Witchcraft Dialogues analyzes the complex manner in which human beings construct, experience, and think about the “occult.” It brings together anthropologists, philosophers, and sociologists, from diverse social and cultural backgrounds, to engage the metaphysical properties of “witchcraft” and “sorcery” and to explore their manifestations in people’s lived experiences. While many Africanist scholars shun the analysis of “witchcraft” as an appropriate domain of investigation, the experiences, thoughts, activities, and powers that “witchcraft” encompasses have become increasingly the source of interest and debate. Concepts of witchcraft and the phenomena to which they are applied express something fundamental to the human condition and have their equation in the logic of other human practices such as racism and its various crafts. Thus, the focus on “witchcraft” is not just a concern with the occult, but a manifestation of the convergence of interest in mediating and transcending disciplinary domains. The contributors to this volume embrace the challenge of exploring “witchcraft” as a mode of experiencing and explaining human circumstances as well as confronting the limitations of their own intellectual traditions and paradigms. The range of their explorations takes us in new directions, making use not only of their academic training but also of their personal experiences, to reframe the conceptual terrain of the “occult” and the epistemological orientations of their various academic fields of inquiry.

In Dante’s Inferno, the lowest circle of Hell is reserved for traitors, those who betrayed their closest companions. In a wide range of literatures and mythologies such intimate aggression is a source of ultimate terror, and in Witchcraft, Intimacy, and Trust, Peter Geschiere masterfully sketches it as a central ember at the core of human relationships, one brutally revealed in the practice of witchcraft. Examining witchcraft in its variety of forms throughout the globe, he shows how this often misunderstood practice is deeply structured by intimacy and the powers it affords. In doing so, he offers not only a comprehensive look at contemporary witchcraft but also a fresh—if troubling—new way to think about intimacy itself.   
 
Geschiere begins in the forests of southeast Cameroon with the Maka, who fear “witchcraft of the house” above all else. Drawing a variety of local conceptions of intimacy into a global arc, he tracks notions of the home and family—and witchcraft’s transgression of them—throughout Africa, Europe, Brazil, and Oceania, showing that witchcraft provides powerful ways of addressing issues that are crucial to social relationships. Indeed, by uncovering the link between intimacy and witchcraft in so many parts of the world, he paints a provocative picture of human sociality that scrutinizes some of the most prevalent views held by contemporary social science.

One of the few books to situate witchcraft in a global context, Witchcraft, Intimacy, and Trust is at once a theoretical tour de force and an empirically rich and lucid take on a difficult-to-understand spiritual practice and the private spaces throughout the world it so greatly affects.  

With Respect to Sex is an intimate ethnography that offers a provocative account of sexual and social difference in India. The subjects of this study are hijras or the "third sex" of India—individuals who occupy a unique, liminal space between male and female, sacred and profane.

Hijras are men who sacrifice their genitalia to a goddess in return for the power to confer fertility on newlyweds and newborn children, a ritual role they are respected for, at the same time as they are stigmatized for their ambiguous sexuality. By focusing on the hijra community, Gayatri Reddy sheds new light on Indian society and the intricate negotiations of identity across various domains of everyday life. Further, by reframing hijra identity through the local economy of respect, this ethnography highlights the complex relationships among local and global, sexual and moral, economies.

This book will be regarded as the definitive work on hijras, one that will be of enormous interest to anthropologists, students of South Asian culture, and specialists in the study of gender and sexuality.

With the Lapps in the High Mountains is an entrancing true account, a classic of travel literature, and a work that deserves wider recognition as an early contribution to ethnographic writing. Published in 1913 and available here in its first English translation, it is the narrative of Emilie Demant Hatt's nine-month stay in the tent of a Sami family in northern Sweden in 1907–8 and her participation in a dramatic reindeer migration over snow-packed mountains to Norway with another Sami community in 1908. A single woman in her thirties, Demant Hatt immersed herself in the Sami language and culture. She writes vividly of daily life, women's work, children's play, and the care of reindeer herds in Lapland a century ago.

            While still an art student in Copenhagen in 1904, Demant Hatt had taken a vacation trip to northern Sweden, where she chanced to meet Sami wolf hunter Johan Turi. His dream of writing a book about his people sparked her interest in the culture, and she began to study the Sami language at the University of Copenhagen. Though not formally trained as an ethnographer, she had an eye for detail. The journals, photographs, sketches, and paintings she made during her travels with the Sami enriched her eventual book, and in With the Lapps in the High Mountains she memorably portrays people, dogs, reindeer, and the beauty of the landscape above the Arctic Circle. This English-language edition also includes photographs by Demant Hatt, an introduction by translator Barbara Sjoholm, and a foreword by Hugh Beach, author of A Year in Lapland: Guest of the Reindeer Herders.

