A Revolution for Our Rights is a critical reassessment of the causes and significance of the Bolivian Revolution of 1952. Historians have tended to view the revolution as the result of class-based movements that accompanied the rise of peasant leagues, mineworker unions, and reformist political projects in the 1930s. Laura Gotkowitz argues that the revolution had deeper roots in the indigenous struggles for land and justice that swept through Bolivia during the first half of the twentieth century. Challenging conventional wisdom, she demonstrates that rural indigenous activists fundamentally reshaped the military populist projects of the 1930s and 1940s. In so doing, she chronicles a hidden rural revolution—before the revolution of 1952—that fused appeals for equality with demands for a radical reconfiguration of political power, landholding, and rights.

Gotkowitz combines an emphasis on national political debates and congresses with a sharply focused analysis of Indian communities and large estates in the department of Cochabamba. The fragmented nature of Cochabamba’s Indian communities and the pioneering significance of its peasant unions make it a propitious vantage point for exploring contests over competing visions of the nation, justice, and rights. Scrutinizing state authorities’ efforts to impose the law in what was considered a lawless countryside, Gotkowitz shows how, time and again, indigenous activists shrewdly exploited the ambiguous status of the state’s pro-Indian laws to press their demands for land and justice. Bolivian indigenous and social movements have captured worldwide attention during the past several years. By describing indigenous mobilization in the decades preceding the revolution of 1952, A Revolution for Our Rights illuminates a crucial chapter in the long history behind present-day struggles in Bolivia and contributes to an understanding of indigenous politics in modern Latin America more broadly.

Revolutionary Medicine is a richly textured examination of the ways that Cuba's public health care system has changed during the past two decades and of the meaning of those changes for ordinary Cubans. Until the Soviet bloc collapsed in 1989, socialist Cuba encouraged citizens to view access to health care as a human right and the state's responsibility to provide it as a moral imperative. Since the loss of Soviet subsidies and the tightening of the U.S. economic embargo, Cuba's government has found it hard to provide the high-quality universal medical care that was so central to the revolutionary socialist project. In Revolutionary Medicine, P. Sean Brotherton deftly integrates theory and history with ethnographic research in Havana, including interviews with family physicians, public health officials, research scientists, and citizens seeking medical care. He describes how the deterioration of health and social welfare programs has led Cubans to seek health care through informal arrangements, as well as state-sponsored programs. Their creative, resourceful pursuit of health and well-being provides insight into how they navigate, adapt to, and pragmatically cope with the rapid social, economic, and political changes in post-Soviet Cuba.

Music has long been an avenue for protest, seen as a way to promote freedom and equality, instill hope, and fight for change. Popular music, in particular, is considered to be an effective form of subversion and resistance under oppressive circumstances. But, as Nomi Dave shows us in The Revolution’s Echoes, the opposite is also true: music can often support, rather than challenge, the powers that be.

Dave introduces readers to the music supporting the authoritarian regime of former Guinean president Sékou Touré, and the musicians who, even long after his death, have continued to praise dictators and avoid dissent. Dave shows that this isn’t just the result of state manipulation; even in the absence of coercion, musicians and their audiences take real pleasure in musical praise of leaders. Time and again, whether in traditional music or in newer genres such as rap, Guinean musicians have celebrated state power and authority. With The Revolution’s Echoes, Dave insists that we must grapple with the uncomfortable truth that some forms of music choose to support authoritarianism, generating new pleasures and new politics in the process.

In Rewriting Maya Religion Garry Sparks examines the earliest religious documents composed by missionaries and native authors in the Americas, including a reconstruction of the first original, explicit Christian theology written in the Americas—the nearly 900-page Theologia Indorum (Theology for [or of] the Indians), initially written in Mayan languages by Friar Domingo de Vico by 1554. Sparks traces how the first Dominican missionaries to the Maya repurposed native religious ideas, myths, and rhetoric in their efforts to translate a Christianity and how, in this wake, K’iche’ Maya elites began to write their own religious texts, like the Popol Vuh. This ethnohistory of religion critically reexamines the role and value of indigenous authority during the early decades of first contact between a Native American people and Christian missionaries.
 
Centered on the specific work of Dominicans among the Highland Maya of Guatemala in the decades prior to the arrival of the Catholic Reformation in the late sixteenth century, the book focuses on the various understandings of religious analyses—Hispano-Catholic and Maya—and their strategic exchanges, reconfigurations, and resistance through competing efforts of religious translation. Sparks historically contextualizes Vico’s theological treatise within both the wider set of early literature in K’iche’an languages and the intellectual shifts between late medieval thought and early modernity, especially the competing theories of language, ethnography, and semiotics in the humanism of Spain and Mesoamerica at the time.
 
Thorough and original, Rewriting Maya Religion serves as an ethnohistorical frame for continued studies on Highland Maya religious symbols, discourse, practices, and logic dating back to the earliest documented evidence. It will be of great significance to scholars of religion, ethnohistory, linguistics, anthropology, and Latin American history.
 

