This paper applies an impressionistic and reflexive genre of ethnography to understand the ethnographer’s meeting with the humanitarian aid workers in post-tsunami Sri Lanka. It offers an analysis of the political atmosphere in the country prior to the tsunami as a central framework for understanding current tensions and debates over the distribution of tsunami aid resources, and traces the emergence of what has been termed Sinhala-Buddhist nationalism. Based on three months of ethnographic fieldwork from April to July 2005 among aid workers at the central level in Colombo and a careful attention to the rhetorics and arguments that characterized the writings in the Sri Lankan press during this period, the paper argues that while public debates over tsunami aid distribution has been entwined with political rivalries between the Sri Lankan government, and Sinhala and Tamil nationalist groups, the everyday reality of international humanitarians evolved around the forming of a common development language to categorise the demands of the aid intervention and on the performances of individual organisations, personified by a limited number of individuals in the professional fora of the humanitarians in Colombo.
Adam Afzelius botanist and professor at the University of Uppsala, Sweden, and one of he last of the pupils of the famous Linnaeus spent the years 1792-1796 as a botanist in Freetown, Sierra Leone. The first parts of his journals and his collections were destroyed in Freetown during a French attack in 1794, but the journals from 1795 and 1796 survived and are preserved in the manuscript collections of the University Library at Uppsala. Afzelius had a keen eye for minute detail and his journals abound with descriptions and notes of great botanical and ethnographical interest.
Since its establishment in the beginning of the twentieth century, the inhabitants of the ethnically and religiously diverse Nigerian city of Jos have inhabited very different places and travelled along opposite trails – patterns that in recent years, with an escalation of violence, have gained new dimensions. By bringing people’s movements into focus, this article highlights how movement comes in different ways to mediate between people and a city in flux. Brought to light is how movement in several different modalities – fast, slow, in total arrest; clothed in Christian or Muslim attires; by car, on foot, or on horseback; assertive or explorative, in triumph as well as in fear – by mediating between people and the city, brings forth a metaphysical landscape that otherwise is hard to get hold of. In this vein, movement as a medium has become a form of ‘social envisioning’ – a tool for understanding and foretelling the city.