Aksumite elites electively identified themselves as “black” in relation to the paler integument of other Mediterranean peoples. Prior to the fourth century CE, the proper noun Aithiopía referred to the area of northern Sudan. Aksum, however, deliberately appropriated the Greek term for its own geopolitical purposes, partly as a way to write itself both into the grand narratives of Graeco-Roman history, where “Ethiopians” recurrently figure as morally “blameless,” as well as—with their conversion to Christianity—into Old and New Testamental eschatologies that (...) consistently position “Ethiopians” as first in the sight of God. This process of self-definition—achieved under the formative gaze of Hellenic, Roman, and Levantine Others—ultimately allowed ‘Ityȯpyā to become a key, if nonetheless still liminal and rogue, player in the post-Constantinian politico-religious arena, in such a way that both economic and cultural capital accrued to the benefit of Aksum. (shrink)

This article is about alertness and depressive enactments in Seattle, Washington. It tracks depression and depressive disorder as something beyond a psychiatric diagnosis—more as a generative cultural analytic and mode of alertness that people use to track affect and a sense of ordinariness-gone-tilt. I argue that depressive enactments constitute a mode of alertness used to track something emergent, unknown, unpredictable, and often disruptive—affective currents that are sensed but not clearly understood. Based on 18 months of ethnographic fieldwork that I conducted (...) in Seattle in 2003–2004, I draw on examples of the cultural performance and training of alertness across a range of registers and spaces—individual sufferers, community mental health clinic routines, and popular culture figures such as Kurt Cobain and the “slacker”— in order to demonstrate how disturbances in normative modes of alertness are contested and worked through. Alertness in Seattle operates as a window onto cultural impasses at work in ordinary habits and dispositions. Thus, I suggest that figures of mental illness, as well as the slacker, are enactments through which individuals disengage from the reiteration of those impasses and attempt to reshape and relearn habits. (shrink)