A SCHOLARLY BOOK REPOSITORY173 start with R start with R
Nineteenth-century theories of race were meant to provide a comprehensive account of the history and evolution of civilizations. What they produced instead were the modern foundations for prejudice and its politics. In this enlightening book, with a new preface and postscript for the Anglophone audience, Maurice Olender investigates the unsuspected links between erudition and race, showing the affinities between the social sciences and the concept of “race.”
Beginning with a brilliant study of the Protocols of Zion, the book turns to Indo-European origins of language, culture, and human “types” and moves on to studying some of the more important figures in the twentieth century, such as Eliade, Dumézil, and Momigliano. Olender elegantly teases out the cultural history of the word “race,” a history that explains its diverse political uses and its continuing relevance to our global contemporary society. In doing so, he provides an accessible and lucid pathway through the labyrinth of race and erudition and examines how to deal with diversity without the problematic heritage of racial stereotypes.
Drawing on Foucault’s little-known 1976 College de France lectures, Stoler addresses his treatment of the relationship between biopower, bourgeois sexuality, and what he identified as “racisms of the state.” In this critical and historically grounded analysis based on cultural theory and her own extensive research in Dutch and French colonial archives, Stoler suggests how Foucault’s insights have in the past constrained—and in the future may help shape—the ways we trace the genealogies of race.
Race and the Education of Desire will revise current notions of the connections between European and colonial historiography and between the European bourgeois order and the colonial treatment of sexuality. Arguing that a history of European nineteenth-century sexuality must also be a history of race, it will change the way we think about Foucault.
"Franz Boas is the father of American anthropology and one of the founders of the field of modern anthropology. The book, Race, Language, and Culture, is a collection of some of his most important essays."—David Schneider, University of Chicago
"An exceptional book. Exceptional because it brings into one volume sixty-two papers written by the most influential figure in American anthropology. . . . Exceptional in that it exhibits the wide range of interests and scientific exactness which made it possible for one man to exert such a profound influence on the growing science of anthropology. . . . This is a volume every student of anthropology will wish to possess; it will also have a wide distribution among other students of the social sciences, and all interested in the problems of race."—Fay-Cooper Cole, American Anthropologist
A fascinating cultural history, Races of Mankind examines how we continually re-negotiate the veracity of race through collaborative processes involved in the production, display, and circulation of visual representations.
Radical Territories in the Brazilian Amazon sheds light on the creative and groundbreaking efforts Kayapó peoples deploy to protect their lands and livelihoods. Now at the front lines of cultivating diversified strategies for resistance, the Kayapó are creating a powerful activist base, experimenting with nontimber forest projects, and forging strong community conservation partnerships. Tracing the complex politics of the Kayapó’s homeland, Laura Zanotti advances approaches to understanding how indigenous peoples cultivate self-determination strategies in conflict-ridden landscapes.
Kayapó peoples are providing a countervision of what Amazonia can look like in the twenty-first century, dominated neither by agro-industrial interests nor by uninhabited protected landscapes. Instead, Kayapó peoples see their homeland as a living landscape where indigenous vision engages with broader claims for conservation and development in the region.
Weaving together anthropological and ethnographic research with personal interactions with the Kayapó, Zanotti tells the story of activism and justice in the Brazilian Amazon, and how Kayapó communities are using diverse pathways to make a sustainable future for their peoples and lands. The author interweaves Kayapó perspectives with a political ecology framework to show how working with indigenous peoples is vital to addressing national and global challenges in the present time, when many environmentally significant conditions and processes are profoundly altered by human activities.
Led by a minority elite and a middle class of mixed racial origins, two parties, each with its associated workers’ union, emerged to dominate the postcolonial political scene. Gray argues that party leaders, representing the dominant social class, felt vulnerable to attack and resorted to dictatorial measures to consolidate their power. These measures, domestic social crises, and the worldwide rise of Black Power and other Third World ideologies provoked persistent challenges to the established parties’ political and moral authority. With students, radical intellectuals, and the militant urban poor in the vanguard, the protest movement took many forms. Rastafarian religious symbolism, rebel youth’s cultural innovations, efforts to organize independent labor unions, and the intelligentsia’s varied attempts to use mass media to reach broader audiences—all influenced the course of political events in this period. Grounding his tale in relevant theory, Gray persuasively contends that, despite its narrow social and geographical base of support, this urban protest movement succeeded in moving the major parties toward broader
and more progressive agendas.
The more than two dozen Rai languages in eastern Nepal, which make up the larger part of the Kiranti language family, are linguistically highly varied. Due to this, intergroup solidarity has been relatively weak, and Rai ethnicity must be seen as constructed in recent history. However, it is striking how the mythological narratives of these different Rai “subtribes”—oral stories about the origins of culture and the deeds of the ancestors—form a strong and coherent tradition in which the different variants of episodes possess an obvious “family resemblance.” This mythological tradition is clearly distinct from those of the neighboring Limbu, the other major Kiranti group.
