Alberto Giacometti’s 1934 Cube stands apart for many as atypical of the Swiss artist, the only abstract sculptural work in a wide oeuvre that otherwise had as its objective the exploration of reality.
           
With The Cube and the Face, renowned French art historian and philosopher Georges Didi-Huberman has conducted a careful analysis of Cube, consulting the artist’s sketches, etchings, texts, and other sculptural works in the years just before and after Cube was created. Cube, he finds, is indeed exceptional—a work without clear stylistic kinship to the works that came before or after it. At the same time, Didi-Huberman shows, Cube marks the transition between the artist’s surrealist and realist phases and contains many elements of Giacometti’s aesthetic consciousness, including his interest in dimensionality, the relation of the body to geometry, and the portrait—or what Didi-Huberman terms “abstract anthropomorphism.” Drawing on Freud, Bataille, Leiris, and others Giacometti counted as influence, Didi-Huberman presents fans and collectors of Giacometti’s art with a new approach to transitional work.

The Manager's Guide for Staying in First Place ... and the worker's guide for becoming a manager!

Cubs fans have often focused on one or two star performers, to the detriment of the team's overall performance.
Stars have often been selfish and devoted to their own success.  Leaders have toleratged them, often at a price
to the whole team.  Effective leadership recognizes the dangers in this situation.  Here's their antidote--in a
highly-readable book that's hot off the press!  Foreword by bestselling-author Ken Blanchard.

W. Y. Evans–Wentz, great Buddhist scholar and translator of such now familiar works as the Tibetan Book of the Dead and the Tibetan Book of the Great Liberation, spent his final years in California. There, in the shadow of Cuchama, one of the Earth’s holiest mountains, he began to explore the astonishing parallels between the spiritual teaching of America’s native peoples and that of the deeply mystical Hindus and Tibetans. Cuchama and Sacred Mountains, a book completed shortly before his death in 1965, is the fruit of those explorations.

To Cuchama, “Exalted High Place,” came the young Cochimi and Yuma boys for initiation into the mystic rites for their people. In solitude they sought and received guidance and wisdom. In this same way, the peoples of ancient Greece, the Hebrews, the early Christians, and the Hindus had found access to inner truth on their own holy mountains: and in this same way must the modern person find the path to inner knowing.

Surveying many of the most Sacred Mountains in North America, South America, Europe, and Asia, Evans–Wentz expresses the belief that the secret power of these high places has not passed away but only awaits the coming of a New Age. This new age, in accord with the oldest prophecies of our continent, will be a time of renaissance, the long–waited era of harmony and peace among all peoples.

This renaissance shall be uniquely American, a renewal based on the values so long honored by the Americans before Columbus, and so ruthlessly trampled by the “civilized” Europeans who overran them. No other race of people has been as spiritual in their way of life than the original Americans, notes Evans–Wentz. Perhaps none other has known such martyrdom. Yet the secret greatness of the Indian religion still lives, ancient as the Earth itself, yet ageless in its power to renew.

Crying holds a privileged place in conversations around emotions as an expression of authentic feeling. And yet, tears are ambiguous: they might signal the most positive and negative of affects; they might present a sincere revelation of self or be simulated to manipulate others. Unsurprisingly, tears figure prominently on stage and on screen, where actors have experimented with the mechanics of making tears. Cue Tears: On the Act of Crying uses tears as a prism through which to see some of the foundational problems and paradoxes of acting and spectatorship anew, including matters of authenticity and sincerity, the ethics of the witness, the interaction between a speech act and its affective force, liveness and documentation.

Across seven semi-autonomous essays, Cue Tears looks at the mechanisms of tear production, internal and external techniques that actors use to weep, and the effects of tears in performance situations on the stage, in the gallery, and in the classroom. The writing moves with a light touch between theory and criticism of a broad range of instances from literature, theater, performance art, visual art, and cinema, while also embracing a strong autobiographical and personal slant. Author Daniel Sack’s father was a biochemist who studied tears and collected his son’s tears for research during his childhood. These “reflex tears” were produced as a physical response to irritation—an eye stretched past the point of blinking, a cotton swab up the nose. This childhood occupation coincided with his first years taking acting classes, trying to learn how to cry “emotional tears” onstage through psychological stimulation and the recollection of memory. Cue Tears investigates these memories and methods, finding that tears both shore up and dissolve distinctions between truth and artifice, emotional and physical, private and public, sad and humorous.

Cueva Blanca lies in a volcanic tuff cliff some 4 km northwest of Mitla, Oaxaca, Mexico. It is one of a series of Archaic sites excavated by Kent Flannery and Frank Hole as part of a project on the prehistory and human ecology of the Valley of Oaxaca. The oldest stratigraphic level in Cueva Blanca yielded Late Pleistocene fauna, including some species no longer present in southern Mexico. The second oldest level, Zone E, produced Early Archaic material with calibrated dates as old as 11,000–10,000 BC .  Zones D and C provided a rich Late Archaic assemblage whose closest ties are with the Abejas phase of Puebla’s Tehuacán Valley (fourth millennium BC).  Spatial analyses undertaken on the Archaic living floors include (1) the drawing of density contours for tools and animal bones; (2) a search for Archaic tool kits using rank-order and cluster analysis; and (3) an attempt to define Binfordian “drop zones” using an approach drawn from computer vision.

When you consider the size of Korea’s population and the breadth of its territory, it’s easy to see that this small region has played a disproportionately large role in twentieth-century history. The peninsula has experienced colonial submission at the hands of Japan, occupation by the United States and the Soviet Union, war, and a national division that continues today.

 

Cuisine, Colonialism and Cold War traces these developments as they played out in an unusual sphere: Korea’s national cuisine, which is savored for its diversity of ingredients and flavor. Katarzyna J. Cwiertka shows that many foods and dietary practices identified as Korean have been created or influenced by its colonial encounters, and she uncovers how the military and the Cold War had an impact on diet in both the North and South. Surveying the manufacture and consumption of rice and soy sauce, the rise of restaurants, wartime food, and the 1990s famine that still affects North Korea, Cwiertka illuminates the persistent legacy of Japanese rule and the consequences of armed conflicts and the Cold War. Bringing us closer to the Korean people and their daily lives, this book shines new light on critical issues in the social history of this peninsula.

For the Greeks, the sharing of cooked meats was the fundamental communal act, so that to become vegetarian was a way of refusing society. It follows that the roasting or cooking of meat was a political act, as the division of portions asserted a social order. And the only proper manner of preparing meat for consumption, according to the Greeks, was blood sacrifice.

The fundamental myth is that of Prometheus, who introduced sacrifice and, in the process, both joined us to and separated us from the gods—and ambiguous relation that recurs in marriage and in the growing of grain. Thus we can understand why the ascetic man refuses both women and meat, and why Greek women celebrated the festival of grain-giving Demeter with instruments of butchery.

The ambiguity coded in the consumption of meat generated a mythology of the "other"—werewolves, Scythians, Ethiopians, and other "monsters." The study of the sacrificial consumption of meat thus leads into exotic territory and to unexpected findings.

