On street corners throughout the country, men stand or sit together patiently while they wait for someone looking to hire un buen trabajador (a good worker). These day laborers are visible symbols of the changing nature of work—and the demographics of workers—in the United States.
Carolyn Pinedo-Turnovsky spent nearly three years visiting with African American men and Latino immigrant men who looked for work as day laborers at a Brooklyn street intersection. Her fascinating ethnography, Daily Labors, considers these immigrants and citizens as active participants in their social and economic life. They not only work for wages but also labor daily to institute change, create knowledge, and contribute new meanings to shape their social world.
Daily Labors reveals how ideologies about race, gender, nation, and legal status operate on the corner and the vulnerabilities, discrimination, and exploitation workers face in this labor market. Pinedo-Turnovsky shows how workers market themselves to conform to employers’ preconceptions of a “good worker” and how this performance paradoxically leads to a more precarious workplace experience. Ultimately, she sheds light on belonging, community, and what a “good day laborer” for these workers really is.
Dancing Bahia is an edited collection that draws together the work of leading scholars, artists, and dance activists from Brazil, Canada, and the United States to examine the particular ways in which dance has responded to socio-political notions of race and community, resisting stereotypes, and redefining African Diaspora and Afro-Brazilian traditions.
Using the Brazilian city of Salvador da Bahia as its focal point, this volume brings to the fore questions of citizenship, human rights, and community building. The essays within are informed by both theory and practice, as well as black activism that inspires and grounds the research, teaching, and creative output of dance professionals from, or deeply connected to, Bahia.
On many Sundays, Black New Orleanians dance through city streets in Second Lines. These processions invite would-be spectators to join in, grooving to an ambulatory brass band for several hours. Though an increasingly popular attraction for tourists, parading provides the second liners themselves with a potent public expression of Black resistance.
Rachel Carrico examines the parading bodies in motion as a form of negotiating and understanding power. Seeing pleasure as a bodily experience, Carrico reveals how second liners’ moves link joy and liberation, self and communal identities, play and dissent, and reclamations of place. As she shows, dancers’ choices allow them to access the pleasure of reclaiming self and city through motion and rhythm while expanding a sense of the possible in the present and for the future.
In-depth and empathetic, Dancing the Politics of Pleasure at the New Orleans Second Line blends analysis with a chorus of Black voices to reveal an indelible facet of Black culture in the Crescent City.
Combining shrewd applications of current cultural theory with compelling autobiography and elegant prose, José E. Limón works at the intersection of anthropology, folklore, popular culture, history, and literary criticism. A native of South Texas, he renders a historical and ethnographic account of its rich Mexican-American folk culture. This folk culture, he shows—whether expressed through male joking rituals, ballroom polka dances, folk healing, or eating and drinking traditions—metaphorically dances with the devil, both resisting and accommodating the dominant culture of Texas.
Critiquing the work of his precursors— John Gregory Bourke, J. Frank Dobie, Jovita Gonzalez, and Americo Paredes—Limón deftly demonstrates that their accounts of Mexican-Americans in South Texas contain race, class, and gender contradictions, revealed most clearly in their accounts of the folkloric figure of the devil. Limón's own field-based ethnography follows, and again the devil appears as a recurrent motif, signaling the ideological contradictions of folk practices in a South Texas on the verge of postmodernity.
Ordinary people of antiquity interacted with the supernatural through a mosaic of beliefs and rituals. Exploring everyday life from 200 BCE to the end of the first century CE, Robert Knapp shows that Jews and polytheists lived with the gods in very similar ways. Traditional interactions provided stability even in times of crisis, while changing a relationship risked catastrophe for the individual, his family, and his community. However, people in both traditions did at times leave behind their long-honored rites to try something new. The Dawn of Christianity reveals why some people in Judea and then in the Roman and Greek worlds embraced a new approach to the forces and powers in their daily lives.
Knapp traces the emergence of Christianity from its stirrings in the eastern Mediterranean, where Jewish monotheism coexisted with polytheism and prayer mixed with magic. In a time receptive to prophetic messages and supernatural interventions, Jesus of Nazareth convinced people to change their beliefs by showing, through miracles, his direct connection to god-like power. The miracle of the Resurrection solidified Jesus’s supernatural credentials. After his death, followers continued to use miracles and magic to spread Jesus’s message of reward for the righteous in this life and immortality in the next.
