A SCHOLARLY BOOK REPOSITORY113 start with G start with G
Gambling Debt is a game-changing contribution to the discussion of economic crises and neoliberal financial systems and strategies. Iceland’s 2008 financial collapse was the first case in a series of meltdowns, a warning of danger in the global order. This full-scale anthropology of financialization and the economic crisis broadly discusses this momentous bubble and burst and places it in theoretical, anthropological, and global historical context through descriptions of the complex developments leading to it and the larger social and cultural implications and consequences.
Chapters from anthropologists, sociologists, historians, economists, and key local participants focus on the neoliberal policies—mainly the privatization of banks and fishery resources—that concentrated wealth among a select few, skewed the distribution of capital in a way that Iceland had never experienced before, and plunged the country into a full-scale economic crisis. Gambling Debt significantly raises the level of understanding and debate on the issues relevant to financial crises, painting a portrait of the meltdown from many points of view—from bankers to schoolchildren, from fishers in coastal villages to the urban poor and immigrants, and from artists to philosophers and other intellectuals.
This book is for anyone interested in financial troubles and neoliberal politics as well as students and scholars of anthropology, sociology, economics, philosophy, political science, business, and ethics.
Publication supported in part by the National Science Foundation.
Contributors:
Vilhjálmur Árnason, Ásmundur Ásmundsson, Jón Gunnar Bernburg, James Carrier, Sigurlína Davíðsdóttir, Dimitra Doukas, Níels Einarsson, Einar Mar Guðmundsson, Tinna Grétarsdóttir, Birna Gunnlaugsdóttir, Guðný S. Guðbjörnsdóttir, Pamela Joan Innes, Guðni Th. Jóhannesson, Örn D. Jónsson, Hannes Lárusson, Kristín Loftsdóttir, James Maguire, Már Wolfgang Mixa, Evelyn Pinkerton, Hulda Proppé, James G. Rice, Rögnvaldur J. Sæmundsson, Unnur Dís Skaptadóttir, Margaret Willson
After nearly fifty years of rigid segregation, the demise of the apartheid regime in South Africa and the African National Congress’s relatively peaceful assumption of power in 1994 were hailed as a miracle. But a few years into the transition, this miracle appeared increasingly threatened by crime and violence. In this compelling ethnography, Steffen Jensen focuses on a single township in Cape Town in order to explore how residents have negotiated the intersecting forces of political change and violent crime.
Jensen spent years closely observing the actions of residents both male and female, young and old, as well as gang members, police officers, and local government officials. The poisonous legacy of apartheid also comes under Jensen’s lens, as he examines the lasting effects that an official policy of racist stereotyping has had on the residents’ conceptions of themselves and their neighbors. While Gangs, Politics, and Dignity in Cape Town brims with insights into ongoing debates over policing, gangs, and local politics, Jensen also shows how people in the townships maintain their dignity in the face of hardship and danger.
Participants in La Mesa Verde home garden program engage in the practices of growing and sharing food to envision and continuously work to enact alternative food systems that connect people to their food and communities. They are building on ancestral knowledge, as well as learning new forms of farming, gardening, and healing through convivial acts of sharing.
The individuals featured in the book are imagining and building alternative worlds and futures amid the very real challenges they embody and endure. Climate change, for example, is forcing thousands of migrants to urban areas, which means recent immigrants’ traditional environmental, nutritional, and healing knowledge will continue to be threatened by the pervasiveness of modernity and the homogenization of global capitalism. Moreover, once rural people migrate to urban areas, their ability to retain traditional foodways will remain difficult without spaces of autonomy. The stories in this book reveal how people create the physical space to grow food and the political space to enact autonomy to revive and restore agroecological knowledge needed for an uncertain future.
Over a period of six years, Judith Farquhar and Lili Lai worked with seven minority nationality groups in China’s southern mountains, observing how medicines were gathered and local healing systems codified. Gathering Medicines shares their intimate view of how people understand ethnicity, locality, the body, and nature. This ethnography of knowledge diversities in multiethnic China is a testament to the rural wisdom of mountain healers, one that theorizes, from the ground up, the dynamic encounters between formal statist knowledge and the popular authority of the wild.
Men are often thought to have less interest in parenting than women, and gay men are generally assumed to prefer pleasure over responsibility. The toxic combination of these two stereotypical views has led to a lack of serious attention being paid to the experiences of gay fathers. But the truth is that more and more gay men are setting out to become parents and succeeding—and Gay Fatherhood aims to tell their stories.
Ellen Lewin takes as her focus people who undertake the difficult process of becoming fathers as gay men, rather than having become fathers while married to women. These men face unique challenges in their quest for fatherhood, negotiating specific bureaucratic and financial conditions as they pursue adoption or surrogacy and juggling questions about their future child’s race, age, sex, and health. Gay Fatherhood chronicles the lives of these men, exploring how they cope with political attacks from both the "family values" right and the "radical queer" left—while also shedding light on the evolving meanings of family in twenty-first-century America.
A bold and provocative look at how the nonprofit sphere’s expansion has helped—and hindered—the LGBT cause
What if the very structure on which social movements rely, the nonprofit system, is reinforcing the inequalities activists seek to eliminate? That is the question at the heart of this bold reassessment of the system’s massive expansion since the mid-1960s. Focusing on the LGBT movement, Myrl Beam argues that the conservative turn in queer movement politics, as exemplified by the shift toward marriage and legal equality, is due mostly to the movement’s embrace of the nonprofit structure.
Based on oral histories as well as archival research, and drawing on the author’s own extensive activist work, Gay, Inc. presents four compelling case studies. Beam looks at how people at LGBT nonprofits in Minneapolis and Chicago grapple with the contradictions between radical queer social movements and their institutionalized iterations. Through interview subjects’ incisive, funny, and heartbreaking commentaries, Beam exposes a complex world of committed people doing the best they can to effect change, and the flawed structures in which they participate, rail against, ignore, and make do.
Providing a critical look at a social formation whose sanctified place in the national imagination has for too long gone unquestioned, Gay, Inc. marks a significant contribution to scholarship on sexuality, neoliberalism, and social movements.
This book is both a resource guide and a review of major issues in gender and agriculture which demonstrates that recognizing the contribution of women to agricultural production is a necessary step in development planning. It presents relevant information and research literature regarding women's roles in agriculture in a consolidated and accessible format, offering insights into how the inclusion or exclusion of appropriate information at the planning stage can have an impact during implementation. It also provides guidelines for locating information on gender-related agricultural issues and incorporating it into development planning, research, and training. The literature reviewed not only calls attention to the work women do in order to improve their access to technology and training but also challenges existing development paradigms. The issues discussed present women's experiences and local knowledge and allude to gender and class inequities that farming women face. Each chapter is intended to help the reader address major gender issues in a specific subject in order to access relevant information and thereby better design and implement appropriate agricultural planning and policies.
By synthesizing twenty years of international research, Gender and Agricultural Development provides an effective tool for development practitioners to use in training programs or surveys in order to ensure the appropriate collection of gender disaggregated data and for educators to integrate gender issues into courses dealing with social aspects of agricultural systems. Its findings are presented in such a way as to allow them to be easily incorporated into innovative planning for more sustainable and equitable agricultural policies.
In Andean Bolivia, racial and cultural differences are most visibly marked on women, who often still wear native dress and speak an indigenous language rather than Spanish. In this study of modernity in Bolivia, Marcia Stephenson explores how the state's desire for a racially and culturally homogenous society has been deployed through images of womanhood that promote the notion of an idealized, acculturated female body.
Stephenson engages a variety of texts—critical essays, novels, indigenous testimonials, education manuals, self-help pamphlets, and position papers of diverse women's organizations—to analyze how the interlocking tropes of fashion, motherhood, domestication, hygiene, and hunger are used as tools for the production of dominant, racialized ideologies of womanhood. At the same time, she also uncovers long-standing patterns of resistance to the modernizing impulse, especially in the large-scale mobilization of indigenous peoples who have made it clear that they will negotiate the terms of modernity, but always "as Indians."