In The Cuisine of Sacrifice, the contributors—all scholars affiliated with the Center for Comparative Studies of Ancient Societies in Paris—apply methods from structural anthropology, comparative religion, and philology to a diversity of topics: the relation of political power to sacrificial practice; the Promethean myth as the foundation story of sacrificial practice; representations of sacrifice found on Greek vases; the technique and anatomy of sacrifice; the interaction of image, language, and ritual; the position of women in sacrificial custom and the female ritual of the Thesmophoria; the mythical status of wolves in Greece and their relation to the sacrifice of domesticated animals; the role and significance of food-related ritual in Homer and Hesiod; ancient Greek perceptions of Scythian sacrificial rites; and remnants of sacrificial ritual in modern Greek practices.

In the eighteenth century, the Cul de Sac plain in Saint-Domingue, now Haiti, was a vast open-air workhouse of sugar plantations. This microhistory of one plantation owned by the Ferron de la Ferronnayses, a family of Breton nobles, draws on remarkable archival finds to show that despite the wealth such plantations produced, they operated in a context of social, political, and environmental fragility that left them weak and crisis prone.

Focusing on correspondence between the Ferronnayses and their plantation managers, Cul de Sac proposes that the Caribbean plantation system, with its reliance on factory-like production processes and highly integrated markets, was a particularly modern expression of eighteenth-century capitalism. But it rested on a foundation of economic and political traditionalism that stymied growth and adaptation. The result was a system heading toward collapse as planters, facing a series of larger crises in the French empire, vainly attempted to rein in the inherent violence and instability of the slave society they had built. In recovering the lost world of the French Antillean plantation, Cul de Sac ultimately reveals how the capitalism of the plantation complex persisted not as a dynamic source of progress, but from the inertia of a degenerate system headed down an economic and ideological dead end.

He presided over Virginia’s great political barbeques for the last half of the nineteenth century, taught the young Prince of Wales to crave mint juleps in 1859, catered to Virginia’s mountain spas, and fed two generations of Richmond epicures with terrapin and turkey.
 
This fascinating culinarian is John Dabney (1821–1900), who was born a slave, but later built an enterprising catering business. Dabney is just one of 175 influential cooks and restaurateurs profiled by David S. Shields in The Culinarians, a beautifully produced encyclopedic history of the rise of professional cooking in America from the early republic to Prohibition.
 
Shields’s concise biographies include the legendary Julien, founder in 1793 of America’s first restaurant, Boston’s Restorator; and Louis Diat and Oscar of the Waldorf, the men most responsible for keeping the ideal of fine dining alive between the World Wars. Though many of the gastronomic pioneers gathered here are less well known, their diverse influence on American dining should not be overlooked—plus, their stories are truly entertaining. We meet an African American oyster dealer who became the Congressional caterer, and, thus, a powerful broker of political patronage; a French chef who was a culinary savant of vegetables and drove the rise of California cuisine in the 1870s; and a rotund Philadelphia confectioner who prevailed in a culinary contest with a rival in New York by staging what many believed to be the greatest American meal of the nineteenth century. He later grew wealthy selling ice cream to the masses. Shields also introduces us to a French chef who brought haute cuisine to wealthy prospectors and a black restaurateur who hosted a reconciliation dinner for black and white citizens at the close of the Civil War in Charleston.
 
Altogether, Culinarians is a delightful compendium of charcuterie-makers, pastry-pipers, caterers, railroad chefs, and cooking school matrons—not to mention drunks, temperance converts, and gangsters—who all had a hand in creating the first age of American fine dining and its legacy of conviviality and innovation that continues today.
 

Women across the Caribbean have been writing, reading, and exchanging cookbooks since at least the turn of the nineteenth century. These cookbooks are about much more than cooking. Through cookbooks, Caribbean women, and a few men, have shaped, embedded, and contested colonial and domestic orders, delineated the contours of independent national cultures, and transformed tastes for independence into flavors of domestic autonomy. Culinary Colonialism, Caribbean Cookbooks, and Recipes for National Independence integrates new documents into the Caribbean archive and presents them in a rare pan-Caribbean perspective. The first book-length consideration of Caribbean cookbooks, Culinary Colonialism joins a growing body of work in Caribbean studies and food studies that considers the intersections of food writing, race, class, gender, and nationality. A selection of recipes, culled from the archive that Culinary Colonialism assembles, allows readers to savor the confluence of culinary traditions and local specifications that connect and distinguish national cuisines in the Caribbean.
 

The Fertile Crescent region—the swath of land comprising a vast portion of today’s Middle East—has long been regarded as pivotal to the rise of civilization. Alongside the story of human development, innovation, and progress, there is a culinary tradition of equal richness and importance.           
          In The Culinary Crescent: A History of Middle Eastern Cuisine, Peter Heine combines years of scholarship with a personal passion: his knowledge of the cookery traditions of the Umayyad, Abbasid, Ottoman, Safavid, and Mughal courts is matched only by his love for the tastes and smells produced by the contemporary cooking of these areas today. In addition to offering a fascinating history, Heine presents more than one hundred recipes—from the modest to the extravagant—with dishes ranging from those created by the “celebrity chefs” of the bygone Mughal era, up to gastronomically complex presentations of modern times.
          Beautifully produced, designed for both reading and cooking, and lavishly illustrated in color throughout, The Culinary Crescent is sure to provide a delectable window in the history of food in the Middle East.

For South Asians, food regularly plays a role in how issues of race, class, gender, ethnicity, and national identity are imagined as well as how notions of belonging are affirmed or resisted. Culinary Fictions provides food for thought as it considers the metaphors literature, film, and TV shows use to describe Indians abroad. When an immigrant mother in Jhumpa Lahiri’s The Namesake combines Rice Krispies, Planters peanuts, onions, salt, lemon juice, and green chili peppers to create a dish similar to one found on Calcutta sidewalks, it evokes not only the character’s Americanization, but also her nostalgia for India.

Food, Anita Mannur writes, is a central part of the cultural imagination of diasporic populations, and Culinary Fictions maps how it figures in various expressive forms. Mannur examines the cultural production from the Anglo-American reaches of the South Asian diaspora. Using texts from novels—Chitra Divakaruni’s Mistress of Spices and Shani Mootoo’s Cereus Blooms at Night—and cookbooks such as Madhur Jaffrey’s Invitation to Indian Cooking and Padma Lakshmi’s Easy Exotic, she illustrates how national identities are consolidated in culinary terms.

For centuries herbs and spices have been an integral part of many of the world’s great cuisines. But spices have a history of doing much more than adding life to bland foods. They have been the inspiration for, among other things, trade, exploration, and poetry. Priests employed them in worship, incantations, and rituals, and shamans used them as charms to ward off evil spirits. Nations fought over access to and monopoly of certain spices, like cinnamon and nutmeg, when they were rare commodities. Not only were many men’s fortunes made in the pursuit of spices, spices at many periods throughout history literally served as currency.