Many Jews and polytheists strongly opposed the budding movement but despite major setbacks Christianity proved resilient and adaptable. It survived long enough to be saved by a second miracle, the conversion of Emperor Constantine. Hand in hand with empire, Christianity began its long march through history.
The Daykeeper presents a unique view, of the life of a modern Mayan holy man--his religious beliefs and practices, his stories and folktales, his philosophy of living, his struggle for daily bread and peace of mind.
In the hands of Benjamin and Lore Colby; the daykeeper's testimony be comes an important vehicle for understanding a culture that is a direct descendant of the high Mayan civilization of the past.
The Colbys show that there are intelligible cultural principles that organize the daykeeper's methods of divination and guide his interpretation of dreams and his cures for the sick. There is also a clear cultural pattern underlying the stores he telIs and the morals that he draws from them. When these patterns are used to inform our perception of the daykeeper's experience of life, we gain a rich, understanding of the relation between culture and thought as well as a rare and privileged insight into the mind of a highly religious man.The Daykeeper is an unusual combination of compelling life history and sophisticated cultural analysis. This is a benchmark book in American anthropology that can be read with understanding and enjoyment by expert and layman alike.
In his revolutionary new book, Jan-Kåre Breivik profiles ten Norwegian Deaf people and their life stories within a translocal/transnational framework. Breivik notes that, unlike hearing people, who form their identities from familial roots and local senses of place, deaf individuals often find themselves distanced from their own families and akin to other deaf people in far locations. His study records emerging deaf identities, which he observes are always in the making, and if settled, only temporarily so. To capture the identification processes involved, he relies upon a narrative perspective to trace identity as temporarily produced through autobiographical accounts or capsule life stories. As a result, he has produced striking, in-depth accounts of how core questions of identity are approached from different deaf points of view.
The ten stories in Deaf Identities in the Making reveal deaf people who would like a stronger link to the Deaf world. Each story sheds different light on the overriding, empowering master narrative that has become an integral feature of the deaf community. Like success stories from other minorities, the Deaf life story reinforces the collective empowerment process in a Deaf social milieu. Because of these revelations, Breivik’s findings easily reverberate globally in conjunction to the striking similarities of deaf lives around the world, particularly those connected with the experiences of being translocal signers who have struggled for identity in an overwhelmingly hearing context.
Written by authors who are themselves Deaf, this unique book illuminates the life and culture of Deaf people from the inside, through their everyday talk, their shared myths, their art and performances, and the lessons they teach one another. Carol Padden and Tom Humphries employ the capitalized "Deaf" to refer to deaf people who share a natural language—American Sign Language (ASL—and a complex culture, historically created and actively transmitted across generations.
Signed languages have traditionally been considered to be simply sets of gestures rather than natural languages. This mistaken belief, fostered by hearing people’s cultural views, has had tragic consequences for the education of deaf children; generations of children have attended schools in which they were forbidden to use a signed language. For Deaf people, as Padden and Humphries make clear, their signed language is life-giving, and is at the center of a rich cultural heritage.
The tension between Deaf people’s views of themselves and the way the hearing world views them finds its way into their stories, which include tales about their origins and the characteristics they consider necessary for their existence and survival. Deaf in America includes folktales, accounts of old home movies, jokes, reminiscences, and translations of signed poems and modern signed performances. The authors introduce new material that has never before been published and also offer translations that capture as closely as possible the richness of the original material in ASL.
Deaf in America will be of great interest to those interested in culture and language as well as to Deaf people and those who work with deaf children and Deaf people.
Dean Worcester’s Fantasy Islands brings to life one of the most significant (but under examined) figures in the history of U.S. colonialism in the Philippines. Upon the outbreak of the Spanish-American War, Worcester, a scientist who had traveled twice to the Philippines on zoological expeditions, established himself as one of America’s leading experts on the Philippines. Over a fourteen-year career as a member of the U.S. colonial regime, Worcester devoted much of his time and energy to traveling among and photographing non-Christian minority groups in the Philippines. He amassed an archive of several thousand photographs taken by him or by government photographers. Worcester deployed those photographs in books, magazine articles, and lectures to promote his belief that the United States should maintain control of the Philippines for decades to come. While many historians have examined American colonial photography in the Philippines, this book is the first lengthy treatment of Worcester’s role in shaping American perceptions of the Philippines in the early twentieth century.