This volume, which includes introductory chapters to Rai mythology and Rai grammar, for the first time brings together different variants of myths from various Rai languages, presenting them with linguistic glossings in interlinear translations. This makes it possible not only to study the myths and their cultural meanings as oral texts but also to compare narrative structures across different grammars. The book is of special interest for linguists, anthropologists, and folklorists with a focus on the Himalayas.
The Rain Gods’ Rebellion examines Nahua oral narratives to illuminate the cultural basis of the 1977–1984 rebellion against the local Hispanic elite in Huitzilan de Serdán, Mexico. Drawing from forty years of fieldwork in the region, James M. Taggart traces the sociopolitical role of Nahua rain gods—who took both human and divine forms—back hundreds of years and sheds new light on the connections between social experiences and the Nahua understanding of water and weather in stories. As Taggart shows, Nahua tales of the rain gods’ rebellion anticipated the actual 1977 land invasion in Huitzilan, in which some 200–300 Nahua were killed.
The Rain Gods’ Rebellion reveals how local culture evolves from the expression of unrest to organized insurgency and then into collective memory. Taggart records a tradition of storytelling in which Nahuas radicalized themselves through recounting the rain gods’ stories—stories of the gods organizing and striking with bolts of lightning the companion spirits of autocratic local leaders who worked closely with mestizos. The tales are part of a tradition of resisting the friars’ efforts to convert the Nahuas, Totonacs, Otomi, and Tepehua to Christianity and inspiring nativistic movements against invading settlers.Providing a rare longitudinal look at the cultural basis of this grassroots insurgency, The Rain Gods’ Rebellion offers rare insight into the significance of oral history in forming Nahua collective memory and, by extension, culture. It will be of significance to scholars of Indigenous studies, anthropology, oral history, and violence studies, as well as linguistic anthropologists and sociolinguists.
This ambitious interdisciplinary study is the first to examine the interlinked economic uses and cultural practices and beliefs surrounding cattle in Western Amazonia, where cattle raising is at the center of debates about economic development and environ
Winner, Brazil Section Book Award, Latin American Studies Association, 2016
The opening of the Amazon to colonization in the 1970s brought cattle, land conflict, and widespread deforestation. In the remote state of Acre, Brazil, rubber tappers fought against migrant ranchers to preserve the forest they relied on, and in the process, these “forest guardians” showed the world that it was possible to unite forest livelihoods and environmental preservation. Nowadays, many rubber tappers and their children are turning away from the forest-based lifestyle they once sought to protect and are becoming cattle-raisers or even caubois (cowboys). Rainforest Cowboys is the first book to examine the social and cultural forces driving the expansion of Amazonian cattle raising in all of their complexity.
Drawing on eighteen months of fieldwork, Jeffrey Hoelle shows how cattle raising is about much more than beef production or deforestation in Acre, even among “carnivorous” environmentalists, vilified ranchers, and urbanites with no land or cattle. He contextualizes the rise of ranching in relation to political economic structures and broader meanings to understand the spread of “cattle culture.” This cattle-centered vision of rural life builds on local experiences and influences from across the Americas and even resembles East African cultural practices. Written in a broadly accessible and interdisciplinary style, Rainforest Cowboys is essential reading for a global audience interested in understanding the economic and cultural features of cattle raising, deforestation, and the continuing tensions between conservation and development in the Amazon.
Popular discussions of professional women often dwell on the conflicts faced by the woman who attempts to “have it all,” raising children while climbing up the corporate ladder. Yet for all the articles and books written on this subject, there has been little work that focuses on the experience of African American professional women or asks how their perspectives on work-family balance might be unique.
Raising the Race is the first scholarly book to examine how black, married career women juggle their relationships with their extended and nuclear families, the expectations of the black community, and their desires to raise healthy, independent children. Drawing from extensive interviews with twenty-three Atlanta-based professional women who left or modified careers as attorneys, physicians, executives, and administrators, anthropologist Riché J. Daniel Barnes found that their decisions were deeply rooted in an awareness of black women’s historical struggles. Departing from the possessive individualistic discourse of “having it all,” the women profiled here think beyond their own situation—considering ways their decisions might help the entire black community.
Giving a voice to women whose perspectives have been underrepresented in debates about work-family balance, Barnes’s profiles enable us to perceive these women as fully fledged individuals, each with her own concerns and priorities. Yet Barnes is also able to locate many common themes from these black women’s experiences, and uses them to propose policy initiatives that would improve the work and family lives of all Americans.
In a study combining tee disciplines of anthropology, sociology, folklore, and history, David Cohen found that the old stories about these people were legends, not history.
He found no reliable evidence that their ancestors were Tuscarora Indians, Hessian deserters from the British army, escaped slaves, and British and West Indian prostitutes imported by a sea captain named Jackson for the pleasure of British soldiers occupying Manhattan during the War for Independence.