In the early twentieth century, the field of anthropology transformed itself from the “welcoming science,” uniquely open to women, people of color, and amateurs, into a professional science of culture. The new field grew in rigor and prestige but excluded practitioners and methods that no longer fit a narrow standard of scientific legitimacy. In Rhetoric in American Anthropology, Risa Applegarth traces the “rhetorical archeology” of this transformation in the writings of early women anthropologists. Applegarth examines the crucial role of ethnographic genres in determining scientific status and recovers the work of marginalized anthropologists who developed alternative forms of scientific writing.

Applegarth analyzes scores of ethnographic monographs to demonstrate how early anthropologists intensified the constraints of genre to define their community and limit the aims and methods of their science. But in the 1920s and 1930s, professional researchers sidelined by the academy persisted in challenging the field’s boundaries, developing unique rhetorical practices and experimenting with alternative genres that in turn greatly expanded the epistemology of the field. Applegarth demonstrates how these writers’ folklore collections, ethnographic novels, and autobiographies of fieldwork experiences reopened debates over how scientific knowledge was made: through what human relationships, by what bodies, and for what ends. Linking early anthropologists’ ethnographic strategies to contemporary theories of rhetoric and composition, Rhetoric in American Anthropology provides a fascinating account of the emergence of a new discipline and reveals powerful intersections among gender, genre, and science.

In the indigenous Andean language of Aymara, pachakuti refers to the subversion and transformation of social relations. Between 2000 and 2005, Bolivia was radically transformed by a series of popular indigenous uprisings against the country's neoliberal and antidemocratic policies. In Rhythms of the Pachakuti, Raquel Gutiérrez Aguilar documents these mass collective actions, tracing the internal dynamics of such disruptions to consider how motivation and execution incite political change.

"In Rhythms of the Pachakuti we can sense the reverberations of an extraordinary historical process that took place in Bolivia at the start of the twenty-first century. The book is the product of Raquel Gutiérrez Aguilar's political engagement in that historical process. . . . Though of Mexican nationality, [she] was intimately involved in Bolivian politics for many years and acquired a quasi-legendary status there as an intense, brilliant activist and radical intellectual. . . . [Her account is] . . . itself a revolutionary document. . . . Rhythms of the Pachakuti deserves to stand as a key text in the international literature of radicalism and emancipatory politics in the new century."—Sinclair Thomson, from the foreword

The history of coffee is much more than the tale of one luxury good—it is a lens through which to consider various strands of world history, from food and foodways to religion and economics and sociocultural dynamics.

A Rich and Tantalizing Brew traces the history of coffee from its cultivation and brewing first as a private pleasure in the highlands of Ethiopia and Yemen through its emergence as a sought-after public commodity served in coffeehouses first in the Muslim world, and then traveling across the Mediterranean to Italy, to other parts of Europe, and finally to India and the Americas. At each of these stops the brew gathered ardent aficionados and vocal critics, all the while reshaping patterns of socialization.

Taking its conversational tone from the chats often held over a steaming cup, A Rich and Tantalizing Brew offers a critical and entertaining look at how this bitter beverage, with a little help from the tastes that traveled with it—chocolate, tea, and sugar—has connected people to each other both within and outside of their typical circles, inspiring a new context for sharing news, conducting business affairs, and even plotting revolution.

Rio del Norte chronicles the upper Rio Grande region and its divers peoples across twelve thousand years of continuous history. Based on the most up-to-date historical and archaeological research, Rio del Norte is a tour de force, highlighting the unbroken history of the upper Rio Grande.

Beginning with the mammoth hunters of eleven millennia ago, Carroll Riley adeptly eaves the threads of twelve thousand years of continuous history through the introduction of agriculture, the rise of the Basketmaker-Pueblo (Anasazi) people, and the extraordinary "quickening" that occurred along the Rio Grande and its tributaries as the Anasazi era ended.

At that time large towns appeared, some holding several thousand people who practiced irrigation-based agriculture, maintained complex social and political organizations, and had a rich artistry. This "golden age" was continuing when Spaniards contacted, then colonized and missionized the region. In 1680 the Pueblos joined in a powerful record and ousted the invaders. Although the Spanish returned, the Pueblos have maintained important parts of their cultural heritage to the present.

The recent irruption of WikiLeaks, Anonymous, Snowden and other tech-savvy actors onto the global political stage raises urgent questions about the impact of digital activism on political systems around the world. The Rise of Nerd Politics is an anthropological exploration of the role that such actors play in sparking new processes of political change in the digital age.
 
Drawing from long-term ethnographic research in Spain, Indonesia and Malaysia--as well as empirical examples from the United States, Iceland, Taiwan and further afield--Postill tracks the rise of technology "nerds" as a new transnational class of political brokers with growing influence. The book identifies and explores four domains of "nerd politics" that have experienced a dramatic expansion since 2010: digital rights, data activism, social protest, and institutional politics.
 