In Wizards and Scientists Stephan Palmié offers a corrective to the existing historiography on the Caribbean. Focusing on developments in Afro-Cuban religious culture, he demonstrates that traditional Caribbean cultural practices are part and parcel of the same history that produced modernity and that both represent complexly interrelated hybrid formations. Palmié argues that the standard narrative trajectory from tradition to modernity, and from passion to reason, is a violation of the synergistic processes through which historically specific, moral communities develop the cultural forms that integrate them.
Highlighting the ways that Afro-Cuban discourses serve as a means of moral analysis of social action, Palmié suggests that the supposedly irrational premises of Afro-Cuban religious traditions not only rival Western rationality in analytical acumen but are integrally linked to rationality itself. Afro-Cuban religion is as “modern” as nuclear thermodynamics, he claims, just as the Caribbean might be regarded as one of the world’s first truly “modern” locales: based on the appropriation and destruction of human bodies for profit, its plantation export economy anticipated the industrial revolution in the metropolis by more than a century. Working to prove that modernity is not just an aspect of the West, Palmié focuses on those whose physical abuse and intellectual denigration were the price paid for modernity’s achievement. All cultures influenced by the transcontinental Atlantic economy share a legacy of slave commerce. Nevertheless, local forms of moral imagination have developed distinctive yet interrelated responses to this violent past and the contradiction-ridden postcolonial present that can be analyzed as forms of historical and social analysis in their own right.

Based on nearly two years of ethnographic fieldwork in a Muslim village in northern Sudan, Wombs and Alien Spirits explores the zâr cult, the most widely practiced traditional healing cult in Africa.  Adherents of the cult are usually women with marital or fertility problems, who are possessed by spirits very different from their own proscribed roles as mothers.  Through the woman, the spirit makes demands upon her husband and family and makes provocative comments on village issues, such as the increasing influence of formal Islam or encroaching Western economic domination.  In accommodating the spirits, the women are able metaphorically to reformulate everyday discourse to portray consciousness of their own subordination.
    Janice Boddy examines the moral universe of the village, discussing female circumcision, personhood, kinship, and bodily integrity, then describes the workings of the cult and the effect of possession on the lives of men as well as women.   She suggests that spirit possession is a feminist discourse, though a veiled and allegorical one, on women's objectification and subordination.  Additionally, the spirit world acts as a foil for village life in the context of rapid historical change and as such provides a focus for cultural resistance that is particularly, though not exclusively, relevant to women.

"The past fifteen years have been a time of intense scholarly interest in women, resulting in an explosion of literature that has begun to reveal the overriding effects of gender on other cultural domains. Affecting all aspects of culture, issues of sexuality, gender-related behaviors, and inter-gender relations also have profound implications for music performance. This volume represents an introduction to the field of women, music, and culture and in no way attempts to be comprehensive in its coverage nor conclusive in its implications. For example, Western classical music is not discussed here, many large world areas are not covered, nor does this volume present a comprehensive survey of all recent developments in feminist-oriented anthropology. What these essays do share is a focus on women's culture identity and musical activity, either in socially isolated performance environments or within the public arenas shared by their male counterparts."--From the preface
 

     This classic study of Black
        Carib culture and its preservation through ancestral rituals organized
        by older women now includes a foreword by Constance R. Sutton and an afterword
        by the author.
      "One of the outstanding
        studies of this genre. . . . Refreshingly, the book has good photographs,
        as well as strong endnotes and bibliography, and very useful tables, figures,
        maps, and index." -- Choice
      "An outstanding contribution
        to the literature on female-centered bilateral kinship and residence."
       
        -- Grant D. Jones, American Ethnologist
      "A richly detailed account
        of a contemporary culture in which older women are important, valued,
        and self-respecting."
        -- Anthropology and Humanism Quarterly
      "A combination of competent
        research, interwoven themes, and an easily readable, sometimes beautifully
        evocative, prose style." -- Heather Strange, The Gerontologist

 

Christiane Klapisch-Zuber, a brilliant historian of the Annales school, skillfully uncovers the lives of ordinary Italians of the fourteenth and fifteenth centuries, Tuscans in particular, young and old, rich, middle-class, and poor. From the extraordinarily detailed records kept by Florentine tax collectors and the equally precise ricordanze (household accounts with notations of events great and small), Klapisch-Zuber draws a living picture of the Tuscan household. We learn, for example, how children were named, how wet nurses were engaged, how marriages were negotiated and celebrated. A wealth of other sources are tapped—including city statutes, private letters, philosophical works on marriage, paintings—to determine the social status of women. Klapisch-Zuber reveals how women, in their roles as daughters, wives, sisters, and mothers, were largely subject to a family system that needed them but valued them little.

Wayang kulit, or shadow puppetry, connects a mythic past to the present through public ritual performance and is one of most important performance traditions in Bali. The dalang, or puppeteer, is revered in Balinese society as a teacher and spiritual leader. Recently, women have begun to study and perform in this traditionally male role, an innovation that has triggered resistance and controversy.

In Women in the Shadows, Jennifer Goodlander draws on her own experience training as a dalang as well as interviews with early women dalang and leading artists to upend the usual assessments of such gender role shifts. She argues that rather than assuming that women performers are necessarily mounting a challenge to tradition, “tradition” in Bali must be understood as a system of power that is inextricably linked to gender hierarchy.

She examines the very idea of “tradition” and how it forms both an ideological and social foundation in Balinese culture. Ultimately, Goodlander offers a richer, more complicated understanding of both tradition and gender in Balinese society. Following in the footsteps of other eminent reflexive ethnographies, Women in the Shadows will be of value to anyone interested in performance studies, Southeast Asian culture, or ethnographic methods.

