Peru’s ancient Moche culture is represented in a magnificent collection of artifacts at Harvard’s Peabody Museum. In this richly illustrated volume, Jeffrey Quilter presents a fascinating introduction to this intriguing culture and explores current thinking about Moche politics, history, society, and religion.

Quilter utilizes the Peabody’s collection as a means to investigate how the Moche used various media, particularly ceramics, to convey messages about their lives and beliefs. His presentation provides a critical examination and rethinking of many of the commonly held interpretations of Moche artifacts and their imagery, raising important issues of art production and its role in ancient and modern societies.

The most up-to-date monograph available on the Moche—and the first extensive discussion of the Peabody Museum’s collection of Moche ceramics—this volume provides an introduction for the general reader and contributes to ongoing scholarly discussions. Quilter’s fresh reading of Moche visual imagery raises new questions about the art and culture of ancient Peru.

In the contemporary Western imagination, Asian people are frequently described as automatons, which disavows their humanity. In Model Machines, Long Bui investigates what he calls Asian roboticism or the ways Asians embody the machine and are given robotic characteristics. 

Bui offers the first historical overview of the overlapping racialization of Asians and Asian Americans through their conflation with the robot-machine nexus. He puts forth the concept of the “model machine myth,” which holds specific queries about personhood, citizenship, labor, and rights in the transnational making of Asian/America. 

The case studies in Model Machines chart the representation of Chinese laborers, Japanese soldiers, Asian sex workers, and other examples to show how Asians are reimagined to be model machines as a product of globalization, racism, and colonialism. Moreover, it offers examples of how artists and everyday people resisted that stereotype to consider different ways of being human. Starting from the early nineteenth century, the book ends in the present with the new millennium, where the resurgence of China presages the “rise of the machines” and all the doomsday scenarios this might spell for global humanity at large.

An exploration of luck in modernity, modern imagination, and modern stories.
 
Beliefs, superstitions, and tales about luck are present across all human cultures. Humans are perennially fascinated by luck and by its association with happiness and danger, uncertainty and aspiration. Yet it remains an elusive, ungraspable idea, one that slips and slides over time: all cultures reimagine what luck is and how to tame it at different stages in their history, and our own era is no exception to the rule.
 
Modern Luck sets out to explore the enigma of luck’s presence in modernity, examining the hybrid forms it has taken on in the modern imagination, and in particular in the field of modern stories. Analyzing a rich and unusually eclectic range of narratives taken from literature, film, music, television, and theatre, from Dostoevsky to Philip K. Dick, Pinocchio to Cimino, Curtiz to Kieslowski, it lays out first the usages and meanings of the language of luck, and then the key figures, patterns, and motifs that govern the stories told about it, from the late nineteenth century to the present day.

Melbourne, founded in 1835 among marshes and beside a sluggish stream, grew from wetlands into a world-class modern city. Drawing on a wide range of historical, literary, and artistic sources, this book explores the cultural and environmental history of the city and its site. Tracing the city from its swampy beginnings in a squatter’s settlement nestled in the marshy delta of the Yarra and Maribyrnong Rivers, Rod Giblett illuminates Melbourne through its visible structures and the invisible history of its site.
 
It places Melbourne within an international context by comparing and contrasting it to other cities built on or beside wetlands, including London, New York, Paris, Los Angeles, and Toronto. Further, it is the first book to apply the work of European thinkers and writers on modernity and the modern city—such as Walter Benjamin and Peter Sloterdijk—to an analysis of Melbourne. Giblett considers the intertwining of nature and culture, people and place, and cities and wetlands in this bioregional and ecocultural analysis. Placing the city in its proper bioregional and international contexts, Modern Melbourne provides a rich historical analysis of the cultural capital of Australia.

In modern states, John Lie argues, ideas of race, ethnicity, and nationality can be subsumed under the rubric of "peoplehood." He argues indeed, that the modern state has created the idea of peoplehood. That is, the seemingly primitive, atavistic feelings of belonging associated with ethnic, racial, and national identity are largely formed by the state. Not only is the state responsible for the development and nurturing of these feelings, it is also responsible for racial and ethnic conflict, even genocide. When citizens think of themselves in terms of their peoplehood identity, they will naturally locate the cause of all troubles--from neighborhood squabbles to wars--in racial, ethnic, or national attitudes and conflicts.