A lively and engaging intervention at the conjuncture of anthropology, media studies, and sociology, this book offers a pertinent reflection on the future of political change in the digital age.

Female genital excision, or the ritual of cutting the external genitals of girls and women, is undoubtedly one of the most heavily and widely debated cultural traditions of our time. By looking at how writers of African descent have presented the practice in their literary work, Elisabeth Bekers shows how the debate on female genital excision evolved over the last four decades of the twentieth century, in response to changing attitudes about ethnicity, nationalism, colonialism, feminism, and human rights.
    Rising Anthills (the title refers to a Dogon myth) analyzes works in English, French, and Arabic by African and African American writers, both women and men, from different parts of the African continent and the diaspora. Attending closely to the nuances of language and the complexities of the issue, Bekers explores lesser-known writers side by side with such recognizable names as Ngugi wa Thiong’o, Flora Nwapa, Nawal El Saadawi, Ahmadou Kourouma, Calixthe Beyala, Alice Walker, and Gloria Naylor. Following their literary discussions of female genital excision, she discerns a gradual evolution—from the 1960s, when writers mindful of its communal significance carefully “wrote around” the physical operation, through the 1970s and 1980s, when they began to speak out against the practice and their societies’ gender politics, to the late 1990s, when they situated their denunciations of female genital excision in a much broader, international context of women’s oppression and the struggle for women’s rights.

Birth, puberty, marriage, and death are, in all cultures, marked by ceremonies which may differ but are universal in function. Arnold van Gennep (1873-1957) was the first anthropologist to note the regularity and significance of the rituals attached to the transitional stages in man's life, and his phrase for these, "the rites of passage," has become a part of the language of anthropology and sociology.

A CLASSIC WORK OF ANTHROPOLOGY—OVER SEVENTY THOUSAND COPIES SOLD
With a new introduction by Pulitzer Prize–winner David I. Kertzer

Arnold van Gennep’s masterwork, The Rites of Passage, has been a staple of anthropological education for more than a century. First published in French in 1909, and translated into English by the University of Chicago Press in 1960, this landmark book explores how the life of an individual in any society can be understood as a succession of transitions: birth, puberty, marriage, parenthood, old age, and, finally, death. Van Gennep’s great insight was discerning a common structure in each of these seemingly different transitions, involving rituals of separation, liminality, and incorporation. With compelling precision, he set out the terms that would both define twentieth-century ritual theory and become a part of our everyday lexicon.
 
This new edition of his work demonstrates how we can still make use of its enduring critical tools to understand our own social, religious, and political worlds, and even our personal and professional lives. In his new introduction, Pulitzer Prize–winning historian and anthropologist David I. Kertzer sheds new light on van Gennep, on the battles he fought, and on the huge impact the book has had since publication of the first English edition.

This book examines ritual practices and public festivals in the Otavalo and Cotacachi areas of northern Andean Ecuador's Imbabura province. Otavaleños are a unique group in that they maintain their traditional identity but also cultivate a cosmopolitanism through frequent international travel. Ritual Encountersexplores the moral, mythic, and modern crossroads at which Otavaleños stand, and how, at this junction, they come to define themselves as millennial people. 

Michelle Wibbelsman shows that Otavaleños are deeply engaged in transnational mobility and in the cultural transformations that have resulted from Otavalan participation in global markets, international consumer trends, and technological developments. Rituals have persisted among this ethnic community as important processes for symbolically capturing and critically assessing cultural changes in the face of modern influences. As religious expression, political commentary, transcendental communication, moral judgment, and transformative experience, Otavalan rituals constitute enduring practices that affirm ethnic identities, challenge dominant narratives, and take issue with power inequalities behind hegemony. Ritual Encounters thus offers an appreciation of the modern and mythic community as a single and emergent condition.

Rituals and Sisterhoods reveals the previously under-studied world of plebeian single women and single-female-headed households in colonial Mexican urban centers. Focusing on the lower echelons of society, Amos Megged considers why some commoner women remained single and established their own female-headed households, examining their unique discourses and self-representations from various angles.
 
Megged analyzes these women’s life stories recorded during the Spanish Inquisition, as well as wills and bequests, petitions, parish records, and private letters that describe—in their own words—how they exercised agency in male-dominated and religious spaces. Translations of select documents and accompanying analysis illustrate the conditions in which women dissolved their marriages, remained in long-lasting extramarital cohabitations, and formed female-led households and “sisterhoods” of their own. Megged provides evidence that single women in colonial Mexico played a far more active and central role in economic systems, social organizations, cults, and political activism than has been previously thought, creating spaces for themselves in which they could initiate and maintain autonomy and values distinct from those of elite society.
 
The institutionalization of female-headed households in mid-colonial Mexico had wide-ranging repercussions and effects on general societal values. Rituals and Sisterhoods details the particular relevance of these changes to the history of emotions, sexuality, gender concepts, perceptions of marriage, life choices, and views of honor and shame in colonial society. This book will be of significant interest to students and scholars of colonial Latin American history, the history of Early Modern Spain and Europe, and gender and women’s studies.
 