David Cohen lived among the Ramapo Mountain People for a year, conducting genealogical research into church records, deeds, wills, and inventories in county courthouses and libraries. He established that their ancestors included free black landowners in New York City and mulattoes with some Dutch ancestry who were among the first pioneers to settle in the Hackensack River Valley of New Jersey.
In describing his findings and his experiences, Professor Cohen shows how their racially mixed ancestry, their special family and kinship system, and their intergroup attitudes and folkways distinguish and socially isolate these people as a separate racial group today, despite modern communications and transportation and their proximity to New York City.
Rancheros hold a distinct place in the culture and social hierarchy of Mexico, falling between the indigenous (Indian) rural Mexicans and the more educated city-dwelling Mexicans. In addition to making up an estimated twenty percent of the population of Mexico, rancheros may comprise the majority of Mexican immigrants to the United States. Although often mestizo (mixed race), rancheros generally identify as non-indigenous, and many identify primarily with the Spanish side of their heritage. They are active seekers of opportunity, and hence very mobile. Rancheros emphasize progress and a self-assertive individualism that contrasts starkly with the common portrayal of rural Mexicans as communal and publicly deferential to social superiors.
Marcia Farr studied, over the course of fifteen years, a transnational community of Mexican ranchero families living both in Chicago and in their village-of-origin in Michoacán, Mexico. For this ethnolinguistic portrait, she focuses on three culturally salient styles of speaking that characterize rancheros: franqueza (candid, frank speech); respeto (respectful speech); and relajo (humorous, disruptive language that allows artful verbal critique of the social order maintained through respeto). She studies the construction of local identity through a community's daily talk, and provides the first book-length examination of language and identity in transnational Mexicans.
In addition, Farr includes information on the history of rancheros in Mexico, available for the first time in English, as well as an analysis of the racial discourse of rancheros within the context of the history of race and ethnicity in Mexico and the United States. This work provides groundbreaking insight into the lives of rancheros, particularly as seen from their own perspectives.
Chong's book yields insights about the circumstances under which preferences, beliefs, values, norms and group identifications are formed. It offers a provocative explanation of how ingrained social norms and values can change over time despite the forces maintaining the status quo.
"Going beyond the tired polemics on both sides, [Chong] constructs a new interpretation of human behavior in which culture and individual rationality both matter. The synthesis is a more comprehensive and powerful explanatory framework than either side could have produced, and Chong's creativity should influence subsequent interpretations of our social life in fundamental ways."—Christopher H. Achen, University of Michigan
The author structures the book around external intrusions and local resistance. Geographically, this process is seen in movement from centre to periphery (Thonburi, Rattanakosin, Ratchadamnoen, Sukhumvit, Ratchadapisek, Khlong Toei, the universities). Chronologically, the city underwent various forms of colonization: incorporation of the periphery, which in turn colonized Bangkok; the economic colonization of the 19th and 20th centuries; colonization by consumption brought on in large part by globalized tourism; colonization by the "better" ideas of others (typically from the West); and finally colonization by "better" ways of thinking - notably the intrusions of the universities and of popular democracy.
This exceptionally innovative study draws on urban planning and development, history, anthropology, and political economy, and a rich body of empirical data to provide insights into the maze of power relations, inequalities and global influences that is normally hidden from view. Reading Bangkok is that rare thing, a study that genuinely changes the way its subject is seen and understood.
Liberal individualism, a foundational concept of American politics, assumes an essentially homogeneous population of independent citizens. When confronted with physical disability and the contradiction of seemingly unruly bodies, however, the public searches for a story that can make sense of the difference. The narrative that ensues makes "abnormality" an important part of the dialogue about what a genuine citizen is, though its role is concealed as an exception to the rule of individuality rather than a defining difference. Reading Embodied Citizenship brings disability to the forefront, illuminating its role in constituting what counts as U.S. citizenship.
Drawing from major figures in American literature, including Mark Twain, Flannery O'Connor, Carson McCullers, and David Foster Wallace, as well as introducing texts from the emerging canon of disability studies, Emily Russell demonstrates the place of disability at the core of American ideals. The narratives prompted by the encounter between physical difference and the body politic require a new understanding of embodiment as a necessary conjunction of physical, textual, and social bodies. Russell examines literature to explore and unsettle long-held assumptions about American citizenship.
Prior to the twentieth century, Arab society in Palestine was predominantly illiterate, with most social and political activities conducted through oral communication. There were no printing presses, no book or periodical production, and no written signs in public places. But a groundswell of change rapidly raised the region's literacy rates, a fascinating transformation explored for the first time in Reading Palestine.
Addressing an exciting aspect of Middle Eastern history as well as the power of the printed word itself, Reading Palestine describes how this hurried process intensified the role of literacy in every sphere of community life. Ami Ayalon examines Palestine's development of a modern educational system in conjunction with the emergence of a print industry, libraries and reading clubs, and the impact of print media on urban and rural populations. Drawn from extensive archival sources, official reports, autobiographies, and a rich trove of early Palestinian journalism, Reading Palestine provides crucial insight into the dynamic rise of literacy that revolutionized the way Palestinians navigated turbulent political waters.