Kay Ann Johnson provides much-needed information about women and gender equality under Communist leadership. She contends that, although the Chinese Communist Party has always ostensibly favored women's rights and family reform, it has rarely pushed for such reforms. In reality, its policies often have reinforced the traditional role of women to further the Party's predominant economic and military aims.

Johnson's primary focus is on reforms of marriage and family because traditional marriage, family, and kinship practices have had the greatest influence in defining and shaping women's place in Chinese society. Conversant with current theory in political science, anthropology, and Marxist and feminist analysis, Johnson writes with clarity and discernment free of dogma. Her discussions of family reform ultimately provide insights into the Chinese government's concern with decreasing the national birth rate, which has become a top priority. Johnson's predictions of a coming crisis in population control are borne out by the recent increase in female infanticide and the government abortion campaign.

Women Who Stay Behind examines the social, educational, and cultural resources rural Mexican women employ to creatively survive the conditions created by the migration of loved ones. Using narrative, research, and theory, Ruth Trinidad Galván presents a hopeful picture of what is traditionally viewed as the abject circumstances of poor and working-class people in Mexico who are forced to migrate to survive. 

The book studies women’s and families’ use of cultural knowledge, community activism, and teaching and learning spaces. Throughout, Trinidad Galván provides answers to these questions: How does the migration of loved ones alter community, familial, and gender dynamics? And what social relations (convivencia), cultural knowledge, and women-centered pedagogies sustain women’s survival (supervivencia)?

Researchers, educators, and students interested in migration studies, gender studies, education, Latin American studies, and Mexican American studies will benefit from the ethnographic approach and theoretical insight of this groundbreaking work.

When the British Museum opened its doors more than two centuries ago, scores of visitors waited eagerly outside for a first glimpse of ancient relics from Egypt, Greece, and Rome. Even today, in this age of satellite television and high-speed Internet access, museums maintain their unique allure, continuing to play a vital role in connecting us with little-known terrains and the deep mysteries of our historical past. That’s because, as Stephanie Moser argues in Wondrous Curiosities, museum displays don’t just transmit knowledge—they actually create it. 

Based on her exploration of the British Museum’s world-famous collection of Egyptian antiquities, this pioneering study reveals the powerful role of museums in shaping our understanding of science, culture, and history. Drawing on guidebooks and archival documents, Moser demonstrates that this British exhibition of ancient Egyptian artifacts was central to the way we came to define the remarkable society that produced them. And she also reveals the specific strategies—such as using pattern and symmetry, juxtaposing different types of objects, and singling out particular items—that the British Museum and others used, and still use, in representing the past. With a wealth of illustrations and a detailed account of how the museum acquired and displayed its Egyptian collections, Wondrous Curiosities will fascinate curators and scholars of British history, Egyptology, art history, archaeology, and the history of science.

A sophisticated, state-of-the-art study of the remaking of Christianity by indigenous societies, Words and Worlds Turned Around reveals the manifold transformations of Christian discourses in the colonial Americas. The book surveys how Christian messages were rendered in indigenous languages; explores what was added, transformed, or glossed over; and ends with an epilogue about contemporary Nahuatl Christianities.

In eleven case studies drawn from eight Amerindian languages—Nahuatl, Northern and Valley Zapotec, Quechua, Yucatec Maya, K'iche' Maya, Q'eqchi' Maya, and Tupi—the authors address Christian texts and traditions that were repeatedly changed through translation—a process of “turning around” as conveyed in Classical Nahuatl. Through an examination of how Christian terms and practices were made, remade, and negotiated by both missionaries and native authors and audiences, the volume shows the conversion of indigenous peoples as an ongoing process influenced by what native societies sought, understood, or accepted.

The volume features a rapprochement of methodologies and assumptions employed in history, anthropology, and religion and combines the acuity of of methodologies drawn from philology and historical linguistics with the contextualizing force of the ethnohistory and social history of Spanish and Portuguese America.

Contributors: Claudia Brosseder, Louise M. Burkhart, Mark Christensen, John F. Chuchiak IV, Abelardo de la Cruz, Gregory Haimovich, Kittiya Lee, Ben Leeming, Julia Madajczak, Justyna Olko, Frauke Sachse, Garry Sparks

On the premise that words have the power to make worlds, each essay in this book follows a word as it travels around the globe and across time. Scholars from five disciplines address thirteen societies to highlight the social and political life of words in Asia, Europe, and the Middle East, from the mid-nineteenth century to the present. The approach is consciously experimental, in that rigorously tracking specific words in specific settings frequently leads in unexpected directions and alters conventional depictions of global modernity.

Such words as security in Brazil, responsibility in Japan, community in Thailand, and hijāb in France changed the societies in which they moved even as the words were changed by them. Some words threatened to launch wars, as injury did in imperial Britain’s relations with China in the nineteenth century. Others, such as secularism, worked in silence to agitate for political change in twentieth-century Morocco. Words imposed or imported from abroad could be transformed by those who wielded them to oppose the very powers that first introduced them, as happened in Turkey, Indonesia, and the Philippines. Taken together, this selection of fourteen essays reveals commonality as well as distinctiveness across modern societies, making the world look different from the interdisciplinary and transnational perspective of “words in motion.”