           

In Culinary Herbs and Spices of the World, Ben-Erik van Wyk offers the first fully illustrated, scientific guide to nearly all commercial herbs and spices in existence. Van Wyk covers more than 150 species—from black pepper and blackcurrant to white mustard and white ginger—detailing the propagation, cultivation, and culinary uses of each. Introductory chapters capture the essence of culinary traditions, traditional herb and spice mixtures, preservation, presentation, and the chemistry of flavors, and individual entries include the chemical compounds and structures responsible for each spice or herb’s characteristic flavor. Many of the herbs and spices van Wyk covers are familiar fixtures in our own spice racks, but a few—especially those from Africa and China—will be introduced for the first time to American audiences. Van Wyk also offers a global view of the most famous use or signature dish for each herb or spice, satisfying the gourmand’s curiosity for more information about new dishes from little-known culinary traditions.  

           

People all over the world are becoming more sophisticated and demanding about what they eat and how it is prepared. Culinary Herbs and Spices of the World will appeal to those inquisitive foodies in addition to gardeners and botanists.

In her new study, Culinary Poetics and Edible Images in Twentieth-Century American Literature, Stacie Cassarino traces the tradition of avant-garde food experimentation across the twentieth and twenty-first centuries to show how a fixation on the materiality of edible things, expressed through the language of food, became a way for American writers to respond to the culinary, political, and aesthetic tastes of the nation.
Cassarino takes the reader through the changing dynamics of food production and consumption, from wartime sensibilities of patriotic eating to the postwar excess of culinary cosmopolitanism and finally to contemporary supermarket pastorals. She pairs chefs and poets—Julia Child and Gertrude Stein, Poppy Cannon and Frank O’Hara, Vertamae Smart-Grosvenor and Harryette Mullen—to argue that each converts eating into an aesthetic opportunity that has the power to impact how people consume. In this way, Cassarino reveals the modern cookbook not just as a literary counterpart to contemporary poetry but also as vital to the literature and art occurring around it. From Futurist cookbooks to fast food lyrics, from Gullah recipes to Eat Art, she reminds us that global foodscapes are connected to aesthetic movements in literature and art.
 

UFOs and aliens, unexplained mysteries, religious cults, diffusion, creationism. We are all familiar with beliefs about human life that lie outside traditional scientific boundaries. Notions such as these are considered reasonable by vast numbers of us in the Western world, in our modern “technological” and “educated” cultures.

Understanding why this should be so and how we as a society might deal with these widespread pseudoscientific beliefs are the subjects at the heart of this study. The authors—specialists in anthropology, archaeology, sociology, psychology, and history—explore creationism, which claims that there is evidence to support a literal interpretation of the origins of the world and of humanity as narrated in the Book of Genesis, and cult archaeology, which encompasses a wide range of fantastic beliefs about our past.

Cult Archaeology and Creationism contains several essays on the history of pseudoscientific beliefs and their current manifestations as well as the results of a unique research project in which students at five campuses across the country were asked about their beliefs and about such background factors as their school experience and religious faith. This expanded edition also includes two new essays, one on Afrocentrism and another that views cult archaeology and creationism in the 1990s and beyond.

This is the first volume of a projected three-volume work on the little-known South Indian folk cult of the goddess Draupadi and on the classical epic, the Mahabharata, that the cult brings to life in mythic, ritual, and dramatic forms. Draupadi, the chief heroine of the Sanskrit Mahabharata, takes on many unexpected guises in her Tamil cult, but her dimensions as a folk goddess remain rooted in a rich interpretive vision of the great epic. By examining the ways that the cult of Draupadi commingles traditions about the goddess and the epic, Alf Hiltebeitel shows the cult to be singularly representative of the inner tensions and working dynamics of popular devotional Hinduism.

This is the first volume of a projected three-volume work on the little-known South Indian folk cult of the goddess Draupadi and on the classical epic, the Mahabharata, that the cult brings to life in mythic, ritual, and dramatic forms. Draupadi, the chief heroine of the Sanskrit Mahabharata, takes on many unexpected guises in her Tamil cult, but her dimensions as a folk goddess remain rooted in a rich interpretive vision of the great epic. By examining the ways that the cult of Draupadi commingles traditions about the goddess and the epic, Alf Hiltebeitel shows the cult to be singularly representative of the inner tensions and working dynamics of popular devotional Hinduism.

From the 1890s to the 1930s, a growing number of Germans began to scrutinize and discipline their bodies in a utopian search for perfect health and beauty. Some became vegetarians, nudists, or bodybuilders, while others turned to alternative medicine or eugenics. In The Cult of Health and Beauty in Germany, Michael Hau demonstrates why so many men and women were drawn to these life reform movements and examines their tremendous impact on German society and medicine.

Hau argues that the obsession with personal health and fitness was often rooted in anxieties over professional and economic success, as well as fears that modern industrialized civilization was causing Germany and its people to degenerate. He also examines how different social groups gave different meanings to the same hygienic practices and aesthetic ideals. What results is a penetrating look at class formation in pre-Nazi Germany that will interest historians of Europe and medicine and scholars of culture and gender.

America had a radically different relationship with drugs a century ago. Drug prohibitions were few, and while alcohol was considered a menace, the public regularly consumed substances that are widely demonized today. Heroin was marketed by Bayer Pharmaceuticals, and marijuana was available as a tincture of cannabis sold by Parke Davis and Company.

Exploring how this rather benign relationship with psychoactive drugs was transformed into one of confusion and chaos, The Cult of Pharmacology tells the dramatic story of how, as one legal drug after another fell from grace, new pharmaceutical substances took their place. Whether Valium or OxyContin at the pharmacy, cocaine or meth purchased on the street, or alcohol and tobacco from the corner store, drugs and drug use proliferated in twentieth-century America despite an escalating war on “drugs.”

Richard DeGrandpre, a past fellow of the National Institute on Drug Abuse and author of the best-selling book Ritalin Nation, delivers a remarkably original interpretation of drugs by examining the seductive but ill-fated belief that they are chemically predestined to be either good or evil. He argues that the determination to treat the medically sanctioned use of drugs such as Miltown or Seconal separately from the illicit use of substances like heroin or ecstasy has blinded America to how drugs are transformed by the manner in which a culture deals with them.

Bringing forth a wealth of scientific research showing the powerful influence of social and psychological factors on how the brain is affected by drugs, DeGrandpre demonstrates that psychoactive substances are not angels or demons irrespective of why, how, or by whom they are used. The Cult of Pharmacology is a bold and necessary new account of America’s complex relationship with drugs.

In this follow-up to his popular Science Secrets, Alberto A. Martínez discusses various popular myths from the history of mathematics: that Pythagoras proved the hypotenuse theorem, that Archimedes figured out how to test the purity of a gold crown while he was in a bathtub, that the Golden Ratio is in nature and ancient architecture, that the young Galois created group theory the night before the pistol duel that killed him, and more. Some stories are partly true, others are entirely false, but all show the power of invention in history. Pythagoras emerges as a symbol of the urge to conjecture and “fill in the gaps” of history. He has been credited with fundamental discoveries in mathematics and the sciences, yet there is nearly no evidence that he really contributed anything to such fields at all. This book asks: how does history change when we subtract the many small exaggerations and interpolations that writers have added for over two thousand years?