The concept of legibility allows us to reconsider this unique manuscript within the intertwined histories of literacy, knowledge, and colonialism. Reading the Illegible shows that the anonymous author(s) of the Huarochirí Manuscript, along with two contemporaneous Andean-authored texts by Joan de Santa Cruz Pachacuti and Felipe Guaman Poma de Ayala, rewrote the history of writing and the notion of Christianity by deploying the colonizers’ technology of alphabetic writing.
Reading the Illegible weaves together the story of the peoples, places, objects, and media that surrounded the creation of the anonymous Huarochirí Manuscript to demonstrate how Andean people endowed the European technology of writing with a new social role in the context of a multimedia society.
Jackson argues that authenticity caricatures identity as something imposed on people, imprisoning them within stereotypes: an African American high school student who excels in the classroom, for instance, might be dismissed as "acting white." On the other hand, sincerity, as Jackson defines it, imagines authenticity as an incomplete measuring stick, an analytical model that attempts to deny people agency in their search for identity.
Drawing on more than ten years of ethnographic research in and around New York City, Jackson offers a kaleidoscope of subjects and stories that directly and indirectly address how race is negotiated in today's world—including tales of book-vending numerologists, urban conspiracy theorists, corrupt police officers, mixed-race neo-Nazis, and gospel choirs forbidden to catch the Holy Ghost. Jackson records and retells their interconnected sagas, all the while attempting to reconcile these stories with his own crisis of identity and authority as an anthropologist terrified by fieldwork. Finding ethnographic significance where mere mortals see only bricks and mortar, his invented alter ego Anthroman takes to the streets, showing how race is defined and debated, imposed and confounded every single day.
Morgan intersperses her observations with excerpts from interviews and transcripts of freestyle lyrics. Providing a thorough linguistic interpretation of the music, she teases out the cultural antecedents and ideologies embedded in the language, emphases, and wordplay. She discusses the artistic skills and cultural knowledge MCs must acquire to rock the mic, the socialization of hiphop culture’s core and long-term members, and the persistent focus on skills, competition, and evaluation. She brings attention to adults who provided material and moral support to sustain underground hiphop, identifies the ways that women choose to participate in Project Blowed, and vividly renders the dynamics of the workshop’s famous lyrical battles.
Nelson brings together stories of human rights activism, Mayan identity struggles, coerced participation in massacres, and popular entertainment—including traditional dances, horror films, and carnivals—with analyses of mass-grave exhumations, official apologies, and reparations. She discusses the stereotype of the Two-Faced Indian as colonial discourse revivified by anti-guerrilla counterinsurgency and by the claims of duplicity leveled against the Nobel laureate Rigoberta Menchú, and she explores how duplicity may in turn function as a survival strategy for some. Nelson examines suspicions that state power is also two-faced, from the left’s fears of a clandestine para-state behind the democratic façade, to the right’s conviction that NGOs threaten Guatemalan sovereignty. Her comparison of antimalaria and antisubversive campaigns suggests biopolitical ways that the state is two-faced, simultaneously giving and taking life. Reckoning is a view from the ground up of how Guatemalans are finding creative ways forward, turning ledger books, technoscience, and even gory horror movies into tools for making sense of violence, loss, and the future.
An ethnography of the Ecuadorian Amazon that demonstrates the need for a relational, place-based, contingent understanding of harm and toxicity.
Reckoning with Harm is a striking ethnographic analysis of the harm resulting from oil extraction. Covering fifty years of settler colonization and industrial transformation of the Ecuadorian Amazon, Amelia Fiske interrogates the relations of harm. She moves between forest-courtrooms and oily waste pits, farms and toxic tours, to explore both the ways in which harm from oil is entangled with daily life and the tensions surrounding efforts to verify and redress it in practice. Attempts to address harm from the oil industry in Ecuador have been consistently confounded by narrow, technocratic understandings of evidence, toxicity, and responsibility. Building on collaborators’ work to contest state and oil company insistence that harm is controlled and principally chemical in nature, Fiske shows that it is necessary to refigure harm as relational in order to reckon with unremediated contamination of the past while pushing for broad forms of accountability in the present. She theorizes that harm is both a relationship and an animating feature of relationships in this place, a contingent understanding that is needed to contemplate what comes next when living in a toxic world.
In-depth and interdisciplinary, Reclaiming Diasporic Identity blends ethnography and history to provide a fresh consideration of Hmong life today.
The collapse of classic Maya civilization at the end of the eighth century A.D. is still an enigma, but the story behind it is likely more than a clash of warring city-states. New research indicates that ecological degradation and nutritional deficiency may be as important to our understanding of Maya cultural processes as deciphering the rise and fall of kings.
