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The Emergence of International Business: Concepts and Approach -- The Modern Cement Industry: its Emergence and the Role of F.L. Smidth & Co. -- Like Living on an Island... Siam and Southeast Asia 1913-1925 -- When China Awakens... China 1890-1938 -- Samurai and Cement Factories. Japan 1922-1938 -- A Strategic Goal of Independence. India 1904-1938 -- A Robust Non-FDI Strategy.

This article examines the extent to which new theories of animism advanced by Descola and Viveiros de Castro are consistent with the indigenous ontologies of North Asia. Based on a survey of North Asian ethnography and on fieldwork in Mongolia and Siberia, it is proposed that an analytical distinction between animist and totemist modalities will shed light on indigenous ontologies in North Asia. Whereas the ontologies of Northern North Asia (NNA) are predominantly animistic in nature, the ontologies of Southern North Asia (SNA) are predominantly totemistic. This opposition falls in line with established anthropological distinctions concerning North Asian societies, such as the one between 'horizontally' and 'vertically' organized social formations. Finally, adopting Viveiros de Castro's notion of 'perspectivism', I address the question of why, when perspectivist notions seem to thrive in NNA, the societies of SNA do not show them.

The forms of contemporary society and politics are often understood to be diametrically opposed to any expression of the supernatural; what happens when those forms are themselves regarded as manifestations of spirits and other occult phenomena? In Not Quite Shamans, Morten Axel Pedersen explores how the Darhad people of Northern Mongolia's remote Shishged Valley have understood and responded to the disruptive transition to postsocialism by engaging with shamanic beliefs and practices associated with the past. For much of the twentieth century, Mongolia's communist rulers attempted to eradicate shamanism and the shamans who once served as spiritual guides and community leaders. With the transition from a collectivized economy and a one-party state to a global capitalist market and liberal democracy in the 1990s, the people of the Shishged were plunged into a new and harsh world that seemed beyond their control. 'Not-quite-shamans'-young, unemployed men whose undirected energies erupted in unpredictable, frightening bouts of violence and drunkenness that seemed occult in their excess- became a serious threat to the fabric of community life. Drawing on long-term fieldwork in Northern Mongolia, Pedersen details how, for many Darhads, the postsocialist state itself has become shamanic in nature. In the ideal version of traditional Darhad shamanism, shamans can control when and for what purpose their souls travel, whether to other bodies, landscapes, or worlds. Conversely, caught between uncontrollable spiritual powers and an excessive display of physical force, the 'not-quite-shamans' embody the chaotic forms-the free market, neoliberal reform, and government corruption-that have created such upheaval in peoples lives. As an experimental ethnography of recent political and economic transformations in Mongolia through the defamiliarizing prism of shamans and their lack, Not Quite Shamans is an attempt to write about as well as theorize postsocialism, and shamanism, in a new way

Ce commentaire sur l'article de Marilyn Strathern, « Binary License », examine certaines implications de son affirmation selon laquelle les relations intertribales entre les migrants urbains en Papouasie-Nouvelle-Guinée ne sont pas « ethniques ». En effet, si ces rencontres sociales n'impliquent pas une politique conventionnelle de l'identité, quelle pourrait être cette politique ? En comparant le cas mélanésien de Strathern avec des exemples ethnographiques en Corse et en Mongolie, on peut identifier une nouvelle modalité relationnelle : celle de l'« ethnicité intensive », qui diffère qualitativement de l'« ethnicité extensive » à laquelle les anthropologues se sont généralement intéressés. Les deux formes d'ethnicité sont relationnelles, dans la mesure où la compréhension de soi et l'auto-désignation d'un groupe donné sont dans les deux cas le résultat de ses relations avec d'autres groupes. Cependant, les relations ethniquement extensives, les plus communes dans la littérature anthropologique, impliquent des processus symboliques de création et de maintien de frontières par lesquels des traits ou des contenus culturels contrastés sont arbitrairement assignés et distribués à des formes sociales et à des échelles sociales préexistantes (individus, communautés ou nations). Inversement, les engagements intertribaux plus intensifs décrits par Strathern et certains autres anthropologues sont relationnels de bout en bout, étant donné que tout ce qui concerne les termes de ces relations (y compris leur forme, leur échelle et leur dimensionnement) est défini de la sorte. On peut donc établir un contraste entre une « politique de l'identité » et ce que l'on pourrait appeler une « politique de la non-identité ». Si la première équivaut à une économie ethnique dans laquelle les subjectivités sont échangées à la manière de marchandises et de manière aliénable, dans la seconde, l'usage de la dénomination stéréotypée et d'autres pratiques apparemment « ethniques » équivaut à des insertions non-aliénables de soi dans les autres sous la forme du don.