With close to one million members, the Church of the Nazarites (ibandla lamaNazaretha) is one of the most popular indigenous religious communities in South Africa. Founded in 1910 by Isaiah Shembe, it offers South Africans—particularly disadvantaged black women and girls—a way to remake and reconnect to ancient sacred traditions disrupted by colonialism and apartheid. Ethnomusicologist Carol Muller explores the everyday lives of Nazarite women through their religious songs and dances, dream narratives, and fertility rituals, which come to life both musically and visually on CD-ROM.

Against the backdrop of South Africa's turbulent history, Muller shows how Shembe's ideas of female ritual purity developed as a response to a regime and culture that pushed all things associated with women, cultural expression, and Africanness to the margins.

Carol Muller breaks new ground in the study of this changing region and along the way includes fascinating details of her own poignant journey, as a young, white South African woman, to the "other" side of a divided society.

River of Tears is the first ethnography of Brazilian country music, one of the most popular genres in Brazil yet least-known outside it. Beginning in the mid-1980s, commercial musical duos practicing música sertaneja reached beyond their home in Brazil’s central-southern region to become national bestsellers. Rodeo events revolving around country music came to rival soccer matches in attendance. A revival of folkloric rural music called música caipira, heralded as música sertaneja’s ancestor, also took shape. And all the while, large numbers of Brazilians in the central-south were moving to cities, using music to support the claim that their Brazil was first and foremost a rural nation.

Since 1998, Alexander Sebastian Dent has analyzed rural music in the state of São Paulo, interviewing and spending time with listeners, musicians, songwriters, journalists, record-company owners, and radio hosts. Dent not only describes the production and reception of this music, he also explains why the genre experienced such tremendous growth as Brazil transitioned from an era of dictatorship to a period of intense neoliberal reform. Dent argues that rural genres reflect a widespread anxiety that change has been too radical and has come too fast. In defining their music as rural, Brazil’s country musicians—whose work circulates largely in cities—are criticizing an increasingly inescapable urban life characterized by suppressed emotions and an inattentiveness to the past. Their performances evoke a river of tears flowing through a landscape of loss—of love, of life in the countryside, and of man’s connections to the natural world.

The Huichol people live in west Mexico’s Sierra Madre Occidental. The most authentically 'traditional' of all Mexican Indians, they have recently become famous for their vivid yarn paintings, their sacramental use of hallucinogenic cactus, and the well-documented peyote pilgrimages that take them three hundred miles east from their present homeland into the north-central desert.

In the mid-1960s, Peter T. Furst began a lifelong encounter with their intellectual culture, facilitated by a growing relationship of mutual trust with Ramón Medina, an aspiring Huichol shaman, storyteller, and artist, and his wife Guadalupe de la Cruz Ríos. Ramón, who became a full-fledged shaman with his fifth peyote pilgrimage, also had a Huichol name: 'Uru Temay, Young Arrow Person.' Over the years Furst published a number of articles on various facets of Huichol life, many of them centered on what he learned and observed during his growing relationship with Ramón and his people.

Bound together by personal reminiscences and background explanations, Furst here brings many of those articles together and updates them. It includes transcriptions of myths that function as charters for 'being Huichols,' descriptions of deities, rituals, beliefs, as well as discussion of the place of hallucinogens in Huichol culture. Furst skillfully weaves current reflections with memories and older material in a manner that makes for a highly readable, contemporary presentation.
 

The Kurdish territory of Rojava in Syria has in recent years become a watchword for radical democracy, communalism, and gender equality. This book, however, argues that much of how we see Rojava from the outside is a projection of the values of Western radicals whose understanding of the complexities of the situation are limited. Thomas Schmidinger has been working in Rojava for seventeen years, and here he gives us the clearest picture yet of the history, politics, and society of the region today. He sketches the historical background of the Kurds in Syria, then details the developments since the outbreak of war in 2011, including the establishment of the Kurdish para-state and ongoing conflicts between Kurdish parties about how it should be administered. Drawing on interviews with leaders from different parties, civil society activists, artists, fighters, and religious leaders, Schmidinger delivers an authentic, nuanced, unromanticized portrait of Rojava today.
 

Roll With It is a firsthand account of the precarious lives of musicians in the Rebirth, Soul Rebels, and Hot 8 brass bands of New Orleans. These young men are celebrated as cultural icons for upholding the proud traditions of the jazz funeral and the second line parade, yet they remain subject to the perils of poverty, racial marginalization, and urban violence that characterize life for many black Americans. Some achieve a degree of social mobility while many more encounter aggressive policing, exploitative economies, and a political infrastructure that creates insecurities in healthcare, housing, education, and criminal justice. The gripping narrative moves with the band members from back street to backstage, before and after Hurricane Katrina, always in step with the tap of the snare drum, the thud of the bass drum, and the boom of the tuba.