The Cult of Pythagoras is also about invention in a positive sense. Most people view mathematical breakthroughs as “discoveries” rather than invention or creativity, believing that mathematics describes a realm of eternal ideas. But mathematicians have disagreed about what is possible and impossible, about what counts as a proof, and even about the results of certain operations. Was there ever invention in the history of concepts such as zero, negative numbers, imaginary numbers, quaternions, infinity, and infinitesimals?

Martínez inspects a wealth of primary sources, in several languages, over a span of many centuries. By exploring disagreements and ambiguities in the history of the elements of mathematics, The Cult of Pythagoras dispels myths that obscure the actual origins of mathematical concepts. Martínez argues that an accurate history that analyzes myths reveals neglected aspects of mathematics that can encourage creativity in students and mathematicians.

In recent years widespread attention has been focused on decisions handed down by the Supreme Court that grapple with passionate issues: integration, school prayer, abortion, affirmative action. The appointment of new justices is a highly charged political event although the Court is supposed to be "above" politics. Amidst the bicentennial celebration of the Constitution and almost daily reports of major confrontations awaiting the highest court’s judicial review, John Brigham presents a fresh and innovative examination of the U.S. Supreme Court as the final arbiter of constitutional interpretation.

Drawing on philosophy and anthropology, The Cult of the Court offers a social scientific investigation of an institution whose authority has come to be taken for granted. The author emphasizes that the Court is an institution and that its authority is founded less in the claim of legal expertise than in hierarchical finality—the assertion of political will, not of legal judgment. He shows how the Court has supplanted the Constitution as the authority in our political world and that what makes legal "sense" is affected by these factors of institutionalization, bureaucratization, and court-dominated constitutionalism.

Pattini—goddess, virgin, wife, and mother; folk deity of Sinhala Buddhists and Jains; and assimilated goddess of the Hindu pantheon—has been worshiped in Sri Lanka and South India for fifteen hundred years or more, as she still is today. This long-awaited book is the culmination of Gananath Obeyesekere's comprehensive study of the Pattini cult and its historical, sociological, and psychoanalytical role in the culture of South Asia. A well-known anthropologist and a native of Sri Lanka, Obeyesekere displays his impeccable scholarship and a stunning range of theoretical perspectives in this work, the most detailed analysis of a single religious complex in South Asian ethnography (and possibly in all of anthropology).

Following the fall of the Roman Empire in the West, the cult of the saints was the dominant form of religion in Christian Europe. In this elegantly written work, Peter Brown explores the role of tombs, shrines, relics, and pilgrimages connected with the sacred bodies of the saints. He shows how men and women living in harsh and sometimes barbaric times relied upon the merciful intercession of the holy dead to obtain justice, forgiveness, and to find new ways to accept their fellows. Challenging the common treatment of the cult as an outbreak of superstition among the lower classes, Brown demonstrates how this form of religiousity engaged the finest minds of the Church and elicited from members of the educated upper classes some of their most splendid achievements in poetry, literature, and the patronage of the arts.

"Brown has an international reputation for his fine style, a style he here turns on to illuminate the cult of the saints. Christianity was born without such a cult; it took rise and that rise needs chronicling. Brown has a gift for the memorable phrase and sees what the passersby have often overlooked. An eye-opener on an important but neglected phase of Western development."—The Christian Century

"Brilliantly original and highly sophisticated . . . . [The Cult of the Saints] is based on great learning in several disciplines, and the story is told with an exceptional appreciation for the broad social context. Students of many aspects of medieval culture, especially popular religion, will want to consult this work."—Bennett D. Hill, Library Journal

In this groundbreaking work, Peter Brown explores how the worship of saints and their corporeal remains became central to religious life in Western Europe after the fall of the Roman Empire. During this period, earthly remnants served as a heavenly connection, and their veneration is a fascinating window into the cultural mood of a region in transition.

Brown challenges the long-held “two-tier” idea of religion that separated the religious practices of the sophisticated elites from those of the superstitious masses, instead arguing that the cult of the saints crossed boundaries and played a dynamic part in both the Christian faith and the larger world of late antiquity. He shows how men and women living in harsh and sometimes barbaric times relied upon the holy dead to obtain justice, forgiveness, and power, and how a single sainted hair could inspire great thinkers and great artists.

An essential text by one of the foremost scholars of European history, this expanded edition includes a new preface from Brown, which presents new ideas based on subsequent scholarship.

Exploring the definition and appeal of cult TV from Emma Peel to Buffy

A television series is tagged with the label “cult” by the media, advertisers, and network executives when it is considered edgy or offbeat, when it appeals to nostalgia, or when it is considered emblematic of a particular subculture. By these criteria, almost any series could be described as cult. Yet certain programs exert an uncanny power over their fans, encouraging them to immerse themselves within a fictional world.

In Cult Television leading scholars examine such shows as The X-Files; The Avengers; Doctor Who, Babylon Five; Star Trek; Xena, Warrior Princess; and Buffy the Vampire Slayer to determine the defining characteristics of cult television and map the contours of this phenomenon within the larger scope of popular culture. Contributors: Karen Backstein; David A. Black, Seton Hall U; Mary Hammond, Open U; Nathan Hunt, U of Nottingham; Mark Jancovich; Petra Kuppers, Bryant College; Philippe Le Guern, U of Angers, France; Alan McKee; Toby Miller, New York U; Jeffrey Sconce, Northwestern U; Eva Vieth.

Many scholars of Latin America have argued that the introduction of coffee forced most people to become landless proletarians toiling on large plantations. Cultivating Coffee tells a different story: small and medium-sized growers in Nicaragua were a vital part of the economy, constituting the majority of the farmers and holding most of the land.

Alongside these small commercial farmers was a group of subsistence farmers, created by the state’s commitment to supplying municipal lands to communities. These subsistence growers became the workforce for their coffee-growing neighbors, providing harvest labor three months a year. Mostly illiterate, perhaps largely indigenous, they nonetheless learned the functioning of the new political and economic systems and used them to acquire individual plots of land.

Julie Charlip’s Cultivating Coffee joins the growing scholarship on rural Latin America that demonstrates the complexity of the processes of transition to expanded export agriculture in the nineteenth and twentieth centuries, emphasizing the agency of actors at all levels of society. It also sheds new light on the controversy surrounding landholding in Nicaragua during the Sandinista revolution.

How are boundaries created between groups in society? And what do these boundaries have to do with social inequality?

In this pioneering collection of original essays, a group of leading scholars helps set the agenda for the sociology of culture by exploring the factors that push us to segregate and integrate and the institutional arrangements that shape classification systems. Each examines the power of culture to shape our everyday lives as clearly as does economics, and studies the dimensions along which boundaries are frequently drawn.

The essays cover four topic areas: the institutionalization of cultural categories, from morality to popular culture; the exclusionary effects of high culture, from musical tastes to the role of art museums; the role of ethnicity and gender in shaping symbolic boundaries; and the role of democracy in creating inclusion and exclusion.

The contributors are Jeffrey Alexander, Nicola Beisel, Randall Collins, Diana Crane, Paul DiMaggio, Cynthia Fuchs Epstein, Joseph Gusfield, John R. Hall, David Halle, Richard A. Peterson, Albert Simkus, Alan Wolfe, and Vera Zolberg.