Bringing together case studies from Asia and Latin America, this valuable collection adds new knowledge to our understanding of the interplay between local and global processes. Organized broadly by three major issues—forests, water, and fisheries—the scholarship ranges widely: the gender dimensions of the illegal trade in wildlife in Vietnam; women and development issues along the Ganges River; the role of gender in sustainable fishing in the Philippines; women’s inclusion in community forestry in India; gender-based confrontations and resistance in Mexican fisheries; environmentalism and gender in Ecuador; and women’s roles in managing water scarcity in Bolivia and addressing sustainability in shrimp farming in the Mekong Delta.
Together these chapters show why gender issues are important for understanding how communities and populations deal daily with the challenges of globalization and environmental change. Through their rich ethnographic research, the contributors demonstrate that gender analysis offers useful insights into how a more sustainable world can be negotiated—one household and one community at a time.
Contributors
Stephanie Buechler
María Luz Cruz-Torres
Linda D’Amico
Georgina Drew
James Eder
Lisa L. Gezon
Pamela McElwee
Neera Singh
Hong Anh Vu
Amber Wutich
Set in Arequipa during Peru's recent years of crisis, this ethnography reveals how dress creates gendered bodies. It explores why people wear clothes, why people make art, and why those things matter in a war-torn land. Blenda Femenías argues that women's clothes are key symbols of gender identity and resistance to racism.
Moving between metropolitan Arequipa and rural Caylloma Province, the central characters are the Quechua- and Spanish-speaking maize farmers and alpaca herders of the Colca Valley. Their identification as Indians, whites, and mestizos emerges through locally produced garments called bordados. Because the artists who create these beautiful objects are also producers who carve an economic foothold, family workshops are vital in a nation where jobs are as scarce as peace. But ambiguity permeates all practices shaping bordados' significance. Femenías traces contemporary political and ritual applications, not only Caylloma's long-standing and violent ethnic conflicts, to the historical importance of cloth since Inca times.
This is the only book about expressive culture in an Andean nation that centers on gender. In this feminist contribution to ethnography, based on twenty years' experience with Peru, including two years of intensive fieldwork, Femenías reflects on the ways gender shapes relationships among subjects, research, and representation.
In 1979, toward the end of the Cold War era, Nicaragua's Sandinista movement emerged on the world stage claiming to represent a new form of socialism. Gendered Scenarios of Revolution is a historical ethnography of Sandinista state formation from the perspective of El Tule-a peasant village that was itself thrust onto a national and international stage as a "model" Sandinista community. This book follows the villagers´ story as they joined the Sandinista movement, performed revolution before a world audience, and grappled with the lessons of this experience in the neoliberal aftermath.
Employing an approach that combines political economy and cultural analysis, Montoya argues that the Sandinistas collapsed gender contradictions into class ones, and that as the Contra War exacerbated political and economic crises in the country, the Sandinistas increasingly ruled by mandate as vanguard party instead of creating the participatory democracy that they professed to work toward. In El Tule this meant that even though the Sandinistas created new roles and possibilities for women and men, over time they upheld pre-revolutionary patriarchal social structures. Yet in showing how the revolution created opportunities for Tuleños to assert their agency and advance their interests, even against the Sandinistas´ own interests, this book offers a reinterpretation of the revolution´s supposed failure.
Examining this community’s experience in the Sandinista and post-Sandinista periods offers perspective on both processes of revolutionary transformation and their legacies in the neoliberal era. Gendered Scenarios of Revolution will engage graduate and undergraduate students and scholars in anthropology, sociology, history, and women’s and gender studies, and appeal to anyone interested in modern revolution and its aftermath.
Gibbal portrays the river as the dominant, cohesive force among people in the face of social and environmental strife. He focuses on the Ghimbala healing cult, which centers on the river, and how the cult structures social relations in the region. Gibbal vividly recreations the Ghimbala rites, nocturnal ceremonies of spirit possession and seance which animate the water spirits, or genii, that inhabit the river. The genii, he finds, provide the strength of social identity in a world where famine and competing versions of Islam threaten to overpower traditional culture.
In its original French publication, The Genii of the River Niger was honored with an Alexandra David-Neel literary prize in 1989. Its powerful lyricism, combined with fascinating ethnographic depth, will delight general readers and specialists alike and will stir debates among specialists in African studies, the anthropology of religion, and literature.
Specialists on the societies about which they write, these anthropologists draw on ethnographic research to provide on-the-ground analyses of communities in the wake of mass brutality. They investigate how mass violence is described or remembered, and how those representations are altered by the attempts of others, from NGOs to governments, to assert “the truth” about outbreaks of violence. One contributor questions the neutrality of an international group monitoring violence in Sudan and the assumption that such groups are, at worst, benign. Another examines the consequences of how events, victims, and perpetrators are portrayed by the Rwandan government during the annual commemoration of that country’s genocide in 1994. Still another explores the silence around the deaths of between eighty and one hundred thousand people on Bali during Indonesia’s state-sponsored anticommunist violence of 1965–1966, a genocidal period that until recently was rarely referenced in tourist guidebooks, anthropological studies on Bali, or even among the Balinese themselves. Other contributors consider issues of political identity and legitimacy, coping, the media, and “ethnic cleansing.” Genocide: Truth, Memory, and Representation reveals the major contribution that cultural anthropologists can make to the study of genocide.
Contributors. Pamela Ballinger, Jennie E. Burnet, Conerly Casey, Elizabeth Drexler, Leslie Dwyer, Alexander Laban Hinton, Sharon E. Hutchinson, Uli Linke, Kevin Lewis O’Neill, Antonius C. G. M. Robben, Debra Rodman, Victoria Sanford
Media history is millions, even billions, of years old. That is the premise of this pioneering and provocative book, which argues that to adequately understand contemporary media culture we must set out from material realities that precede media themselves—Earth’s history, geological formations, minerals, and energy. And to do so, writes Jussi Parikka, is to confront the profound environmental and social implications of this ubiquitous, but hardly ephemeral, realm of modern-day life.
Exploring the resource depletion and material resourcing required for us to use our devices to live networked lives, Parikka grounds his analysis in Siegfried Zielinski’s widely discussed notion of deep time—but takes it back millennia. Not only are rare earth minerals and many other materials needed to make our digital media machines work, he observes, but used and obsolete media technologies return to the earth as residue of digital culture, contributing to growing layers of toxic waste for future archaeologists to ponder. He shows that these materials must be considered alongside the often dangerous and exploitative labor processes that refine them into the devices underlying our seemingly virtual or immaterial practices.
A Geology of Media demonstrates that the environment does not just surround our media cultural world—it runs through it, enables it, and hosts it in an era of unprecedented climate change. While looking backward to Earth’s distant past, it also looks forward to a more expansive media theory—and, implicitly, media activism—to come.
George Washington: Revolutionary general, Father of His Country, first president, authentic hero, prime mover in establishing a constitutional government, squire of Mount Vernon, itself a national shrine. The sheer ubiquity of his persona makes him an excellent focus for understanding how Americans from the centennial of the nation's birth to the present have rediscovered their colonial origins and have manipulated what they found for a variety of social, economic, and political purposes. The more modern we become, says Karal Ann Marling, the more desperately we cling to our Washingtons, to our old-fashioned heroes, to an imaginary lost paradise chock-full of colonial furniture.
Marling has pursued the figure of Washington from flea markets to World's Fairs in order to understand his significance in American culture and iconography. Of all American heroes, she points out, Washington is the one most closely tied to artifacts, relics, material possessions, style. She describes the Philadelphia Centennial Exposition of 1876, where the federal government exhibited a scene of camp life at Valley Forge, complete with Washington's coat, pants, and other personal objects that lent a strong domestic flavor to the nascent colonial revival. When the restoration of Mount Vernon was begun in the late nineteenth century, it was financed and directed by women, as was much of the historic preservation of the period. Thanks to these efforts, the American home became the scene of successive waves of a revivalism that is still very alive in the 1980s.
