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Chakrabarty 2000\uff3d\u3002\u305d\u3046\u3057\u305f\u7814\u7a76\u306b\u9b45\u529b\u3092\u611f\u3058\u3066\u304d\u305f\u79c1\u306f\u3001\u897f\u6d0b\u306e\u898f\u7bc4\u7684\u306a\u6982\u5ff5\u3067\u3042\u308b\u300c\u5e02\u6c11\u793e\u4f1a\u300d\u304c\u3001\u30a4\u30f3\u30c9\u306e\u7814\u7a76\u8005\u306b\u3088\u3063\u3066\u3069\u306e\u3088\u3046\u306b\u8b70\u8ad6\u3055\u308c\u3001\u73fe\u5730\u306e\u6d3b\u52d5\u5bb6\u305f\u3061\u306b\u3088\u3063\u3066\u3069\u306e\u3088\u3046\u306a\u6587\u8108\u3067\u7528\u3044\u3089\u308c\u3001\u3044\u304b\u306a\u308b\u653f\u6cbb\u7684\u306a\u5b9f\u8df5\u3092\u751f\u307f\u51fa\u3057\u3066\u3044\u308b\u306e\u304b\u3092\u7814\u7a76\u3057\u3066\u304d\u305f\u3002\u3053\u3053\u3067\u306f\u3001\u79c1\u306e\u535a\u58eb\u8ad6\u6587\u306e\u6982\u8981\u3092\u7d39\u4ecb\u3057\u305f\u3046\u3048\u3067\u3001\u65e5\u672c\u8a9e\u3067\u3053\u306e\u7814\u7a76\u3092\u884c\u3063\u305f\u3053\u3068\u306b\u3064\u3044\u3066\u3082\u8003\u3048\u3066\u307f\u305f\u3044\u3002<\/p>\n * * * * *<\/p>\n 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2004\uff3d\u3068\u3001\u30a4\u30f3\u30c9\u306e\u6c11\u65cf\u793e\u4f1a\u5b66\u3092\u53c2\u8003\u306b\u3057\u305f\u3002<\/p>\n 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\u3055\u3089\u306b\u3001\u3053\u3046\u3057\u305f\u904b\u52d5\u3092\u7406\u89e3\u3059\u308b\u305f\u3081\u306b\u306f\u3001\u5883\u754c\u3065\u3051\u3089\u308c\u305f\u81ea\u5f8b\u7684\u306a\u300c\u500b\u4eba\uff08individual\uff09\u300d\u3068\u3057\u3066\u306e\u307f\u3067\u306f\u306a\u304f\u3001\u8907\u6570\u306e\u95a2\u4fc2\u6027\u306b\u3088\u3063\u3066\u6210\u308a\u7acb\u3063\u3066\u3044\u308b\u30e0\u30f3\u30d0\u30a4\u306e\u5e02\u6c11\u306e\u3042\u308a\u65b9\u306b\u3082\u76ee\u3092\u5411\u3051\u308b\u5fc5\u8981\u304c\u3042\u308b\u3002\u3053\u306e\u70b9\u3092\u63a2\u7a76\u3059\u308b\u305f\u3081\u3001\u5e02\u6c11\u793e\u4f1a\u8ad6\u3068\u306f\u4e00\u898b\u65ad\u7d76\u3057\u3066\u3044\u308b\u4eba\u985e\u5b66\u7684\u306a\u4eba\u683c\u8ad6\u3092\u53c2\u7167\u3057\u3001\u5916\u90e8\u3068\u306e\u95a2\u4fc2\u304b\u3089\u4f5c\u3089\u308c\u308b\u30a4\u30f3\u30c9\u306e\u300c\u5206\u4eba\uff08dividual\uff09\u300d\u6982\u5ff5\u3092\u691c\u8a0e\u3057\u305f\u3002\u300c\u30a4\u30f3\u30c9\u7684\u601d\u8003\u300d\u3092\u8ffd\u6c42\u3057\u305f\u6c11\u65cf\u793e\u4f1a\u5b66\u306b\u304a\u3044\u3066\u3001\u30de\u30c3\u30ad\u30e0\u30fb\u30de\u30ea\u30aa\u30c3\u30c8\u306f\u3001\u98df\u4e8b\u3084\u5100\u793c\u3001\u4f1a\u8a71\u306b\u304a\u3051\u308b\u300c\u30b5\u30d6\u30b9\u30bf\u30f3\u30b9\uff1d\u30b3\u30fc\u30c9\uff08substance-code\uff09\u300d\u306e\u3084\u308a\u53d6\u308a\u304b\u3089\u4f5c\u3089\u308c\u308b\u5206\u4eba\u6982\u5ff5\u3092\u63d0\u793a\u3057\u305f\uff3bMarriott 1976\uff3d\u3002\u3055\u3089\u306bA.K.