2,101
Views
3
CrossRef citations to date
0
Altmetric
Research Articles

The Affectual-Social Ecology of Cultural Artefacts: Illegal Markets and Religious Vandalism in Swat Valley, Pakistan

Pages 35-52 | Received 03 Apr 2021, Accepted 20 May 2022, Published online: 14 Jun 2022

References

  • Ahmed, S. (2004). Affective economies. Social Text, 22(2), 117–139. https://doi.org/10.1215/01642472-22-2_79-117
  • Ahmed, S. (2010). The Promise of Happiness. Duke University Press.
  • Alderman, K. L. (2012). Honor among thieves: Organized crime and the illicit antiquities trade. Indiana Law Review, 45(3), 602–627.
  • Ali, I., & Coningham, R. (1998). Recording and preserving Gandhara’s cultural heritage. Culture without Context, 3, 10–16.
  • Anderson, B. (2016). Neoliberal affects. Progress in Human Geography, 40(6), 734–753. https://doi.org/10.1177/0309132515613167
  • Anderson, M. L. (2016). Antiquities: What everyone needs to know. Oxford University Press.
  • Appadurai, A. (1988). The social life of things: Commodities in cultural perspective. Cambridge University Press.
  • Baù, V. (2016). Citizen engagement in peacebuilding. A communication for development approach to rebuilding peace from the bottom-up. Progress in Development Studies, 16(4), 348–360.
  • Beckert, J., & Dewey, M. (2017). The architecture of Illegal markets: Towards an economic sociology of illegality in the economy. Oxford University Press.
  • Beckert, J., & Wehinger, F. (2013). In the shadow: Illegal markets and economic sociology. Socio-Economic Review, 11(1), 5–30. https://doi.org/10.1093/ser/mws020
  • Biagioli, C., Olivieri, L. M., Usafzai, A., & Khaliq, F. (2014). Conservation and Development: Pakistan conservation challenge. In Ona Wileikis (Ed.), The right to [world] heritage (pp.129–158). BTU Cottbus-Senftenberg.
  • Bourdieu, P. (1984). Distinction: A social critique of the judgement of taste. Harvard University Press.
  • Brodie, N. 1999. Statistics, damned statistics, and the antiquities trade. Antiquity, 73(280), 447–451.
  • Brodie, N., & Renfrew, C. (2005). Archaeological heritage: The inadequate response. Annual Review of Anthropology, 34(1), 343–361. https://doi.org/10.1146/annurev.anthro.34.081804.120551
  • Campbell, P. B. (2013). The illicit antiquities trade as transnational criminal network: Characterizing and anticipating trafficking of cultural heritage. International Journal of Cultural Property, 20(2), 113–154. https://doi.org/10.1017/S0940739113000015
  • Coningham, R., & Gunawardhana, P. (2012). Looting or rededication? Buddhism and the expropriation of Relics. In Geoffrey Scarre and Robin Coningham (Eds.), Appropriating the past: Philosophical perspectives on the practice of archaeology (pp. 281–294). Cambridge University Press.
  • Crouch, D. (2015). Affect, heritage, and feelings. In Emma Waterton & Steve Watson (Eds.), The palgrave handbook of contemporary heritage research (pp. 177–190).
  • De Nardi, S. (2019). Everyday heritage activism in Swat Valley: Ethnographic reflections on a politics of hope. Heritage & Society. https://doi.org/10.1080/2159032X.2018.1556831
  • Erami, N., & Keshavarzian, A. (2015). When ties don’t bind: Smuggling effects, bazaars and regulatory regimes in postrevolutionary Iran. Economy and Society, 44, 1–30.
  • Filmer, P. (2003), Structures of feeling and sociocultural formations: the significance of literature and experience to Raymond Williams’s sociology of culture. British Journal of Sociology, 54(2), 199–219. https://doi.org/10.1080/0007131032000080203
  • Fletcher, A. J. (2017). Applying critical realism in qualitative research: Methodology meets methods. International Journal of Social Research Methodology, 20(2), 181–194. https://doi.org/10.1080/13645579.2016.1144401
  • Flood, F. B., & Elsner, J. (2016). Religion and iconoclasm: Idol-breaking as image-making in the ‘islamic state;’ breaking and talking: Some thoughts on iconoclasm from antiquity to the current moment. Religion and Society, 7(1), 116–137. https://doi.org/10.3167/arrs.2016.070108
  • Hardy, S. (2015). Virtues impracticable and extremely difficult: The human rights of subsistence diggers. In Alfredo González-Ruibal Gabriel Moshenska (Eds.), Ethics and the Archaeology of Violence (pp. 229–240). Springer.
  • Iqtidar, H. (2013). Secularism beyond the state: The ‘state’ and the ‘market’ in Islamist imagination. In Philipo Osella and Caroline Osella, (Eds.), Islamic Reform in South Asia. Cambridge University Press (pp. 472–503).
  • Iqtidar, H. (2017). How long is life? Neoliberalism and Islamic Piety. Critical Inquiry, 43(4), 790–812. https://doi.org/10.1086/692379
  • Ismail, S. (2013). Piety, profit, and the market in Cairo: The political economy of islamization. Contemporary Islam, 7(1), 107–138. https://doi.org/10.1007/s11562-013-0249-8
  • Kersel, M. M. (2011). When communities collide: Competing claims for archaeological objects in the marketplace. Archaeologies, 7(3), 518–537. https://doi.org/10.1007/s11759-011-9182-8
