This is a study of how Donald J. Trump, his populist credentials notwithstanding, borrows without acknowledgment and stubbornly refuses to come to terms with his indebtedness. Taken together with mobility and conviviality, the principle of incompleteness enables us to distinguish between inclusionary and exclusionary forms of populism, and when it is fuelled by ambitions of superiority and zero-sum games of conquest. Nyamnjoh challenges the reader to reflect on how stifling frameworks of citizenship and belonging predicated upon hierarchies of humanity and mobility, and driven by a burning but elusive quest for completeness, can be constructively transcended by humility and conviviality inspired by taking incompleteness seriously. Nyamnjoh argues that the logic and practice of incompleteness is a healthy antidote to name-calling and scapegoating others as undesirable outsiders, depending on the brand of populism at play. Recognising incompleteness also helps to question sterile and problematic binaries such as those between elites and the impoverished masses among whom populists go to fish for political visibility, prominence and success.

This is a study of how Donald J. Trump, his populist credentials notwithstanding, borrows without acknowledgment and stubbornly refuses to come to terms with his indebtedness. Taken together with mobility and conviviality, the principle of incompleteness enables us to distinguish between inclusionary and exclusionary forms of populism, and when it is fuelled by ambitions of superiority and zero-sum games of conquest. Nyamnjoh challenges the reader to reflect on how stifling frameworks of citizenship and belonging predicated upon hierarchies of humanity and mobility, and driven by a burning but elusive quest for completeness, can be constructively transcended by humility and conviviality inspired by taking incompleteness seriously. Nyamnjoh argues that the logic and practice of incompleteness is a healthy antidote to name-calling and scapegoating others as undesirable outsiders, depending on the brand of populism at play. Recognising incompleteness also helps to question sterile and problematic binaries such as those between elites and the impoverished masses among whom populists go to fish for political visibility, prominence and success.

This handbook represents the first comprehensive disciplinary investigation into the relationship between rhetoric and power as it is expressed in different aspects of society. Providing conceptual and empirical foundations for the study of the relationship between different forms of rhetorical expression and diverse structures, practices, habits, and networks of power, The Routledge Handbook of Rhetoric and Power is divided into six parts: Theoretical Foundations Propaganda, Politics, and the State Resistance and Social Movements Culture, Society, and Identity Discourses of Technique and Organization Prospects for the Future The guiding principle of this handbook is that power represents a capacity for coordinated action grounded in specific historical, technological, political, and economic conditions. It suggests that rhetoric is an art that adapts to these conditions and finds ways to transform, create, or undermine these capacities in other people through self-conscious persuasion. Featuring contributions from key scholars, this accessibly written handbook will be an indispensable resource for researchers and students in the fields of rhetoric, writing studies, communication studies, political communication, and social justice.

Central to the Jensen Memorial Lectures 2023 is an invitation to take incompleteness seriously in how we imagine, relate to and seek to understand a world in perpetual motion. Despite our instinct for and obsession with completeness, we are constantly reminded that the sooner one recognises and provides for incompleteness and the conviviality it inspires as the normal way of being, the better we are for it. Fluidity, compositeness and the capacity to be present in multiple places and forms simultaneously in whole or in fragments are core characteristics of reality and ontology of incompleteness. How would we frame our curiosities and conversations about processes, relationships and phenomena with an understanding of the universality of incompleteness and mobility? West and Central Africa, for example, are regions where it is commonplace to embrace and celebrate incompleteness in nature, the suprasensory, human beings, human actions, human inventions and human achievements. The lectures indicate how we could draw inspiration in this regard to inform current clamours for decolonisation and the growing ambivalence about rapid advances in digital technologies (artificial intelligence (AI) in particular), as well as with twenty-first century concerns about migrants and strangers knocking at the doors of opportunities we feel more entitled to as bona fide citizens and insiders. The lectures draw on the writings of Amos Tutuola as well as from popular ideas of personhood and agency in Africa, to make a case for sidestepped and silenced traditions of knowledge. They highlight Africa’s possibilities, prospects and emergent capacities for being and becoming in tune with the continent’s creativity and imagination. They speak to the nimble-footed flexible-minded frontier African at the crossroads and junctions of myriad encounters, facilitating creative conversations and challenging regressive logics of exclusionary claims and articulation of identities and achievements. The traditions of knowledge discussed in these lectures do not only speak to Africans, but to the world, as the philosophies explored have universal application. “The crucial anthropological question of relationality and othering is at the heart of this original and enlightening book. Nyamnjoh cautions the missionaries of decoloniality against the risk of substituting one illusion of completeness with another. For him, incompleteness is the basis of any healthy exchange. He therefore recommends embracing the universality of incompleteness in motion and taking seriously an ancestral tradition of self-extension through creative imagination in this anxious age of artificial intelligence. Forcefully argued and abundantly substantiated – with finesse and laughter that run through it – this book will be a milestone by making us rediscover the demands and the magic of fieldwork.” Prof. Dr. Mamadou Diawara, Goethe University, Frankfurt/Main Frobenius-Institut, Frankfurt/Main Point Sud, Bamako, Mali

