Abstract Anthropologists have engaged in a sustained discussion on the parameters and temporality of ethical life. If one understands the ethical as intrinsic to ordinary acts and practice, rather than solely evident in moments of crisis or ‘discursive interaction’, then ethnographers have been tasked with better describing and locating practical judgment in the lived experiences of their interlocutors, who daily encounter existential ambiguity. In situations where chronic violence makes crisis itself quotidian, and the appearance of ‘moral breakdown’ is mundane, the waters of anthropological ethics become even more muddy. This article takes up that consideration by examining ongoing ethical projects amongst Acholi residents of socially disrupted northern Uganda, where ethnographers are also called to relate and deliberate. It describes the problem of purported spirit attacks and witchcraft at a secondary school for girls in the town of Gulu, which many of the pupils judge to be the work of lute ceto pii (‘those who go underwater’), a category of devil worshippers thought by many Ugandans to be the source of ill-gotten wealth, power and fame, to cause misfortune, and to signal an imminent end to life as they know it. Reminiscent of the slave revolt detailed by Nietzsche, wherein a new type of morality is founded upon a ressentiment of the powerful, in contemporary Uganda acts of acknowledgment, passion, irony and ritual nevertheless reflect ethical underdeterminacy. I argue that interpreting and responding to such rancour is a question not just of tracing the genealogy of moral sentiment or indignation, but of acknowledging and acting (despite) the underdeterminacy of affective forces that inflect the palimpsest of Acholi ontologies.

中文翻译：

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那些在水下的人：乌干达北部的愤慨，情感和道德内在

摘要人类学家对伦理生活的参数和时间性进行了持续的讨论。如果人们将道德理解为普通行为和惯例的内在本质，而不是仅仅在危机或“话语互动”的时刻就显而易见，那么民族志学家将被赋予更好的描述和定位其日常对话者生活经验中的实际判断力的任务。存在歧义。在长期的暴力使危机本身成为现实的情况下，“道德崩溃”的出现变得平淡无奇，人类学伦理学的水域变得更加混乱。本文通过研究乌干达北部受社会干扰的Acholi居民中正在进行的道德项目来考虑这一问题，该地区也被称为民族志专家。它描述了古卢镇一所女子中学的所谓的精神攻击和巫术问题，许多学生认为这是琵鹭ceto pii（“那些水下的人”）的工作，这是魔鬼崇拜者的一类。许多乌干达人认为，这是不幸的财富，权力和名望的来源，造成不幸，并预示着生命即将终结。让人联想到尼采所详细描述的奴隶起义，其中一种新型的道德是建立在对强大的，对乌干达人的承认，热情，讽刺和礼节行为的表现基础上的，但这仍然反映出道德上的不确定性。我认为，解释和回应这种仇恨不仅是追寻道德情感或愤慨的家谱，