Caroline Humphrey

This paper analyses certain contemporary narratives among Buryats of Russia and China. At issue is the nature of responsibility for the campaigns of terror, in particular the devastation of the Buddhist church in the 1930s. In these accounts political leaders appear as reincarnations, destined to unleash terrible events. Stalin, for example, is said by Buryat Mongol villagers to have been the reincarnation of a Blue Elephant which lived in ancient times in India. I examine local discussions around these stories to suggest that the narrators, themselves having been caught up in the seemingly objective and transparent, yet deeply irrational, accounts of the Party-State, do not (at any rate at present) confront actions in which they were both perpetrators and victims ‘matter-of-factly’. Having been a particular target of the Stalinist all-pervasive organisation of suspicion and punishment, Buryat Buddhists today are creating ‘paranoid narratives’ of their own to explain the repressions - a narrative of displacement, in which the actions attributed to an other (in this case Stalin) are in some way ‘about’ oneself. The reincarnation stories point up the crucial moral issue erased by socialist metahistory, the ethical problem of individual accountability. They are about complicity, for they reveal an uneasy, and probably unconscious, identification with Stalin.

The concept of evil continues to feature in public discourses and has been reinvigorated in some academic disciplines and caring professions. This article navigates social workers through the controversy surrounding evil so that they are better equipped to acknowledge, reframe or repudiate attributions of evil in respect of themselves, their service users or the societal contexts impinging upon both. A tour of the landscape of evil brings us face-to-face with moral, administrative, societal and metaphysical evils, although it terminates in an exhortation to cultivate a more metaphorical language. The implications for social work ethics, practice and education are also discussed.

How has it come about that indigenous cultures, body parts, and sequences of musical notes are considered property? How has the movement from collective to privatized systems affected notions of property? At what point in transaction chains do native cultures, indigenous medicines, or cyberdata become objects and therefore propertized, and what are the social, economic, and ethical considerations for such transformations? Addressing these hotly contested issues and many more, Property in Question interrogates the very concept of property and what is happening to it in the contemporary world, in case studies ranging from Romania to Kazakhstan, Africa to North America. The book examines not only the changing character of the property concept, but also its ideological foundations and political usages. Authors address bio-transactions, music copyright, cyberspace, oil prospecting, debates over privatization of land and factories, and dilemmas arising with new forms of ownership of businesses. Offering a fresh perspective on contemporary economic transformation, this volume is a long overdue investigation of the power of the private property concept, as well as an exploration of how the global economy may be subtly, even invisibly, changing what property means and how we relate to it.