\u30e9\u30fc\u30de\u30fc\u30cc\u30b8\u30e3\u30f3\u306f\u3001\u30b5\u30d6\u30b9\u30bf\u30f3\u30b9\uff1d\u30b3\u30fc\u30c9\u306e\u52d5\u304d\u3092\u65b9\u5411\u4ed8\u3051\u3001\u5206\u4eba\u3092\u6210\u308a\u7acb\u305f\u305b\u308b\u300c\u6587\u8108\u4f9d\u5b58\u7684\uff08context-sensitive\uff09\u300d\u306a\u898f\u5247\u3068\u3001\u305d\u3053\u304b\u3089\u81ea\u7531\u306b\u306a\u308b\u3053\u3068\u3092\u76ee\u6307\u3059\u300c\u6587\u8108\u81ea\u7531\uff08context-free\uff09\u300d\u3078\u306e\u904b\u52d5\u306e\u5faa\u74b0\u3092\u63d0\u793a\u3057\u305f\uff3bRamanujan 1989\uff3d\u3002\u3053\u308c\u306f\u3001\u300c\u30a4\u30f3\u30c9\u7684\u601d\u8003\u300d\u306e\u306a\u304b\u306b\u3001\u5916\u90e8\u306e\u8996\u70b9\u3092\u53d6\u308a\u8fbc\u307f\u306a\u304c\u3089\u30dd\u30b8\u30b7\u30e7\u30f3\u3068\u30ab\u30a6\u30f3\u30bf\u30fc\u30fb\u30dd\u30b8\u30b7\u30e7\u30f3\u3092\u4f5c\u308a\u51fa\u3059\u52d5\u304d\u304c\u3042\u308b\u3053\u3068\u3092\u793a\u5506\u3057\u3066\u3044\u308b\u3002\u5e02\u6c11\u3092\u3081\u3050\u308b\u904b\u52d5\u306f\u3001\u7570\u8cea\u306a\u3082\u306e\u304c\u90e8\u5206\u7684\u306b\u3064\u306a\u304c\u3063\u3066\u52d5\u304f\u30b5\u30a4\u30dc\u30fc\u30b0\u306e\u3088\u3046\u306b\u3001\u6587\u8108\u4f9d\u5b58\u3068\u6587\u8108\u81ea\u7531\u306e\u52d5\u304d\u3092\u793a\u3059\u30a4\u30e1\u30fc\u30b8\u3060\u3068\u8003\u3048\u3089\u308c\u308b\u3002<\/p>\n 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* * * * *<\/p>\n \u4ee5\u4e0a\u3067\u307f\u3066\u304d\u305f\u3088\u3046\u306b\u3001\u300c\u897f\u6d0b\u300d\u306e\u5e02\u6c11\u793e\u4f1a\u6982\u5ff5\u306f\u3001\u300c\u30a4\u30f3\u30c9\u300d\u306b\u305d\u306e\u307e\u307e\u8f38\u5165\u3055\u308c\u305f\u306e\u3067\u306f\u306a\u304b\u3063\u305f\u3002\u305d\u3046\u3067\u306f\u306a\u304f\u3001\u897f\u6d0b\u3068\u30a4\u30f3\u30c9\u3092\u6bd4\u8f03\u3057\u306a\u304c\u3089\u3001\u5e02\u6c11\u793e\u4f1a\u3068\u3044\u3046\u6982\u5ff5\u3092\u6279\u5224\u7684\u306b\u3068\u3089\u3048\u308b\u7814\u7a76\u8005\u3084\u6d3b\u52d5\u5bb6\u3001\u73fe\u5730\u306e\u4eba\u3005\u306e\u5b9f\u8df5\u306e\u4e2d\u3067\u3001\u30ab\u30a6\u30f3\u30bf\u30fc\u30fb\u30dd\u30b8\u30b7\u30e7\u30f3\u3068\u3057\u3066\u306e\u653f\u6cbb\u793e\u4f1a\u3068\u306e\u72ec\u81ea\u306e\u95a2\u4fc2\u304c\u751f\u307e\u308c\u3001\u305d\u3053\u304b\u3089\u30a4\u30f3\u30c9\u306e\u5e02\u6c11\u793e\u4f1a\u304c\u7acb\u3061\u73fe\u308c\u3066\u3044\u305f\u3002\u3053\u306e\u3088\u3046\u306b\u535a\u58eb\u8ad6\u6587\u3067\u306f\u3001\u300c\u897f\u6d0b\u300d\u306e\u5e02\u6c11\u793e\u4f1a\u3068\u300c\u30a4\u30f3\u30c9\u300d\u306e\u5e02\u6c11\u793e\u4f1a\uff08\u53c2\u7167\u3057\u305f\u8b70\u8ad6\u3067\u306f\u3069\u3061\u3089\u3082\u201ccivil society\u201d\u3068\u3044\u3046\u8a00\u8449\u304c\u4e00\u822c\u7684\u306b\u4f7f\u308f\u308c\u3066\u3044\u305f\uff09\u306e\u95a2\u4fc2\u3068\u52d5\u614b\u306b\u3064\u3044\u3066\u691c\u8a0e\u3057\u305f\u304c\u3001\u305d\u306e\u5206\u6790\u3092\u65e5\u672c\u306e\u4eba\u985e\u5b66\u8005\u304c\u65e5\u672c\u8a9e\u306e\u300c\u5e02\u6c11\u793e\u4f1a\uff08shiminshakai<\/em>\uff09\u300d\u3068\u3044\u3046\u6982\u5ff5\u3092\u7528\u3044\u3066\u884c\u3063\u3066\u3044\u308b\u3053\u3068\u306b\u3064\u3044\u3066\u306f\u6b63\u9762\u304b\u3089\u8ad6\u3058\u308b\u3053\u3068\u304c\u3067\u304d\u306a\u304b\u3063\u305f\u3002\u3082\u3061\u308d\u3093\u3001\u79c1\u304c\u65e5\u672c\u3067\u751f\u304d\u3066\u304d\u305f\u7d4c\u9a13\u3084\u73fe\u5b9f\u3092\u628a\u63e1\u3059\u308b\u305f\u3081\u306e\u8a00\u8a9e\u304c\u3001\u30d5\u30a3\u30fc\u30eb\u30c9\u30ef\u30fc\u30af\u3068\u8a18\u8ff0\u306b\u304a\u3051\u308b\u6bd4\u8f03\u306e\u524d\u63d0\u3068\u3057\