The book opens up a new pathway for a contemporary ethnographic exploration of the politics of water in an unequal society, specifically focusing on the challenges faced in Khayelitsha, South Africa. South Africa is confronted with a quadruple threat of water scarcity, energy depletion, inflation, and unemployment, leaving politicians unsure of where to begin in minimizing the damage. Using incompleteness and conviviality as a framework, the book delves into the subjectivities created by the lack of water and its impact on various aspects of life, including medical, ecological, spiritual, and political dimensions. It also examines the inequalities in water access in Cape Town, highlighting the inequitable development patterns and the strategies deployed by residents to cope with inadequate water access. The book demonstrates the complex relationships and intricacies of water and how humans think about, relate to, and respond to water, particularly when it is lacking. Overall, it provides a comprehensive analysis of the complexities of water and its profound significance in different spheres of human life. “The book we have in our hands is a fine work on the intricacies of contemporary life in South Africa (and beyond). Instead of the patronising and condescending viewpoint that usually enables social scientists (especially anthropologists) to address ‘the poor’, Kongo demonstrates the complexities of people’s reasoning and feeling.” Antonádia Borges, Professor of Anthropology, Federal Rural University of Rio de Janeiro (UFRRJ), Brazil “Minga’s excellent ethnography offers a rare account of the convivial relationships that structure everyday living and mobility in a place of ‘liquid shit’ in the midst of a precarity provoked by the sociopolitical absence of water in a city filled with water for everything, yet insensible to incompleteness as life-craft.” Divine Fuh, Associate Professor, Director of the Institute for Humanities in Africa (HUMA), University of Cape Town “Asinamanzi is a raw book about the impact that a lack of piped water has on people living in informal settlements in Khayelitsha, Cape Town. It describes a world of ‘liquid shit’ that assaults the senses and erodes the dignity and relationships of people living in it. Amidst this ‘incomplete’ existence, residents bravely struggle to establish a ‘convivial’ social life.” Ilana van Wyk, Associate Professor of Anthropology, Stellenbosch University “Asinamanzi is about the daily realities of living with water scarcity and raw sewage running through streets and houses. The book examines the social, cultural, religious and health dimensions of water, and provides rich ethnographic insights into what it means to strive to live with dignity in settings characterized by the broken infrastructures of everyday life.” Steven Robins, Professor of Anthropology, Stellenbosch University

The rise of Christianity around the world has been the impetus for much religious and social change. The interconnectivity of religious centers has resulted in theological dialogue and innovation. The subversion of long-held categories of culture, gender, race, spirituality, theology, and politics has naturally occurred along with the transgressing of borders and boundaries. Yet at the same time, there has been occasion for healing through intercultural experiences of forgiveness, peacemaking, and reconciliation. Stimulated by the work and mentorship of Joel Carpenter, who has done much to expand the study of world Christianity less through focusing on his own research and writing, and more through amplifying the voices of others, the international contributors to this volume from all six continents promote a deeper understanding of World Christianity through the exploration of such related themes. Whether discussing primal spirituality in northeast India, white supremacy in South Africa, evangelical women and civic engagement in Kenya, or Calvinism in Mexico, the contributors draw upon ethnographic case studies to more deeply understand interconnectivity, subversion, and healing in World Christianity. Their essays provoke a reorientation of Christian thought within the study of World Christianity, enriching the current discourse and promoting vistas for further interdisciplinary studies.