Abstract
The world has failed the Rohingya. Yet, the essence of this failure is widely misunderstood. While the existing literature on the Rohingya crisis tends to blame specific agents for having failed to fulfil their obligations under the Responsibility to Protect (R2P), this article directs our attention to the structural obstacles to mass atrocity prevention in Myanmar. Given the high risk of mass atrocities against the Rohingya and low feasibility of effective protection under any of the three pillars of R2P, it concludes that it was never plausible that R2P could work in this case. The idiom of R2P 'black holes' is introduced to denote situations where nothing that can realistically be done within the framework of R2P is likely to be sufficient to prevent mass atrocities or protect the victims.

Formal consultation when designing new rules and regulations is a commonly used method to ensure regulatory quality. The foundation for this method of involvement is that it allows transparent and open transfer of knowledge from for instance organised interests to government bodies, and that it enables an easier filtering of expert advice from political idiosyncrasies among consultation partners. It is, however, an open question as to whether consultation is in fact efficient in doing so. To investigate that questions, this paper examines the Danish formal consultation system. The study examines response rates and concludes that the Danish consultation system is highly – and perhaps increasingly so – prioritised both in the administration and among consultation partners. However, previous studies have shown that the system has little practical effect on legislation. These two – response rates and amenability – are then coupled to discuss the system's efficiency. The system's inefficiency – it demands a lot of energy and priority but has little effect – stress that the main function of the system cannot be said to be its contribution to regulatory quality. Instead, it serves other aims – aims that are not reflected in the system's design and use. This causes a mismatch between expectations and practice and calls for renewed discussion – both theoretical and practical – on the role of formal consultation systems.

Formal consultation when designing new rules and regulations is a commonly used method to ensure regulatory quality. The foundation for this method of involvement is that it allows transparent and open transfer of knowledge from for instance organised interests to government bodies, and that it enables an easier filtering of expert advice from political idiosyncrasies among consultation partners. It is, however, an open question as to whether consultation is in fact efficient in doing so. To investigate that questions, this paper examines the Danish formal consultation system. The study examines response rates and concludes that the Danish consultation system is highly – and perhaps increasingly so – prioritised both in the administration and among consultation partners. However, previous studies have shown that the system has little practical effect on legislation. These two – response rates and amenability – are then coupled to discuss the system's efficiency. The system's inefficiency – it demands a lot of energy and priority but has little effect – stress that the main function of the system cannot be said to be its contribution to regulatory quality. Instead, it serves other aims – aims that are not reflected in the system's design and use. This causes a mismatch between expectations and practice and calls for renewed discussion – both theoretical and practical – on the role of formal consultation systems.

This article has two objectives. In the first part, I present a critical overview of the extensive anthropological literature that may be deemed "phenomenological." Following this critique, which is built up around a classification into four different varieties of phenomenological anthropology, I discuss the relationship between phenomenological anthropology and the ontological turn (OT). Contrary to received wisdom within the anthropological discipline, I suggest that OT has several things in common with the phenomenological project. For the same reason, I argue, it is not accurate to posit OT and phenomenology as opposing or antagonistic projects, as they are often depicted among critics and advocates of OT alike. On the contrary, I go as far as suggesting, OT may be understood as one of the most concerted attempts anthropology has produced to realize a distinctly anthropological version of Husserl's method of phenomenological bracketing, namely what could be called the ontological epoché.