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New protocols for scientific integrity and data management issued by universities, journals, and transnational social science funding agencies are often modelled on medical or psychological research, and do not take account of the specific characteristics of the processes of ethnographic research. These guidelines provide ethnographers with some of the most basic principles of doing such research. They show that the primary response of ethnographers to requests to share research materials with third parties should be to remain aware of the fact that these research materials have been coproduced with their research participants; that the collaborative ethnographic research process resists turning these materials into commodified, impersonal ‘data’ that can be owned and shared publicly; and that therefore the primary response of ethnographers should be to retain custody of research materials.

Recent political, social, and economic changes in Africa have provoked radical shifts in the landscape of health and healthcare. Medicine, Mobility, and Power in Global Africa captures the multiple dynamics of a globalized world and its impact on medicine, health, and the delivery of healthcare in Africa--and beyond. Essays by an international group of contributors take on intractable problems such as HIV/AIDS, malaria, and insufficient access to healthcare, drugs, resources, hospitals, and technologies. The movements of people and resources described here expose the growing challenges of poverty and public health, but they also show how new opportunities have been created for transforming healthcare and promoting care and healing.

This introduction outlines the contemporary emergence of new forms of informal crisis-related care, which both complement and contradict classical forms of humanitarian assistance. The introduction traces the spread, blurring, and differentiation of novel forms of non-state assistance and support against the backdrop of increasingly widespread criticism of large-scale international aid. Tackling regimes of care beyond the exceptionality of a crisis notion, the introduction then summarizes how the three contributions and the commentary to this theme section employ the lens of affect for exploring how these highly intersubjective forms of encounter are experienced, performed, and reflected on.

Mucopolysaccharidosis VI (MPS VI) is an inherited lysosomal storage disease caused by a mutation of the gene for arylsulfatase B (ASB). Of the thirty-one patients registered in Germany, almost fifty percent have a Turkish migration background. MPS VI is treated by enzyme replacement therapy (ERT), which is time-consuming and expensive. This interdisciplinary study explored the illness perceptions and clinical treatment experiences among ten MPS VI patients with a Turkish migration background in two centers for metabolic diseases (Berlin and Mainz, Germany). The clinical treatment situation was observed and semi-structured interviews were conducted with patients and health care personnel, in addition to participatory observation in four patients' everyday environments in Berlin. The data from the interviews, patient records, and personal field notes were encoded, cross-related, and analyzed. Patients' acknowledgement of the disease and coping strategies are influenced predominantly by the perception of their individual health status and the handling of the disease within their family. Patients' willingness to cooperate with treatment strategies is further modified by their knowledge of the disease and the relationships with their health care providers. In this analysis, cultural factors turned out to be marginally relevant. As with other chronic and debilitating diseases, effective treatment strategies have to reach beyond delivering medication. Health care providers need to strengthen the support for patients with a migration background. In this regard, they should respect the patients' cultural and social background and their personal perception of the disease and the therapy. Yet structural and social aspects (clinical setting, family and educational background) may be more crucial here than \"cultural barriers.\"

In post-colonial Tanzania, efforts to govern the relations between Christianity and Islam—the country’s largest religions—have been impacted by the growing potential for conflict between and among diverse strands of the two faiths from the mid-1990s onward. They have also been shaped by the highly unequal relations between various Christian and Muslim actors and the Tanzanian government in the context of globalization. This article describes how the governance of religious multiplicity in Tanzania has affected the domains of transnational development, the registration of new religious bodies, and the regulation of religious instruction in schools. It argues that a comprehensive understanding of ‘lived religion’ needs to focus on the way in which religious multiplicities are molded as socio-cultural realities through a wide range of governing interventions.

In post-colonial Tanzania, efforts to govern the relations between Christianity and Islam—the country’s largest religions—have been impacted by the growing potential for conflict between and among diverse strands of the two faiths from the mid-1990s onward. They have also been shaped by the highly unequal relations between various Christian and Muslim actors and the Tanzanian government in the context of globalization. This article describes how the governance of religious multiplicity in Tanzania has affected the domains of transnational development, the registration of new religious bodies, and the regulation of religious instruction in schools. It argues that a comprehensive understanding of ‘lived religion’ needs to focus on the way in which religious multiplicities are molded as socio-cultural realities through a wide range of governing interventions.