u3066\u5f71\u97ff\u3092\u4e0e\u3048\u3066\u3044\u308b\u3053\u3068\u306f\u9593\u9055\u3044\u306a\u3044\u3002\u3057\u304b\u3057\u3001\u3044\u304f\u3064\u304b\u306e\u554f\u3044\u306f\u6b8b\u308b\u3002\u300c\u65e5\u672c\u300d\u306e\u5e02\u6c11\u793e\u4f1a\u3092\u80cc\u666f\u306b\u3001\u300c\u897f\u6d0b\u300d\u306e\u5e02\u6c11\u793e\u4f1a\u3068\u300c\u30a4\u30f3\u30c9\u300d\u306e\u5e02\u6c11\u793e\u4f1a\u3092\u6bd4\u8f03\u3059\u308b\u3053\u3068\u304c\u3001\u8a18\u8ff0\u8a00\u8a9e\u3067\u3042\u308b\u300c\u65e5\u672c\u300d\u306e\u300c\u5e02\u6c11\u793e\u4f1a\uff08shiminshakai<\/em>\uff09\u300d\u6982\u5ff5\u306b\u3069\u306e\u3088\u3046\u306a\u5f71\u97ff\u3092\u4e0e\u3048\u3046\u308b\u306e\u304b\uff1f\u305d\u306e\u55b6\u307f\u304b\u3089\u3001\u3069\u306e\u3088\u3046\u306b\u300c\u4eba\u985e\u300d\u306b\u3068\u3063\u3066\u306e\u300c\u5e02\u6c11\u793e\u4f1a\uff08civil society\uff09\u300d\u2015\u2015\u9f5f\u9f6c\u3084\u8aa4\u89e3\u3092\u542b\u3080\u7ffb\u8a33\u8a9e\u3067\u3057\u304b\u3042\u308a\u3048\u306a\u3044\u304c\u2015\u2015\u306e\u7406\u89e3\u3092\u6df1\u3081\u3066\u3044\u3051\u308b\u306e\u304b\uff1f\u305d\u3057\u3066\u3001\u3053\u3046\u3057\u305f\u554f\u984c\u306b\u53d6\u308a\u7d44\u3080\u305f\u3081\u306b\u306f\u3001\u3069\u306e\u3088\u3046\u306b\u66f8\u3051\u3070\u3044\u3044\u306e\u3060\u308d\u3046\u304b\uff1f\u672c\u7814\u7a76\u306e\u51fa\u767a\u70b9\u3067\u3042\u3063\u305f\u30dd\u30b9\u30c8\u30b3\u30ed\u30cb\u30a2\u30eb\uff08\u30b5\u30d0\u30eb\u30bf\u30f3\uff09\u7814\u7a76\u3084\u3001\u30b9\u30c8\u30e9\u30b6\u30fc\u30f3\u306e\u4eba\u985e\u5b66\u3092\u7d99\u627f\u3059\u308b\u306a\u3089\u3070\u3001\u65e5\u672c\u8a9e\u3067\u8003\u3048\u66f8\u304f\u3068\u3044\u3046\u554f\u984c\u306b\u3064\u3044\u3066\u3082\u8003\u3048\u3066\u3044\u304b\u306a\u3051\u308c\u3070\u306a\u3089\u306a\u3044\u3060\u308d\u3046\u3002<\/p>\n \u3053\u3046\u3057\u305f\u554f\u984c\u610f\u8b58\u306e\u5ef6\u9577\u3068\u3057\u3066\u3001\u79c1\u306f\u6700\u8fd1\u3001\u30dd\u30b9\u30c8\u30b3\u30ed\u30cb\u30a2\u30eb\u7814\u7a76\u3068\u4eba\u985e\u5b66\u306e\u63a5\u5408\u306e\u5730\u57df\u7684\u306a\u9055\u3044\uff08\u4f8b\u3048\u3070\u5357\u30a2\u30b8\u30a2\u3068\u30e9\u30c6\u30f3\u30a2\u30e1\u30ea\u30ab\uff09\u3092\u8003\u616e\u3057\u305f\u308a\u3001\u30dd\u30b9\u30c8\u30b3\u30ed\u30cb\u30a2\u30eb\u7814\u7a76\u3068\u79d1\u5b66\u6280\u8853\u8ad6\u306e\u63a5\u5408\u9818\u57df\u304b\u3089\u300c\u601d\u8003\u4e0d\u53ef\u80fd\u306a\u3082\u306e\u300d\u3092\u6349\u3048\u305f\u3046\u3048\u3067\u653f\u6cbb\u306b\u4ecb\u5165\u3057\u3088\u3046\u3068\u3059\u308b\u4eba\u985e\u5b66\u8005\u306e\u52d5\u304d\u306b\u3064\u3044\u3066\u691c\u8a0e\u3059\u308b\u4f5c\u696d\u3092\u3059\u3059\u3081\u3066\u3044\u308b\uff3bDe la Cadena 2017; \u7530\u53e3 2017\uff3d\u3002\u8a00\u8a9e\u304c\u6349\u3048\u3089\u308c\u308b\u73fe\u5b9f\u3092\u3081\u3050\u308b\u3001\u305d\u3057\u3066\u305d\u306e\u73fe\u5b9f\u3092\u7ffb\u8a33\u3059\u308b\u53ef\u80fd\u6027\u3068\u4e0d\u53ef\u80fd\u6027\u3092\u3081\u3050\u308b\u53e4\u3044\u30c6\u30fc\u30de\u306f\u3001\u8fd1\u5e74\u306e\u4eba\u985e\u5b66\u306b\u304a\u3044\u3066\uff08\u4f8b\u3048\u3070\u8a8d\u8b58\u8ad6\u3067\u306f\u306a\u304f\u5b58\u5728\u8ad6\u3092\u5f37\u8abf\u3059\u308b\u3088\u3046\u306a\u9818\u57df\u306b\u304a\u3044\u3066\u3082\uff09\u3001\u307e\u3059\u307e\u3059\u91cd\u8981\u306b\u306a\u3063\u3066\u3044\u308b\u3088\u3046\u306b\u601d\u308f\u308c\u308b\u3002<\/p>\n \u5dee\u7570\u3092\u306a\u304f\u3057\u7b49\u4fa1\u306b\u3059\u308b\u305f\u3081\u306e\u7ffb\u8a33\u3067\u306f\u306a\u304f\u3001\u300c\u4f55\u304b\u304c\u6b20\u3051\u3066\u3044\u308b\u3053\u3068\u306b\u6c17\u3065\u304f\u300d\u3053\u3068\u3092\u53ef\u80fd\u306b\u3059\u308b\u3088\u3046\u306a\u7ffb\u8a33\uff3bClifford 1997: 39\uff3d\u3092\u3001\u3069\u306e\u3088\u3046\u306b\u3088\u308a\u300c\u3088\u304f\u300d\u884c\u3046\u3053\u3068\u304c\u3067\u304d\u308b\u306e\u3060\u308d\u3046\u304b\uff1f\u65e5\u672c\u8a9e\u3067\u884c\u3046\u4eba\u985e\u5b66\u3068\u7ffb\u8a33\u306e\u5b9f\u8df5\u3092\u7d9a\u3051\u308b\u306a\u304b\u3067\u3001\u3053\u306e\u554f\u3044\u306f\u63a2\u6c42\u3055\u308c\u3066\u3044\u304f\u3060\u308d\u3046\u3002\u305d\u3057\u3066\u3001\u3053\u306e\uff08\u65e5\u672c\u8a9e\u3067\u66f8\u304d\u82f1\u8a9e\u306b\u7ffb\u8a33\u3055\u308c\u305f\uff09\u8a18\u4e8b\u304b\u3089\u3082\u3001\u3069\u3053\u304b\u5225\u306e\u6587\u8108\u3067\u3001\u305a\u308c\u3068\u610f\u5916\u306a\u95a2\u5fc3\u306e\u3064\u306a\u304c\u308a\u304c\u751f\u307e\u308c\u3066\u3044\u3051\u3070\u3046\u308c\u3057\u304f\u601d\u3046\u3002<\/p>\n Yoko Taguchi<\/strong> As a local anthropologist, I was invited to express my research \u201cin my own terms\u201d to global anthropological academia2<\/a>. I would like to take this opportunity to look back at my PhD research on Indian \u201ccivil society\u201d from a slightly different angle. Postcolonial studies, to which Indian scholars have contributed a great deal, have highlighted the difficulties and possibilities of thinking within the inevitable institutional and linguistic framework of western academia (e.g., Chakrabarty 2000). Deeply inspired by this type of research, I have explored how \u201ccivil society\u201d as a western normative concept has been discussed among Indian scholars, in which contexts local activists used this concept, and what kind of political practices were generated by it. After outlining my PhD thesis, I reflect on my practice of doing this research in Japanese.<\/p>\n * * * * *<\/p>\n After doing my fieldwork on civic activism in Mumbai, I wrote a dissertation titled Between Civil Society and Political Society: An Anthropology of Citizen Movements in Mumbai, India (Taguchi 2016). In Mumbai in the 2000s\u2014the time I lived there\u2014a new civic movement, including clean-up campaigns, public-private partnerships, and an anti-corruption movement, attracted political, journalistic, and academic attention. This movement was talked of as a movement of \u201ccivil society,\u201d consisting of the urban middle class.