Born into a working-class Polish immigrant family in Elizabeth, New Jersey, Raymond Lesniak went on to become a major force in the tough and bruising world of state politics. In this remarkable memoir, he reflects upon his life and career fighting for social justice in the Garden State.
 
He recounts the many causes he championed in his forty years as a state legislator, from the landmark Environmental Cleanup Responsibility Act to bills concerning animal protections, marriage equality, women’s reproductive rights, and the abolition of the death penalty. He also delves into his experiences on the national stage as a key advisor for Bill Clinton and Al Gore’s presidential campaigns. With refreshing candor, Lesniak describes both his greatest achievements and his moments of failure, including his unsuccessful 2017 gubernatorial run. 
 
Cultivating Justice in the Garden State is both a gripping American success story and a must-read for anyone seeking to understand the inner workings of our political system. It offers an insider’s perspective on the past fifty years of New Jersey politics, while presenting a compelling message about what leaders and citizens can do to improve the state’s future.

What urban food networks reveal about middle class livability in times of transformation

In recent years, the concept of “livability” has captured the global imagination, influencing discussions about the implications of climate change on human life and inspiring rankings of “most livable cities” in popular publications. But what really makes for a livable life, and for whom?

 

Cultivating Livability takes Bengaluru, India, as a case study—a city that is alternately described as India’s most and least livable megacity, where rapid transformation is undergirded by inequalities evident in the food networks connecting peri-urban farmers and the middle-class public. Anthropologist Camille Frazier probes the meaning of “livability” in Bengaluru through ethnographic work among producers and consumers, corporate intermediaries and urban information technology professionals.

 

Examining the varying efforts to reconfigure processes of food production, distribution, retail, and consumption, she reveals how these intersections are often rooted in and exacerbate ongoing forms of disenfranchisement that privilege some lives at the expense of others.

The essays collected in Cultivating the Colonies demonstrate how the relationship between colonial power and nature revealsthe nature of power. Each essay explores how colonial governments translated ideas about the management of exoticnature and foreign people into practice, and how they literally “got their hands dirty” in the business of empire.

The eleven essays include studies of animal husbandry in the Philippines, farming in Indochina, and indigenous medicine in India. They are global in scope, ranging from the Russian North to Mozambique, examining the consequences of colonialismon nature, including its impact on animals, fisheries, farmlands, medical practices, and even the diets of indigenouspeople.

Cultivating the Colonies establishes beyond all possible doubt the importance of the environment as a locus for studyingthe power of the colonial state.

The waters of the Nile are fundamental to life in Egypt. In this compelling ethnography, Jessica Barnes explores the everyday politics of water: a politics anchored in the mundane yet vital acts of blocking, releasing, channeling, and diverting water. She examines the quotidian practices of farmers, government engineers, and international donors as they interact with the waters of the Nile flowing into and through Egypt. Situating these local practices in relation to broader processes that affect Nile waters, Barnes moves back and forth from farmer to government ministry, from irrigation canal to international water conference. By showing how the waters of the Nile are constantly made and remade as a resource by people in and outside Egypt, she demonstrates the range of political dynamics, social relations, and technological interventions that must be incorporated into understandings of water and its management.

Recipient of a 1995 Critics' Choice Award of the American Educational Studies Association

Established by the Cherokee Nation in 1851 in present-day eastern Oklahoma, the nondenominaional Cherokee Female Seminary was one of the most important schools in the history of American Indian education. Devon Mihesuah explores its curriculum, faculty, administration, and educational philosophy.
"[An] important work. . . . It tells the fascinating and occasionally poignant story of the Cherokee Female Seminary, which enrolled its first class of 'Rosebuds,' as the seminarians called themselves, in 1851." --Choice
"I recommend it to any serious student of the Cherokee people." -- Robert J. Conley, author of Mountain Windsong
"Of the many books about Cherokee history, few deal with the issue of acculturation in the post-removal period and none so effectively as Devon Mihesuah's Cultivating the Rosebuds."  -- Nancy Shoemaker, Western Historical Quarterly
"Required reading for anyone remotely interested in the history of Native American education." -- David W. Adams, History of Education Quarterly
 

During the First and Second World Wars, food shortages reached critical levels in the Allied nations. The situation in England, which relied heavily on imports and faced German naval blockades, was particularly dire. Government campaigns were introduced in both Britain and the United States to recruit individuals to work on rural farms and to raise gardens in urban areas. These recruits were primarily women, who readily volunteered in what came to be known as Women’s Land Armies. Stirred by national propaganda campaigns and a sense of adventure, these women, eager to help in any way possible, worked tirelessly to help their nations grow “victory gardens” to win the war against hunger and fascism. In vacant lots, parks, backyards, between row houses, in flowerboxes, and on farms, groups of primarily urban, middle-class women cultivated vegetables along with a sense of personal pride and achievement. 

In Cultivating Victory, Cecilia Gowdy-Wygant presents a compelling study of the sea change brought about in politics, society, and gender roles by these wartime campaigns. As she demonstrates, the seeds of this transformation were sown years before the First World War by women suffragists and international women’s organizations. Gowdy-Wygant profiles the foundational organizations and significant individuals in Britain and America, such as Lady Gertrude Denman and Harriet Stanton Blatch, who directed the Women’s Land Armies and fought to leverage the wartime efforts of women to eventually win voting rights and garner new positions in the workforce and politics.

In her original transnational history, Gowdy-Wygant compares and contrasts the outcomes of war in both nations as seen through changing gender roles and women’s ties to labor, agriculture, the home, and the environment. She sheds new light on the cultural legacies left by the Women’s Land Armies and their major role in shaping national and personal identities.

The Cultivation of Whiteness is an award-winning history of scientific ideas about race and place in Australia from the time of the first European settlement through World War II. Chronicling the extensive use of biological theories and practices in the construction and “protection” of whiteness, Warwick Anderson describes how a displaced “Britishness” (or whiteness) was defined by scientists and doctors in relation to a harsh, strange environment and in opposition to other races. He also provides the first account of extensive scientific experimentation in the 1920s and 1930s on poor whites in tropical Australia and on Aboriginal people in the central deserts.

“[Anderson] writes with passion, wit, and panache, and the principal virtues of The Cultivation of Whiteness are the old-fashioned ones of thoroughness, accuracy, and impeccable documentation. . . . [His] sensitive study is a model of how contentious historical issues can be confronted.”—W. F. Bynum, Times Literary Supplement

“One of the virtues of The Cultivation of Whiteness is that it brings together aspects of Australian life and history that are now more often separated—race and environment, blood and soil, medicine and geography, tropical science and urban health, biological thought and national policy, Aboriginality and immigration, the body and the mind. The result is a rich and subtle history of ideas that is both intellectual and organic, and that vividly evokes past states of mind and their lingering, haunting power.”—Tom Griffiths, Sydney Morning Herald

What role does religion play in contemporary political discourse? Holding a mirror up to English politics in particular, James Crossley examines how Christianity is often used to legitimize ideological positions and parties that could easily be viewed as sinister.

