Brian Campbell

Academic profile

Dr Brian Campbell

Lecturer in Anthropology
School of Society and Culture (Faculty of Arts, Humanities and Business)

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The Global Goals

In 2015, UN member states agreed to 17 global Sustainable Development Goals (SDGs) to end poverty, protect the planet and ensure prosperity for all. Brian's work contributes towards the following SDG(s):

Goal 05: SDG 5 - Gender EqualityGoal 10: SDG 10 - Reduced InequalitiesGoal 14: SDG 14 - Life Below Water

About Brian

The Doctoral Phase

I obtained my BA in Social Anthropology from the University of Malta in 2009, and an MA in Social Anthropology from the University of Kent the following year, in 2010. Funded by the RAI Emslie-Horniman Research Grant, my doctoral project - also hosted by Kent - explored how the Christians, Muslims, Jews and Hindus that inhabit the Spanish enclave of Ceuta were using the notion of convivencia (cohabitation) to revise strongly held models of Spanish national identity and manage the enclave's mounting ethno-religious tensions in the face of economic recession and migration crisis. Ceuta's model of convivencia, which rested on an elaborate system of patronage and public ritual was full of contradictions (namely, its failure to address socio-economic inequalities between Muslims and Christians), and the goal of my dissertation was to find out how it survived and reproduced itself as the town's only viable model of colloquial citizenship and identification.

Since then? 

In 2014, l was appointed to a Lectureship in Social Anthropology at the University of Kent, where I taught lectures and seminars on a diverse set of modules related to Kinship and Economics, Gender and Sexuality, Ethnographic Writing, the History of Anthropological Theory, Conflict and Violence, and Medical Anthropology. This period was an especially fulfilling one, particularly since my students nominated me twice for Kent's Teaching Awards. I have also been invited to lecture at a number of European institutions, including Radboud University (Netherlands), the University of Malta, and the Martin Luther University (Germany), where I taught a module on Anthropology of/in Europe and the Mediterranean.

What about postdoctoral research? 

But I also have continued doing research in Ceuta. Between 2016 and 2019, I held a Research Fellowship at the Max Planck Institute for Social Anthropology, where I was part of a muldisciplinary project entitled 'Convivencias: Iberian to Global Dimensions'. Directing anthropological contributions into the project, my team ethnographically explored how imaginations of medieval coexistence inspire efforts at peaceful multiculturalism in both contemporary Spain and Europe in general. The project additionally injected existing debates on convivencia with fresh anthropological toolsets, concepts and questions. In this respect, he encouraged dialogue not only between academic disciplines, but also between emic and etic users of convivencia as an analytical and political tool.

Ethnographically, my research in the enclave of Ceuta took a darker turn. Ceuta's migration crisis intensified, the informal trading at its gates - once a source for dreamy, hopeful, wealthy, cosmopolitan Ceuta - had devolved into patterns of quasi-slavery for many Moroccan traders, Ceuta's Muslims had organised themselves into a strong political movement critical of the establishment's model of convivencia, and a popular movement lobbying against crime in the city had evolved into a fully-fledged right-wing Christian party, openly hostile to sub-Saharan migrants and suspicious of the enclave's Muslim minority. Where once I studied the resilience of convivencia, I was now documenting how the safety nets that helped the system bounce back and kept the enclave's minorities in line were breaking one by one.

I also conduct multidisciplinary research on the politics of conservation and the destructive conflict between bird-hunters and NGO activists in Malta and consults projects of marine conservation in Malta.

Would you like to do postgraduate research with me? 

I currently supervise a number of MA students, and am very happy to supervise anyone interested in postgraduate research (MA or PhD) related to my expertise! For more info on the topics I work on, please click my research tabs... and do not hesitate to write me an email if you wish to discuss project ideas and funding opportunities!