<\/p>\n The concept of civil society has developed in the West as a counterpoint to perceived unfavorable conditions (i.e., the state of nature, the primitive, the state, etc. [Kaviraj 2001]), and it indexes an assumed level of development. Because of this character, using \u201ccivil society\u201d as an analytical term in anthropology has been troublesome. This is especially salient in India. One reason is that the Subaltern Studies group\u2019s criticism of civil society, which centers on the problem of applying a Western concept to analyze Indian society as if it were a universal concept, has been very influential in Indian social sciences. For example, Partha Chatterjee views civil society as a realm of autonomous citizens based on Western enlightenment, which can be applied only to the limited elites in India. Therefore, he argues that what is important in India is the \u201cpolitical society,\u201d where \u201cthe governed\u201d (rather than citizens) rely on a logic of community to make demands on the government (Chatterjee 2004). In this vein, the new civic movement is also criticized as being selfishly oriented to the improvement of the lives of its own members to the exclusion of the subaltern.<\/p>\n These academic and conceptual debates and the local practices mutually influence each other. For example, the civic movements of India today define themselves in relation to this distinction. Specifically, to avoid the connotations of \u201cpolitical society,\u201d they insist on the \u201capolitical\u201d nature of their activities. In my thesis, therefore, I analyze the entangled relations of the concepts and practices. Moreover, I argue that citizen movements are creating new forms of politics by incorporating a variety of elements by interfering with urban space, selves, and others. I describe this as a process of making partial connections between a heterogeneous set of concepts and practices.<\/p>\n \u201cPartial connections\u201d refers to Marilyn Strathern\u2019s work and relates to Indian ethnosociology. Strathern\u2019s usage of partial connections was inspired in part by Donna Haraway\u2019s cyborg feminism, where the cyborg was a figure of the moving relations between machines and human bodies. In this sense, the concept is indicative of conjunctions among disproportionate or incongruous elements, which become part of one another, extending the capacities of each, without producing an overarching system. Partially-connected entities somehow work in practice, even as they continuously generate new gaps and disjunctures, opening space for counter-positions. Being partially connected in this sense, an entity could be a part of something and simultaneously a part of something, or somewhere, else. This is why, as Strathern wrote, \u201cfeminist scholarship has an edge, so to speak, in its cultural artefacts, in its re-invention of the polyphony of social life within the confines of its own concerns\u201d (Strathern 2004: 34).<\/p>\n I argue that the Indian citizen movements also gain a particular \u201cedge\u201d in their embodiment of partial connections. I show that while the popular writer Chetan Bhagat and the Mumbai municipality appeal to the\u00a0middle class<\/em>\u00a0as an interest group, both the clean-up campaign and the election campaign appeal to\u00a0universal and uncategorized<\/em>\u00a0citizens<\/em>. Moreover, during their practical activities, activists draw on the repertoire of service (seva<\/em>) rendered to gods and communities in order to fulfill\u00a0civic\u00a0<\/em>and\u00a0personal\u00a0<\/em>duties. Doing so, they inflect the movement with their subject positions as\u00a0Hindus<\/em>. In this way, incompatible elements maintain different positions without being integrated as a whole.