Reconstructing Ancient Maya Diet integrates recent data from bone-chemistry research, paleopathology, paleobotany, zooarchaeology, and ethnobotany to show what the ancient Maya actually ate at various periods (as opposed to archaeological suppositions) and how it affected the quality of their lives. It is now evident that to feed a burgeoning population the Maya relied on increasingly intensive forms of agriculture.
Exploring the relationship between these practices, ecological degradation, and social collapse, this book uses dietary data to investigate the rise of agricultural systems and class structure; the characterization of social relationships along lines of gender and age (i.e., who ate what); and the later effects of the Spanish conquest on diet and extant modes of agriculture.
Maya subsistence has been investigated intensively for the past two decades, but this is the first volume that unites work across the spectrum of Maya bioarchaeology.
This penetrating work culls key concepts from grassroots activism to hold critical social theory accountable to the needs, ideas, and organizational practices of the global justice movement. The resulting critique of neoliberalism hinges on place-based struggles of groups marginalized by globalization and represents a brave rethinking of politics, economy, culture, and professionalism.
Providing new practical and conceptual tools for responding to human and environmental crises in Appalachia and beyond, Recovering the Commons radically revises the framework of critical social thought regarding our stewardship of the civic and ecological commons. Herbert Reid and Betsy Taylor ally social theory, field sciences, and local knowledge in search of healthy connections among body, place, and commons that form a basis for solidarity as well as a vital infrastructure for a reliable, durable world. Drawing particularly on the work of philosophers Maurice Merleau-Ponty, John Dewey, and Hannah Arendt, the authors reconfigure social theory by ridding it of the aspects that reduce place and community to sets of interchangeable components. Instead, they reconcile complementary pairs such as mind/body and society/nature in the reclamation of public space.
With its analysis embedded in philosophical and material contexts, this penetrating work culls key concepts from grassroots activism to hold critical social theory accountable to the needs, ideas, and organizational practices of the global justice movement. The resulting critique of neoliberalism hinges on place-based struggles of groups marginalized by globalization and represents a brave rethinking of politics, economy, culture, and professionalism.
Red Eagle’s Children presents the legal proceedings in an inheritance dispute that serves as an unexpected window on the intersection of two cultural and legal systems: Creek Indian and Euro-American.
events that complement the narratives of professional historians.
David I. Durham / Robbie Ethridge / Judith
Knight / J. Anthony Paredes / Paul M. Pruitt
Jr. / Nina Gail Thrower / Robert Thrower /
Gregory A. Waselkov
Zheng embarked on two years of intensely embedded ethnographic fieldwork in her birthplace, Dalian, a large northeastern Chinese seaport of over six million people. During this time, Zheng lived and worked with a group of hostesses in a karaoke bar, facing many of the same dangers that they did and forming strong, intimate bonds with them. The result is an especially engaging, moving story of young, rural women struggling to find meaning, develop a modern and autonomous identity, and, ultimately, survive within an oppressively patriarchal state system.
Moving from her case studies to broader theories of sex, gender, and power, Zheng connects a growth in capitalist entrepreneurialism to the emergence of an urban sex industry, brilliantly illuminating the ways in which hostesses, their clients, and the state are mutually created in postsocialist China.
Interspersed throughout The Red Riviera are vivid examinations of the lives of Bulgarian women, including a waitress, a tour operator, a chef, a maid, a receptionist, and a travel agent. Through these women’s stories, Ghodsee describes their employment prior to 1989 and after. She considers the postsocialist forces that have shaped the tourist industry over the past fifteen years: the emergence of a new democratic state, the small but increasing interest of foreign investors and transnational corporations, and the proliferation of ngos. Ghodsee suggests that many of the ngos, by insisting that Bulgarian women are necessarily disenfranchised, ignore their significant professional successes.
Gupta conducted ethnographic research among officials charged with coordinating development programs in rural Uttar Pradesh. Drawing on that research, he offers insightful analyses of corruption; the significance of writing and written records; and governmentality, or the expansion of bureaucracies. Those analyses underlie his argument that care is arbitrary in its consequences, and that arbitrariness is systematically produced by the very mechanisms that are meant to ameliorate social suffering. What must be explained is not only why government programs aimed at providing nutrition, employment, housing, healthcare, and education to poor people do not succeed in their objectives, but also why, when they do succeed, they do so unevenly and erratically.
Hollywood is often characterised as a stronghold of left-liberal ideals. In Reel Power, Matthew Alford shows that it is in fact deeply complicit in serving the interests of the most regressive US corporate and political forces.
Films like Transformers, Terminator: Salvation and Black Hawk Down are constructed with Defence Department assistance as explicit cheerleaders for the US military, but Matthew Alford also emphasises how so-called 'radical' films like Three Kings, Hotel Rwanda and Avatar present watered-down alternative visions of American politics that serve a similar function.