Far from being transhistorical and transcultural phenomena, race, ethnicity, and nation, Lie argues, are modern notions--modernity here associated with the rise of the modern state, the industrial economy, and Enlightenment ideas.

This volume presents the latest research on the development and use of communal spaces and places across the Mogollon region, located in what is now the southwestern United States and northwestern Mexico. New data demonstrate that these spaces and places, though diverse in form and function, were essential to community development and cohesion, particularly during critical formative periods associated with increasing sedentism and farming, and during comparable periods of social change.
 
The authors ask questions crucial to understanding past communities: What is a communal space or place? How did villagers across the Mogollon region use such places? And how do modern archaeologists investigate the past to learn how ancient people thought about themselves and the world around them? Contributors use innovative approaches to explore the development patterns and properties of communal spaces and places, as well as how and why these places were incorporated into the daily lives of village residents. Buildings and other types of communal spaces are placed into broader cultural and social contexts, acknowledging the enduring importance of the kiva-type structure to many Native American societies of the southwestern United States and northwestern Mexico.

Money and Moralities in Contemporary Asia provides original, nuanced insights into social meanings of money and wealth in moral economies of Asia. Through case studies from South and Southeast Asia, the collection sheds important light on how the new mobilities and wealth created by neoliberal globalization transform people’s ways of life, notions of personhood, and their meaning making of the world. It highlights the moral dilemmas and anxieties emerging from the profound socio-economic transformations that are taking place across the region and deepens our understanding of local cultures as well as the inner contradictions of global capital in Asian contexts. With rich ethnographic insights and a diverse range of empirical contexts, chapters in this volume reveal multifaceted complexities and contradictions in the relationship between money and moralities. Money, they affirm, is not an impersonal, objective economic instrument with homogenizing powers but a culturally constructed and socially mediated currency in which meanings are constantly contested and re-negotiated across time and space.

From ancient Maya cities in Mexico and Central America to the Taj Mahal in India, cultural heritage sites around the world are being drawn into the wave of privatization that has already swept through such economic sectors as telecommunications, transportation, and utilities. As nation-states decide they can no longer afford to maintain cultural properties—or find it economically advantageous not to do so in the globalizing economy—private actors are stepping in to excavate, conserve, interpret, and represent archaeological and historical sites. But what are the ramifications when a multinational corporation, or even an indigenous village, owns a piece of national patrimony which holds cultural and perhaps sacred meaning for all the country's people, as well as for visitors from the rest of the world?

In this ambitious book, Lisa Breglia investigates "heritage" as an arena in which a variety of private and public actors compete for the right to benefit, economically and otherwise, from controlling cultural patrimony. She presents ethnographic case studies of two archaeological sites in the Yucatán Peninsula—Chichén Itzá and Chunchucmil and their surrounding modern communities—to demonstrate how indigenous landholders, foreign archaeologists, and the Mexican state use heritage properties to position themselves as legitimate "heirs" and beneficiaries of Mexican national patrimony. Breglia's research masterfully describes the "monumental ambivalence" that results when local residents, excavation laborers, site managers, and state agencies all enact their claims to cultural patrimony. Her findings make it clear that informal and partial privatizations—which go on quietly and continually—are as real a threat to a nation's heritage as the prospect of fast-food restaurants and shopping centers in the ruins of a sacred site.

A nuanced exploration of the effects of the transition to market democracy in Mongolia’s remotest areas.
 
In the early 1990s, Mongolia began a transition from socialism to a market democracy. In the process, the country became more than ever dependent on international mining revenue. Nearly thirty years later, many of Mongolia’s poor and rural feel that, rather than share in the prosperity the transition was supposed to spread, they have been forgotten.
 