<\/p>\n To understand citizen movements, it is thus necessary to consider Mumbai citizens as composites of multiple relations rather than as bounded individuals. I continue this inquiry by engaging with anthropological theories of personhood. Specifically, I examine the ethnosociologist McKim Marriott\u2019s (1976) concept of Indian \u201cdividuals\u201d made up of external relations. For Marriott, the Indian dividual was created through transactions of \u201csubstance-codes,\u201d that is, through eating, performing rituals, having conversations, and other everyday practices. A.K. Ramanujan (1989) later extended this idea by delineating a recursive movement between \u201ccontext-sensitive\u201d rules that direct the transaction of substance-codes and situate dividuals on the one hand and alternative efforts to become \u201ccontext-free\u201d on the other. What this model suggests, then, is that the movement generates positions and counter-positions, and is capable of incorporating various perspectives within a particular \u201cIndian way of thinking.\u201d<\/p>\n Drawing on both the Strathern\/Haraway notion of cyborgs and the Marriott\/Ramanujan notion of the Indian dividual, I explore the multiple ways in which citizen movements make partial connections visible. The image of partial connections are ethnographically described, using the cases of: 1) A tabloid paper\u2019s clean-up campaign, \u201cFight the Filth,\u201d 2) The partnership of the Mumbai municipality and citizens, Advanced Locality Management, and 3) Citizen candidates\u2019 municipality campaign, Mumbai 227. Going across these cases, I examine the tensions of civil society and political society, the entanglements of corruption and anti-corruption, the changing spatial recognitions of inside and outside, and the interactions of individuals and dividuals. Mumbai\u2019s civic activism moved between positions and counter-positions affiliated with civil and political society, and this movement conceptualized and visualized the space in between, the space in which activism is enabled to operate.<\/p>\n Partial connections create possibilities for generating or extending the \u201chidden\u201d abilities of each part, by making each the tool of another. On the other hand, dividualization and partial connections also have the potential to extend their power and violence, such as service to Shiv Sena inspired by dreams of an organic Hindu nation leading to Muslim pogroms. Accordingly, I seek to emphasize the political significance of Mumbai\u2019s civic activism. While citizen movements are partly motivated by Hindu values including\u00a0seva<\/em>\u00a0and Hindu nationalism, they also pursue liberal and entrepreneurial values such as the integrity of the individual. It is this complex set of emerging partial connections between different forms of dividuality and the aspiration to individuality that is creating new forms of citizens. The politics of partial connections is thus found in figures neither completely \u201cpolitical\u201d nor entirely \u201ccivil,\u201d but rather integrates elements from each, and thus stays in the\u00a0in-between<\/em>.