Reel Power is the first book to examine the internal workings of contemporary Hollywood as a politicised industry as well as scores of films across all genres. No matter what the progressive impulses of some celebrities and artists, Alford shows how they are part of a system that is hard-wired to encourage American global supremacy and frequently the use of state violence.
In Reencounters,Crystal Mun-hye Baik examines what it means to live with and remember an ongoing war when its manifestations—hypervisible and deeply sensed—become everyday formations delinked from militarization. Contemplating beyond notions of inherited trauma and post memory, Baik offers the concept of reencounters to better track the Korean War’s illegible entanglements through an interdisciplinary archive of diasporic memory works that includes oral history projects, performances, and video installations rarely examined by Asian American studies scholars.
Baik shows how Korean refugee migrations are repackaged into celebrated immigration narratives, how transnational adoptees are reclaimed by the South Korean state as welcomed “returnees,” and how militarized colonial outposts such as Jeju Island are recalibrated into desirable tourist destinations. Baik argues that as the works by Korean and Korean/American artists depict this Cold War historiography, they also offer opportunities to remember otherwise the continuing war.
Ultimately, Reencounters wrestles with questions of the nature of war, racial and sexual violence, and neoliberal surveillance in the twenty-first century.
In each chapter, Vélez-Ibáñez revisits a critical piece of his written work, providing a new introduction and discussion of ideas, sources, and influences for the piece. These are followed by the work, chosen because it accentuates key aspects of his development and formation as an anthropologist. By returning to these previously published works, Vélez-Ibáñez offers insight not only into the evolution of his own thinking and conceptualization but also into changes in the fields in which he has been so influential. Throughout his career, Vélez-Ibáñez has addressed why he does the work that he does, and in this volume he continues to address the personal and intellectual drives that have brought him from Netzahualcóyotl to Aztlán.
Reflections of a Transborder Anthropologist shows how both Vélez-Ibáñez and anthropology have changed and formed over a fifty-year period. Throughout, he has worked to understand how people survive and thrive against all odds. Vélez-Ibáñez has been guided by the burning desire to understand inequality, exploitation, and legitimacy, and, most importantly, to provide platforms for the voiceless to narrate their own histories.
Oriented to projects of selfhood, memory, and social affiliation, popular photographs recast national iconographies in an intimate register. They convey the longings of Indonesian national modernity: nostalgia for rural idylls and “tradition,” desires for the trappings of modernity and affluence, dreams of historical agency, and hopes for political authenticity. Yet photography also brings people into contact with ideas and images that transcend and at times undermine a strictly national frame. Photography’s primary practitioners in the postcolonial era have been Chinese Indonesians. Acting as cultural brokers who translate global and colonial imageries into national idioms, these members of a transnational minority have helped shape the visual contours of Indonesian belonging even as their own place within the nation remains tenuous. Refracted Visions illuminates the ways that everyday photographic practices generate visual habits that in turn give rise to political subjects and communities.
Economists recognize scale, agglomeration, the division of labor, international trade, and control over violence as important determinants of socioeconomic development in the modern world. But is a development framework appropriate for understanding Rio Grande archaeology? What do we learn about contemporary Pueblo culture and its resiliency when Pueblo history is viewed through this lens? What does the exercise teach us about the determinants of economic growth more generally?
The contributors in this volume argue that ideas from economics and complexity science, when suitably adapted, provide a compelling approach to the archaeological record. Contributors consider what we can learn about socioeconomic development through archaeology and explore how Pueblo culture and institutions supported improvements in the material conditions of life over time. They examine demographic patterns; the production and exchange of food, cotton textiles, pottery, and stone tools; and institutional structures reflected in village plans, rock art, and ritual artifacts that promoted peaceful exchange. They also document change through time in various economic measures and consider their implications for theories of socioeconomic development.
The archaeological record of the Northern Rio Grande exhibits the hallmarks of economic development, but Pueblo economies were organized in radically different ways than modern industrialized and capitalist economies. This volume explores the patterns and determinants of economic development in pre-Hispanic Rio Grande Pueblo society, building a platform for more broadly informed research on this critical process.
How is it that a great swath of the independent, English-speaking Caribbean continues to accept the judicial oversight of their former colonizer via the British institution of the Privy Council? And what possibilities might the Caribbean Court of Justice—a judicial institution responsive to the region, not to any single nation—offer for untangling sovereignty and regionhood, law and modernity, and postcolonial Caribbean identity?
Joining the Court as an intern, Lee Cabatingan studied its work up close: she attended each court hearing and numerous staff meetings, served on committees, assisted with the organization of conferences, and helped prepare speeches and presentations for the judges. She now offers insight into not only how the Court positions itself vis-à-vis the Caribbean region and the world but also whether the Court—and, perhaps, the region itself as an overarching construct—might ever achieve a real measure of popular success. In their quest for an accepting, eager constituency, the Court is undertaking a project of extrajudicial region building that borrows from the toolbox of the nation-state. In each chapter, Cabatingan takes us into an analytical dimension familiar from studies of nation and state building—myth, territory, people, language, and brand—to help us understand not only the Court and its ambitions but also the regionalist project, beset as it is with false starts and disappointments, as a potential alternative to the sovereign state.