This volume begins with Roman myths and traces their influence in
early Christian and later European literature. Ninety-five entries
by leading scholars cover subjects such as sacrificial cults and rites
in pre-Roman Italy, Roman religion and its origins, the mythologies of
paganism, the survival of the ancient gods in the Middle Ages and the
Renaissance, gypsy myths and rituals, romanticism and myth in Blake,
Nerval, and Balzac, and myth in twentieth-century English literature.

Mythologies offers illuminating examples of the workings of
myth in the structure of societies past and present—how we create,
use, and are guided by systems of myth to answer fundamental questions
about ourselves and our world.

Many of the sections in Mythologies, originally published as a
two-volume cloth set, will soon be available in four paperback volumes
(two are announced here; two more are scheduled for 1993). These
volumes will reproduce the articles, introductory essays, and
illustrations as they appeared in the full Mythologies set.

The worldwide development of ecotourism—including adventures such as mountain climbing and whitewater rafting, as well as more pedestrian pursuits such as birdwatching—has been extensively studied, but until now little attention has been paid to why vacationers choose to take part in what are often physically and emotionally strenuous endeavors. Drawing on ethnographic research and his own experiences working as an ecotour guide throughout the United States and Latin America, Robert Fletcher argues that participation in rigorous outdoor activities resonates with the particular cultural values of the white, upper-middle-class Westerners who are the majority of ecotourists. Navigating 13,000-foot mountain peaks or treacherous river rapids demands deferral of gratification, perseverance through suffering, and a willingness to assume risks in pursuit of continuous progress. In this way, characteristics originally cultivated for professional success have been transferred to the leisure realm at a moment when traditional avenues for achievement in the public sphere seem largely exhausted. At the same time, ecotourism provides a temporary escape from the ostensible ills of modern society by offering a transcendent "wilderness" experience that contrasts with the indoor, sedentary, mental labor characteristically performed by white-collar workers.

A powerful case for why anthropology should study outsiders of thought and their speculative ideas

 

What sort of thinking is needed to study anomalies in thought? In this trenchantly argued and beautifully written book, anthropologist Peter Skafish explores this provocative question by examining the writings of the medium and “rough metaphysician” Jane Roberts (1929–1984). Through a close interpretation of her own published texts as well as those she understood herself to have dictated for her cohort of channeled personalities—including one, named “Seth,” who would inspire the New Age movement—Skafish shows her intuitive and dreamlike work to be a source of rigorously inventive ideas about science, ontology, translation, and pluralism. Arguing that Roberts’s writings contain philosophies ahead of their time, he also asks: How might our understanding of speculative thinking change if we consider the way untrained writers, occult visionaries, and their counterparts in other cultural traditions undertake it? What can outsider thinkers teach us about the limitations of even our most critical intellectual habits?

Rough Metaphysics is at once an ethnography of the books of a strange and yet remarkable writer, a commentary on the unlikely philosophy contained in them, and a call for a new way of doing (and undoing) philosophy through anthropology, and vice versa. In guiding the reader through Roberts’s often hallucinatory “world of concepts,” Skafish also develops a series of original interpretations of thinkers—from William James to Claude Lévi-Strauss to Paul Feyerabend—who have been vital to anthropologists and their fellow travelers.

Seductively written and surprising in its turns of thought, Rough Metaphysics is a feast for anyone who wants to learn how to think something new, especially about thought.

Since the 1960s, the United States has undergone a profound demographic transformation due to increased immigration from Asia, Latin America, the Caribbean, and elsewhere. Today immigrants and their U.S.-born children represent approximately 25 percent of the population, or more than 85 million people. How has immigration changed the way that both newcomers and the native-born understand what it means to be American? This issue of RSF, edited by immigration scholars Kay Deaux, Katharine Donato, and Nancy Foner investigates how  immigration has shaped the way longer-established Americans, as well as immigrants and their children, see themelves and others in terms of race, ethnicity, and national identity --- and also considers the implications for intergroup relations. 
 
Several articles explore how immigrants negotiate their positions in the racial hierarchy and how they perceive themselves in relation to native-born groups. Michael Jones-Correa and coauthors find that while Mexican immigrants are more likely to identify as Americans the more they report positive interactions with both native-born whites and blacks, Indian immigrants’ identification with being American is largely shaped by positive interactions just with whites. Prema Kurien shows that in response to the wave of hate crimes after 9/11, Sikh Americans sought to be recognized as an American religious minority, as well as an ethnic group distinct from Indian Americans. In their study of the children of immigrants in middle adulthood, Cynthia Feliciano and Rubén G. Rumbaut find that some second-generation immigrants retain a strong attachment to an ethnic identity into their late thirties, but that ethnic identification for others wanes as their social identities as parents, workers, or spouses become more important.
 
Other contributors investigate the extent to which longer-established Americans  respond to increased immigration. Maureen Craig and Jennifer Richeson show that whites living in areas with large or increasing racial minority populations are more likely to believe that anti-white discrimination is on the rise. Deborah Schildkraut and Satia Morotta similarly find that when millennials—particularly those who identify as white and Republican—are exposed to information on the changing racial makeup of the U.S., they express more conservative political views.
 