In describing Washington's talismanic importance, Marling shows the efforts of twentieth-century politicians to co-opt his incorruptible image. When Harding wanted to convince Americans of his reliability and probity, he campaigned from the Colonial Revival porch of his house on Mount Vernon Avenue in Marion, Ohio. The Washington image was mined for the campaigns that celebrated Calvin Coolidge's Puritan simplicity and Herbert Hoover's engineering talents, said to be related to George Washington's career as a surveyor; more recently, Ronald Reagan at his second inaugural invoked the vision of the humble general praying in the snow at Valley Forge. The neutral and flexible Washington became whatever people wanted him to be—the decorators' darling, the doyen of the D.A.R., the model citizen held up as an example to unruly children and immigrants.
But Marling's book is about more than George Washington and the different ways in which Americans have made use of their past. In her quest for the unhistorical George, Marling has examined the subculture of American life—magazine fiction, historical romances, movies (both silent and talking), and journalism. She traces the descent of high art into such popular forms as posters, plaques, packages, and billboards, all to illuminate how Washington's iconic meaning has influenced styles and tastes on many levels.
Anyone interested in the fate of national ideology and the concept of the individual will benefit from this radical reinterpretation of modern values and the place of modernity in history.
"What François Furet did for French history, Dumont did for anthropology, turning it away from engaged politics and towards the sober study of the modern age." —Mark Lilla, London Review of Books
"There are many fine things in Dumont's study. Beyond any doubt, his cultural anthropology of the modern spirit highlights some of the key energies of the of the last two centuries. . . . [An] impressive . . . detailed analysis." —Martin Swales, Times Higher Education Supplement
"[An] unsettling, rich, demanding, profound study." —Publishers Weekly
Terry Jordan explores how German immigrants in the nineteenth century influenced and were influenced by the agricultural life in the areas of Texas where they settled. His findings both support the notion of ethnic distinctiveness and reveal the extent to which German Texans adopted the farming techniques of their Southern Anglo neighbors.
Vacations are a delimited period during which social rules and responsibilities are eased, removed, or shifted, and people have increased autonomy over what they choose to do. Recent trends in the travel industry emphasize the appeal of vacations for voluntary identity changes—when bankers can become bikers for a week or when “Momcations” allow mothers to leave their families behind. But how do our vacations allow us to shape our identity?
Getting Away from It All is a study of individuality and flexibility and the intersection of self-definition and social constraint. Karen Stein interviews vacationers about their travels and down time, focusing on “identity transitions.” She shows how objects, settings, temporal environments and social interactions limit or facilitate identity shifts, and how we arrange our vacations to achieve the shifts we desire. Stein also looks at the behavior, values, attitudes, and worldview of individuals to illuminate how people engage in either identity work or identity play.
Vacations say a lot about individuals. They signal class and economic standing and reveal aspirations and goals. Getting Away from It All insists that vacations are about more than just taking time off to relax and rejuvenate—they are about having some time to work on the person one wants to be.
But as Ghetto at the Center of the World shows us, a trip to Chungking Mansions reveals a far less glamorous side of globalization. A world away from the gleaming headquarters of multinational corporations, Chungking Mansions is emblematic of the way globalization actually works for most of the world’s people. Gordon Mathews’s intimate portrayal of the building’s polyethnic residents lays bare their intricate connections to the international circulation of goods, money, and ideas. We come to understand the day-to-day realities of globalization through the stories of entrepreneurs from Africa carting cell phones in their luggage to sell back home and temporary workers from South Asia struggling to earn money to bring to their families. And we see that this so-called ghetto—which inspires fear in many of Hong Kong’s other residents, despite its low crime rate—is not a place of darkness and desperation but a beacon of hope.
Gordon Mathews’s compendium of riveting stories enthralls and instructs in equal measure, making Ghetto at the Center of the World not just a fascinating tour of a singular place but also a peek into the future of life on our shrinking planet.
Davidson Don Tengo Jabavu was born in the Cape Colony in British southern Africa on October 20, 1885, when a few African men could vote and the prospects for black equality with the ruling whites seemed promising. He died on August 3, 1959, in the Cape Province of the Union of South Africa, eleven years after the apartheid state had begun stripping blacks of their rights and exorcising the ‘ghost of equality’ with a completeness unparalleled in the country’s history. The ‘ghost of equality was the last vestige of the Cape liberal tradition — itself best summed up by the dictum ’equal rights for all civilized men‘ — finally erased in 1959 with the passage of legislation that would, the following year, remove from parliament the last elected white representatives of Africans.…
If D.D.T. Jabavu’s life reveals anything about South Africa’s political history, it is that this history was not monolithic. It was not simply a lengthly confrontation between a black elite represented by the African National Congress and the white segregationist state. Rather, there was a range of black political opinion and activity, of which Jabavu, an active participant in virtually every government-sponsored and every major extraparliamentary conference between 1920 and the late 1940s, represented one prominent historical strain.
This book, however, is about more than D.D.T. Javavu’s politics; it is about his public life, or perhaps more accurately, his public lives. The book is arranged thematically, divided according to the parts Jabavu played: student, teacher, Methodist, and politician.
— from the introduction by the author
Contributors. Yomi Braester, Alexander Des Forges, Kabzung, Rachel Leng, Ralph A. Litzinger, Lisa Rofel, Carlos Rojas, Bryan Tilt, Robin Visser, Biao Xiang, Emily T. Yeh
“Avery Gordon’s stunningly original and provocatively imaginative book explores the connections linking horror, history, and haunting. ” —George Lipsitz
“The text is of great value to anyone working on issues pertaining to the fantastic and the uncanny.” —American Studies International
“Ghostly Matters immediately establishes Avery Gordon as a leader among her generation of social and cultural theorists in all fields. The sheer beauty of her language enhances an intellectual brilliance so daunting that some readers will mark the day they first read this book. One must go back many more years than most of us can remember to find a more important book.” —Charles Lemert
Drawing on a range of sources, including the fiction of Toni Morrison and Luisa Valenzuela (He Who Searches), Avery Gordon demonstrates that past or haunting social forces control present life in different and more complicated ways than most social analysts presume. Written with a power to match its subject, Ghostly Matters has advanced the way we look at the complex intersections of race, gender, and class as they traverse our lives in sharp relief and shadowy manifestations.
Avery F. Gordon is professor of sociology at the University of California, Santa Barbara.
Janice Radway is professor of literature at Duke University.
Included alongside the “Essay on the Gift” are Mauss’ memorial accounts of the work of Émile Durkheim and his colleagues who were lost during World War I, as well as his scholarly reviews of influential contemporaries such as Franz Boas, J. G. Frazer, Bronislaw Malinowski, and others. Read in the context of these additional pieces, the “Essay on the Gift” is revealed as a complementary whole, a gesture of both personal and political generosity: Mauss’ honor for his fallen colleagues; his aspiration for modern society’s recuperation of the gift as a mode of repair; and his own careful, yet critical, reading of his intellectual milieu. The result sets the scene for a whole new generation of readers to study this essay alongside pieces that exhibit the erudition, political commitment, and generous collegial exchange that first nourished the essay into life.
When the Safavid dynasty, founded in 1501, built a state that championed Iranian identity and Twelver Shi'ism, it prompted the more established Ottoman Empire to align itself definitively with Sunni legalism. The political, religious, and military conflicts that arose have since been widely studied, but little attention has been paid to their diplomatic relationship. Sinem Arcak Casale here sets out to explore these two major Muslim empires through a surprising lens: gifts. Countless treasures—such as intricate carpets, gilded silver cups, and ivory-tusk knives—flowed from the Safavid to the Ottoman Empire throughout the sixteenth century. While only a handful now survive, records of these gifts exist in court chronicles, treasury records, poems, epistolary documents, ambassadorial reports, and travel narratives. Tracing this elaborate archive, Casale treats gifts as representative of the complicated Ottoman-Safavid coexistence, demonstrating how their rivalry was shaped as much by culture and aesthetics as it was by religious or military conflict. Gifts in the Age of Empire explores how gifts were no mere accessories to diplomacy but functioned as a mechanism of competitive interaction between these early modern Muslim courts.