Moral Economic Transitions in the Mongolian Borderlands analyzes this period of change from the viewpoint of the rural township of Magtaal on the Chinese border. After the end of socialism, the population of this resource-rich area found itself without employment or state institutions yet surrounded by lush nature and mere kilometers from the voracious Chinese market. A two-tiered resource-extractive political-economic system developed. At the same time as large-scale, formal, legally sanctioned conglomerates arrived to extract oil and other resources, local residents grew increasingly dependent on the Chinese-funded informal, illegal cross-border wildlife trade. More than a story about rampant capitalist extraction in the resource frontier, this book intimately details the complex inner worlds, moral ambiguities, and emergent collective politics constructed by individuals who feel caught in political-economic shifts that are largely outside of their control.
 

Berlin is home to Europe’s largest Palestinian diaspora community and one of the world’s largest Israeli diaspora communities. Germany’s guilt about the Nazi Holocaust has led to a public disavowal of anti-Semitism and strong support for the Israeli state. Meanwhile, Palestinians in Berlin report experiencing increasing levels of racism and Islamophobia. In The Moral Triangle Sa’ed Atshan and Katharina Galor draw on ethnographic fieldwork and interviews with Israelis, Palestinians, and Germans in Berlin to explore these asymmetric relationships in the context of official German policies, public discourse, and the private sphere. They show how these relationships stem from narratives surrounding moral responsibility, the Holocaust, the Israel/Palestine conflict, and Germany’s recent welcoming of Middle Eastern refugees. They also point to spaces for activism and solidarity among Germans, Israelis, and Palestinians in Berlin that can help foster restorative justice and account for multiple forms of trauma. Highlighting their interlocutors’ experiences, memories, and hopes, Atshan and Galor demonstrate the myriad ways in which migration, trauma, and contemporary state politics are inextricably linked.

Somewhere in Africa, more than a million years ago, a line of apes began to rear their young differently than their Great Ape ancestors. From this new form of care came new ways of engaging and understanding each other. How such singular human capacities evolved, and how they have kept us alive for thousands of generations, is the mystery revealed in this bold and wide-ranging new vision of human emotional evolution.

Mothers and Others finds the key in the primatologically unique length of human childhood. If the young were to survive in a world of scarce food, they needed to be cared for, not only by their mothers but also by siblings, aunts, fathers, friends—and, with any luck, grandmothers. Out of this complicated and contingent form of childrearing, Sarah Hrdy argues, came the human capacity for understanding others. Mothers and others teach us who will care, and who will not.

From its opening vision of “apes on a plane”; to descriptions of baby care among marmosets, chimpanzees, wolves, and lions; to explanations about why men in hunter-gatherer societies hunt together, Mothers and Others is compellingly readable. But it is also an intricately knit argument that ever since the Pleistocene, it has taken a village to raise children—and how that gave our ancient ancestors the first push on the path toward becoming emotionally modern human beings.

The West Virginia University Mountaineer is not just a mascot: it is a symbol of West Virginia history and identity embraced throughout the state. In this deeply informed but accessible study, folklorist Rosemary Hathaway explores the figure’s early history as a backwoods trickster, its deployment in emerging mass media, and finally its long and sometimes conflicted career—beginning officially in 1937—as the symbol of West Virginia University.

Alternately a rabble-rouser and a romantic embodiment of the state’s history, the Mountaineer has been subject to ongoing reinterpretation while consistently conveying the value of independence. Hathaway’s account draws on multiple sources, including archival research, personal history, and interviews with former students who have portrayed the mascot, to explore the complex forces and tensions animating the Mountaineer figure. Often serving as a focus for white, masculinist, and Appalachian identities in particular, the Mountaineer that emerges from this study is something distinct from the hillbilly. Frontiersman and rebel both, the Mountaineer figure traditionally and energetically resists attempts (even those by the university) to tame or contain it.

In Multisituated Kaushik Sunder Rajan evaluates the promises and potentials of multisited ethnography with regard to contemporary debates around decolonizing anthropology and the university. He observes that at the current moment, anthropology is increasingly peopled by diasporic students and researchers, all of whom are accountable to multiple communities beyond the discipline. In this light, Sunder Rajan draws on his pedagogical experience and dialogues to reconceptualize ethnography as a multisituated practice of knowledge production, ethical interlocution, and political intervention. Such a multisituated ethnography responds to contemporary anthropology’s myriad commitments as it privileges attention to questions of scale, comparison, and the politics of ethnographic encounters. Foregrounding the conditions of possibility and difficulty for those doing and teaching ethnography in the twenty-first-century, Sunder Rajan gestures toward an ethos and praxis of ethnography that would open new forms of engagement and research.