Contributors. Mona Abaza, Itty Abraham, Partha Chatterjee, Carol Gluck, Huri Islamoglu, Claudia Koonz, Lydia H. Liu, Driss Maghraoui, Vicente L. Rafael, Craig J. Reynolds, Seteney Shami, Alan Tansman, Kasian Tejapira, Anna Lowenhaupt Tsing

The Work and the Gift considers how working and giving are taken for opposites and revealed as each other's ghostly shadow. We ask ourselves, for instance, to work for a wage and a living, dooming ourselves forever to the curse of daily toil; and yet we imagine the magnum opus or the oeuvre as a labor of love. We ask ourselves to give with no thought of return; yet we still tell ourselves to give only to the deserving and only where our giving will do some good.

Ranging from Marx and Derrida to Friedrich Hayek and Alvin Toffler, Scott Cutler Shershow here explores the predictions of political thinkers on both the left and the right that work is fundamentally changing, or even disappearing; the debates among anthropologists and historians about an archaic gift-economy that preceded capitalism and might reemerge in its wake; contemporary political battles over charity and social welfare; and attempts by modern and postmodern artists to destabilize the work of art as we know it.

Ultimately, Shershow joins other contemporary thinkers in envisioning a community of unworking, grounded neither in ideals of production and progress, nor in an ethic of liberal generosity, but simply in our fundamental being-in-common. What results is a brilliant intervention in critical theory and social thought that will be of enormous value to students of literary criticism, anthropology, and philosophy alike.

"The Work of Culture is the product of two decades of field research by Sri Lanka's most distinguished anthropological interpreter, and its combination of textual analysis, ethnographic sensitivity, and methodological catholicity makes it something of a blockbuster."—Arjun Appadurai, Journal of Asian Studies

In the context of neoliberalism and global austerity measures, health care institutions around the world confront numerous challenges in attempting to meet the needs of local populations. Examples from Africa (including, Ethiopia, Ghana, and Congo), Latin America (Peru, Mexico, Guatemala), Western Europe (France, Greece), and the United States illustrate how hospitals play a significant role in the social production of health and disease in the communities where they are. Many low-resource countries have experienced increasing privatization and dysfunction of public sector institutions such as hospitals, and growing withdrawal of funding for non-profit organizations. Underlying the chapters in The Work of Hospitals is a fundamental question: how do hospitals function lacking the medications, equipment and technologies, and personnel normally assumed to be necessary? This collection of ethnographies demonstrates how hospital administrators, clinicians, and other staff in hospitals around the world confront innumerable risks in their commitment to deliver health care, including civil unrest, widespread poverty, endemic and epidemic disease, and supply chain instability. Ultimately, The Work of Hospitals documents a vast gulf between the idealized mission of the hospital and the implementation of this mission in everyday practice. Hospitals thus become “contested space” between policy and practice. 
 

The Work of Kings is a stunning new look at the turbulent modern history and sociology of the Sri Lankan Buddhist Monkhood and its effects upon contemporary society. Using never-before translated Sinhalese documents and extensive interviews with monks, Sri Lankan anthropologist H.L. Seneviratne unravels the inner workings of this New Buddhism and the ideology on which it is based.

Beginning with Anagarika Dharmapala's "rationalization" of Buddhism in the early twentieth century, which called for monks to take on a more activist role in the community, Seneviratne shows how the monks have gradually revised their role to include involvement in political and economic spheres. The altruistic, morally pure monks of Dharamapala's dreams have become, Seneviratne trenchantly argues, self-centered and arrogant, concealing self-aggrandizement behind a façade of "social service."

A compelling call for reform and a forceful analysis, The Work of Kings is essential to anthropologists, historians of religion, and those interested in colonialism, nationalism, and postcolonial politics.

Beer, ice cream, and socializing; thighs, abs, and pecs—Japanese fitness clubs combine entertainment and exercise, reflecting the Japanese concept of fitness as encompassing a zest for life as well as physical health. Through an engaging account of these clubs, Working Out in Japan reveals how beauty, bodies, health, and leisure are understood and experienced in Japan today. An aerobics instructor in two of Tokyo’s most popular fitness club chains from 1995 to 1997, Laura Spielvogel captures the diverse voices of club members, workers, and managers; women and men; young and old.
Fitness clubs have proliferated in Japanese cities over the past decade. Yet, despite the pervasive influence of a beauty industry that values thinness above all else, they have met with only mixed success . Exploring this paradox, Spielvogel focuses on the tensions and contradictions within the world of Japanese fitness clubs and on the significance of differences between Japanese and North American philosophies of mind and body. Working Out in Japan explores the ways spaces and bodies are organized and regulated within the clubs, the frustrations of female instructors who face various gender inequities, and the difficult demands that the ideal of slimness places on Japanese women. Spielvogel’s vivid investigation illuminates not only the fitness clubs themselves, but also broader cultural developments including the growth of the service industry and the changing character of work and leisure in Japan.