In the first comprehensive English-language introduction to Deleuze, John Marks offers a lucid reading of a complex, abstract and often perplexing body of work. Marks examines Deleuze’s philosophical writings – as well as the political and aesthetic preoccupations which underpinned his thinking – and provides a rigorous and illuminating reading of Deleuze’s early studies of Hume, Nietzsche, Kant, Bergson and Spinoza, his collaborations with Felix Guattari, and the development of a distinctively ‘Deleuzian’ conceptual framework. Marks focuses on the philosophical friendship that developed between Deleuze and Foucault and considers the full range of Deleuze’s fascinating writings on literature, art and cinema. This is a clear and concise guide to the work of one of the twentieth century’s most influential thinkers.
Rhetoric about media technology tends to fall into two extreme categories: unequivocal celebration or blanket condemnation. This is particularly true in debate over the clash of values when first world media infiltrate third world audiences.
Bringing together the best new work on contemporary media practices, technologies, and policies, the essayists in Global Currents argue that neither of these extreme views accurately represents the role of media technology today. New ways of thinking about film, television, music, and the internet demonstrate that it is not only media technologies that affect the cultures into which they are introduced—it is just as likely that the receiving culture will change the media.
Topics covered in the volume include copyright law and surveillance technology, cyber activism in the African Diaspora, transnational monopolies and local television industries, the marketing and consumption of “global music,” “click politics” and the war on Afghanistan, the techno-politics of distance education, artificial intelligence and global legal institutions, and traveling and “squatting” in digital space. Balanced between major theoretical positions and original field research, the selections address the political and cultural meanings that surround and configure new technologies.
For a post-human hitchhiker, human life–with its anxiety, aging, illness, and constant need for problem-solving–may look unviable. Yet, for humans, the life struggle is softened by human touch, human emotion, and human cooperation.
The Global Encyclopaedia of Informality, Volume 3 continues the journey of the two previous volumes into the world’s open secrets, unwritten rules, and hidden practices. It focuses on issues of emotional ambivalence and pressures of the digital age. The informal practices presented in this volume demonstrate the urgency of alleviating tensions between continuity and all-too-rapid change and the need to tackle the central problem of modern societies—uncertainty.
The volume takes the reader on a biographical journey through elusive, taken-for-granted, or banal ways of getting things done from over seventy countries and world regions. It offers an innovative understanding of the significance of fringes and challenges the assumption that informality is associated exclusively with poverty, underdevelopment, the Global South, oppressive regimes, or the former socialist countries of Eastern Europe and Central Asia. It also maps the patterns of informality around the globe, identifies specific informal practices in a context-sensitive way, and documents their ambivalent impact on people engaged in problem-solving, on societies in which these problems arise, and on humanity overall.
In this collection, the contributors explore the meaning behind fashion branding in the context of the contested power relations underpinning the production, marketing, and consumption of style and fashion as part of our global culture.
For more than a decade, Liliana Goldín observed in highland towns both the intensification of various forms of production and their growing links to wider markets. In this first book to compare economic ideology across a range of production systems, she examines how people make a living and how they think about their options, practices, and constraints. Drawing on interviews and surveys—even retellings of traditional narratives—she reveals how contemporary Maya respond to the increasingly globalized yet locally circumscribed conditions in which they work.
Goldín presents four case studies: cottage industries devoted to garment production, vegetable growing for internal and border markets reached through direct commerce, crops grown for export, and wage labor in garment assembly factories. By comparing generational and gendered differences among workers, she reveals not only complexities of change but also how these complexities arereflected in changing attitudes, understandings, and aspirations that characterize people’s economic ideology. Further, she shows that as rural people take on diverse economic activities, they also reinterpret their views on such matters as accumulation, cooperation, competition, division of labor, and community solidarity.
Global Maya explores global processes in local terms, revealing the interplay of traditional values, household economics, and the inescapable conditions of demographic growth, a shrinking land base, and a global economy always looking for cheap labor. It offers a wealth of new insights not only for Maya scholars but also for anyone concerned with the effects of globalization on the Third World.
The Spanish Empire was a complex web of places and peoples. Through an expansive range of essays that look at Africa, the Americas, Asia, the Caribbean, and the Pacific, this volume brings a broad range of regions into conversation. The contributors focus on nuanced, comparative exploration of the processes and practices of creating, maintaining, and transforming cultural place making within pluralistic Spanish colonial communities.
The Global Spanish Empire argues that patterned variability is necessary in reconstructing Indigenous cultural persistence in colonial settings. The volume’s eleven case studies include regions often neglected in the archaeology of Spanish colonialism. The time span under investigation is extensive as well, transcending the entirety of the Spanish Empire, from early impacts in West Africa to Texas during the 1800s. The contributors examine the making of a social place within a social or physical landscape. They discuss the appearance of hybrid material culture, the incorporation of foreign goods into local material traditions, the continuation of local traditions, and archaeological evidence of opportunistic social climbing. In some cases, these changes in material culture are ways to maintain aspects of traditional culture rather than signifiers of new cultural practices.
The Global Spanish Empire tackles broad questions about Indigenous cultural persistence, pluralism, and place making using a global comparative perspective grounded in the shared experience of Spanish colonialism.
Contributors
Stephen Acabado
Grace Barretto-Tesoro
James M. Bayman
Christine D. Beaule
Christopher R. DeCorse
Boyd M. Dixon
John G. Douglass
William R. Fowler
Martin Gibbs
Corinne L. Hofman
Hannah G. Hoover
Stacie M. King
Kevin Lane
Laura Matthew
Sandra Montón-Subías
Natalia Moragas Segura
Michelle M. Pigott
Christopher B. Rodning
David Roe
Roberto Valcárcel Rojas
Steve A. Tomka
Jorge Ulloa Hung
Juliet Wiersema
Seeking an alternative to the dead-end debate between those who see globalization as a phenomenon wholly without precedent and those who see it simply as modernization, imperialism, or global capitalism with a new face, the contributors seek to illuminate how space and time are transforming each other in special ways in the present era. They examine how this complex transformation involves changes in the situation of the nation, the state, and the city. While exploring distinct regions—China, Africa, South America, Europe—and representing different disciplines and genres—anthropology, literature, political science, sociology, music, cinema, photography—the contributors are concerned with both the political economy of location and the locations in which political economies are produced and transformed. A special strength of the collection is its concern with emergent styles of subjectivity, citizenship, and mobilization and with the transformations of state power through which market rationalities are distributed and embodied locally.
Contributors. Arjun Appadurai, Jean François Bayart, Jérôme Bindé, Néstor García Canclini, Leo Ching, Steven Feld, Ralf D. Hotchkiss, Wu Hung, Andreas Huyssen, Boubacar Touré Mandémory, Achille Mbembe, Philipe Rekacewicz, Saskia Sassen, Fatu Kande Senghor, Seteney Shami, Anna Tsing, Zhang Zhen
Tomlinson begins this ambitious project by studying the relationship between globalization and contemporary culture, explaining the importance of time and space concerns, cultural imperialism, "deterritorialization," the impact of the media and communication technologies, and the possible growth of more cosmopolitan culture. We come to understand how someone may face unemployment as a result of downsizing decisions made at a company's head office on another continent, or how the food we find in our grocery stores is radically different today from twenty years ago. He discusses the uneven nature of the experience of global modernity in relation to first and third world countries, and concludes that a genuinely cosmopolitan culture is unlikely to emerge unless we respect cultural differences and share a common sense of commitment about the world.