Rademacher conducted research during a volatile period in Nepal’s political history. As clashes between Maoist revolutionaries and the government intensified, the riverscape became a site of competing claims to a capital city that increasingly functioned as a last refuge from war-related violence. In this time of intense flux, efforts to ensure, create, or imagine ecological stability intersected with aspirations for political stability. Throughout her analysis, Rademacher emphasizes ecology as an important site of dislocation, entitlement, and cultural meaning.
A provocative reassessment of the concepts underlying the struggle for sustainable development
Much of the debate over sustainable development revolves around how to balance the competing demands of economic development, social well-being, and environmental protection. “Jobs vs. environment” is only one of the many forms that such struggles take. But what if the very terms of this debate are part of the problem? Reimagining Livelihoods argues that the “hegemonic trio” of economy, society, and environment not only fails to describe the actual world around us but poses a tremendous obstacle to enacting a truly sustainable future.
In a rich blend of ethnography and theory, Reimagining Livelihoods engages with questions of development in the state of Maine to trace the dangerous effects of contemporary stories that simplify and domesticate conflict. As in so many other places around the world, the trio of economy, society, and environment in Maine produces a particular space of “common sense” within which struggles over life and livelihood unfold. Yet the terms of engagement embodied by this trio are neither innocent nor inevitable. It is a contingent, historically produced configuration, born from the throes of capitalist industrialism and colonialism. Drawing in part on his own participation in the struggle over the Plum Creek Corporation’s “concept plan” for a major resort development on the shores of Moosehead Lake in northern Maine, Ethan Miller articulates a rich framework for engaging with the ethical and political challenges of building ecological livelihoods among diverse human and nonhuman communities.
In seeking a pathway for transformative thought that is both critical and affirmative, Reimagining Livelihoods provides new frames of reference for living together on an increasingly volatile Earth.
Examining events that unfolded between 1992 and 2011, DeLugan both illustrates the idiosyncrasies of state and society in El Salvador and opens a larger portal into conditions of constructing a state in the present day around the globe—particularly the process of democratization in an age of neoliberalism. She demonstrates how academics, culture experts, popular media, and the United Nations and other international agencies have all helped shape ideas about national belonging in El Salvador. She also reveals the efforts that have been made to include populations that might have been overlooked, including indigenous people and faraway citizens not living inside the country’s borders. And she describes how history and memory projects have begun to recall the nation’s violent past with the goal of creating a more just and equitable nation.
This illuminating case study fills a gap in the scholarship about culture and society in contemporary El Salvador, while offering an “ethnography of the state” that situates El Salvador in a global context.
Ka-ming Wu's ethnographic account of contemporary Yan'an documents how people have reworked the revival of three rural practices--paper-cutting, folk storytelling, and spirit cults--within (and beyond) the socialist legacy. Moving beyond dominant views of Yan'an folk culture as a tool of revolution or object of market reform, Wu reveals how cultural traditions become battlegrounds where conflicts among the state, market forces, and intellectuals in search of an authentic China play out. At the same time, she shows these emerging new dynamics in the light of the ways rural residents make sense of rapid social change.
Alive with details, Reinventing Chinese Tradition is an in-depth, eye-opening study of an evolving culture and society within contemporary China.
Colonia Hermosa, now considered a suburb of Oaxaca, began as a squatter settlement in the 1950s. The original residents came in search of transformation from migrants to urban citizens, struggling from rural poverty for the chance to be part of the global economy in Oaxaca.
Cheleen Ann-Catherine Mahar charts the lives of a group of residents in Colonia Hermosa over a period of thirty years, as Mexico became more closely tied into the structures of global capital, and the residents of Colonia Hermosa struggled to survive. Residents shape their discussions within a larger narrative, and their talk is the language of the heroic individual, so necessary to the ideology and the functioning of capital. However, this logic only tenuously connects to the actual material circumstances of their lives.
Mahar applies the theories of French sociologist Pierre Bourdieu to her data from Mexico in order to examine the class trajectories of migrant families over more than three decades. Through this investigation, Mahar adds an important intergenerational study to the existing body of literature on Oaxaca, particularly concerning the factors that have reshaped the lives of urban working poor families and have created a working-class fraction of globalized citizenship.
Ideas about kinship are vital not only to understanding but also to forming many of the practices and innovations of contemporary society. How do the cultural logics of contemporary biopolitics, commodification, and globalization intersect with kinship practices and theories? In what ways do kinship analogies inform scientific and clinical practices; and what happens to kinship when it is created in such unfamiliar sites as biogenetic labs, new reproductive technology clinics, and the computers of artificial life scientists? How does kinship constitute—and get constituted by—the relations of power that draw lines of hierarchy and equality, exclusion and inclusion, ambivalence and violence? The contributors assess the implications for kinship of such phenomena as blood transfusions, adoption across national borders, genetic support groups, photography, and the new reproductive technologies while ranging from rural China to mid-century Africa to contemporary Norway and the United States. Addressing these and other timely issues, Relative Values injects new life into one of anthropology's most important disciplinary traditions.