While Chicago has the second-largest Mexican population among U.S. cities, relatively little ethnographic attention has focused on its Mexican community. This much-needed ethnography of Mexicans living and working in Chicago examines processes of racialization, labor subordination, and class formation; the politics of nativism; and the structures of citizenship and immigration law. Nicholas De Genova develops a theory of “Mexican Chicago” as a transnational social and geographic space that joins Chicago to innumerable communities throughout Mexico. “Mexican Chicago” is a powerful analytical tool, a challenge to the way that social scientists have thought about immigration and pluralism in the United States, and the basis for a wide-ranging critique of U.S. notions of race, national identity, and citizenship.

De Genova worked for two and a half years as a teacher of English in ten industrial workplaces (primarily metal-fabricating factories) throughout Chicago and its suburbs. In Working the Boundaries he draws on fieldwork conducted in these factories, in community centers, and in the homes and neighborhoods of Mexican migrants. He describes how the meaning of “Mexican” is refigured and racialized in relation to a U.S. social order dominated by a black-white binary. Delving into immigration law, he contends that immigration policies have worked over time to produce Mexicans as the U.S. nation-state’s iconic “illegal aliens.” He explains how the constant threat of deportation is used to keep Mexican workers in line. Working the Boundaries is a major contribution to theories of race and transnationalism and a scathing indictment of U.S. labor and citizenship policies.

What do we mean when we refer to world? How does the world relate to the human person? Are the two interdependent and, if so, in what way? What does world mean for an ethnographer or an anthropologist? Much has been said of worlds and worldviews, but do we really know what we mean by these words? Asking these questions and many more, this book explores the conditions of possibility of the ethnographic gesture, and how these shed light on the relationship between humans and the world in the midst of which they find themselves.
 

In The World Below, Jacques Galinier surveys both traditional Otomí cosmology and colonial and contemporary Catholic rituals to illustrate the complexity of continuity and change in Mesoamerican religious ideology and practice. Galinier explores the problems of historical and family memory, models of space and time, the role of the human habitation in cosmology, shamanism and healing, and much more. He elucidates the way these realities are represented in a series of arresting oppositions - both Otomí oppositions and the duality of indigenous and Catholic ritual life - between the upper and lower human body.

Drawing upon both Freud and theories of the carnivalesque, Galinier argues that the "world below" (the lower half of the body) provides the foundation for an indigenous metapsychology that is at once very close to and very far away from the Freudian conceptual apparatus.

Only decades ago, the population of Guangzhou was almost wholly Chinese. Today, it is a truly global city, a place where people from around the world go to make new lives, find themselves, or further their careers. A large number of these migrants are small-scale traders from Africa who deal in Chinese goods—often knockoffs or copies of high-end branded items—to send back to their home countries. In The World in Guangzhou, Gordon Mathews explores the question of how the city became a center of “low-end globalization” and shows what we can learn from that experience about similar transformations elsewhere in the world.
 
Through detailed ethnographic portraits, Mathews reveals a world of globalization based on informality, reputation, and trust rather than on formal contracts. How, he asks, can such informal relationships emerge between two groups—Chinese and sub-Saharan Africans—that don't share a common language, culture, or religion? And what happens when Africans move beyond their status as temporary residents and begin to put down roots and establish families?
 
Full of unforgettable characters, The World in Guangzhou presents a compelling account of globalization at ground level and offers a look into the future of urban life as transnational connections continue to remake cities around the world. 

The World of Lucha Libre is an insider’s account of lucha libre, the popular Mexican form of professional wrestling. Heather Levi spent more than a year immersed in the world of wrestling in Mexico City. Not only did she observe live events and interview wrestlers, referees, officials, promoters, and reporters; she also apprenticed with a retired luchador (wrestler). Drawing on her insider’s perspective, she explores lucha libre as a cultural performance, an occupational subculture, and a set of symbols that circulate through Mexican culture and politics. Levi argues that the broad appeal of lucha libre lies in its capacity to stage contradictions at the heart of Mexican national identity: between the rural and the urban, tradition and modernity, ritual and parody, machismo and feminism, politics and spectacle.

Levi considers lucha libre in light of scholarship about sport, modernization, and the formation of the Mexican nation-state, and in connection to professional wrestling in the United States. She examines the role of secrecy in wrestling, the relationship between wrestlers and the characters they embody, and the meanings of the masks worn by luchadors. She discusses male wrestlers who perform masculine roles, those who cross-dress and perform feminine roles, and female wrestlers who wrestle each other. Investigating the relationship between lucha libre and the mass media, she highlights the history of the sport’s engagement with television: it was televised briefly in the early 1950s, but not again until 1991. Finally, Levi traces the circulation of lucha libre symbols in avant-garde artistic movements and its appropriation in left-wing political discourse. The World of Lucha Libre shows how a sport imported from the United States in the 1930s came to be an iconic symbol of Mexican cultural authenticity.