At a time when questions of immigration and national identity are at the forefront of our political and public discourse, understanding how immigrants and their offspring influence—and are influenced by—conceptions of race and identity is critical for social scientists. This issue provides key insights into the challenges of a rapidly changing population.
 

A methodological follow-up to Arts of Living on a Damaged Planet
 

The environmental and climatic crises of our time are fundamentally multispecies crises. And the Anthropocene, a time of “human-made” disruptions on a planetary scale, is a disruption of the fabric of life as a whole. The contributors to Rubber Boots Methods for the Anthropocene argue that understanding the multispecies nature of these disruptions requires multispecies methods.

Answering methodological challenges posed by the Anthropocene, Rubber Boots Methods for the Anthropocene retools the empirical study of the socioecological chaos of the contemporary moment across the arts, human science, and natural science. Based on critical landscape history, multispecies curiosity, and collaboration across disciplines and knowledge systems, the volume presents thirteen transdisciplinary accounts of practical methodological experimentation, highlighting diverse settings ranging from the High Arctic to the deserts of southern Africa and from the pampas of Argentina to the coral reefs of the Western Pacific, always insisting on the importance of firsthand, “rubber boots” immersion in the field.

The methodological companion to Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene (Minnesota, 2017), this collection puts forth empirical studies of the multispecies messiness of contemporary life that investigate some of the critical questions of our time.

Contributors: Filippo Bertoni, Museum für Naturkunde, Berlin; Harshavardhan Bhat, U of Westminster; Nathalia Brichet, U of Copenhagen; Janne Flora, Aarhus U, Denmark; Natalie Forssman, U of British Columbia; Peter Funch, Aarhus U; Kirsten Hastrup, U of Copenhagen; Colin Hoag, Smith College; Joseph Klein, U of California, Santa Cruz; Andrew S. Mathews, U of California, Santa Cruz; Daniel Münster, U of Oslo; Ursula Münster, U of Oslo; Jon Rasmus Nyquist, U of Oslo; Katy Overstreet, U of Copenhagen; Pierre du Plessis, U of Oslo; Meredith Root-Bernstein; Heather Anne Swanson, Aarhus U; Anna Lowenhaupt Tsing, U of California,

Santa Cruz; Stine Vestbo.

Rubbish. Waste. Trash. Whatever term you choose to describe the things we throw away, the connotations are the same; of something dirty, useless and incontrovertibly 'bad'. But does such a dismissive rendering mask a more nuanced reality? In Rubbish Belongs to the Poor, Patrick O'Hare journeys to the heart of Uruguay's waste disposal system in order to reconceptualize rubbish as a 21st century commons, at risk of enclosure. On a giant landfill site outside the capital Montevideo we meet the book's central protagonists, the 'classifiers': waste-pickers who recover and recycle materials in and around its fenced but porous perimeter. Here the struggle of classifiers against the enclosure of the landfill, justified on the grounds of hygiene, is brought into dialogue with other historical and contemporary enclosures - from urban privatizations to rural evictions - to shed light on the nature of contemporary forms of capitalist dispossession. Supplementing this rich ethnography with the author's own insights from dumpster diving in the UK, the book analyzes capitalism's relations with its material surpluses and what these tell us about its expansionary logics, limits and liminal spaces. Rubbish Belongs to the Poor ultimately proposes a fundamental rethinking of the waste-capitalism nexus.

At the foot of the Argentine Andes, bulldozers are destroying forests and homes to create soy fields in an area already strewn with rubble from previous waves of destruction and violence. Based on ethnographic research in this region where the mountains give way to the Gran Chaco lowlands, Gastón R. Gordillo shows how geographic space is inseparable from the material, historical, and affective ruptures embodied in debris. His exploration of the significance of rubble encompasses lost cities, derelict train stations, overgrown Jesuit missions and Spanish forts, stranded steamships, mass graves, and razed forests. Examining the effects of these and other forms of debris on the people living on nearby ranches and farms, and in towns, Gordillo emphasizes that for the rural poor, the rubble left in the wake of capitalist and imperialist endeavors is not romanticized ruin but the material manifestation of the violence and dislocation that created it.
 

The Lacandon Maya are a small-scale forest society currently on the brink of extinction. Small groups of Northern Lacandon escaped evangelization by dispersing into the jungle, moving from the Guatemalan Petén to Chiapas in southern Mexico during the seventeenth, eighteenth, and nineteenth centuries. Several groups maintained their traditional religion until the late twentieth century.
 
Their cult of incense burners, based on the veneration of Maya ruins and funerary caves and the deities these effigy censers represented, remained free of any Christian influence. Some ceremonies were vestiges of more complex rituals believed to date back to pre-Columbian times. In this volume, Didier Boremanse explores Lacandon beliefs and traditions he observed during the many months of fieldwork he did, spanning four decades.
 