<\/p>\n * * * * *<\/p>\n As shown above, the idea of the\u00a0Western<\/em>\u00a0civil society was not directly imported to\u00a0Indian\u00a0<\/em>civil society. Rather, Indian civil society was enacted in its unique relation to political society as a counter position, which was created in the practices of local activists and scholars who criticized the concept of civil society by comparing the West and India. In this way, my PhD thesis analyzed the relations and dynamics of\u00a0Western<\/em>\u00a0and\u00a0Indian<\/em>\u00a0\u201ccivil society\u201d (in both cases this English word was commonly used), but I could not discuss the significance of this analysis being done by a Japanese anthropologist using the Japanese concept of \u201c\u5e02\u6c11\u793e\u4f1a (shiminshakai,\u00a0<\/em>or civil society).\u201d Of course, there is no doubt that my experiences of living in Japan and using the Japanese language (in which I grasp reality) worked as the implicit bases of both my comparisons in the field and my descriptions in the thesis. Yet some questions remain: How does the comparison of\u00a0Western<\/em>\u00a0civil society and\u00a0Indian<\/em>\u00a0civil society, on the basis of\u00a0Japanese<\/em>\u00a0civil society, influence the concept of Japanese\u00a0shiminshakai<\/em>, which works as the language of description? Through this exercise, how could we deepen the understanding of the Anthropos\u2019s \u201ccivil society\u201d\u2014a concept that could exist only as a translation term that inevitably includes gaps and misunderstandings? And to tackle these questions, how could we write? If I learn from postcolonial (Subaltern) studies and Strathernian anthropology, from which this research was inspired, it is impossible to avoid thinking about thinking and writing in Japanese.<\/p>\n To continue this inquiry, I\u2019m now looking into regional differences (e.g., between South Asia and Latin America) in the articulations between postcolonial studies and anthropology, and I\u2019m examining political interventions by anthropologists, who try to grasp the unthinkable, in the intersection of postcolonial studies and Science and Technology Studies (De la Cadena 2017; Taguchi 2017). The old themes regarding realities graspable through languages and the possibilities and impossibilities of translating these realities seem to have increased their importance in contemporary anthropology (even in those areas where ontology is more emphasized than epistemology).<\/p>\n How can we do translation\u00a0better<\/em>, in the sense of not making different things equivalent but enabling us to learn \u201cenough to begin to know what you\u2019re missing\u201d (Clifford 1997: 39)? This question may be explored by continuing to do anthropology and translation in Japanese. And I hope this blog post (written in Japanese and then translated into English) might also generate gaps and surprising connections of interests in different contexts.<\/p>\n Chakrabarty, Dipesh. 2000.\u00a0Provincializing Europe: Postcolonial Thought and Historical Difference<\/em>. Princeton: Princeton University Press.