Engaging with the thought of Michel Foucault, Michel Rolph-Trouillot, Achille Mbembe, Henri Lefebvre, Margaret Archer, Saskia Sassen, Pierre Bourdieu, and others, Crichlow argues for understanding creolization as a continual creative remaking of past and present moments to shape the future. She draws on sociology, philosophy, postcolonial studies, and cultural studies to illustrate how national histories are lived personally and how transnational experiences reshape individual lives and collective spaces. Critically extending Bourdieu’s idea of habitus, she describes how contemporary Caribbean subjects remake themselves in and beyond the Caribbean region, challenging, appropriating, and subverting older, localized forms of creolization. In this book, Crichlow offers a nuanced understanding of how Creole citizens of the Caribbean have negotiated modern economies of power.
Winner, Society of the Anthropology of Work Book Prize, 2010
When the ever-intensifying global marketplace "modernizes" rural communities, who stands to gain? Can local residents most impacted by changes to their social fabric ever recover or even identify what has been lost?
Frances Abrahamer Rothstein uses thirty years of sustained anthropological fieldwork in the rural Mexican community of San Cosme Mazatecochco to showcase globalization's complexities and contradictions.
Rothstein's lucid work chronicles the changes in production, consumption, and social relations during three distinct periods: the Mexican "miracle," when economic development fueled mobility for a large segment of the population, including San Cosme's worker-peasants; the lost decade of the 1980s, when much of what had been gained was lost; and the recent period of trade liberalization and globalization, considered by many in Mexico and beyond as a panacea and a disaster at the same time.
After Mexico's textile industry decline in the late 1980s, some families of former textile workers in San Cosme opened home workshops—talleres—and a small-scale, textile-based economy took root. These families, who managed to prosper through their own trade and industry, demonstrate that those who rely on consumer demand for their livelihood need not always follow the dictate of the marketplace, but rather can position themselves assertively to influence alternative economic possibilities held close to their culture.
Employing rich ethnography and broad analysis, Rothstein focuses on how everyday life has been transformed by these processes, but shows also how important continuities with the past persist. She strikes a delicate balance between firmly grounded scientific study and a deep compassion for the subjects of her work, while challenging contemporary views of globalization and consumption.
Glossolalia and the Problem of Language investigates speaking in tongues in South Korea, where it is practiced widely across denominations and congregations. Nicholas Harkness shows how the popularity of glossolalia in Korea lies at the intersection of numerous, often competing social forces, interwoven religious legacies, and spiritual desires that have been amplified by Christianity’s massive institutionalization. As evangelicalism continues to spread worldwide, Glossolalia and the Problem of Language analyzes one of its most enigmatic practices while marking a major advancement in our understanding of the power of language and its limits.
Jain draws on interviews with artists, printers, publishers, and consumers as well as analyses of the prints themselves to trace the economies—of art, commerce, religion, and desire—within which calendar images and ideas about them are formulated. For Jain, an analysis of the bazaar, or vernacular commercial arena, is crucial to understanding not only the calendar art that circulates within the bazaar but also India’s postcolonial modernity and the ways that its mass culture has developed in close connection with a religiously inflected nationalism. The bazaar is characterized by the coexistence of seemingly incompatible elements: bourgeois-liberal and neoliberal modernism on the one hand, and vernacular discourses and practices on the other. Jain argues that from the colonial era to the present, capitalist expansion has depended on the maintenance of these multiple coexisting realms: the sacred, the commercial, and the artistic; the official and the vernacular.
Harri Englund provides a masterfully detailed study of this popular radio personality that addresses broad questions of free speech in Zambia and beyond. By drawing on ethnographic insights into political communication, Englund presents multivocal morality as an alternative to dominant Euro-American perspectives, displacing the simplistic notion of voice as individual personal property—an idea common in both policy and activist rhetoric. Instead, Englund focuses on the creativity and polyphony of Zambian radio while raising important questions about hierarchy, elderhood, and ethics in the public sphere.
A lively, engaging portrait of an extraordinary personality, Gogo Breeze will interest Africanists, scholars of radio and mass media, and anyone interested in the history and future of free speech.
In this intriguing ethnography, Ellen Fuller investigates how issues of gender and identity as they relate to authority are addressed in a globalizing corporate culture. Going Global goes behind the office politics, turf wars and day-to-day workings of a transnational American company in Japan in the late 1990s as employees try to establish a comfortable place within the company.
Fuller looks at how relationships among Asians and between Asians and Americans are tested as individuals are promoted to positions of power and authority. Is there pressure for the Japanese to be more “American” to get ahead in business? Do female employees have to subscribe to certain stereotypes to be promoted or respected? How these American and Japanese workers assess one another raises important questions about international business management and human resources.
Going Indian explores Indian (as opposed to tribal) ethnic identity among Native American people in Oklahoma through their telling, in their own words, of how they became Indian and what being Indian means to them today. Divided into four parts, the book features Oklahoma Indians' constructions of their histories and their view of today's native populations, their experiences with forced removals and Indian educational institutions, the meaning they place on blood quantum and ancestry in relation to Indian identity, and their practice of religion in Native churches.
James Hamill makes extensive use of the Indian Pioneer and Doris Duke material at the University of Oklahoma's Western History Library to assemble these narratives, using interviews collected between 1937-38 and 1967-70, as well as interviews he conducted from 2000 to 2001. While most books on Native American people in Oklahoma focus on tribes and their histories, Hamill instead explores the use of Indian symbolism across a wide field of experience to reveal what they thought and what they think about these various issues, and how these have influenced and affected their self-perceptions over time.
There are many ways to go public in art. There’s exhibiting, publishing, or reviewing. It is only through making artworks public that they become accessible to audiences—a performative act that also involves a marketplace of money and attention. Yet reception is an essential aspect of production.
This book looks at why such reception should not be limited to the art public, positing that going public as an aesthetic and political strategy necessitates an emancipatory practice of public communication that allows, and aspires to, uncertainties, questions, and complexities.
Since the beginning of the twentieth century, modern Chinese intellectuals, reformers, revolutionaries, leftist journalists, and idealistic youth had often crossed the increasing gap between the city and the countryside, which made the act of “going to the countryside” a distinctively modern experience and a continuous practice in China. Such a spatial crossing eventually culminated in the socialist state program of “down to the villages” movements during the 1960s and 1970s. What, then, was the special significance of “going to the countryside” before that era? Going to the Countryside deals with the cultural representations and practices of this practice between 1915 and 1965, focusing on individual homecoming, rural reconstruction, revolutionary journeys to Yan’an, the revolutionary “going down to the people” as well as going to the frontiers and rural hometowns for socialist construction. As part of the larger discourses of enlightenment, revolution, and socialist industrialization, “going to the countryside” entailed new ways of looking at the world and ordinary people, brought about new experiences of space and time, initiated new means of human communication and interaction, generated new forms of cultural production, revealed a fundamental epistemic shift in modern China, and ultimately created a new aesthetic, social, and political landscape.
As a critical response to the “urban turn” in the past few decades, this book brings the rural back to the central concern of Chinese cultural studies and aims to bridge the city and the countryside as two types of important geographical entities, which have often remained as disparate scholarly subjects of inquiry in the current state of China studies. Chinese modernity has been characterized by a dual process that created problems from the vast gap between the city and the countryside but simultaneously initiated constant efforts to cope with the gap personally, collectively, and institutionally. The process of “crossing” two distinct geographical spaces was often presented as continuous explorations of various ways of establishing the connectivity, interaction, and relationship of these two imagined geographical entities. Going to the Countryside argues that this new body of cultural productions did not merely turn the rural into a constantly changing representational space; most importantly, the rural has been constructed as a distinct modern experiential and aesthetic realm characterized by revolutionary changes in human conceptions and sentiments.