From the paternalistic Christianity used to justify ever-intensifying neoliberalism, to the ethnonationalist and protectionist Christianity of Theresa May and Brexit, to the socialist constructions of Christianity by Jeremy Corbyn and Momentum, Crossley guides us through the love affair between politics and Christianity.. Drawing on interviews with politicians, activists, revolutionaries, and voters on either side of Brexit, Crossley reveals how religion is linked to positions on issues of class, capitalism, and foreign policy, and how it can can often challenge dominant class interests, obfuscate potential causes of unrest, and even justify military intervention.
 

How did the classical Greek city come into being? What role did religion play in its formation? Athens, with its ancient citadel and central religious cult, has traditionally been the model for the emergence of the Greek city-state. But in this original and controversial investigation, Francois de Polignac suggests that the Athenian model was probably the exception, not the rule, in the development of the polis in ancient Greece.

Combining archaeological and textual evidence, de Polignac argues that the eighth-century settlements that would become the city-states of classical Greece were defined as much by the boundaries of "civilized" space as by its urban centers. The city took shape through what de Polignac calls a "religious bipolarity," the cults operating both to organize social space and to articulate social relationships being not only at the heart of the inhabited area, but on the edges of the territory. Together with the urban cults, these sanctuaries "in the wild" identified the polis and its sphere of influence, giving rise to the concept of the state as a territorial unit distinct from its neighbors. Frontier sanctuaries were therefore often the focus of disputes between emerging communities. But in other instances, in particular in Greece's colonizing expeditions, these outer sanctuaries may have facilitated the relations between the indigenous populations and the settlers of the newly founded cities.

Featuring extensive revisions from the original French publication and an updated bibliography, this book is essential for anyone interested in the history and culture of ancient Greece.

Cultura y Corazón is a research approach and practice that is rooted in the work of Latinx and Chicanx scholars and intellectuals. The book documents best practices for Community Based and Participatory Action Research (CBPAR), which is both culturally attuned and scientifically demonstrated. This methodology takes a decolonial approach to engaging community members in the research process and integrates critical feminist and indigenous epistemologies.

Cultura y Corazón presents case studies from the authors’ work within the fields of education and health. It offers key strategies to working in partnership with marginalized Latinx communities that are grounded in deep respect for the communities’ cultures and lived experiences. This book is intended for students, researchers, and practitioners who want to work with vulnerable populations through a community-based approach that truly respects and integrates culture, values, and funds of knowledge.
 

A brilliant postmodern critique of Renaissance subjectivity, Cultural Aesthetics explores the simultaneous formation and fragmentation of aristocratic "selfhood" in the late sixteenth and early seventeenth centuries. Patricia Fumerton situates the self within its sumptuous array of "trivial" arts—including the court literatures of chivalric romance, sonnet, and masque and the arts of architecture, miniature painting, stage design, and cuisine. Her integration of historicist and aesthetic perspectives makes this a provocative contribution to the vigorous field of Renaissance cultural studies.

“Cultural agency” refers to a range of creative activities that contribute to society, including pedagogy, research, activism, and the arts. Focusing on the connections between creativity and social change in the Americas, this collection encourages scholars to become cultural agents by reflecting on exemplary cases and thereby making them available as inspirations for more constructive theory and more innovative practice. Creativity supports democracy because artistic, administrative, and interpretive experiments need margins of freedom that defy monolithic or authoritarian regimes. The ingenious ways in which people pry open dead-ends of even apparently intractable structures suggest that cultural studies as we know it has too often gotten stuck in critique. Intellectual responsibility can get beyond denunciation by acknowledging and nurturing the resourcefulness of common and uncommon agents.

Based in North and South America, scholars from fields including anthropology, performance studies, history, literature, and communications studies explore specific variations of cultural agency across Latin America. Contributors reflect, for example, on the paradoxical programming and reception of a state-controlled Cuban radio station that connects listeners at home and abroad; on the intricacies of indigenous protests in Brazil; and the formulation of cultural policies in cosmopolitan Mexico City. One contributor notes that trauma theory targets individual victims when it should address collective memory as it is worked through in performance and ritual; another examines how Mapuche leaders in Argentina perceived the pitfalls of ethnic essentialism and developed new ways to intervene in local government. Whether suggesting modes of cultural agency, tracking exemplary instances of it, or cautioning against potential missteps, the essays in this book encourage attentiveness to, and the multiplication of, the many extraordinary instantiations of cultural resourcefulness and creativity throughout Latin America and beyond.

Contributors. Arturo Arias, Claudia Briones, Néstor García Canclini, Denise Corte, Juan Carlos Godenzzi, Charles R. Hale, Ariana Hernández-Reguant, Claudio Lomnitz, Jesús Martín Barbero, J. Lorand Matory, Rosamel Millamán, Diane M. Nelson, Mary Louise Pratt, Alcida Rita Ramos, Doris Sommer, Diana Taylor, Santiago Villaveces

Cultural Analysis, Cultural Studies, and the Law is a field-defining collection of work at the intersection of law, cultural analysis and cultural studies. Over the past few decades the marked turn toward claims and policy arguments based on cultural identity—such as ethnicity, race, or religion—has pointed up the urgent need for legal studies to engage cultural critiques. Exploration of legal issues through cultural analyses provides a rich supplement to other approaches—including legal realism, law and economics, and law and society. As Austin Sarat and Jonathan Simon demonstrate, scholars of the law have begun to mine the humanities for new theoretical tools and kinds of knowledge. Crucial to this effort is cultural studies, with its central focus on the relationship between knowledge and power.

Drawing on legal scholarship, literary criticism, psychoanalytic theory, and anthropology, the essays collected here exemplify the contributions cultural analysis and cultural studies make to interdisciplinary legal study. Some of these broad-ranging pieces describe particular approaches to the cultural study of the law, while others look at specific moments where the law and culture intersect. Contributors confront the deep connections between law, social science, and post-World War II American liberalism; examine the traffic between legal and late-nineteenth- and early-twentieth-century scientific discourses; and investigate, through a focus on recovered memory, the ways psychotherapy is absorbed into the law. The essayists also explore specific moments where the law is forced to comprehend the world beyond its boundaries, illuminating its dependence on a series of unacknowledged aesthetic, psychological, and cultural assumptions—as in Aldolph Eichmann’s 1957 trial, hiv-related cases, and the U.S. Supreme Court’s recent efforts to define the role of race in the construction of constitutionally adequate voting districts.

Contributors. Paul Berman, Peter Brooks, Wai Chee Dimock, Anthony Farley, Shoshanna Felman, Carol Greenhouse, Paul Kahn, Naomi Mezey, Tobey Miller, Austin Sarat, Jonathan Simon, Alison Young

Cultural Anxieties is a gripping ethnography about Centre Minkowska, a transcultural psychiatry clinic in Paris, France. From her unique position as both observer and staff member, anthropologist Stéphanie Larchanché explores the challenges of providing non-stigmatizing mental healthcare to migrants. In particular, she documents how restrictive immigration policies, limited resources, and social anxieties about the “other” combine to constrain the work of state social and health service providers who refer migrants to the clinic and who tend to frame "migrant suffering" as a problem of integration that requires cultural expertise to address. In this context, Larchanché describes how staff members at Minkowska struggle to promote cultural competence, which offers a culturally and linguistically sensitive approach to care while simultaneously addressing the broader structural factors that impact migrants’ mental health. Ultimately, Larchanché identifies practical routes for improving caregiving practices and promoting hospitality—including professional training, action research, and advocacy.