Death in England provides the first ever social history of death-from the earliest times to Diana, Princess of Wales. As we discard the taboos surrounding death, this book charts the fascinating story of how people have coped with this fundamental aspect of their daily lives.
Peter C. Jupp and Clare Gittings reveal how attitudes, practices, and beliefs about death have undergone constant change, as well as how, why, and at what ages people died. Examining how death touches all aspects of society, they cover topics such as plagues and violence; wills and deathbeds; funerals and memorials; and beliefs and bereavement. This wide-ranging analysis is lavishly illustrated with photographs and drawings, their diversity reflecting the breadth of issues and periods covered.
The contributors are all specialists in their own fields, including archaeology, history, and sociology. The ten chapters cover: earliest times to the Bronze Age; the Iron and Roman Ages; the Early Middle Ages; from the advent of Purgatory to the Black Death; the Later Middle Ages and the Reformation; from Elizabeth I to the Civil War; the "Age of Decency"; the Enlightenment; the Victorian era; and the twentieth century.
With the pervasive depiction of death through the media and the ensuing public awareness of this topic, Death in England will be of interest not only to the general reader but also to students of archaeology, art, history, medicine, and sociology.
In a world of multinational commerce, satellite broadcasting, migration, terrorism, and global arms dealing, what is said and how it is said in one society can no longer be isolated from what is said and how it is said in another. Debating Muslims focuses on Iranian culture, Shi’ite Islam, and Iranians in the United States, offering an experiment in postmodern ethnography and an invitation to think in a multifaceted way about Islam in the contemporary world.
It is commonplace to say that criminals pay their debt to society by spending time in prison, but what is a “debt to society”? How is crime understood as a debt? How has time become the equivalent for crime? And how does criminal debt relate to the kind of debt held by consumers and university students?
In Debt to Society, Miranda Joseph explores modes of accounting as they are used to create, sustain, or transform social relations. Envisioning accounting broadly to include financial accounting, managerial accounting of costs and performance, and the calculation of “debts to society” owed by criminals, Joseph argues that accounting technologies have a powerful effect on social dynamics by attributing credits and debts. From sovereign bonds and securitized credit card debt to student debt and mortgages, there is no doubt that debt and accounting structure our lives.
Exploring central components of neoliberalism (and neoliberalism in crisis) from incarceration to personal finance and university management, Debt to Society exposes the uneven distribution of accountability within our society. Joseph demonstrates how ubiquitous the forces of accounting have become in shaping all aspects of our lives, proposing that we appropriate accounting and offer alternative accounts to turn the present toward a more widely shared well-being.
These wide-ranging case studies consider how language, the law, and the archive have historically served as instruments of colonialism and how they can be creatively transformed in constructing autonomy. The collection highlights points of commonality and solidarity across geographical, cultural, and linguistic boundaries and also reflects deep distinctions between North and South. Decolonizing Native Histories looks at Native histories and narratives in an internationally comparative context, with the hope that international collaboration and understanding of local histories will foster new possibilities for indigenous mobilization and an increasingly decolonized future.
In Mexico, as elsewhere, the national space, that network of places where the people interact with state institutions, is constantly changing. How it does so, how it develops, is a historical process-a process that Claudio Lomnitz exposes and investigates in this book, which develops a distinct view of the cultural politics of nation building in Mexico. Lomnitz highlights the varied, evolving, and often conflicting efforts that have been made by Mexicans over the past two centuries to imagine, organize, represent, and know their country, its relations with the wider world, and its internal differences and inequalities. Firmly based on particulars and committed to the specificity of such thinking, this book also has broad implications for how a theoretically informed history can and should be done.
An exploration of Mexican national space by way of an analysis of nationalism, the public sphere, and knowledge production, Deep Mexico, Silent Mexico brings an original perspective to the dynamics of national cultural production on the periphery. Its blending of theoretical innovation, historical inquiry, and critical engagement provides a new model for the writing of history and anthropology in contemporary Mexico and beyond.
Public Worlds Series, volume 9
How colonial categories of race and religion together created identities and hierarchies that today are vehicles for multicultural nationalism and social critique in the Caribbean and its diasporas.