This open access book provides thought-provoking anthropology grounded in comparative ethnography. The theory captures the current historical moment, the long-term trends that led us here, and the prospects for a humane future. The experience of complexity characterizing a globalized information society triggers simplexes. These unidimensional responses instrumental in bringing about a predictable effect are altering our ways of communicating and the technologies we design. In Part I, a ‘speciated’ history, injected with the anthropology of Bateson and Gluckman, describes the semantic and experiential impoverishment of the lifeworld. After going through the affects of distrust (the neolithic lifeway), of futility (industrial lifeway) and disconnection (post-knowledge), the human species today depends for its survival on installing a new lifeway, which manages to wed (eco-social) inclusion to the already difficult first pair of the French Revolution. The species needs to rehumanize. Part II illustrates the remedies currently developed: to reframe, re-sphere and re-source. What do critical street art, international football matches, presidential elections, hip-hop dissing performances, charismatic church services, intuition stimulation, and ‘pre-ceptive’ experiences of consciousness have in common? They are moments of the real. Rooted in ‘life sensing’, they are tensors organizing frameshift. As multiplex measures tackling the simplex, these tensors overcome the cultural relativism of the postmodern matrix.

In 2018 South Africa's so-called "mother city", Cape Town came into the global spotlight as being the first city in the world to (almost) "run out of water," a crisis that only exacerbated the pressures placed upon a population staggering under socio-economic and politically-tinged environmental predicaments. Japan on the other hand has long sustained an international reputation for the massive scale of natural and anthropocentric crises its people have faced, overcome, and succumbed to. The most recent (pre-Pandemic) occurrence of which being the 2011 tsunami and Fukushima Daiima nuclear plant accident. What comes to mind when Japan, South Africa, and the notion of resilience are mentioned in the same utterance? Well, considering how societies respond to disaster, (man-made and natural), Japan and South Africa feature high on many lists both for our triumphs and our failures to account for the most vulnerable among us in moments of catastrophe. This edited volume draws on transdisciplinary perspectives and multi-sited research to reflect on the high stakes involved when people are expected to repeatedly survive crisis. The authors take "resilience" as a contested yet generative lens through which to examine some of the most salient questions of our time. Culled from two seemingly disparate geopolitical locales, the insights offered here are hauntingly connected, shedding light on questions of collective and individual responses to calamity - questions that, in the wake of the Covid-19 global pandemic, are now urgently being grappled with by everyone, everywhere.

This book explores how questions about home and belonging have been framed in the discourses on race, migration, and social relationships. It does this with the aim of envisioning alternative modes of living and reimagining our political communities in ways that question the legacy of colonization and constructed identities which detract from our sense of obligation to each other and the planet. The book questions problematic categories of difference to transform human relations beyond the materialism of our global political economy. Questions addressed in the volume include: In what ways are combative colonial identities of difference manufactured within our national and global spaces of encounter? How can we expel the racialized and tribalized political identities that seek to purify and deny the complexities and sacredness of being human? How do we embrace the notion that everyone we encounter is a mirror reflecting our fears of suffering and our desires for happiness? The book is set in the context of re-emerging ultra-nationalists and anti-migrant politicians on the national and international stage, advancing various strands of extreme-right and protectionist ideology couched as redemptive-welfarist strategies. The adverse impacts of these strategies seem to be reifying a possessive idea of citizenship and identity, engendering a national fantasy that portrays communities as homogenous entities inhabiting enclosed borders. This is essentially a compendium of conversations across the intersection of the racial, national, ethnic, spiritual, and sexual boundaries in which we live.

This is a study of how Donald J. Trump, his populist credentials notwithstanding, borrows without acknowledgment and stubbornly refuses to come to terms with his indebtedness. Taken together with mobility and conviviality, the principle of incompleteness enables us to distinguish between inclusionary and exclusionary forms of populism, and when it is fuelled by ambitions of superiority and zero-sum games of conquest.