Why is science so credible? Usual answers center on scientists' objective methods or their powerful instruments. In his new book, Thomas Gieryn argues that a better explanation for the cultural authority of science lies downstream, when scientific claims leave laboratories and enter courtrooms, boardrooms, and living rooms. On such occasions, we use "maps" to decide who to believe—cultural maps demarcating "science" from pseudoscience, ideology, faith, or nonsense.

Gieryn looks at episodes of boundary-work: Was phrenology good science? How about cold fusion? Is social science really scientific? Is organic farming? After centuries of disputes like these, Gieryn finds no stable criteria that absolutely distinguish science from non-science. Science remains a pliable cultural space, flexibly reshaped to claim credibility for some beliefs while denying it to others. In a timely epilogue, Gieryn finds this same controversy at the heart of the raging "science wars."

John Guillory challenges the most fundamental premises of the canon debate by resituating the problem of canon formation in an entirely new theoretical framework. The result is a book that promises to recast not only the debate about the literary curriculum but also the controversy over "multiculturalism" and the current "crisis of the humanities." Employing concepts drawn from Pierre Bourdieu's sociology, Guillory argues that canon formation must be understood less as a question of the representation of social groups than as a question of the distribution of "cultural capital" in the schools, which regulate access to literacy, to the practices of reading and writing.

What does it mean to be a "citizen" today, in an age of unbridled consumerism, terrorism, militarism, and multinationalism? In this passionate and dazzling book, Toby Miller dares to answer this question with the depth of thought it deserves. Fast-moving and far-ranging, Cultural Citizenship blends fact, theory, observation, and speculation in a way that continually startles and engages the reader. Although he is unabashedly liberal in his politics, Miller is anything but narrow minded. He looks at media coverage of September 11th and the Iraq invasion as well as "infotainment"—such as Food and Weather channels—to see how U.S. TV is serving its citizens as part of "the global commodity chain." Repeatedly revealing the crushing grip of the invisible hand of television, Miller shows us what we have given up in our drive to acquire and to "belong." For far too long, "cultural citizenship" has been a concept invoked without content. With the publication of this book, it has at last been given flesh and substance.

Cultural Compass re-writes the space of Asian Americans. Through innovative studies of community politics, gender, family and sexual relations, cultural events, and other sites central to the formation of ethnic and citizen identity, contributors reconfigure ethnography according to Asian American experiences in the United States. In these eleven essays, scholars in anthropology, sociology, ethnic studies, and Asian American studies reconsider traditional models for ethnographic research.

Drawing upon recent theoretical discussions and methodological innovations, the contributors explore the construction and displacement of self, community, and  home integral to Asian American cultural journeys in the late twentieth century. Some discuss the  unique situation of doing ethnographic work "at home" -- that is researching one's own ethnic group or another group with Asian America. Others draw on rich and diverse field experiences. Whether they are doing homework or fieldwork, contributors reflect on the ways that particular matters of identity -- gender, class, sexuality, ethnicity, age -- play out between researchers and informants. Individual essays and the book as a whole challenge the notion of a monolithic, spatially bounded Asian American community, pointing the way to multiple sites of political struggle, cultural critique, and social change.

Cultural Democracy explores the crisis of our national cultural vitality, as access to the arts becomes increasingly mediated by a handful of corporations and the narrow tastes of wealthy elites. Graves offers the concept of cultural democracy as corrective--an idea with important historic and contemporary validation, and an alternative pathway toward ethical cultural development that is part of a global shift in values. 
 
Drawing upon a range of scholarship and illustrative anecdotes from his own experiences with cultural programs in ethnically diverse communities, Graves explains in convincing detail the dynamics of how traditional and grassroots cultures may survive and thrive--or not--and what we can do to provide them opportunities equal to those of mainstream, Eurocentric culture. 
 

Why is culture a problem that can never be solved? Charles W. Nuckolls poses this question to his readers, and offers a genuinely synthetic approach to culture that is both cognitive and psychoanalytic. He develops a theory of cultural dialectics based on the concept of paradox, in which he shows how ambivalence and conflicts, and the desire to resolve them, are at the heart of all cultural knowledge systems.
    Nuckolls combines and synthesizes the ideas of Max Weber and Sigmund Freud—major influences in the cognitive and psychoanalytic paradigms—and develops the concept basic to both: the dialectic. He recovers the legacy of Gregory Bateson, who provided the foundation for a theory of paradox in culture. With his integrated theory, Nuckolls explains the conflicts of knowledge and desire in a South Asian knowledge system, in particular the religious mythology and divinatory system of the Jalaris, a Telugu-speaking fishing caste on the southeastern coast of India.
    This provocative book allows us to rethink the relationship between the currently competing discourses in psychological and cultural anthropology, and at the same time offers a general synthetic theory of cultural dynamics.

This dynamic, open-minded collection of essays responds to the issues raised by Werner Sollors when he argues against the rigidity of cultural pluralism, against the ethnic group-by-group segregation of American literature. Instead he calls for an openly transethinic recognition of cross-cultural interplays and connections among all so-called groups and their canons. In enthusiastic response to such issues, the contributors explore a variety of approaches to pluralism, multiculturalism, group identity, and the problematics of authenticity in literary texts and criticism both historically and currently.

The scholars in this civil, persuasive volume are at home in an international world that crosses linguistic, cultural, and national boundaries. They thus transcend the customary restrictions of earlier, relatively isolationist scholarship to form new, nonpolemical links among cultural identities. This relationship between oral modes of communal identity and writing in tribal cultures joins an examination of Houston Baker's discursive strategies. A consideration of ethnic humor in the writings of Zora Neale Hurston and Jerre Mangione and a discussion of Jean Toomer's racial persona offer striking contextualizations. Two contributors study discursive constructions of mestizaje in Chicano/a texts, followed by essays on cultural difference in Faulkner's Light in August and Roth's Call It Sleep.Finally, Werner Sollers's essay extends the interactions among all these energetic, nonjudgmental dialogues.

Why have conservatives fared so much better than progressives in recent decades, even though polls show no significant move to the right in public opinion? Cultural Dilemmas of Progressive Politics highlights one reason: that progressives often adopt impoverished modes of discourse, ceding the moral high ground to their conservative rivals. Stephen Hart also shows that some progressive groups are pioneering more robust ways of talking about their issues and values, providing examples other progressives could emulate.

Through case studies of grassroots movements—particularly the economic justice work carried on by congregation-based community organizing and the pursuit of human rights by local members of Amnesty International—Hart shows how these groups develop distinctive ways of talking about politics and create characteristic stories, ceremonies, and practices. According to Hart, the way people engage in politics matters just as much as the content of their ideas: when activists make the moral basis for their activism clear, engage issues with passion, and articulate a unified social vision, they challenge the recent ascendancy of conservative discourse.

On the basis of these case studies, Hart addresses currently debated topics such as individualism in America and whether strains of political thought strongly informed by religion and moral values are compatible with tolerance and liberty.