When the British Empire abolished slavery, Caribbean sugar plantation owners faced a labor shortage. To solve the problem, they imported indentured “coolie” laborers, Hindus and a minority Muslim population from the Indian subcontinent. Indentureship continued from 1838 until its official end in 1917. The Deepest Dye begins on post-emancipation plantations in the West Indies—where Europeans, Indians, and Africans intermingled for work and worship—and ranges to present-day England, North America, and Trinidad, where colonial-era legacies endure in identities and hierarchies that still shape the post-independence Caribbean and its contemporary diasporas.
Aisha Khan focuses on the contested religious practices of obeah and Hosay, which are racialized as “African” and “Indian” despite the diversity of their participants. Obeah, a catch-all Caribbean term for sub-Saharan healing and divination traditions, was associated in colonial society with magic, slave insurrection, and fraud. This led to anti-obeah laws, some of which still remain in place. Hosay developed in the West Indies from Indian commemorations of the Islamic mourning ritual of Muharram. Although it received certain legal protections, Hosay’s mass gatherings, processions, and mock battles provoked fears of economic disruption and labor unrest that led to criminalization by colonial powers. The proper observance of Hosay was debated among some historical Muslim communities and continues to be debated now.
In a nuanced study of these two practices, Aisha Khan sheds light on power dynamics through religious and racial identities formed in the context of colonialism in the Atlantic world, and shows how today these identities reiterate inequalities as well as reinforce demands for justice and recognition.
A Rwandan proverb says “Defeat is the only bad news.” For Rwandans living under colonial rule, winning called not only for armed confrontation, but also for a battle of wits—and not only with foreigners, but also with each other. In Defeat Is the Only Bad News Alison Des Forges recounts the ambitions, strategies, and intrigues of an African royal court under Yuhi Musinga, the Rwandan ruler from 1896 to 1931. These were turbulent years for Rwanda, when first Germany and then Belgium pursued an aggressive plan of colonization there. At the time of the Europeans’ arrival, Rwanda was also engaged in a succession dispute after the death of one of its most famous kings. Against this backdrop, the Rwandan court became the stage for a drama of Shakespearean proportions, filled with deceit, shrewd calculation, ruthless betrayal, and sometimes murder.
The uprooting and displacement of people has long been among the hardships associated with development and modernity. Indeed, the circulation of commodities, currency, and labor in modern society necessitates both social and spatial mobility. However, the displacement and resettlement of millions of people each year by large-scale infrastructural projects raises serious questions about the democratic character of the development process.
Although designed to spur economic growth, many of these projects leave local people struggling against serious impoverishment and gross violations of human rights. Working from a political-ecological perspective, Anthony Oliver-Smith offers the first book to document the fight against involuntary displacement and resettlement being waged by people and communities around the world.
Increasingly over the last twenty-five years, the voices of people at the grass roots are being heard. People from many societies and cultures are taking action against development-forced displacement and resettlement (DFDR) and articulating alternatives. Taking the promise of democracy seriously, they are fighting not only for their place in the world, but also for their place at the negotiating table, where decisions affecting their well-being are made.
An incisive new look at the black diaspora, examining the true roots of antiblackness and its destructive effects on all of society
Thanks to movements like Black Lives Matter, Western society’s chronic discrimination against black individuals has become front-page news. Yet, there is little awareness of the systemic factors that make such a distinct form of dehumanization possible. In both the United States and Brazil—two leading nations of the black diaspora—a very necessary acknowledgment of black suffering is nonetheless undercut by denial of the pervasive antiblackness that still exists throughout these societies.
In The Denial of Antiblackness, João H. Costa Vargas examines how antiblackness affects society as a whole through analyses of recent protests against police killings of black individuals in both the United States and Brazil, as well as the everyday dynamics of incarceration, residential segregation, and poverty. With multisite ethnography ranging from a juvenile prison in Austin, Texas, to grassroots organizing in Los Angeles and Black social movements in Brazil, Vargas finds the common factors that have perpetuated antiblackness, regardless of context. Ultimately, he asks why the denial of antiblackness persists, whom this narrative serves, and what political realities it makes possible.