Schools are institutionalized spaces of learning where children and young people are trained to become morally and ethically responsible members of society. Cultural ideas and values relating to friendship, social status and the nation, but also regarding one's own body, dress and emotional, verbal or gestural expression, are learned and performed by young people on an everyday basis. In this article, I build on ethnographic research on the ‘new’ generation of Christian and Muslim schools in Dar es Salaam, Tanzania (2008–10), and I show that particular ways of learning and performing values can be understood as a form of embodied morality that orients students and teachers in relation to their educational and socio-urban environments. I argue that schools do not represent monolithic ethical or moral frameworks or that the actors in these educational settings learn or embody those frameworks in uniform ways. Rather, the processes of ethical and moral (self-)formation are often highly fragmented due to the diverse (social, religious and economic) backgrounds of students and teachers as well as the logics of class formation in the neoliberal market, which causes a high degree of fluctuation across the (equally fragmented) educational landscape of Dar es Salaam. I therefore define ‘embodied morality’ as a partial and discontinuous practice whose specific forms and experience are inseparably entwined with the specific ideological, social and institutional environments of particular educational settings. Les écoles sont des espaces d'apprentissage institutionnalisés dans lesquels on forme les enfants et les jeunes à devenir des membres de la société moralement et éthiquement responsables. Les jeunes apprennent et exécutent au quotidien des idées et des valeurs culturelles liées à l'amitié, au statut social et à la nation, mais aussi concernant leur propre expression corporelle, vestimentaire, affective, verbale ou gestuelle. Dans cet article, l'auteur s'appuie sur sa recherche ethnographique sur la « nouvelle » génération d’écoles chrétiennes et musulmanes à Dar es Salam, en Tanzanie (2008 à 2010), pour montrer que l'on peut interpréter des modes particuliers d'apprentissage et d'exécution de valeurs comme une forme de moralité incarnée qui oriente les élèves et les enseignants selon leur environnement éducatif et socio-urbain. L'auteur soutient que les écoles ne représentent pas des cadres éthiques ou moraux monolithiques, ou que les acteurs de ces milieux éducatifs apprennent ou incarnent ces cadres de manière uniforme. En effet, les processus de formation (ou auto-formation) éthique et morale sont souvent fortement fragmentés en raison de la diversité des milieux (sociaux, religieux et économiques) des élèves et des enseignants, ainsi que de la logique de formation de classe dans le marché néolibéral qui crée de fortes variations dans le paysage éducatif (tout aussi fragmenté) de Dar es Salam. L'auteur définit par conséquent la « moralité incarnée » comme une pratique partielle et discontinue dont les formes et l'expérience spécifiques sont indissociables des environnements idéologiques, sociaux et institutionnels spécifiques des milieux éducatifs.

Abstract Over the last years, debates on research ethics - and the way the ethicality of ethnographic research is assessed by institutional boards and committees - have flourished in national and international anthropology. This article discusses the state of the debate in Germany where ethical review boards have remained so far largely absent in regard to anthropological research and where the commitment to 'act ethically' during fieldwork (and beyond) remains largely voluntary. By drawing on ethnographic fieldwork on HIV / AIDS and social relations in Tanzania, I highlight that medical anthropologists may face particular ethical challenges in their work, due to the often close relationship of their research with human suffering. Furthermore, however, I argue that the sub-discipline can raise important questions concerning the potential institutionalization of ethical review processes in anthropology in Germany and the pitfalls that should be avoided with regard to the 'fetishization' of certain ethical doctrines (such as the informed consent process) which have proven incommensurable with the core epistemological assumptions of the discipline. This article does not provide an exhaustive overview of the debates on ethics that have been conducted in Germany or internationally over the last decade(s). It is rather meant as a political intervention that seeks to broaden the discussion about the potential formalization of ethical review processes in Germany and how the discipline can shape such a process proactively by foregrounding some of its inherent strengths: reflexivity, creativity and dialogue.