  • Khaliq, F. (2014). The Uddiyana kingdom: The forgotten holy land of Swat. Shoaib Sons, Publishers and Booksellers.
  • Khan, M. S. (2021). God, gift, charity, and local governance: A comparison of Zakat and Dasvandh in the social welfare provision in Pakistan. Research in Economic Anthropology, 41, 55–74.
  • Khan, R. (2020). In the Shadows of swords. The Antecedents of the archaeological research in Malakand-Swat, 1895–1899. Annali Sezione Orientale, 80(1–2), 136–159. https://doi.org/10.1163/24685631-12340096
  • Khan, M. S., & Syrett, S. (forthcoming). An institutional analysis of ‘power within’ local governance: A bazaari tale from Pakistan. World Development.
  • Killerby, P., & Wallis, J. (2002). Social capital and social economics. Forum for Social Economics, 32(1), 21–32. https://doi.org/10.1007/BF02747263
  • Krieger, W. H. (2014). Marketing archaeology. Ethical Theory and Moral Practice, 17(5), 923–939. https://doi.org/10.1007/s10677-014-9497-9
  • Leaney, S. (2019). Habitus as foregrounded history: Theorising affect in the social formation of embodied practice. British Journal of Sociology of Education, 40(2), 207–221. https://doi.org/10.1080/01425692.2018.1525681
  • Lebrecht, S., Bar, M., Barrett, L. F., & Tarr, M. J. (2012). Micro-valences: Perceiving affective valence in everyday objects. Frontiers in Psychology, 3, 107. https://doi.org/10.3389/fpsyg.2012.00107
  • Malina, B. (1997). Embedded economics: The irrelevance of Christian fictive domestic economy. Forum for Social Economics, 26(2), 1–20. https://doi.org/10.1007/BF02770061
  • Matsuda, D. (1998). The ethics of archaeology, subsistence digging, and artifact looting in Latin America: Point muted counterpoint. International Journal of Cultural Property, 7(1), 87–97. https://doi.org/10.1017/S0940739198770080
  • Menon, J., & Varma, S. (2019). Archaeological places: Negotiations between local communities, archaeologists, and the state in India. Journal of Social Archaeology, 19(2), 141–161. https://doi.org/10.1177/1469605319845437
  • Mughal, M. R. (2011). Heritage management and conservation in Pakistan: The British legacy and current perspective. Pakistan Heritage, 3, 119–134.
  • Navaro-Yashin, Y. (2012). The make-believe space: Affective geography in a postwar polity. Duke University Press.
  • Olivieri, L. M. (2018). Archaeology from below in Swat, Pakistan. Heritage and Social Mobilization in a Post-Conflict Reality. In Paul Newson and Ruth Young (Eds.), Post-conflict archaeology and cultural heritage: Rebuilding knowledge, memory, and community from war-damaged material culture (pp. 217–238). Routledge.
  • Pennington, A., Jones, R., Bagnall, A., South, J., Corcoran, R. (2019). Heritage and Wellbeing: The impact of historic places and assets on community wellbeing—A scoping review. London: What Works Centre for Wellbeing. Accessed on https://whatworkswellbeing.org/product/heritage-and-wellbeing-full-scoping-review/.
  • Prescott, C., & Rasmussen, J. M. (2020). Exploring the “cozy cabal of academics, dealers and collectors” through the Schøyen Collection. Heritage, 3(1), 68–97. https://doi.org/10.3390/heritage3010005
  • Reay, D. (2015). Habitus and the psychosocial: Bourdieu with feelings. Cambridge Journal of Education, 45(1), 9–23. https://doi.org/10.1080/0305764X.2014.990420
  • Rudnyckyj, D. (2009). Spiritual economies: Islam and Neoliberalism in contemporary Indonesia. Cultural Anthropology, 24(1), 104–141. https://doi.org/10.1111/j.1548-1360.2009.00028.x
  • Rudnyckyj, D., & Richard, A. (2009). Economies of affect. Journal of the Royal Anthropological Institute (n.s.), 15(1), 57–77.
  • Sayer, F. (2015). Can digging make you happy? Archaeological excavations, happiness, and heritage. Arts & Health, 7(3), 247–260. https://doi.org/10.1080/17533015.2015.1060615
  • Strathern, M. (2000). Audit cultures: Anthropological studies in accountability, ethics, and the academy. Routledge.
  • Taylor, C. B. (2018). Receipts and other forms of Islamic charity: Accounting for piety in Modern North India. Modern Asian Studies, 52(1), 266–296. https://doi.org/10.1017/S0026749X17000221
  • Threadgold, S. (2020). Bourdieu and affect: Towards a theory of affective affinities. Bristel University Press.
  • Tucci, G. (1977). On Swat. The Daards and connected problems. East and West, 27(1/4), 9–103. https://www.jstor.org/stable/29756375
  • Westcott, T. 2020. Islamic State, Iraqi antiquities, and organized crime: Destruction or theft. Global Initiative against Organized Crime. Available online at https://globalinitiative.net/wp-content/uploads/2020/03/Destruction-or-theft-Islamic-State-Iraqi-antiquities-and-organized-crime.pdf
  • Williams, L. (2020). Combatting the illegal antiquities trade through museums and economic reform. Journal of Integrative Research and Action, 3, 1–10.
  • Williams, R. (1977). Marxism and literature (Marxist introduction). Oxford University Press.
  • Yates, D., & Brodie, N. (2012). Subsistence Digging. Digging Culture. Available online at https://traffickingculture.org/encyclopedia/terminology/subsistence-digging