Around 12,000 B.C., groups of leather-clad Paleoindians passed through the juncture of the South Platte River and Cherry Creek, following the herds of mammoth or buffalo they hunted. In the Archaic period, people rested under the shade of trees along the riverbanks, with baskets full of plums as they waited for rabbits to be caught in their nearby snares. In the early Ceramic period, a group of mourners adorned with yellow pigment on their faces and beads of eagle bone followed Cherry Creek to the South Platte to attend a funeral at a neighboring village. And in 1858, the area was populated by the crude cottonwood log shacks with dirt floors and glassless windows, the homes of Denver's first inhabitants.
For at least 10,000 years, Greater Denver has been a collection of diverse lifeways and survival strategies, a crossroads of interaction, and a locus of cultural coexistence. Setting the scene with detailed descriptions of the natural environment, summaries of prehistoric sites, and archaeologists' knowledge of Denver's early inhabitants, Nelson and her colleagues bring the region's history to life. From prehistory to the present, this is a compelling narrative of Denver's cultural heritage that will fascinate lay readers, amateur archaeologists, professional archaeologists, and academic historians alike.
Whether discussing instant messaging or arranged marriages, Desi bling or the pressures of the model minority myth, Shankar foregrounds the teens’ voices, perspectives, and stories. She investigates how Desi teens interact with dialogue and songs from Bollywood films as well as how they use their heritage language in ways that inform local meanings of ethnicity while they also connect to a broader South Asian diasporic consciousness. She analyzes how teens negotiate rules about dating and reconcile them with their longer-term desire to become adult members of their communities. In Desi Land Shankar not only shows how Desi teens of different socioeconomic backgrounds are differently able to succeed in Silicon Valley schools and economies but also how such variance affects meanings of race, class, and community for South Asian Americans.
Each chapter addresses a particular classification of material culture-ceramics, stone tools, perishable materials, composite hunting technology, butchering practices and bone tools, and experimental zooarchaeology-detailing issues that must be considered in the development of experimental archaeology projects and discussing potential pitfalls. The experiments follow coherent and consistent research designs and procedures and are placed in a theoretical context, and contributors outline methods that will serve as a guide in future experiments. This degree of standardization is uncommon in traditional archaeological research but is essential to experimental archaeology.
The field has long been in need of a guide that focuses on methodology and design. This book fills that need not only for undergraduate and graduate students but for any archaeologist looking to begin an experimental research project.
In 2006 anthropologists Paul Rabinow and Gaymon Bennett set out to rethink the role that human sciences play in biological research, creating the Human Practices division of the Synthetic Biology Engineering Research Center—a facility established to create design standards for the engineering of new enzymes, genetic circuits, cells, and other biological entities—to formulate a new approach to the ethical, security, and philosophical considerations of controversial biological work. They sought not simply to act as watchdogs but to integrate the biosciences with their own discipline in a more fundamentally interdependent way, inventing a new, dynamic, and experimental anthropology that they could bring to bear on the center’s biological research.
Designing Human Practices is a detailed account of this anthropological experiment and, ultimately, its rejection. It provides new insights into the possibilities and limitations of collaboration, and diagnoses the micro-politics which effectively constrained the potential for mutual scientific flourishing. Synthesizing multiple disciplines, including biology, genetics, anthropology, and philosophy, alongside a thorough examination of funding entities such as the National Science Foundation, Designing Human Practices pushes the social study of science into new and provocative territory, utilizing a real-world experience as a springboard for timely reflections on how the human and life sciences can and should transform each other.
Both Rabinow and Marcus participated in the milestone collection Writing Culture: The Poetics and Politics of Ethnography. Published in 1986, Writing Culture catalyzed a reassessment of how ethnographers encountered, studied, and wrote about their subjects. In the opening conversations of Designs for an Anthropology of the Contemporary, Rabinow and Marcus take stock of anthropology’s recent past by discussing the intellectual scene in which Writing Culture intervened, the book’s contributions, and its conceptual limitations. Considering how the field has developed since the publication of that volume, they address topics including ethnography’s self-reflexive turn, scholars’ increased focus on questions of identity, the Public Culture project, science and technology studies, and the changing interests and goals of students. Designs for an Anthropology of the Contemporary allows readers to eavesdrop on lively conversations between anthropologists who have helped to shape their field’s recent past and are deeply invested in its future.