Roger Magazine takes readers inside Mexico’s soccer stadiums to explore young men’s participation in struggles over the future of that country’s urban society. His firsthand observations of the fan clubs—las porras—yield a unique inside look at confrontations in the stands over group organization, particularly at the emergence of rebel segments within the clubs. His study offers a close-up look at ground-level struggles over social organization in contemporary urban Mexico, showing how young male fans both blindly reproduce and consciously manipulate images of violence and disorder derived from national myths about typical urban Mexican men.
Golden and Blue Like My Heart offers a new way of understanding the dynamics of fandom while shedding new light on larger social processes and youth culture in Mexico. And with its insight into soccer culture, politico-economic transition, and masculinity, it has important and wide-reaching implications for all of Latin America.
Good Maya Women: Migration and Revitalization of Clothing and Language in Highland Guatemala analyzes how Indigenous women’s migration contributes to women’s empowerment in their home communities in Guatemala. This decolonial ethnographic analysis of Kaqchikel Maya women’s linguistic and cultural activism demonstrates that marginalized people can and do experience empowerment and hope for the future of their communities, even while living under oppressive neoliberal regimes. Joyce N. Bennett contests dominant frameworks of affect theory holding that marginalized peoples never truly experience unrestricted hope or empowerment, and she contributes new understandings of the intimate connections between Indigenous women, migration, and language and clothing revitalization.
Based on more than twenty months of fieldwork, the study begins with an ethnographic investigation of how economic policies force Indigenous women into migration for wage work. To survive, many, like the three young women profiled in this ethnography, are forced to leave their schooling, families, and highland homes to work in cities or other countries. They might work, for example, as vendors, selling crafts to tourists, or as housekeepers or waitresses. Their work exposes them to structural violence, including anti-Indigenous slurs, sexual harassment and violence, and robbery.
Furthermore, the women are pressured to wear Western clothing and to speak Spanish, which endangers Indigenous culture and language in Guatemala. Yet the Indigenous migrant women profiled do not abandon their Indigenous clothing and language, in this case Kaqchikel Maya. Instead, they find inspiration and pride in revitalizing Kaqchikel traditions in their hometowns post-migration. As women attempt to revitalize Kaqchikel Maya language and clothing, they seek to earn the title of “good” women in their home communities.
Unpacking women’s daily activisms reveals that women attempt to retain their language and clothing and also collectively seek to make space for Indigenous people in the modern world. Bennett reveals that women find their attempts at revitalization to be personally empowering, even when their communities do not support them.
During the Raj, one group stands out as having prospered and thrived because of British rule: the Parsis. Driven out of Persia into India a thousand years ago, the Zoroastrian people adopted the manners, dress, and aspirations of their British colonizers, and their Anglophilic activities ranged from cricket to Oxford to tea. The British were fulsome in their praise of the Parsis and rewarded them with high-level financial, mercantile, and bureaucratic posts. The Parsis dominated Bombay for more than a century. But Indian independence ushered in their decline. Tanya Luhrmann vividly portrays a crisis of confidence, of self-criticism, and perpetual agonizing.
This story highlights the dilemmas and paradoxes of all who danced the colonial tango. Luhrmann's analysis brings startling insights into a whole range of communal and individual identity crises and what could be called "identity politics" of this century. In a candid last chapter the author confronts another elite in crisis: an anthropology in flux, uncertain of its own authority and its relation to the colonizers.
Goodbye, Brazil is the first book to provide a global perspective on Brazilian emigration. Drawing and synthesizing data from a host of sociological and anthropological studies, preeminent Brazilian immigration scholar Maxine L. Margolis surveys and analyzes this greatly expanded Brazilian diaspora, asking who these immigrants are, why they left home, how they traveled abroad, how the Brazilian government responded to their exodus, and how their host countries received them. Margolis shows how Brazilian immigrants, largely from the middle rungs of Brazilian society, have negotiated their ethnic identity abroad. She argues that Brazilian society abroad is characterized by the absence of well-developed, community-based institutions—with the exception of thriving, largely evangelical Brazilian churches.
Margolis looks to the future as well, asking what prospects at home and abroad await the new generation, children of Brazilian immigrants with little or no familiarity with their parents' country of origin. Do Brazilian immigrants develop such deep roots in their host societies that they hesitate to return home despite Brazil's recent economic boom—or have they become true transnationals, traveling between Brazil and their adopted lands but feeling not quite at home in either one?
"All traders are thieves, especially women traders," people often assured social anthropologist Tuulikki Pietilä during her field work in Kilimanjaro, Tanzania, in the mid-1990s. Equally common were stories about businessmen who had "bought a spirit" for their enrichment. Pietilä places these and similar comments in the context of the liberalization of the Tanzanian economy that began in the 1980s, when many men and women found themselves newly enmeshed in the burgeoning market economy. Even as emerging private markets strengthened the position of enterprising people, economic resources did not automatically lead to heightened social position. Instead, social recognition remained tied to a complex cultural negotiation through stories and gossip in markets, bars, and neighborhoods.
With its rich ethnographic detail, Gossip, Markets, and Gender shows how gossip and the responses to it form an ongoing dialogue through which the moral reputations of trading women and businessmen, and cultural ideas about moral value and gender, are constructed and rethought. By combining a sociolinguistic study of talk, storytelling, and conversation with analysis of gender, the political economy of trading, and the moral economy of personhood, Pietilä reveals a new perspective on the globalization of the market economy and its meaning and impact on the local level.
Winner, Aidoo-Snyder Prize, African Studies Association Women’s Caucus
Gang-related violence has forced thousands of Hondurans to flee their country, leaving behind everything as refugees and undocumented migrants abroad. To uncover how this happened, Jon Carter looks back to the mid-2000s, when neighborhood gangs were scrambling to survive state violence and mass incarceration, locating there a critique of neoliberal globalization and state corruption that foreshadows Honduras’s current crises.
Carter begins with the story of a thirteen-year-old gang member accused in the murder of an undercover DEA agent, asking how the nation’s seductive criminal underworld has transformed the lives of young people. He then widens the lens to describe a history of imperialism and corruption that shaped this underworld—from Cold War counterinsurgency to the “War on Drugs” to the near-impunity of white-collar crime—as he follows local gangs who embrace new trades in the illicit economy. Carter describes the gangs’ transformation from neighborhood groups to sprawling criminal societies, even in the National Penitentiary, where they have become political as much as criminal communities. Gothic Sovereignty reveals not only how the revolutionary potential of gangs was lost when they merged with powerful cartels but also how close analysis of criminal communities enables profound reflection on the economic, legal, and existential discontents of globalization in late liberal nation-states.
Parents in China greatly value higher education for their children, but the intensity and effects of their desire to achieve this goal have largely gone unexamined—until now. Governing Educational Desire explores the cultural, political, and economic origins of Chinese desire for a college education as well as its vast consequences, which include household and national economic priorities, birthrates, ethnic relations, and patterns of governance.
Where does this desire come from? Andrew B. Kipnis approaches this question in four different ways. First, he investigates the role of local context by focusing on family and community dynamics in one Chinese county, Zouping. Then, he widens his scope to examine the provincial and national governmental policies that affect educational desire. Next, he explores how contemporary governing practices were shaped by the Confucian examination system, uncovering the historical forces at work in the present. Finally, he looks for the universal in the local, considering the ways aspects of educational desire in Zouping spread throughout China and beyond. In doing so, Kipnis provides not only an illuminating analysis of education in China but also a thought-provoking reflection on what educational desire can tell us about the relationship between culture and government.
Drawing on archival research in Gaza, Cairo, Jerusalem, and London, as well as two years of ethnographic research with retired civil servants in Gaza, Feldman identifies two distinct, and in some ways contradictory, governing practices. She illuminates mechanisms of “reiterative authority” derived from the minutiae of daily bureaucratic practice, such as the repetitions of filing procedures, the accumulation of documents, and the habits of civil servants. Looking at the provision of services, she highlights the practice of “tactical government,” a deliberately restricted mode of rule that makes limited claims about governmental capacity, shifting in response to crisis and operating without long-term planning. This practice made it possible for government to proceed without claiming legitimacy: by holding the question of legitimacy in abeyance. Feldman shows that Gaza’s governments were able to manage under, though not to control, the difficult conditions in Gaza by deploying both the regularity of everyday bureaucracy and the exceptionality of tactical practice.
