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This article looks at the interaction between transnational family relationships, on the one hand, and family-related immigration policies, on the other. Taking the conflicting concerns that arose between administrative decision-makers and family members during an attempt to reunite a Cape Verdean family spread across several countries as an example, the questions of what ‘family’ means, what relationships are included and the nature of the relationships involved answered differently by different actors will be shown. The article discusses the way in which the regulation of transnational mobility according to specific categories of eligibility is giving social ties a concrete legal form which can run contrary to the social conventions and conceptions of migrants and their families. The focus is on both the normative categories that have repercussions for the core of the social sphere and on the family practices that react to these categorizations.

This article explores central dimensions of different forms of asymmetric care that fall between the competences of overlapping civil society organizations. Based on anthropological fieldwork conducted in São Paulo, Brazil, the article follows migrants arriving and integrating across different nodes of reception, including church-based NGOs, humanitarian organizations, and activist housing projects. Overlaps between these different forms of reception, care, and control do not arise only when migrants refer to different organizational structures. Instead, numerous formal and organizational similarities complicate a clear separation of these domains of asymmetric care. By concentrating on incidents when the encounters between migrant activists and Brazilian activists are disturbed, this article traces the mutual irritation of differently positioned actors, who calibrate their moral claims and produce new understandings of “worthiness.”

This semester, it happened even earlier than usual. Already in the first session, a student posted in the chat that Drotbohm should have used a trigger warning. Working at a Department of Social and Cultural Anthropology in Germany, she was still explaining the syllabus of the (online) seminar Conflicts in Fieldwork, which addresses not only the challenges of denied field access, research in illegalized contexts and romantic relationships, but also those of confronting armed conflicts and sexualized violence. Over the years, she become accustomed to students reacting to these topics with personal concern. Given the sometimes explicit depictions of violence in the texts used in the seminar, she usually warn about the risks of traumatization or re-traumatization later in the term, when responsibilities and presentations are assigned or before a potentially difficult session begins. What is new, however, is participants requesting a clearly articulated trigger warning, using the term trigger warning, even before the actual explanation of the content.

Every two years, since 2019, the Deutsche Gesellschaft für Sozial- und Kulturanthropologie/ DGSKA (German Anthropological Association/GAA) has granted a prize for outstanding doctoral theses by students based in the German-speaking area, acknowledging their innovative contribution to their respective fields of study. A selection committee evaluates the nominated dissertations according to their theoretical contribution, methodological innovativeness, conceptual argument and use of language in a high-quality standard selection procedure. On Sep 29, 2021, the DGSKA/GAA awarded the prizes during the society's virtual general assembly, organized by the Department of Anthropology and Cultural Research at Bremen University. The first prize was granted to Sabrina Maurus for her work \"Battles over State Making on a Frontier: Dilemmas of Schooling, Young People and Agro-Pastoralism in Hamar, South West Ethiopia\" at Bayreuth University. Two other academics were awarded the second prize: Boris Wille for his dissertation \"Democracy as Political Culture: Popular Politics During the 2012 Crisis in the Maldives\", handed in at Martin-Luther-University Halle-Wittenberg; and Christoph Lange for his dissertation \"Decolonizing the Arabian Horse: The Breeding, Circulation and Certification of the Straight Egyptian Arabian in the 21st Century\" at Cologne University.

Sao Paulo's dense traffic was unpredictable; still, I was punctual, if also in a rush. What I found when I arrived at my destination was not what I had expected: the entrance to the Cine Marrocos squat was barred with plywood board, the flags removed, the inhabitants gone. Looking up the empty facade, I remembered the lively hours I had spent inside: the improvised cinema, the foosball tournament, the heated debates of the meetings. I fondly recalled the slow walks with Zé Roberto around the neighborhood, him making fun of the gluten-free cake at the fancy café of the nearby Teatro Municipal.1 Zé Roberto, whom I had planned to meet, had seemingly forgotten to mention that the squat, his home of nearly three years, no longer existed.Of course, the reintegracao (literally, reintegration; in this context, the return of a squat to regular ownership) of the Cine Marrocos was not a surprise. For months, the dispute between the lawyers of the Movimento Sem-Teto de Sao Paulo (MSTS) and the city administration had simmered in the background of the squat's everyday life. The stark contrast between the squat's graffiti-filled plywood walls, garbage, and rat-infested sofas and the faded glamor of a once sophisticated luxury cinema had made Cine Marrocos particularly emblematic of Sao Paulo's self-image, caught in the tension between a promising utopia and accelerated ruination. Finally, again, one of the city's antiquated center's countless occupied houses had been evacuated through the force of the military police, with more than three hundred families removed and the building reentered into the possession of the Sao Paulo city administration.That Zé Roberto had not informed me that they would be moved made me realize- again-that such displacement is not exceptional; instead, it is, perhaps, even taken for granted. In the following pages, I make clear that many organized squatters reject ideas of permanency and residency as (hetero-)normative ideals that prop up the nexus among state control, (im-)mobility, and (il-)legality. On the one hand, in Brazil, the longue durée of violent struggles for land, access to urban space, and the political recognition of marginalized groups invites squats to be understood through a historical lens as sites that reinscribe the often racialized persistence of dislocation and exclusion in the contemporary moment.2 On the other hand, within the particular social encounters of the squatter movement, key actors frame the lack of spatial durability and property ownership as nonsedentary and non-individualistic forms of human existence. This framing forces us to question how these values and normativities are perceived by less politicized and less vocal squat inhabitants.

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. Keywords: affects, aid, care, emotions, solidarity, vernacular humanitarianism

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.

This paper uses the COVID-19 pandemic to reflect on the relationship between governance and solidarity. It considers how a social model based on self-regulating individuals has been complemented by a new form of state dirigisme reliant on evocations of solidarity. However, this configuration may be approaching the limits of its viability. Given that governance relies on the robust internalization and execution of both care and control and on an ethos of renunciation, especially among the middle and upper classes, the paper proposes the need for analyses that better incorporate concepts of social inequality.