Teaching

At the School of Humanities and Performing Arts of the University of Plymouth, I currently teach a range of practical and theoretical modules: 

  • ANTH 401 - Introduction to Anthropology
  • ANTH 403 - Fieldwork and Ethnography
  • ANTH 504 - The Anthropology of Crime, Law and Justice
  • ANTH 505 - The Anthropology of Knowledge, Truth and Conspiracy
  • ANTH 506 - Gifts and Commodities: A contemporary guide to Economic Anthropology
  • ANTH 507 - The Anthropology of Humour and Laughter 
  • ANTH 610 - Coastal Cultures and Marine Ethnography 

Visions from Ceuta

Gazing over the Straits of Gibraltar is the mountain of “The Dead Woman”. It is said that long ago, Hercules desired the hand of a beautiful goddess. Spurning him, she set him an impossible challenge: to push the two large mountains that lay at the end of the world - Abyla and Calpe - apart. Hercules succeeded in his task. But now the great Atlantic sea poured into the civilized world, and risked flooding the world. Hercules was thus condemned to spend his eternity operating a pump, pushing water back out. He works for six hours, and rests for another six. Seeing this, Zeus became angry with the goddess. If his son was destined to keep the world from flooding, the goddess must be condemned to watch him do it. She was turned into stone. Each morning, a stream of sweet water pours from a spring up where here eye is. Locals say that she is crying, full of regret.   The Dead Woman
 Long ago, Hercules was tricked by a goddess into pushing apart the mountains at the edge of the world. The great Atlantic sea poured into the world, and Hercules was forced to spend eternity pumping it out. In anger, Zeus turned the goddess into stone.

Ceuta's border with Morocco (which is also Europe's border with the rest of the world) is one of the most heavily fortified borders in the world. It looks peaceful during the day, but this valley is the site of numerous tragedies and horrific fatalities.  Fortress Europe
 Ceuta's border with Morocco (which is also Europe's border with the rest of the world) is one of the most heavily fortified borders in the world. It looks peaceful during the day, but this valley is the site of numerous tragedies and horrific fatalities.

Ceuta's carnival closely follows the traditions of the city of Cadiz. Carnival is centered around a state-sanctioned competition, where various groups (agrupaciones) take to the stage and sing humorous or sad songs (murgas) about local themes and issues. Depicted here are the winners of the 2017 competition. Dressed as high-land rebels, the group lamented the rise in crime in the city (blamed on Muslims), increased migration, as well as Ceuta's growing economic and political marginalization. Although celebrated as brave heroes by some, the group was also accused of anti-Muslim lyrics. The Ceutan carnival, which celebrates those who upset and challenge order, does not sit well with convivencia, which urges Ceutans to uphold intercultural respect above all else.  Carnival
 Ceuta's carnival closely follows the traditions of the city of Cadiz. Carnival is centered around a state-sanctioned competition, where various groups (agrupaciones) take to the stage and sing humorous or sad songs (murgas) about local themes and issues.

During Holy Week, Ceutan children follow the grim, penitent Nazarenos - clad in their long robes and dark capes - and collect the wax that melts and drips from the candles that they use to light the way of their devotional procession. The wax balls are said to bring good luck and fortune, and children compete to make the largest wax ball possible. The larger the ball, the more processions you followed, and the more devout you therefore are!  Nazarenos
 During Holy Week, Ceutan children follow the grim, penitent Nazarenos - clad in their long robes and dark capes - and collect the wax that melts and drips from the candles that they use to light the way of their devotional procession.

During Holy Week, the Spanish take their religious statues on long penitent processions around their cities and towns. These statues are very heavy, so are carried by large teams of highly-trained men and women called costaleros. The costaleros are often forced to carry the statue from underneath, and are essentially blind and unable to see where they are going. They are therefore lead by the "capataz". The capataz  - or captain - is responsible for choosing his costaleros, and placing them in positions that will not see them injured. He drills into them the skills they need to move as a coherent unit - a very difficult job! During the procession itself, the capataz gives his team instructions and encouragement to navigate the narrow streets of Spanish cities effectively and "with art".  Captain
 During Holy Week, the Spanish take their religious statues on long penitent processions. These statues are heavy, and are carried by teams of men called costaleros. They are led by the capataz, who trains them to work as a coherent unit.

During Holy Week, the statue of the Christ of Medinaceli leaves its home in the Muslim neighbourhood of El Principe. As it thunders past, it salutes mosques and other holy spaces along the way. The journey of the Medinaceli is seen as one of the major examples of multicultural respect (or convivencia) in Ceuta.  Medinaceli
 During Holy Week, the statue of the Christ of Medinaceli leaves its home in the Muslim neighbourhood of El Principe.