A World of Many explores the world-making efforts of Tzotzil Maya children from two different localities within the municipality of Chenalhó, Chiapas. The research demonstrates children’s agency in creating their worlds, while also investigating the role played by the surrounding social and physical environment. Different experiences with schooling, parenting, goals and values, but also with climate change, water scarcity, as well as racism and settler colonialism form part of the reason children create their emerging worlds. These worlds are not make believe or anything less than the ontological products of their parents. Instead, Norbert Ross argues that by creating different worlds, the children ultimately fashion themselves into different human beings - quite literally being different in the world. A World of Many combines experimental research from the cognitive sciences with critical theory, exploring children’s agency in devising their own ontologies. Rather than treating children as somewhat incomplete humans, it understands children as tinkerers and thinkers, makers of their worlds amidst complex relations. It regards being as a constant ontological production, where life and living constitutes activism. Using experimental paradigms, the book shows that children locate themselves differently in these emerging worlds they create, becoming different human beings in the process.

A World of Many Worlds is a search into the possibilities that may emerge from conversations between indigenous collectives and the study of science's philosophical production. The contributors explore how divergent knowledges and practices make worlds. They work with difference and sameness, recursion, divergence, political ontology, cosmopolitics, and relations, using them as concepts, methods, and analytics to open up possibilities for a pluriverse: a cosmos composed through divergent political practices that do not need to become the same.

Contributors. Mario Blaser, Alberto Corsín Jiménez, Déborah Danowski, Marisol de la Cadena, John Law, Marianne Lien, Isabelle Stengers, Marilyn Strathern, Helen Verran, Eduardo Viveiros de Castro

In this bold, innovative work, Dorinne Kondo theorizes the racialized structures of inequality that pervade theater and the arts. Grounded in twenty years of fieldwork as dramaturg and playwright, Kondo mobilizes critical race studies, affect theory, psychoanalysis, and dramatic writing to trenchantly analyze theater's work of creativity as theory: acting, writing, dramaturgy. Race-making occurs backstage in the creative process and through economic forces, institutional hierarchies, hiring practices, ideologies of artistic transcendence, and aesthetic form. For audiences, the arts produce racial affect--structurally over-determined ways affect can enhance or diminish life. Upending genre through scholarly interpretation, vivid vignettes, and Kondo's original play, Worldmaking journeys from an initial romance with theater that is shattered by encounters with racism, toward what Kondo calls reparative creativity in the work of minoritarian artists Anna Deavere Smith, David Henry Hwang, and the author herself. Worldmaking performs the potential for the arts to remake worlds, from theater worlds to psychic worlds to worldmaking visions for social transformation.

Russian rural women have been depicted as victims of oppressive patriarchy, celebrated as symbols of inherent female strength, and extolled as the original source of a great world culture. Throughout the years of collectivization, industrialization, and World War II, women played major roles in the evolution of the Russian village. But how do they see themselves? What do their stories, songs, and customs reveal about their values, desires, and motivations?
    Based upon nearly three decades of fieldwork, from 1983 to 2010, The Worlds of Russian Rural Women follows three generations of Russian women and shows how they alternately preserve, discard, and rework the cultural traditions of their forebears to suit changing needs and self-conceptions. In a major contribution to the study of folklore, Laura J. Olson and Svetlana Adonyeva document the ways that women’s tales of traditional practices associated with marriage, childbirth, and death reflect both upholding and transgression of social norms. Their romance songs, satirical ditties, and healing and harmful magic reveal the complexity of power relations in the Russian villages.

A diverse group of writers and scholars follow the lead of noted folklorist Barre Toelken and consider, from the inside, the ways in which varied cultures in the American West understand and express their relations to the world around them. As Barre Toelken puts it in The Dynamics of Folklore, "'Worldview' refers to the manner in which a culture sees and expresses its relation to the world around it." In Worldviews and the American West, seventeen notable authors and scholars, employing diverse approaches and styles, apply Toelken's ideas about worldview to the American West. While the contributors represent a range of voices, methods, and visions, they are integrated through their focus on the theme of worldview in one region. Worldviews and the American West includes essays by Margaret K. Brady, Hal Cannon, Nora Marks Dauenhauer and Richard Dauenhauer, James S. Griffith, Barry Lopez, Robert McCarl, Elliott Oring, Twilo Scofield, Steve Siporin, Kim Stafford, C. W. Sullivan III, Jeannie B. Thomas, George Venn, George B. Wasson, and William A. Wilson. Each of the authors in this collection attempts to get inside one or more of the worldviews of the many cultures that have come to share and interpret the American West. The result is a lively mix of styles and voices as the authors' own worldviews interact with the multiple perspectives of the diverse peoples (and, in Barry Lopez's "The Language of Animals," other species) of the West. This diversity matches the geography of the region they all call home and gives varied life and meaning to its physical and cultural landscape.

Ninety years ago, Knud Rasmussen’s popular account of his scientific expeditions through Greenland and North America introduced readers to the culture and history of arctic Natives. In the intervening century, a robust field of ethnographic research has grown around the Inuit and Yupiit of North America—but, until now, English-language readers have had little access to the broad corpus of work on Greenlandic natives.
Worldviews of the Greenlanders draws upon extensive Danish and Greenlandic research on Inuit arctic peoples—as well as Birgitte Sonne’s own decades of scholarship and fieldwork—to present in rich detail the key symbols and traditional beliefs of Greenlandic Natives, as well as the changes brought about by contact with colonial traders and Christian missionaries. It includes critical updates to our knowledge of the Greenlanders’ pre-colonial world and their ideas on space, time, and other worldly beings. This expansive work will be a touchstone of Arctic Native studies for academics who wish to expand their knowledge past the boundaries of North America.