Drawing on her research over the past two decades among urban residents and rural migrants in Hangzhou and Beijing, Rofel analyzes the meanings that individuals attach to various public cultural phenomena and what their interpretations say about their understandings of post-socialist China and their roles within it. She locates the first broad-based public debate about post-Mao social changes in the passionate dialogues about the popular 1991 television soap opera Yearnings. She describes how the emergence of gay identities and practices in China reveals connections to a transnational network of lesbians and gay men at the same time that it brings urban/rural and class divisions to the fore. The 1999–2001 negotiations over China’s entry into the World Trade Organization; a controversial women’s museum; the ways that young single women portray their longings in relation to the privations they imagine their mothers experienced; adjudications of the limits of self-interest in court cases related to homoerotic desire, intellectual property, and consumer fraud—Rofel reveals all of these as sites where desiring subjects come into being.
The field of development is subject to shifts in paradigms, and it is important to examine systematically how these are realized in actual practice. Two currently favored approaches are participation and indigenous knowledge. In this volume's collected papers, development researchers and practitioners share their ideas and experience on the different forms taken by participation and knowledge, not limited to "indigenous" knowledge, in the practice of development. The "development encounters" they describe took place in sites ranging from villages in the Amazon, India, and southern Africa to research laboratories and corporate boardrooms in central Africa, Latin America, and the United States.
This timely and grounded account of participation and knowledge in the front lines will be of interest to a range of practitioners, analysts, and students of development.
Originally published in Brazil as O Diabo e a Terra de Santa Cruz, this translation from the Portuguese analyzes the nature of popular religion and the ways it was transferred to the New World in the sixteenth and seventeenth centuries. Using richly detailed transcripts from Inquisition trials, Mello e Souza reconstructs how Iberian, indigenous, and African beliefs fused to create a syncretic and magical religious culture in Brazil.
Focusing on sorcery, the author argues that European traditions of witchcraft combined with practices of Indians and African slaves to form a uniquely Brazilian set of beliefs that became central to the lives of the people in the colony. Her work shows how the Inquisition reinforced the view held in Europe (particularly Portugal) that the colony was a purgatory where those who had sinned were exiled, a place where the Devil had a wide range of opportunities. Her focus on the three centuries of the colonial period, the multiple regions in Brazil, and the Indian, African, and Portuguese traditions of magic, witchcraft, and healing, make the book comprehensive in scope.
Stuart Schwartz of Yale University says, "It is arguably the best book of this genre about Latin America...all in all, a wonderful book." Alida Metcalf of Trinity University, San Antonio, says, "This book is a major contribution to the field of Brazilian history...the first serious study of popular religion in colonial Brazil...Mello e Souza is a wonderful writer."
Since the 1950s, the Sierra Mazateca of Oaxaca, Mexico, has drawn a strange assortment of visitors and pilgrims—schoolteachers and government workers, North American and European spelunkers exploring the region's vast cave system, and counterculturalists from hippies (John Lennon and other celebrities supposedly among them) to New Age seekers, all chasing a firsthand experience of transcendence and otherness through the ingestion of psychedelic mushrooms "in context" with a Mazatec shaman. Over time, this steady incursion of the outside world has significantly influenced the Mazatec sense of identity, giving rise to an ongoing discourse about what it means to be "us" and "them."
In this highly original ethnography, Benjamin Feinberg investigates how different understandings of Mazatec identity and culture emerge through talk that circulates within and among various groups, including Mazatec-speaking businessmen, curers, peasants, intellectuals, anthropologists, bureaucrats, cavers, and mushroom-seeking tourists. Specifically, he traces how these groups express their sense of culture and identity through narratives about three nearby yet strange discursive "worlds"—the "magic world" of psychedelic mushrooms and shamanic practices, the underground world of caves and its associated folklore of supernatural beings and magical wealth, and the world of the past or the past/present relationship. Feinberg's research refutes the notion of a static Mazatec identity now changed by contact with the outside world, showing instead that identity forms at the intersection of multiple transnational discourses.
The Gê-speaking tribes of Central Brazil have always been an anomaly in the annals of anthropology; their exceedingly simple technology contrasts sharply with their highly complex sociological and ideological traditions. Dialectical Societies, the outgrowth of extended anthropological research organized by David Maybury-Lewis, at long last demystifies Gê social structure while modifying and reinterpreting some of the traditional ideas held about kinship, affiliation, and descent.