In early twentieth-century Berlin, Wilhelm von Bode sparked a controversy with his sweeping proposal to reorganize a group of the city’s museums. Debates about the role and structure of museums played out in 1907 and 1910 with two striking series of articles that appeared in the journal Museumskunde: Journal for the Administration and Technology of Public and Private Collections. The first was a six-part essay by Otto Lauffer on history museums, and the second was a ten-part piece by Oswald Richter regarding ethnographic museums. Together, they initiated a century of significant dialogue.

The Museum in the Cultural Sciences offers the first full English translations of these articles, which remain influential in conversations about the implications of art, historical, and ethnographic museums. They show how sophisticated the discussion of museums and museum display was in the early twentieth century and how much could be gained from revisiting these reflections today. Accompanied by short commentaries from museum professionals, these articles offer an intervention into and intensification of the current debate about the function and purpose of museums.

Framing timely and pressing questions concerning music and cultural rights, this collection illustrates the ways in which music--as a cultural practice, a commercial product, and an aesthetic form--has become enmeshed in debates about human rights, international law, and struggles for social justice. The essays in this volume examine how interpretations of cultural rights vary across societies; how definitions of rights have evolved; and how rights have been invoked in relation to social struggles over cultural access, use, representation, and ownership. The individual case studies, many of them based on ethnographic field research, demonstrate how musical aspects of cultural rights play out in specific cultural contexts, including the Philippines, China, Hawaii, Peru, Ukraine, and Brazil.

Contributors are Nimrod Baranovitch, Adriana Helbig, Javier F. Leon, Ana María Ochoa, Silvia Ramos, Helen Rees, Felicia Sandler, Amy Ku'uleialoha Stillman, Ricardo D. Trimillos, Andrew N. Weintraub, and Bell Yung.

The first comparative ethnographic study on the impact of digital media on worldwide music.

Offering a radically new theoretical framework for understanding digital media through music, this volume redresses anthropology’s frequent oversight of music as a topic of study. By positioning music as an expansive subject for digital anthropology, Georgina Born demonstrates how the field can build interdisciplinary links to music and sound studies, digital media studies, and science and technology studies. Music and Digital Media includes five original ethnographies spanning pop, folk, and crossover musical genres throughout Kenya, Argentina, India, Canada, and the UK. A further three chapters engage experimentally with the platforms of music-making and distribution, presenting pioneering ethnographies of an extra-legal peer-to-peer site and the streaming platform Spotify, a series of prominent internet-mediated music genres, and the first ethnography of a global software package, the interactive music platform Max MSP.

This second edition of Dru Gladney’s critically acclaimed study of the Muslim population in China includes a new preface by the author, as well as a valuable addendum to the bibliography, already hailed as one of the most extensive listing of modern sources on the Sino-Muslims.

From "green" pop and "clean" cinema to halal songs, Islamic soaps, Muslim rap, Islamist fantasy serials, and Suficized music, the performing arts have become popular and potent avenues for Islamic piety movements, politically engaged Islamists, Islamic states, and moderate believers to propagate their religio-ethical beliefs. Muslim Rap, Halal Soaps, and Revolutionary Theater is the first book that explores this vital intersection between artistic production and Islamic discourse in the Muslim world.

The contributors to this volume investigate the historical and structural conditions that impede or facilitate the emergence of a "post-Islamist" cultural sphere. They discuss the development of religious sensibilities among audiences, which increasingly include the well-to-do and the educated young, as well as the emergence of a local and global religious market. At the heart of these essays is an examination of the intersection between cultural politics, performing art, and religion, addressing such questions as where, how, and why pop culture and performing arts have been turned into a religious mission, and whether it is possible to develop a new Islamic aesthetic that is balanced with religious sensibilities. As we read about young Muslims and their quest for a "cool Islam" in music, their struggle to quell their stigmatized status, or the collision of morals and the marketplace in the arts, a vivid, varied new perspective on Muslim culture emerges.