This book presents Peter d'Agostino's World-Wide-Walks project, providing a unique perspective on walking practices across time and place considered through the framework of evolving technologies and changes in climate. Performed on six continents during the past five decades, d’Agostino’s work lays a groundwork for considering walks as portals for crossing natural, cultural, and virtual frontiers.  Broad in scope, it addresses topics ranging from historical concerns including traditional Australian Aboriginal rites of passage and the exploits of explorers such as John Ledyard, to artists’ walks and related themes covered in the mass media in recent years. D’Agostino’s work shows that the act of walking places the individual within a world of empirical awareness, statistical knowledge, expectation, and surprise through phenomena like anticipating unknown encounters around the bend. In mediating the frontiers of human knowledge, walking and other forms of exploration remain a critical means of engaging global challenges, especially notable now as environmental boundaries are undergoing radical and potential cataclysmic change.

Holly Swyers turns to the bleachers of Chicago's iconic Wrigley Field in this unique exploration of the ways people craft a feeling of community under almost any conditions. Wrigley Regulars examines various components of community through the lens of "the regulars," a group of diehard Chicago Cubs fans who loyally populate the bleachers at Wrigley Field. In a time when many communities are perceived as either short-lived or disintegrating, the Wrigley regulars have formed their own thriving set of pregame rituals, ballpark traditions, and social hierarchies. Swyers examines the conditions, practices, and behaviors that help create and sustain the experience of community. At Wrigley Field, these practices can include the simple acts of scorecard-keeping and gathering at the same location before each game or insisting on elaborate rules of ticket distribution and seating arrangements, as well as more symbolic behaviors and superstitions that link the regulars to each other. A bleacher regular herself, Swyers uses a qualitative approach to define community as the ways in which people arrive at an awareness of themselves as a group with a particular relationship to the larger world. The case of the regulars offers a challenge to the claim that community is eroding in an increasingly fragmented and technologically driven culture, suggesting instead that our notions of where we find community and how we express it are changing.

“Tell me all about your trip!” It’s a request that follows travelers as they head out into the world, and one of the first things they hear when they return. When we leave our homes to explore the wider world, we feel compelled to capture the experiences and bring the story home. But for those who don’t think of themselves as writers, putting experiences into words can be more stressful than inspirational.
Writing Abroad is meant for travelers of all backgrounds and writing levels: a student embarking on overseas study; a retiree realizing a dream of seeing China; a Peace Corps worker in Kenya. All can benefit from documenting their adventures, whether on paper or online. Through practical advice and adaptable exercises, this guide will help travelers hone their observational skills, conduct research and interviews, choose an appropriate literary form, and incorporate photos and videos into their writing.
Writing about travel is more than just safeguarding memories—it can transform experiences and tease out new realizations. With Writing Abroad, travelers will be able to deepen their understanding of other cultures and write about that new awareness in clear and vivid prose.

Using the influential and field-changing Writing Culture as a point of departure, the thirteen essays in Writing Culture and the Life of Anthropology address anthropology's past, present, and future.  The contributors, all leading figures in anthropology today, reflect back on the "writing culture" movement of the 1980s, consider its influences on ethnographic research and writing, and debate what counts as ethnography in a post-Writing Culture era. They address questions of ethnographic method, new forms the presentation of research might take, and the anthropologist's role. Exploring themes such as late industrialism, precarity, violence, science and technology, globalization, and the non-human world, this book is essential reading for those looking to understand the current state of anthropology and its possibilities going forward.

Contributors. Anne Allison, James Clifford, Michael M.J. Fischer, Kim Fortun, Richard Handler, John L. Jackson, Jr., George E. Marcus, Charles Piot, Hugh Raffles, Danilyn Rutherford, Orin Starn, Kathleen Stewart, Michael Taussig, Kamala Visweswaran

In this companion volume John van Maanen's Tales of the Field, three scholars reveal how the ethnographer turns direct experience and observation into written fieldnotes upon which an ethnography is based.

Drawing on years of teaching and field research experience, the authors develop a series of guidelines, suggestions, and practical advice about how to write useful fieldnotes in a variety of settings, both cultural and institutional. Using actual unfinished, "working" notes as examples, they illustrate options for composing, reviewing, and working fieldnotes into finished texts. They discuss different organizational and descriptive strategies, including evocation of sensory detail, synthesis of complete scenes, the value of partial versus omniscient perspectives, and of first person versus third person accounts. Of particular interest is the author's discussion of notetaking as a mindset. They show how transforming direct observations into vivid descriptions results not simply from good memory but more crucially from learning to envision scenes as written. A good ethnographer, they demonstrate, must learn to remember dialogue and movement like an actor, to see colors and shapes like a painter, and to sense moods and rhythms like a poet.