<\/p>\n Chatterjee, Partha. 2004 (2015).\u00a0The Politics of the Governed: Reflections on Popular Politics in Most of the World<\/em>. New Delhi: Permanent Black.\uff08\u300e\u7d71\u6cbb\u3055\u308c\u308b\u4eba\u3005\u306e\u30c7\u30e2\u30af\u30e9\u30b7\u30fc\uff1a\u30b5\u30d0\u30eb\u30bf\u30f3\u306b\u3088\u308b\u6c11\u8846\u653f\u6cbb\u306b\u3064\u3044\u3066\u306e\u7701\u5bdf\u300f\u7530\u8fba\u660e\u751f\u30fb\u65b0\u90e8\u4ea8\u5b50 \u8a33\uff1a\u4e16\u754c\u601d\u60f3\u793e\uff09<\/p>\n Clifford, James. 1997 (2002).\u00a0Routes: Travel and Translation in the Late Twenties Century<\/em>. Cambridge and London: Harvard University Press. \uff08\u300e\u30eb\u30fc\u30c4\uff1a20\u4e16\u7d00\u5f8c\u534a\u306e\u65c5\u3068\u7ffb\u8a33\u300f\u6bdb\u5229\u5609\u9ad8 \u4ed6 \u8a33\uff1a\u6708\u66dc\u793e\uff09<\/p>\n De la Cadena, Marisol. 2017. An Interview with Marisol de la Cadena by Yoko Taguchi.\u00a0NatureCulture<\/em>. (http:\/\/natureculture.sakura.ne.jp\/an-interview-with-marisol-de-la-cadena\/<\/a>)<\/p>\n Kaviraj, Sudipta. 2001. In Search of Civil Society. In\u00a0Civil Society: History and Possibilities<\/em>, eds. Sudipta Kaviraj and Sunil Khilnani, 287\u2013323. Cambridge: Cambridge University Press.<\/p>\n Marriott, McKim. 1976. Hindu Transactions: Diversity without Dualism. In\u00a0Transaction and Meaning: Direction in the Anthropology of Exchange and Symbolic Behaviour<\/em>, ed. Bruce Kapferer, 109\u2013142. Philadelphia: Institute for the Study of Human Issues.<\/p>\n Ramanujan, A.K. 1989. Is There an Indian Way of Thinking?: An Informal Essay.\u00a0Contributions to Indian Sociology<\/em>\u00a023 (1):41\u201358.<\/p>\n Strathern, Marilyn. 2004 (2015).\u00a0Partial Connections<\/em>, Updated Edition. Walnut Creek and Lanham: AltaMira Press.\uff08\u300e\u90e8\u5206\u7684\u3064\u306a\u304c\u308a\u300f\u5927\u6749\u9ad8\u53f8 \u4ed6 \u8a33\uff1a\u6c34\u58f0\u793e\uff09<\/p>\n Taguchi Yoko. 2016. Between Civil Society and Political Society: An Anthropology of Citizen Movements in Mumbai, India, PhD dissertation, submitted to the Graduate School of Social Sciences, Hitotsubashi University.\uff08\u300c\u5e02\u6c11\u793e\u4f1a\u3068\u653f\u6cbb\u793e\u4f1a\u306e\u9593\uff1a\u30a4\u30f3\u30c9\u3001\u30e0\u30f3\u30d0\u30a4\u306e\u5e02\u6c11\u3092\u3081\u3050\u308b\u904b\u52d5\u306e\u4eba\u985e\u5b66\u300d\u3001\u4e00\u6a4b\u5927\u5b66\u5927\u5b66\u9662\u793e\u4f1a\u5b66\u7814\u7a76\u79d1\u63d0\u51fa\u8ad6\u6587\uff09 \uff08\u00a0\u00a0https:\/\/hermes-ir.lib.hit-u.ac.jp\/rs\/bitstream\/10086\/27753\/1\/soc020201500903.pdf<\/a>\uff09<\/p>\n \u2015\u2015. 2017. <Book Review> Amitav Ghosh, The Great Derangement: Climate Change and the Unthinkable, Kunitachi Anthropology Research. \uff08\u300c\u66f8\u8a55 Amitav Ghosh \u8457 The Great Derangement: Climate Change and the Unthinkable\u300d\u300e\u304f\u306b\u305f\u3061\u4eba\u985e\u5b66\u7814\u7a76\u300f 11: 11\u2013 22\uff09 \uff08\u00a0\u00a0http:\/\/hermes-ir.lib.hit-u.ac.jp\/rs\/bitstream\/10086\/28651\/1\/kunitachi0001100110.pdf<\/a>\uff09<\/p>\nBetween Civil Society and Political Society, Between the West and India<\/h2>\n
\nHitotsubashi University<\/strong><\/p>\nReferences<\/strong><\/h3>\n