As local governments and organizations assume more responsibility for ensuring the public health, identity politics play an increasing yet largely unexamined role in public and policy attitudes toward local problems. In Governing How We Care, medical anthropologist Susan Shaw examines the relationship between government and citizens using case studies of needle exchange and Welfare-to-Work programs to illustrate the meanings of cultural difference, ethnicity, and inequality in health care.
Drawing on ethnographic research conducted over six years in a small New England city, Shaw presents critical perspectives on public health intervention efforts. She looks at online developments in health care and makes important correlations between poverty and health care in the urban United States. Shaw also highlights the new concepts of community and forms of identity that emerge in our efforts to provide effective health care. Governing How We Care shows how government-sponsored community health and health care programs operate in an age of neoliberalism.
Calypso music is an integral part of Trinidad’s national identity. When, for instance, Franklin D. Roosevelt asked the great Trinidadian musician Roaring Lion where he was from, Lion famously replied “the land of calypso.” But in a nation as diverse as Trinidad, why is it that calypso has emerged as the emblematic music?
In Governing Sound, Jocelyne Guilbault examines the conditions that have enabled calypso to be valorized, contested, and targeted as a field of cultural politics in Trinidad. The prominence of calypso, Guilbault argues, is uniquely enmeshed in projects of governing and in competing imaginations of nation, race, and diaspora. During the colonial regime, the period of national independence, and recent decades of neoliberal transformation, calypso and its musical offshoots have enabled new cultural formations while simultaneously excluding specific social expressions, political articulations, and artistic traditions. Drawing on over a decade of ethnographic work, Guilbault maps the musical journeys of Trinidad’s most prominent musicians and arrangers and explains the distinct ways their musical sensibilities became audibly entangled with modes of governing, audience demands, and market incentives.
Generously illustrated and complete with an accompanying CD, Governing Sound constitutes the most comprehensive study to date of Trinidad’s carnival musics.
Capoeira began as a martial art developed by enslaved Afro-Brazilians. Today, the practice incorporates song, dance, acrobatics, and theatrical improvisation—and leads many participants into activism.
Lauren Miller Griffith’s extensive participant observation with multiple capoeira groups informs her ethnography of capoeiristas--both individuals and groups--in the United States. Griffith follows practitioners beyond their physical training into social justice activities that illuminate capoeira’s strong connection to resistance and subversion. As both individuals and communities of capoeiristas, participants march against racial discrimination, celebrate Martin Luther King Jr. Day and Juneteenth, organize professional clothing drives for job seekers, and pursue economic and environmental justice in their neighborhoods. For these people, capoeira becomes a type of serious leisure that contributes to personal growth, a sense of belonging, and an overall sense of self, while also imposing duties and obligations.
An innovative look at capoeira in America, Graceful Resistance reveals how the practicing of an art can catalyze action and transform communities.
Contributors. Ash Amin, Teresa Caldeira, Filip De Boeck, Suzanne Hall, Caroline Knowles, Michele Lancione, Colin McFarlane, Natalie Oswin, Edgar Pieterse, Ananya Roy, AbdouMaliq Simone, Tatiana Thieme, Nigel Thrift, Mariana Valverde
By the year 2030, the average life expectancy of women in industrialized countries could reach ninety—exceeding that of men by about ten years. At the present time, postmenopausal women represent more than fifteen percent of the world’s population and this figure is likely to grow.
From an evolutionary perspective, these demographic numbers pose some intriguing questions. Darwinian theory holds that a successful life is measured in terms of reproduction. How is it, then, that a woman’s lifespan can greatly exceed her childbearing and childrearing years? Is this phenomenon simply a byproduct of improved standards of living, or do older women—grandmothers in particular—play a measurable role in increasing their family members’ biological success?
Until now, these questions have not been examined in a thorough and comprehensive manner. Bringing togethertheoretical and empirical work byinternationally recognized scholars in anthropology, psychology, ethnography, and the social sciences, Grandmotherhood explores the evolutionary purpose and possibilities of female post-generative life. Students and scholars of human evolution, anthropology, and even gerontology will look to this volume as a major contribution to the current literature in evolutionary studies.
One contributor shows how the Spanish colonial powers and the traditional Maya nobility in the Yucatán struggled over alphabetic literacy and the continued use of hieroglyphics. Another contributor documents how the Natick speakers of Martha’s Vineyard adopted alphabetic literacy for their own purposes in the seventeenth and eighteenth centuries, incorporating writing as a tool of traditional governance. In another article, a Spanish translation is compared to the original Nahua text to show how the two versions provide very different views of the Spanish conquest of the city-state of Mexico-Tenochtitlán. Yet another contributor examines how competing language ideologies in the Andes were used to characterize khipus (Andean knotted strings) and alphabetic script.
In 2001, India had 4 million cell phone subscribers. Ten years later, that number had exploded to more than 750 million. Over just a decade, the mobile phone was transformed from a rare and unwieldy instrument to a palm-sized, affordable staple, taken for granted by poor fishermen in Kerala and affluent entrepreneurs in Mumbai alike. The Great Indian Phone Book investigates the social revolution ignited by what may be the most significant communications device in history, one which has disrupted more people and relationships than the printing press, wristwatch, automobile, or railways, though it has qualities of all four.
In this fast-paced study, Assa Doron and Robin Jeffrey explore the whole ecosystem of the cheap mobile phone. Blending journalistic immediacy with years of field-research experience in India, they portray the capitalists and bureaucrats who control the cellular infrastructure and wrestle over bandwidth rights, the marketers and technicians who bring mobile phones to the masses, and the often poor, village-bound users who adapt these addictive and sometimes troublesome devices to their daily lives. Examining the challenges cell phones pose to a hierarchy-bound country, the authors argue that in India, where caste and gender restrictions have defined power for generations, the disruptive potential of mobile phones is even greater than elsewhere.
The Great Indian Phone Book is a rigorously researched, multidimensional tale of what can happen when a powerful and readily available technology is placed in the hands of a large, still predominantly poor population.
In 1777 Edmund Burke remarked that for his contemporaries “the Great Map of Mankind is unrolled at once.” The period from the late seventeenth century to the end of the eighteenth century had seen a massive increase in Britain’s knowledge of the non-European peoples of the wider world, and this was reflected in the proliferation of travel accounts of every kind.
This is a history of British perceptions of the exotic peoples and lands of Asia, North America, West Africa, and the Pacific who became well-known during that great age of exploration. It shows how the contours of intellectual and cultural history changed as news poured in. Philosophers contemplated man in a state of nature; the study of religion was broadened as Hinduism, the naturalistic religions of North America, and Chinese rites and ceremonies were revealed. Racial issues like slavery and negritude, questions about advanced versus backward nations, the great Chain of Being argument, and the Unchanging East theory became concerns of educated persons. Along with the impact of explorations on men’s ideas, the use of “sciences” like anthropology, ethnology, archeology, and philology came into vogue. And not incidentally, interest in empire grew, missionary zeal was strengthened, and tolerance and intolerance toward strangers struggled for dominance.
It could be argued that by the end of this age of “enlightenment,” investigation of the inhabitants of these distant lands had reinforced those assumptions of superiority that were an essential feature of British global expansion. To that extent this book is concerned with the intellectual foundations of the second British empire, for it seeks to show how many of the attitudes present in Britain’s dealings with the world in her imperial heyday were formulated during the eighteenth century.