Throughout the book Boremanse makes Lacandon values and worldviews accessible to readers from western cultures. Rituals are described and explained with extracts of the celebrants’ prayers that were tape-recorded, transcribed, and translated. Other elements of religious oral tradition are included, including incantations, chants, and the myths and beliefs that sustain the rites. Boremanse also discusses how larger social change influences religious change, both through economic means and outside influences. Most of the myths retold in this book have never been published in English. Photographs show rites that are no longer performed and shrines that no longer exist.

From the Preclassic to the present, Maya peoples have continuously built, altered, abandoned, and re-used structures, imbuing them with new meanings at each transformation. Ruins of the Past is the first volume to focus on how previously built structures in the Maya Lowlands were used and perceived by later peoples, exploring the topic through concepts of landscape, place, and memory. The collection, as Wendy Ashmore points out in her foreword, offers "a stimulating, productive, and fresh set of inferences about ancient Maya cognition of their own past." Contributors include Anthony P. Andrews, Ana Lucía Arroyave Prera, Antonio Benavides C., M. Kathryn Brown, Marcello A. Canuto, Mark B. Child, David A. Freidel, James F. Garber, Charles W. Golden, Stanley P. Guenter, Jon B. Hageman, Richard D. Hansen, Brett A. Houk, Wayne K. Howell, Paul Hughbanks, Scott R. Hutson, Aline Magnoni, T. Kam Manahan, Olivia C. Navarro Farr, Travis W. Stanton, Lauren A. Sullivan, and Fred Valdez Jr.

It is impossible to discuss what shamans are and what they do, contends Gregory G. Maskarinec, without knowing what shamans say. When Maskarinec took an interest in shaman rituals on his first visit to Nepal, he was told by many Nepalis and Westerners that the shamans he had encountered in the Himalayan foothills of western Nepal engaged in "meaningless mumblings." But in the course of several years of fieldwork he learned from the shamans that both their long, publicly chanted rituals and their whispered, secretive incantations are oral texts meticulously memorized through years of training. In The Rulings of the Night, he shows how the shamans, during their dramatic night-long performances, create the worlds of words in which shamans exist.

Maskarinec analyzes several complete repertoires of the texts that the shamans use to diagnose and treat afflictions that trouble their clients. Through these texts, they intervene to manipulate and change the world, replacing its unbalanced, inexpressible chaos with orderly, balanced, grammatical, and eloquently expressible states. They negotiate the relations between language, action, and social realities, providing a well-constructed and thoroughly consistent intentional universe—and only in that universe can all shaman actions and beliefs be fully comprehended.

Mobutu Sese Seko, who ruled Zaire (now the Democratic Republic of Congo) from 1965 until 1997, was fond of saying “happy are those who sing and dance,” and his regime energetically promoted the notion of culture as a national resource. During this period Zairian popular dance music (often referred to as la rumba zaïroise) became a sort of musica franca in many parts of sub-Saharan Africa. But how did this privileged form of cultural expression, one primarily known for a sound of sweetness and joy, flourish under one of the continent’s most brutal authoritarian regimes? In Rumba Rules, the first ethnography of popular music in the Democratic Republic of Congo, Bob W. White examines not only the economic and political conditions that brought this powerful music industry to its knees, but also the ways that popular musicians sought to remain socially relevant in a time of increasing insecurity.

Drawing partly on his experiences as a member of a local dance band in the country’s capital city Kinshasa, White offers extraordinarily vivid accounts of the live music scene, including the relatively recent phenomenon of libanga, which involves shouting the names of wealthy or powerful people during performances in exchange for financial support or protection. With dynamic descriptions of how bands practiced, performed, and splintered, White highlights how the ways that power was sought and understood in Kinshasa’s popular music scene mirrored the charismatic authoritarianism of Mobutu’s rule. In Rumba Rules, Congolese speak candidly about political leadership, social mobility, and what it meant to be a bon chef (good leader) in Mobutu’s Zaire.

Brazil’s Atlantic Forest is a paradise to many. In Southern Bahia, surfers, billionaires, travelers, and hippies mingle with environmentalists, family farmers, quilombolas (descendants of formerly enslaved people), and nativos, or “locals.” Each of these groups has connections to the unique environment, culture, and character of this region as their home, their source of a livelihood, or perhaps their vacation escape. And while sometimes these connections converge—other times they clash.

The pressures on this tropical forest are palpable. So are people’s responses to these pressures. What was once the state’s economic mainstay, cacao production, is only now beginning to make a comeback after a disease decimated the crops of large and small farmers alike. Tourism, another economic hope, is susceptible to economic crises and pandemics. And the threat of a massive state-led infrastructure project involving mining, a railroad, and an international port has loomed over the region for well over a decade.

Southern Bahia is at a crossroads: develop a sustainable, forest-based economy or run the risk of losing the identity and soul of this place forevermore. Through the lives of environmentalists, farmers, quilombolas, and nativos—people who are in and of this place—this book brings alive the people who are grappling with this dilemma.