Each of the seven contributors deals with a different lowland tribe, butall of them address an ideological focus on the dualistic tribal organization that is here defined as fundamental to the Gê As a collection, their work comprises a substantial revision of the hitherto undeveloped and largely ignored ethnography of Central Brazil.
The “linguistic relativity principle” of pioneering American linguist Benjamin Whorf has been a focus of controversy among scholars of language for half a century. Many claim that this principle amounts to Whorf’s assertion that language determines thought and culture, while others vigorously reject such a claim. Emily Schultz rereads Whorf in terms of Russian theorist Mikhail Bakhtin, and argues that the Whorfian controversy is rooted in the polyphonic character of his best known texts. By combining Whorfian and Bakhtinian insights concerning variation within and across languages, Schultz offers a new dialogic interpretation of linguistic relativity that has profound implications for students and scholars of anthropology, linguistics, cognitive psychology, philosophy of language, and literary and art criticism.
Drawing on previously untapped documents in the Trujillo National Archives and interviews with Dominicans who recall life under the dictator, Derby emphasizes the role that public ritual played in Trujillo’s exercise of power. His regime included the people in affairs of state on a massive scale as never before. Derby pays particular attention to how events and projects were received by the public as she analyzes parades and rallies, the rebuilding of Santo Domingo following a major hurricane, and the staging of a year-long celebration marking the twenty-fifth year of Trujillo’s regime. She looks at representations of Trujillo, exploring how claims that he embodied the popular barrio antihero the tíguere (tiger) stoked a fantasy of upward mobility and how a rumor that he had a personal guardian angel suggested he was uniquely protected from his enemies. The Dictator’s Seduction sheds new light on the cultural contrivances of autocratic power.
This volume presents archeological studies in conjunction with cultural anthropological studies as a means to enhance popular culture studies. Scholar Malcolm K. Shuman points out that the study of archeology must be careful to chart the total human content of an artifact, because archeology “is a profoundly human (and humanizing) endeavor that cannot be divorced from the matrix of human life.” The other ten essays cover aspects of archeology and cultural anthropology, and the authors are meticulous in studying their subject in context.
Richard Veit takes readers on a well-organized guided tour through four hundred years of Garden State development as seen through archaeology in Digging New Jerseys Past. This illustrated guidebook takes readers to some of the states most interesting discoveries and tells us what has been learned or is being learned from them. The diverse array of archaeological sites, drawn from all parts of the state, includes a seventeenth-century Dutch trading post, the site of the Battle of Monmouth, the gravemarkers of freed slaves, and a 1920s railroad roundhouse, among others.
Veit begins by explaining what archaeologists do: How do they know where to dig? What sites are likely to yield important information? How do archaeologists excavate a site? How are artifacts cataloged, stored, and interpreted? He then moves through the states history, from the contact of first peoples and explorers, to colonial homesteads, Revolutionary War battlefields, cemeteries, railroads, and factories. Veit concludes with some thoughts about the future of archaeological research in New Jersey and with suggestions on ways that interested individuals can become involved in the field.
Digital ethnography can be understood as a method for representing real-life cultures through storytelling in digital media. Enabling audiences to go beyond absorbing facts, computer-based storytelling allows for immersion in the experience of another culture. A guide for anyone in the social sciences who seeks to enrich ethnographic techniques, Digital Ethnography offers a groundbreaking approach that utilizes interactive components to simulate cultural narratives.
Integrating insights from cultural anthropology, folklore, digital humanities, and digital heritage studies, this work brims with case studies that provide in-depth discussions of applied projects. Web links to multimedia examples are included as well, including projects, design documents, and other relevant materials related to the planning and execution of digital ethnography projects. In addition, new media tools such as database development and XML coding are explored and explained, bridging the literature on cyber-ethnography with inspiring examples such as blending cultural heritage with computer games.
One of the few books in its field to address the digital divide among researchers, Digital Ethnography guides readers through the extraordinary potential for enrichment offered by technological resources, far from restricting research to quantitative methods usually associated with technology. The authors powerfully remind us that the study of culture is as much about affective traits of feeling and sensing as it is about cognition—an approach facilitated (not hindered) by the digital age.
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