoretical turf wars.  Still, I will take the risk of claiming that most anthropologists today – despite how they might want to conceive and theorize them – would agree that there is now something like an anthropological consensus around at least three aspects of sociality: relationality, situatedness, and sensibility (by which I mean a bodily-affective-cognitive openness and receptivity).  To be in a world, then, is to be relational, situated, and sensitive.  Ethical theory must be adequate to this ontological fact.  


In our contemporary complex worlds, so I argue in my most recent book, the most important ethical question we can ask is: how is it between us?.  If we are to respond to this question in a manner that is adequate to the relationality, situatedness, and sensibility of the world, then an anthropological foundation to ethical theory is necessary.  I call this relational ethics.


Jarrett Zigon (Porterfield Chair of Bioethics, Professor of Anthropology, University of Virginia)


Postscript

I invite you to follow this link to download for free my book on relational ethics, How is it between us? Relational Ethics and Care for the World.




Jarrett Zigon is the Porterfield Chair of Bioethics and Professor of Anthropology at the University of Virginia.  He is the author of six books on such topics as ethics and bioethics, addiction, the war on drugs, social and political change, and AI/data science.  His most recent book is How is it between us? Relational Ethics and Care for the World.


[i] See for example: Jarrett Zigon, “Moral Breakdown and the Ethical Demand: A Theoretical Framework for an Anthropology of Moralities,” Anthropological Theory 7, no. 2 (2007): 131–50; How Is It between Us? Relational Ethics and Care for the World (Chicago: HAU Books, 2024). [ii] Jarrett Zigon, “What Is a Situation?: An Assemblic Ethnography of the Drug War,” Cultural Anthropology 30, no. 3 (2015): 501–24. [iii] See for example: Zigon, “Moral Breakdown and the Ethical Demand”; “Within a Range of Possibilities: Morality and Ethics in Social Life,” Ethnos 74, no. 2 (2009): 251–76; HIV Is God’s Blessing: Rehabilitating Morality in Neoliberal Russia (Berkeley: University of California Press, 2011); Disappointment: Toward a Critical Hermeneutics of Worldbuilding (New York: Fordham University Press, 2018); A War on People: Drug User Politics and a New Ethics of Community (Oakland: University of California Press, 2019); How Is It between Us? Relational Ethics and Care for the World. [iv] Please note that I do not mean ‘structure’ in the sense of any of the various structuralisms. Rather, I mean it in the philosophical anthropological sense of that which makes possible. Thus, for example, the structure of moral experience is that which makes possible the very possibility of morality and ethics. [v] See for example: Jarrett Zigon and C. Jason Throop, “Moral Experience: Introduction,” Ethos 42, no. 1 (2014): 1–15. [vi] For example: Joel Robbins, Becoming Sinners: Christianity and Moral Torment in a Papua New Guinea Society (Berkeley: University of California Press, 2004); Zigon, “Moral Breakdown and the Ethical Demand”; Zigon, “Within a Range of Possibilities”; Michael Lambek, “Toward an Ethics of the Act,” in Ordinary Ethics: Anthropology, Language, and Action (New York: Fordham University Press, 2010), 39–63; James D. Faubion, An Anthropology of Ethics (Cambridge: Cambridge University Press, 2011); Veena Das, “Ordinary Ethics,” in A Companion to Moral Anthropology, ed. Didier Fassin (Malden, MA: Wiley-Blackwell, 2012), 133–49; Cheryl Mattingly, “Two Virtue Ethics and the Anthropology of Morality,” Anthropological Theory 12, no. 2 (2012): 161–84; James Laidlaw, The Subject of Virtue: An Anthropology of Ethics and Freedom (Cambridge: Cambridge University Press, 2014); C. Jason Throop, “Moral Moods,” Ethos 42, no. 1 (2014): 65–83; Zigon and Throop, “Moral Experience”; Jarrett Zigon, “Attunement and Fidelity: Two Ontological Conditions for Morally Being-in-the-World,” Ethos 42, no. 1 (2014): 16–30; Webb Keane, Ethical Life: Its Natural and Social Histories (Princeton: Princeton University Press, 2015); Rasmus Dyring, “From Moral Facts to Human Finitude: On the Problem of Freedom in the Anthropology of Ethics,” HAU: Journal of Ethnographic Theory 8, no. 1/2 (2018): 223–35; Thomas Schwarz Wentzer, “Human, the Responding Being: Considerations Towards a Philosophical Anthropology of Responsiveness,” in Moral Engines: Exploring the Ethical Drives in Human Life, ed. Cheryl Mattingly et al. (New York and Oxford: Berghahn Books, 2018), 211–29.

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Iscte-Instituto Universitário de Lisboa
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(+351) 210 464 057
etnografica@cria.org.pt

Financiado pela FCT, I. P. (UIDB/04038/2020 e UIDP/04038/2020)

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Iscte-Instituto Universitário de Lisboa
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(+351) 210 464 057
etnografica@cria.org.pt

Financiado pela FCT, I. P. (UIDB/04038/2020 e UIDP/04038/2020)

© 2025 Revista Etnográfica