Markets are often portrayed as being organized by way of rationalized knowledge, objective reasoning, and the fluctuations of demand and supply. In parallel, and often mixed with this modality of knowledge, magical beliefs and practices are prevalent. Business leaders, management consultants, and financial advisors are often savvy in the art of creatively blending the ‘objective facts’ of markets with magical formulae, rites, and imaginaries of the future. This article looks at the World Economic Forum's yearly Davos meeting as a large-scale ritual that engages senior executives of global corporations, top-level politicians, and civil society leaders to contribute to the overall aim of ‘improving the world’. The Davos gathering has become a vital part of the business calendar, just as much for the intensity of its networking as for the declarations of action from the speakers’ podiums. The presentations and performances in Davos work as ‘technologies of enchantment’ in Gell's (1992) sense, instilling a sense of agency onto participants. The ritual also contributes towards securing the acquiescence of individuals and organizations in a transnational network of politico-economic intentionalities. By invoking global and regional challenges and risks, discussing possible scenarios and solutions, presenters invoke a sense of urgency and contribute to the articulation of global ‘problems’ and ‘solutions’. It is proposed that the magic of Davos resides to a large extent in the ritualized form of interaction and the technologies of enchantment through which it is set up.

This book review article probes present anthropological engagement with the environment through the prism of political ecology, placing political ecology in conversation with newer work in environmnetal anthropology. In situating this conversation, the reviewer draws on four recent anthropological monographs that, in one way or another, deal with aspects of nature'. The four monographs are Tania Murray Li's (2014) Land's end: Capitalist relations on an indigenous frontier; Marianne Elisabeth Lien's (2015) Becoming salmon: Aquaculture and the domestication of fish; Anna Lowenhaupt Tsing's (2015) The mushroom at the end of the world: On the possibility of life in capitalist ruin; and, lastly, Marisol de la Cadena's (2015) Earth beings: Ecologies of practice across Andean worlds. As I suggest, political ecology requires a radical remake, perhaps a political ecology 2.0, which brings in nature in a new way and makes the category of the political more inclusive.

Development professionals spend a lot of time writing and the aid industry has a vast production of texts. The author argues here that anthropology of development needs to look anew at how these texts are being produced, circulated and the purposes they serve. I have briefly identified six features of development writing: 1. Institutional ownership, 2. multiple authorship, 3. impersonal style, 4. terminology, 5. Communicable simplifications and 6. temporality. The more general point is to call for a more sophisticated engagement with development texts. There might be more going on in these documents than immediately meets the eye. More than anything else, these texts grant legitimacy and presence to the actors involved in development. Writing development is more about the production process, the language and what it ultimately bring in terms of aid flows, rather than the substance of the text itself.

This article addresses overcapacity and crisis in global shipping through the case of the HMM Algeciras, the world's largest containership inaugurated in 2020. When she left the South Korean shipyard where she was built, the HMM Algeciras (with a size of two soccer fields) could carry 24,000 twenty-foot equivalent units (TEUs) across the world's oceans. By following the mega-containership's links to two South Korean shipping companies, Hyundai Merchant Marine and Hanjin Shipping, and her connections to a southern European port, the authors unpack some of the current flip sides of global maritime shipping. In this article, the authors argue that the promise of profit and endless growth, which has led to overcapacity in global maritime shipping, is spurred on by what they call ‘false economies of scale’. Claims of the future profitability of colossal containerships are, they argue, state-driven political performances of scale.

This article discusses Japan's nuclear energy policy and describes the anti-nuclear protest demonstrations that were held in Japan throughout the summer of 2012, including the author's personal experiences at some of these protests, illuminating the grassroots nature of the current anti-nuclear movement.

This article presents ethnographic insights into the everyday lives of people who circulate conspiratorial narratives through an ethnographic study of ultranationalist men in contemporary Turkey. Drawing on the findings of this research, the author suggests that conspiratorial discourses should be examined not solely in terms of their (anti‐)truth qualities but as social practices through which masculine subjectivities and socialities are engendered. The author then explores how the circulation of conspiratorial narratives forges agency and political subjectivity for the men involved, while also inducing sociopolitical effects such as vigilantism and paramilitary violence. This article contends that through the circulation of conspiratorial narratives and everyday engagements with vigilantism and extralegal violence, the men reconfigure sovereignty and the way that the state operates in contemporary Turkey. The findings of this research suggest that the focus should be moved away from the epistemological shortcomings of conspiratorial narratives or strategies to debunk them – such as fact‐checking – which presume that exposure of ‘the truth’ would lead to the dissolution of ‘untruthful’ conspiracies. Rather, the author suggests that researchers attend to the particular forms conspiracies take in concrete situations, how they mould political subjectivities and social groups and reconfigure the ways that the state operates alongside the law in other similar settings.