In My Butch Career Esther Newton tells the compelling, disarming, and at times sexy story of her struggle to write, teach, and find love, all while coming to terms with her identity. Newton recounts a series of traumas and conflicts, from being molested as a child to her failed attempts to live a “normal,” straight life in high school and college. She discusses being denied tenure at Queens College and nearly again so at SUNY Purchase. With humor and grace, she describes her introduction to middle-class gay life and her love affairs. By age forty, where Newton's narrative ends, she began to achieve personal and scholarly stability in the company of the first politicized generation of out lesbian and gay scholars with whom she helped create gender and sexuality studies. Affecting and immediate, My Butch Career is a story of a gender outlaw in the making, an invaluable account of a beloved and influential figure in LGBT history, and a powerful reminder of only how recently it has been possible to be an openly queer academic.

“Lots of Romanians, in my day, dreamed of France; not many got there,” writes the author in his introduction. “Fortuitousness, contingency, and sheer good luck made me fall into France, just as one falls into love.” Fifty years after reaching France, by way of school in England, Eugen Weber presents a series of illuminations on the country he loves, and whose civilization he has made the center of his life's work as an interpreter of European history, subspecialty France.

My France focuses on some of the most intriguing aspects of French life: polities, myths, personalities, public problems, actions, conflicts. The topics Weber treats range from sports to religion, and include comments on folklore, peasant politicization, national socialism, the nature of the French right, antisemitism, and famous Frenchmen such as Pierre de Coubertin, Maurice Barres, and Marc Bloch. In every chapter he questions established assumptions, asks if things are quite as they are taken to be, and points out links between apparently unrelated doings (literature and private income, religion and superstition, fairy tales and everyday life). Every essay reflects his unique insight and is enlivened by his witty and graceful style, making My France irresistible not only to students of modern European history, but also to Francophiles and pundits of Europe everywhere.

This book challenges every common presumption that exists about the trafficking of women for the sex trade. It is a detailed account of an entire population of trafficked Albanian women whose varied experiences, including selling sex on the streets of France, clearly demonstrate how much the present discourse about trafficked women is misplaced and inadequate. The heterogeneity of the women involved and their relationships with various men is clearly presented as is the way women actively created a panoptical surveillance of themselves as a means of self-policing. There is no artificial divide between women who were deceived and abused and those who “choose” sex work; in fact the book clearly shows how peripheral involvement in sex work was to the real agenda of the women involved. Most of the women described in this book were not making economic decisions to escape desperate poverty nor were they the uneducated naïve entrapped into sexual slavery. The women’s success in transiting trafficking to achieve their own goals without the assistance of any outside agency is a testimony to their resilience and resolve.

Biological races do not exist—and never have. This view is shared by all scientists who study variation in human populations. Yet racial prejudice and intolerance based on the myth of race remain deeply ingrained in Western society. In his powerful examination of a persistent, false, and poisonous idea, Robert Sussman explores how race emerged as a social construct from early biblical justifications to the pseudoscientific studies of today.

The Myth of Race traces the origins of modern racist ideology to the Spanish Inquisition, revealing how sixteenth-century theories of racial degeneration became a crucial justification for Western imperialism and slavery. In the nineteenth century, these theories fused with Darwinism to produce the highly influential and pernicious eugenics movement. Believing that traits from cranial shape to raw intelligence were immutable, eugenicists developed hierarchies that classified certain races, especially fair-skinned “Aryans,” as superior to others. These ideologues proposed programs of intelligence testing, selective breeding, and human sterilization—policies that fed straight into Nazi genocide. Sussman examines how opponents of eugenics, guided by the German-American anthropologist Franz Boas’s new, scientifically supported concept of culture, exposed fallacies in racist thinking.

Although eugenics is now widely discredited, some groups and individuals today claim a new scientific basis for old racist assumptions. Pondering the continuing influence of racist research and thought, despite all evidence to the contrary, Sussman explains why—when it comes to race—too many people still mistake bigotry for science.