Thirty years of progress on civil rights and a new era of immigration to the United States have together created an unprecedented level of diversity in American schools, workplaces, and neighborhoods. But increased contact among individuals from different racial and ethnic groups has not put an end to misunderstanding and conflict. On the contrary, entrenched cultural differences raise vexing questions about the limits of American pluralism. Can a population of increasingly mixed origins learn to live and work together despite differing cultural backgrounds? Or, is social polarization by race and ethnicity inevitable? These are the dilemmas explored in Cultural Divides, a compendium of the latest research into the origins and nature of group conflict, undertaken by a distinguished group of social psychologists who have joined forces to examine the effects of culture on social life. Cultural Divides shows how new lines of investigation into intergroup conflict shape current thinking on such questions as: Why are people so strongly prone to attribute personal differences to group membership rather than to individual nature? Why are negative beliefs about other groups so resistent to change, even with increased contact? Is it possible to struggle toward equal status for all people and still maintain separate ethnic identities for culturally distinct groups? Cultural Divides offers new theories about how social identity comes to be rooted in groups: Some essays describe the value of group membership for enhancing individual self-esteem, while others focus on the belief in social hierarchies, or the perception that people of different skin colors and ethnic origins fall into immutably different categories. Among the phenomena explored are the varying degrees of commitment and identification felt by many black students toward their educational institutions, the reasons why social stigma affects the self-worth of some minority groups more than others, and the peculiar psychology of hate crime perpetrators. The way cultural boundaries can impair our ability to resolve disputes is a recurrent theme in the volume. An essay on American cultures of European, Asian, African, and Mexican origin examines core differences in how each traditionally views conflict and its proper methods of resolution. Another takes a hard look at the multiculturalist agenda and asks whether it can realistically succeed. Other contributors describe the effectiveness of social experiments aimed at increasing positive attitudes, cooperation, and conflict management skills in mixed group settings. Cultural Divides illuminates the beliefs and attitudes that people hold about themselves in relation to others, and how these social thought processes shape the formation of group identity and intergroup antagonism. In so doing, Cultural Divides points the way toward a new science of cultural contact and confronts issues of social change that increasingly affect all Americans.

These stories of unique and distinct peoples, their interactions, and their influences on Arkansas and the South fill a void in the literature examining French and Spanish encounters with the Indians. Using historical, anthropological, and archaeological approaches, these essays collectively cover the European-Indian experience in the region, from DeSoto's first contact in 1541 through the Louisiana Purchase of 1803.

Certificate of Commendation, American Association of State and Local History

Charles Darwin changed the course of scientific thinking by showing how evolution accounts for the stunning diversity and biological complexity of life on earth. Recently, there has also been increased interest in the social sciences in how Darwinian theory can explain human culture.

 

Covering a wide range of topics, including fads, public policy, the spread of religion, and herd behavior in markets, Alex Mesoudi shows that human culture is itself an evolutionary process that exhibits the key Darwinian mechanisms of variation, competition, and inheritance. This cross-disciplinary volume focuses on the ways cultural phenomena can be studied scientifically—from theoretical modeling to lab experiments, archaeological fieldwork to ethnographic studies—and shows how apparently disparate methods can complement one another to the mutual benefit of the various social science disciplines. Along the way, the book reveals how new insights arise from looking at culture from an evolutionary angle. Cultural Evolution provides a thought-provoking argument that Darwinian evolutionary theory can both unify different branches of inquiry and enhance understanding of human behavior.

Neil Harris's scholarship of the past twenty-five years has helped to open up the study of American cultural history. This long-awaited collection gathers some of his rich and varied writings. Harris takes us from John Philip Sousa to Superman, with stops along the way to explore art museums and world fairs, shopping malls and hotel lobbies, urban design and utopian novels, among other artifacts of American cultures.

The essays fall into three general sections: the first treats the history of cultural institutions, highlighting the role of museums; the second section focuses on some literary, artistic, and entrepreneurial responses to the new mass culture; and the final group of essays explores the social history of art and architecture. Throughout Harris's diverse writings certain themes recur—the redefining of boundaries between high art and popular culture, the relationship between public taste and technological change, and the very notion of what constitutes a shared social experience. Harris's pioneering work has broadened the field of cultural history and encouraged whole new areas of inquiry. Cultural Excursions will be useful for those in American and culture studies, as well as for the general reader trying to make sense of the culture in which we live.

A powerful exposition of how culture shapes social and political change.

"Transition" is the name typically given to the time of radical change following the fall of communism, connoting a shift from planned to market economy, from dictatorship to democracy. Transition is also, in Michael Kennedy’s analysis, a culture in its own right-with its own contentions, repressions, and unrealized potentials. By elaborating transition as a culture of power and viewing it in its complex relation to emancipation, nationalism, and war, Kennedy’s book clarifies the transformations of postcommunism as well as, more generally, the ways in which culture articulates social change. This ambitious work is, in effect, a nuanced critical-cultural sociology of change.

Kennedy examines transition culture’s historical foundation by looking at the relationship among perestroika, Poland, and Hungary, and considers its structure and practice in the following decade across fields and nations. His wide-ranging analysis-of the artifacts of transition culture’s proponents, of interviews with providers and recipients of technical assistance in business across Eastern Europe, and of focus groups assessing the successes and failures of social change in Estonia and Ukraine-suggests a transition culture deeply implicated in nationalism. But this association, Kennedy contends, is not necessarily antithetical to transition’s emancipation. By reconsidering transition culture’s relationship to the Wars of Yugoslav Succession and communism’s negotiated collapse in Poland and Hungary, he shows how transition might be reconceived in terms of solidarity, freedom, and peace. Distinguished by its focus on culture, not only within particular nations but in the transnational community organized around transition, this book will help reframe the debate about postcommunist social change.

In health care delivery and health care research, basic concepts of cultural behavior are ignored—at a high personal and financial cost—because both fields are dominated by technical solutions and quantitative analysis. They have little use for what is often regarded as irrelevant information.
In this wide-ranging book, written for students and non-specialists, Gesler applies cultural geography to health care and shows that throughout the world, in western and developing countries alike, the social sciences can inform the medical sciences nd make them more effective and less expensive.

“Cultural Graphology” could be the name of a new human science: this was Derrida’s speculation when, in the late 1960s, he imagined a discipline that combined psychoanalysis, deconstruction, and a commitment to the topic of writing. He never undertook the project himself but did leave two brief sketches of how he thought cultural graphology might proceed. In this book, Juliet Fleming picks up where Derrida left off. Using both his early and later thought, and the psychoanalytic texts to which it is addressed, to examine the print culture of early modern England, she drastically unsettles some key assumptions of book history.

Fleming shows that the single most important lesson to survive from Derrida’s early work is that we do not know what writing is. Channeling Derrida’s thought into places it has not been seen before, she examines printed errors, spaces, and ornaments (topics that have hitherto been marginal to our accounts of print culture) and excavates the long-forgotten reading practice of cutting printed books. Proposing radical deformations to the meanings of fundamental and apparently simple terms such as “error,” “letter,” “surface,” and “cut,” Fleming opens up exciting new pathways into our understanding of writing all told.