During the Spanish Holy Week, religious statues embark on a devotional procession around town, called "paso". Since statues can be very heavy, they are carried by a team of trained men (and women) called "costaleros". The costalero's job is elevate the paso to the level of art. The religious procession must navigate the steep slopes, tight corners, and narrow alleyways of southern Spanish towns. The religious statue must also move and sway to the rhythm of the music provided by a nearby band. Costaleros take their duties very seriously, and many consider this arduous and painful task (which can last for up to 14 hours) adequate penance for sin. Others do it in memory and honour for a loved one Some, of course, see it as a display of male bravado! Here, costaleros rest under their statue, while a young costalero-to-be brings water and food to the tired carriers.  Costalero
 Costaleros carry Spain's heavy statues during holy week. Many undertake this painful task as in penance. Others do it in memory for a loved one Some see it as a display of male bravado! Here, a young costalero brings water to the tired carriers.

Humans are not the only species that use the Spanish enclave of Ceuta as a staging point on their journey northwards to Europe or southwards to Africa. Indeed, many migratory birds cross over the Straits of Gibraltar in Spring and Autumn. Here, a white stork has built a little home on the minaret of Ceuta's largest mosque of Sidi Embarek.  Migrants
 Humans are not the only species that use the Spanish enclave of Ceuta as a staging point on their journey northwards to Europe or southwards to Africa. Indeed, many migratory birds cross over the Straits of Gibraltar. Here a stork rests in a minaret.

Spanish Christianity is centered around large and ornate devotional statues, called Tallas. In the vast majority of cases, these tallas represent the dying Christ and the suffering Virgin Mary. Aside from being incredible works of devotional art and craftsmanship, the Tallas are also very old and represent important historical heritage. Most are also seen as having the power to miraculously heal disease and stave off misfortune.  Devotion
 Spanish Christianity is centered around large and ornate devotional statues, called Tallas. Aside from being incredible works of art, the Tallas are very old, and have miraculous powers.

The Spanish Enclave of Ceuta is home to Christian, Jewish, Hindu and Muslim minorities. The Ceutan calendar is peppered with events that showcase and promote Ceuta's multiculturalism and coexistence (or convivencia). Here, representatives of various religious communities and city authorities have been invited to the Hindu temple for the feast of Diwali. After paying their respects to the goddess Lakhsmi, these representatives take an oath to forever uphold the values of tolerance, trust and respect between the religious faiths of the city.  Diwali
 Representatives of various religious communities celebrate Diwali, and take an oath to forever uphold the values of tolerance, trust and respect between the religious faiths of the city.

The Spanish enclave of Ceuta is home to large Christian, Jewish, Muslim and Hindu minorities. The Ceutan calendar is peppered with events that showcases and promotes Ceuta's multiculturalism and coexistence (or convivencia). Here, the Hindu community has organised a playful and cheerful "Sari fashion show", where girls from across the "four cultures" could model in traditional northern Indian garb.  Fashion
 The Hindu community of Ceuta organises a playful and cheerful "Sari fashion show", where girls from across the "four cultures" could model in traditional northern Indian garb.

The Spanish enclave of Ceuta lies on southern coast of the Straits of Gibraltar, which in Greek myths were created when Hercules pushed apart the two large mountains at the edge of the world, Calpe and Abyla. This large bronze statue of Hercules adorns Ceuta's port, and can be seen by visitors as they arrive into the city.  Hercules
 The Spanish enclave of Ceuta lies on southern coast of the Straits of Gibraltar, which in Greek myths were created when Hercules pushed apart the two large mountains at the edge of the world, Calpe and Abyla.

This little shrine, tucked away in one of the alleys of Ceuta, is owned and maintained by the enclave's Hindu minority. Originally a shrine to the goddess Durga, it now also has icons donated by Ceuta's Muslims, Jews, and Christians. The Hindus revere these icons in equal measure, and their pan-theism has become a crucial example of Ceuta's coexistence (or convivencia).  Convivencia
 This little shrine, tucked away in one of the alleys of Ceuta, is owned and maintained by the enclave's Hindu minority. Originally a shrine to the goddess Durga, it now also has icons donated by Ceuta's Muslims, Jews, and Christians.

Ceuta Cipirote
 Many Ceutans belong to religious brotherhoods. In Easter, they go on processions. Hiding their face under pointed hats (cipirotes), they walk to atone for sin. In America, these outfits inspire horror; in Spain they are mundane signs of devotion.

pl Paso
 Many Ceutans belong to religious brotherhoods. In Easter, they go on processions. Hiding their face under pointed hats (cipirotes), they walk to atone for sin. In America, these outfits inspire horror; in Spain they are mundane signs of devotion.