In 1931 Ludwig Wittgenstein wrote his famous Remarks on Frazer’s “Golden Bough,” published posthumously in 1967. At that time, anthropology and philosophy were in close contact—continental thinkers drew heavily on anthropology’s theoretical terms, like mana, taboo, and potlatch, in order to help them explore the limits of human belief and imagination. Now the book receives its first translation by an anthropologist, in the hope that it can kick-start a new era of interdisciplinary fertilization.

Wittgenstein’s remarks on ritual, magic, religion, belief, ceremony, and Frazer’s own logical presuppositions are as lucid and thought-provoking now as they were in Wittgenstein’s day. Anthropologists find themselves asking many of the same questions as Wittgenstein—and in a reflection of that, this volume is fleshed out with a series of engagements with Wittgenstein’s ideas by some of the world’s leading anthropologists, including Veena Das, David Graeber, Wendy James, Heonik Kwon, Michael Lambek, Michael Puett, and Carlo Severi.

This volume offers an integrated and comparative approach to the Popol Vuh, analyzing its myths to elucidate the ancient Maya past while using multiple lines of evidence to shed light on the text. Combining interpretations of the myths with analyses of archaeological, iconographic, epigraphic, ethnohistoric, ethnographic, and literary resources, the work demonstrates how Popol Vuh mythologies contribute to the analysis and interpretation of the ancient Maya past.
 
The chapters are grouped into four sections. The first section interprets the Highland Maya worldview through examination of the text, analyzing interdependence between deities and human beings as well as the textual and cosmological coherence of the Popol Vuh as a source. The second section analyzes the Precolumbian Maya archaeological record as it relates to the myths of the Popol Vuh, providing new interpretations of the use of space, architecture, burials, artifacts, and human remains found in Classic Maya caves. The third explores ancient Maya iconographic motifs, including those found in Classic Maya ceramic art; the nature of predatory birds; and the Hero Twins’ deeds in the Popol Vuh. The final chapters address mythological continuities and change, reexamining past methodological approaches using the Popol Vuh as a resource for the interpretation of Classic Maya iconography and ancient Maya religion and mythology, connecting the myths of the Popol Vuh to iconography from Preclassic Izapa, and demonstrating how narratives from the Popol Vuh can illuminate mythologies from other parts of Mesoamerica.
 
The Myths of the Popol Vuh in Cosmology, Art, and Ritual is the first volume to bring together multiple perspectives and original interpretations of the Popol Vuh myths. It will be of interest not only to Mesoamericanists but also to art historians, archaeologists, ethnohistorians, iconographers, linguists, anthropologists, and scholars working in ritual studies, the history of religion, historic and Precolumbian literature and historic linguistics.
 
Contributors: Jaime J. Awe, Karen Bassie-Sweet, Oswaldo Chinchilla Mazariegos, Michael D. Coe, Iyaxel Cojtí Ren, Héctor Escobedo, Thomas H. Guderjan, Julia Guernsey, Christophe Helmke, Nicholas A. Hopkins, Barbara MacLeod, Jesper Nielsen, Colin Snider, Karl A. Taube
 
 

This translation of a major work in Mexican anthropology argues that Mesoamerican civilization is an ongoing and undeniable force in contemporary Mexican life.

For Guillermo Bonfil Batalla, the remaining Indian communities, the "de-Indianized" rural mestizo communities, and vast sectors of the poor urban population constitute the México profundo. Their lives and ways of understanding the world continue to be rooted in Mesoamerican civilization. An ancient agricultural complex provides their food supply, and work is understood as a way of maintaining a harmonious relationship with the natural world. Health is related to human conduct, and community service is often part of each individual's life obligation. Time is circular, and humans fulfill their own cycle in relation to other cycles of the universe.

Since the Conquest, Bonfil argues, the peoples of the México profundo have been dominated by an "imaginary México" imposed by the West. It is imaginary not because it does not exist, but because it denies the cultural reality lived daily by most Mexicans.

Within the México profundo there exists an enormous body of accumulated knowledge, as well as successful patterns for living together and adapting to the natural world. To face the future successfully, argues Bonfil, Mexico must build on these strengths of Mesoamerican civilization, "one of the few original civilizations that humanity has created throughout all its history."