“William Beeman’s analysis of dissonant perceptions of Iran and the USA is compelling and important. . . . I am particularly grateful for this work.”—James Peacock, University of North Carolina at Chapel Hill
“[Beeman] is more interested in informing the reader than in impressing his peers. The other strength of the book lies in the author’s knowledge of Iranian history and culture. . . . It challenges the reader and forces him to question stereotypes about Iran and Washington’s perspective on the country.”—Abbas William Samii, Middle East Journal
Contributors analyze many different dimensions of the Chacoan landscape and present the most effective, innovative, and respectful means of studying them, focusing on the significance of thousand-year-old farming practices; connections between early great houses outside the canyon and the rise of power inside it; changes to Chaco’s roads over time as observed in aerial imagery; rock art throughout the greater Chaco area; respectful methods of examining shrines, crescents, herraduras, stone circles, cairns, and other landscape features in collaboration with Indigenous colleagues; sensory experiences of ancient Chacoans via study of the sightlines and soundscapes of several outlier communities; and current legal, technical, and administrative challenges and options concerning preservation of the landscape.
An unusually innovative and timely volume that will be available both in print and online, with the online edition incorporating video chapters presented by Acoma, Diné, Zuni, and Hopi cultural experts filmed on location in Chaco Canyon, The Greater Chaco Landscape is a creative collaboration with Native voices that will be a case study for archaeologists and others working on heritage management issues across the globe. It will be of interest to archaeologists specializing in Chaco and the Southwest, interested in remote sensing and geophysical landscape-level investigations, and working on landscape preservation and phenomenological investigations such as viewscapes and soundscapes.
Contributors: R. Kyle Bocinsky, G. B. Cornucopia, Timothy de Smet, Sean Field, Richard A. Friedman, Dennis Gilpin, Presley Haskie, Tristan Joe, Stephen H. Lekson, Thomas Lincoln, Michael P. Marshall, Terrance Outah, Georgiana Pongyesva, Curtis Quam, Paul F. Reed, Octavius Seowtewa, Anna Sofaer, Julian Thomas, William B. Tsosie Jr., Phillip Tuwaletstiwa, Ernest M. Vallo Jr., Carla R. Van West, Ronald Wadsworth, Robert S. Weiner, Thomas C. Windes, Denise Yazzie, Eurick Yazzie
Donald Levine's interdisciplinary study makes a substantial contribution both to Ethiopian interpretive history and to sociological analysis. In his new preface, Levine examines Ethiopia since the overthrow of the monarchy in the 1970s.
"Ethiopian scholarship is in Professor Levine's debt. . . . He has performed an important task with panache, urbanity, and learning."—Edward Ullendorff, Times Literary Supplement
"Upon rereading this book, it strikes the reader how broad in scope, how innovative in approach, and how stimulating in arguments this book was when it came out. . . . In the past twenty years it has inspired anthropological and historical research, stimulated theoretical debate about Ethiopia's cultural and historical development, and given the impetus to modern political thinking about the complexities and challenges of Ethiopia as a country. The text thus easily remains an absolute must for any Ethiopianist scholar to read and digest."-J. Abbink, Journal of Modern African Studies
Greek Language, Italian Landscape traces the transformation of language ideologies and practices of Griko, a variety of Modern Greek used in the southern Italian province of Lecce, in Apulia. Building on ethnographic and linguistic data collected in Grecìa Salentina and Greece, Manuela Pellegrino recounts the story of Griko, highlighting the effects of the interplay of language ideologies and policies promoted by the European Union, Italy, and Greece. She shows how the longstanding concern about language demise has, over time, generated social relationships and fueled moral feelings and political interests that have ultimately shaped the predicament of Griko.
Pellegrino proposes the concept of “the cultural temporality of language” to describe how locals are continually re-storying Griko by recounting its multiple pasts, converting what was once considered a “backward language” into a symbolic resource that has reentered their daily lives in multiple ways. Yet the question as to which chapter of Griko’s past best represents the language—and is best represented by it—becomes a discursive struggle for community self-understanding and representation. Griko and its cultural heritage are used to redeem the past, to contest the present, and to envision the future of this land and its people.
Agrawal analyzes the institutions developed by the shepherds to solve livelihood problems. First, by focusing on the relations of the shepherds with their landholder neighbors, he explains why the shepherds migrate. He shows that struggles between these two groups led to a sociopolitical squeeze on the access of shepherds to the fodder resources they need to feed their sheep. Then, in an examination of why the shepherds migrate in groups, he demonstrates how their migratory lives depend on market exchanges and points to the social and political forces that influence prices and determine profits. Finally, he looks at decision-making processes such as division of labor and the delegation of power. Politics is ubiquitous in the interactions of the shepherds with their neighbors and with state officials, in their exchanges in markets and with farmers, and in their internal relations as a community.
Interspersing the words of the Raikas themselves with a sophisticated deployment of political theory, Agrawal has produced a volume that will interest scholars in a broad range of academic disciplines, including Asian studies, political science, human ecology, anthropology, comparative politics, rural sociology, and environmental studies and policy.
During this same period, Morris Opler was studying the Chiricahua and Mescalero Apache in New Mexico. In order to exchange information about their studies, Goodwin and Opler began corresponding. Both men were convinced that a long-overdue, systematic comparison of Apachean cultures would yield significant results.
Duke University Press Scholars of Color First Book Award recipient
Elite appropriations of El Güegüence construe it as an allegory of mestizo national identity in which mestizaje is defined as the production of a national majority of ethnically bounded non-Indians in active collaboration with the state. By contrast, Field interprets the play as a parable of cultural history and not a declaration of cultural identity, a scatological reflection on power and the state, and an evocation of collective loss and humor broadly associated with the national experience of disempowered social groups. By engaging with those most intimately involved in the performance of the play—and by including essays by some of these artisans—Field shows how El Güegüence tells a story about the passing of time, the absurdity of authority, and the contradictions of coping with inheritances of the past. Refusing essentialist notions of what it means to be Indian or artisan, Field explains the reemergence of politicized indigenous identity in western Nicaragua and relates this to the longer history of artisan political organization. Parting ways with many scholars who associate the notion of mestizaje with identity loss and hegemony, Field emphasizes its creative,
productive, and insightful meanings. With an emphasis on the particular struggles of women artisans, he explores the reasons why forms of collective identity have posed various kinds of predicaments for this marginalized class of western Nicaraguans.
This book will appeal to readers beyond the field of Latin American anthropology, including students and scholars of literature, intellectual history, women’s studies, and the politics of ethnicity.
A telling look at today’s “reverse” migration of white, middle-class expats from north to south, through the lens of one South American city
Even as the “migration crisis” from the Global South to the Global North rages on, another, lower-key and yet important migration has been gathering pace in recent years—that of mostly white, middle-class people moving in the opposite direction. Gringolandia is that rare book to consider this phenomenon in all its complexity.
Matthew Hayes focuses on North Americans relocating to Cuenca, Ecuador, the country’s third-largest city and a UNESCO World Heritage Site. Many began relocating there after the 2008 economic crisis. Most are self-professed “economic refugees” who sought offshore retirement, affordable medical care, and/or a lower–cost location. Others, however, sought adventure marked by relocation to an unfamiliar cultural environment and to experience personal growth through travel, illustrative of contemporary cultures of aging. These life projects are often motivated by a desire to escape economic and political conditions in North America.
Regardless of their individual motivations, Hayes argues, such North–South migrants remain embedded in unequal and unfair global social relations. He explores the repercussions on the host country—from rising prices for land and rent to the reproduction of colonial patterns of domination and subordination. In Ecuador, heritage preservation and tourism development reflect the interests and culture of European-descendent landowning elites, who have most to benefit from the new North–South migration. In the process, they participate in transnational gentrification that marginalizes popular traditions and nonwhite mestizo and indigenous informal workers. The contrast between the migration experiences of North Americans in Ecuador and those of Ecuadorians or others from such regions of the Global South in North America and Europe demonstrates that, in fact, what we face is not so much a global “migration crisis” but a crisis of global social justice.
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