The authors also emphasize the ethnographer's core interest in presenting the perceptions and meanings which the people studied attach to their own actions. They demonstrate the subtle ways that writers can make the voices of people heard in the texts they produce. Finally, they analyze the "processing" of fieldnotes—the practice of coding notes to identify themes and methods for selecting and weaving together fieldnote excerpts to write a polished ethnography.

This book, however, is more than a "how-to" manual. The authors examine writing fieldnotes as an interactive and interpretive process in which the researcher's own commitments and relationships with those in the field inevitably shape the character and content of those fieldnotes. They explore the conscious and unconscious writing choices that produce fieldnote accounts. And they show how the character and content of these fieldnotes inevitably influence the arguments and analyses the ethnographer can make in the final ethnographic tale.

This book shows that note-taking is a craft that can be taught. Along with Tales of the Field and George Marcus and Michael Fisher's Anthropology as Cultural Criticism, Writing Ethnographic Fieldnotes is an essential tool for students and social scientists alike.

In Writing Ethnographic Fieldnotes, Robert M. Emerson, Rachel I. Fretz, and Linda L. Shaw present a series of guidelines, suggestions, and practical advice for creating useful fieldnotes in a variety of settings, demystifying a process that is often assumed to be intuitive and impossible to teach. Using actual unfinished notes as examples, the authors illustrate options for composing, reviewing, and working fieldnotes into finished texts. They discuss different organizational and descriptive strategies and show how transforming direct observations into vivid descriptions results not simply from good memory but from learning to envision scenes as written. A good ethnographer, they demonstrate, must learn to remember dialogue and movement like an actor, to see colors and shapes like a painter, and to sense moods and rhythms like a poet.

 

This new edition reflects the extensive feedback the authors have received from students and instructors since the first edition was published in 1995. As a result, they have updated the race, class, and gender section, created new sections on coding programs and revising first drafts, and provided new examples of working notes. An essential tool for budding social scientists, the second edition of Writing Ethnographic Fieldnotes will be invaluable for a new generation of researchers entering the field.

One teacher's dispatches from the front lines of the culture wars.

In the early 1990s, Linda Brodkey ended up on the front page of the New York Times and in the columns of George Will and other conservative pundits. The furor was over the “Writing about Difference” syllabus she helped create at the University of Texas, an effort that came to be one more casualty in the debate over multiculturalism in the academy. Writing Permitted in Designated Areas Only is made up of Brodkey’s dispatches from the front lines of the culture wars.

The essays in this book raise provocative questions about the way writing is taught in the United States. Brodkey lambastes conventional composition courses, which since their inception in the mid-nineteenth century have been the site of conflict over what “literacy” really means. She argues that such courses have institutionalized the practice of separating form and content, relegating teachers to the tasks of policing grammar and patrolling the borders of style and literature. Ultimately, this separation of structure and meaning depoliticizes the act of writing, creating an artificial distinction between what is being said and how it is expressed. Comprising specific examples of student work in addition to Brodkey’s own essays, Writing Permitted in Designated Areas Only works against this dynamic. Ranging from personal essay (“Writing on the Bias”) to hard-hitting polemic (“Writing Permitted in Designated Areas Only”) and touching on many of the major issues in the teaching of writing today, this volume explores alternatives to the standard methods for teaching composition. The result is a passionate plea for the loosing of writing to achieve its full power and potential; to unharness writing—and its teachers—from the institutional strictures that stifle both creativity and independent thought.

As policing has recently become a major topic of public debate, it was also a growing area of ethnographic research. Writing the World of Policing brings together an international roster of scholars who have conducted fieldwork studies of law enforcement in disadvantaged urban neighborhoods on five continents. How, they ask, can ethnography illuminate the role of the police in society? Are there important aspects of policing that are not captured through interviews and statistics? And how can the study of law enforcement shed light on the practice of ethnography? What might studying policing teach us about the epistemological and ethical challenges of participant observation? Beyond these questions of crucial interest for criminology and, more generally, the social sciences, Writing the World of Policing provides a timely discussion of one of the most problematic institutions in contemporary society.

Is it “Stalinist” for a formerly communist country to tear down a statue of Stalin? Should the Confederate flag be allowed to fly over the South Carolina state capitol? Is it possible for America to honor General Custer and the Sioux Nation, Jefferson Davis and Abraham Lincoln? Indeed, can a liberal, multicultural society memorialize anyone at all, or is it committed to a strict neutrality about the quality of the lives led by its citizens?

In Written in Stone, legal scholar Sanford Levinson considers the tangled responses of ever-changing societies to the monuments and commemorations created by past regimes or outmoded cultural and political systems. Drawing on examples from Albania to Zimbabwe, from Moscow to Managua, and paying particular attention to examples throughout the American South, Levinson looks at social and legal arguments regarding the display, construction, modification, and destruction of public monuments. He asks what kinds of claims the past has on the present, particularly if the present is defined in dramatic opposition to its past values. In addition, he addresses the possibilities for responding to the use and abuse of public spaces and explores how a culture might memorialize its historical figures and events in ways that are beneficial to all its members.

Written in Stone is a meditation on how national cultures have been or may yet be defined through the deployment of public monuments. It adds a thoughtful and crucial voice into debates surrounding historical accuracy and representation, and will be welcomed by the many readers concerned with such issues.