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These essays conceptualize practices ranging from linguistic humor to organized political resistance. What are the advantages and limitations of theorizing such diverse practices together as responses to power? When and how does response become resistance?
How is human agency understood by these scholars (even implicitly)? What sorts of behaviors constitute agency? Does agency necessarily entail opposition to state power?
Escobar (Reading 11.4), Bonilla and Rosa, and Simpson all comment on the political position of anthropologists who work with people in struggle. In what ways do their insights build on and advance earlier essays on “native” and advocacy anthropology?