Anthropologist Colleen M. Scanlan Lyons brings the eye of a storyteller to present this complex struggle, weaving in her own challenges of balancing family and fieldwork alongside the stories of the people who live in this dynamic region. Intertwined tales, friendships, and hope emerge as people both struggle to sustain their lives in a biodiversity hotspot and strive to create their paradise.
 

Amok, one of the few Malay words commonly appearing in English, names a syndrome of unpredictable and indiscriminate homicidal behavior with suicidal intent. In tracing the development of this behavioral pattern, Spores examines historical data, including frequently colorful colonialist accounts of such episodes, from British Malaya and the Netherlands East Indies during the period 1800–1925.

Spores presents a basic etiological distinction between reactive-motivated and a spontaneous, unmotivated amok; the one an intentional act capable of establishing or restoring dignity and self-respect; the other a result of organic disturbance. He also explores the social-psychological dynamics of engagement in the two types of solitary amok and suggests possible behavioral chains. Further, his study demonstrates the impact of social forces and processes of the late nineteenth and early twentieth century which significantly altered factors in traditional Malay society important in generating expressions of solitary amok.

Running amok demonstrates the utility of bringing historical data to bear on the examination of specific social phenomena, particularly suggesting that the understanding of some present-day forms of mental disorder or other aberrant or deviant behavior can be facilitated and enriched through such analysis.

In Rural Resistance in the Land of Zapata, Tanalís Padilla shows that the period from 1940 to 1968, generally viewed as a time of social and political stability in Mexico, actually saw numerous instances of popular discontent and widespread state repression. Padilla provides a detailed history of a mid-twentieth-century agrarian mobilization in the Mexican state of Morelos, the homeland of Emiliano Zapata. In so doing, she brings to the fore the continuities between the popular struggles surrounding the Mexican Revolution and contemporary rural uprisings such as the Zapatista rebellion.

The peasants known in popular memory as Jaramillistas were led by Rubén Jaramillo (1900–1962). An agrarian leader from Morelos who participated in the Mexican Revolution and fought under Zapata, Jaramillo later became an outspoken defender of the rural poor. The Jaramillistas were inspired by the legacy of the Zapatistas, the peasant army that fought for land and community autonomy with particular tenacity during the Revolution. Padilla examines the way that the Jaramillistas used the legacy of Zapatismo but also transformed, expanded, and updated it in dialogue with other national and international political movements.

The Jaramillistas fought persistently through legal channels for access to land, the means to work it, and sustainable prices for their products, but the Mexican government increasingly closed its doors to rural reform. The government ultimately responded with repression, pushing the Jaramillistas into armed struggle, and transforming their calls for local reform into a broader critique of capitalism. With Rural Resistance in the Land of Zapata, Padilla sheds new light on the decision to initiate armed struggle, women’s challenges to patriarchal norms, and the ways that campesinos framed their demands in relation to national and international political developments.

     This masterful social and economic history of rural Zaire examines the complex and lasting effects of forced cotton cultivation in central Africa from 1917 to 1960. Osumaka Likaka recreates daily life inside the colonial cotton regime. He shows that, to ensure widespread cotton production and to overcome continued peasant resistance, the colonial state and the cotton companies found it necessary to augment their use of threats and force with efforts to win the cooperation of the peasant farmers, through structural reforms, economic incentives, and propaganda exploiting African popular culture.
     As local plots of food crops grown by individual households gave way to commercial fields of cotton, a whole host of social, economic, and environmental changes followed. Likaka reveals how food shortages and competition for labor were endemic, forests were cleared, social stratification increased, married women lost their traditional control of agricultural production, and communities became impoverished while local chiefs enlarged their power and prosperity.
     Likaka documents how the cotton regime promoted its cause through agricultural exhibits, cotton festivals, films, and plays, as well as by raising producer prices and decreasing tax rates. He also shows how the peasant laborers in turn resisted regimented agricultural production by migrating, fleeing the farms for the bush, or sabotaging plantings by surreptitiously boiling cotton seeds. Small farmers who had received appallingly low prices from the cotton companies resisted by stealing back their cotton by night from the warehouses, to resell it in the morning. Likaka draws on interviews with more than fifty informants in Zaire and Belgium and reviews an impressive array of archival materials, from court records to comic books. In uncovering the tumultuous economic and social consequences of the cotton regime and by emphasizing its effects on social institutions, Likaka enriches historical understanding of African agriculture and development.

This volume investigates Russian culture at the turn of the twentieth and twenty-first centuries, with scholars from Britain, Sweden, Russia, and the United States exploring aspects of culture with regard to one overarching question: What is the impact of the Soviet discourse on contemporary culture. This question comes at a time when Russia is concerned with integrating itself into European arts and culture while enhancing its uniqueness through references to its Soviet past. Thus, contributions investigate the phenomenon of post-Soviet culture and try to define the relationship of contemporary art to the past.