Posing these and other timely questions, Relative Values injects an important interdisciplinary curiosity into one of anthropology’s most important disciplinary traditions.
Contributors. Mary Bouquet, Janet Carsten, Charis Thompson Cussins, Carol Delaney, Gillian Feeley-Harnik, Sarah Franklin, Deborah Heath, Stefan Helmreich, Signe Howell, Jonathan Marks, Susan McKinnon, Michael G. Peletz, Rayna Rapp, Martine Segalen, Pauline Turner Strong, Melbourne Tapper, Karen-Sue Taussig, Kath Weston, Yunxiang Yan
Provocative insights and thoughtful discussions contribute to an understanding of the prophetic nature of Etruscan culture. Jannot investigates the elaborate systems of defining space and time that so distinctly characterize this ancient society. Religion in Ancient Etruria offers a unique perspective that illuminates the origins of some of our own "modern" religious beliefs.
This updated edition includes more than 100 illustrations that demonstrate early temples, statues, mirrors, tablets, and sculptures.
1998 French edition, Picard
In recent years, anthropologists, historians, and others have been drawn to study the profuse and creative usages of digital media by religious movements. At the same time, scholars of Christian Africa have long been concerned with the history of textual culture, the politics of Bible translation, and the status of the vernacular in Christianity. Students of Islam in Africa have similarly examined politics of knowledge, the transmission of learning in written form, and the influence of new media. Until now, however, these arenas—Christianity and Islam, digital media and “old” media—have been studied separately.
Religion, Media, and Marginality in Modern Africa is one of the first volumes to put new media and old media into significant conversation with one another, and also offers a rare comparison between Christianity and Islam in Africa. The contributors find many previously unacknowledged correspondences among different media and between the two faiths. In the process they challenge the technological determinism—the notion that certain types of media generate particular forms of religious expression—that haunts many studies. In evaluating how media usage and religious commitment intersect in the social, cultural, and political landscapes of modern Africa, this collection will contribute to the development of new paradigms for media and religious studies.
Contributors: Heike Behrend, Andre Chappatte, Maria Frahm-Arp, David Gordon, Liz Gunner, Bruce S. Hall, Sean Hanretta, Jorg Haustein, Katrien Pype, and Asonzeh Ukah.
Religion is infiltrating the arena of consumer culture in increasingly visible ways. We see it in a myriad of forms-in movies, such as Mel Gibson's The Passion of the Christ, on Internet shrines and kitschy Web "altars," and in the recent advertising campaign that attacked fuel-guzzling SUVs by posing the question: What would Jesus drive?
In Religion, Media, and the Marketplace, scholars in history, media studies, and sociology explore this intersection of the secular and the sacred. Topics include how religious leaders negotiate between the competing aims of the mainstream and the devout in the commercial marketplace, how politics and religious beliefs combine to shape public policy initiatives, how the religious "other" is represented in the media, and how consumer products help define the practice of different faiths.
At a time when religious fundamentalism in the United States and throughout the world is inseparable from political aims, this interdisciplinary look at the mutual influences between religion and the media is essential reading for scholars from a wide variety of disciplines.
Reluctant Landscapes is an exploration of the making and remaking of political experience and physical landscapes among rural communities in the Siin province of Senegal between the late 1500s and the onset of World War II. By recovering the histories of farmers and commoners who made up African states’ demographic core in this period, Richard shows their crucial—but often overlooked—role in the making of Siin history. The book also delves into the fraught relation between the Seereer, a minority ethnic and religious group, and the Senegalese nation-state, with Siin’s perceived “primitive” conservatism standing at odds with the country’s Islamic modernity. Through a deep engagement with oral, documentary, archaeological, and ethnographic archives, Richard’s groundbreaking study revisits the four-hundred-year history of a rural community shunted to the margins of Senegal’s national imagination.
In the early 1800s, the U.S. government attempted to rid the Southeast of Indians in order to make way for trading networks, American immigration, optimal land use, economic development opportunities, and, ultimately, territorial expansion westward to the Pacific. The difficult removal of the Chickasaw Nation to Indian Territory—later to become part of the state of Oklahoma— was exacerbated by the U.S. government’s unenlightened decision to place the Chickasaws on lands it had previously provided solely for the Choctaw Nation.
This volume deals with the challenges the Chickasaw people had from attacking Texans and Plains Indians, the tribe’s ex-slaves, the influence on the tribe of intermarried white men, and the presence of illegal aliens (U.S. citizens) in their territory. By focusing on the tribal and U.S. government policy conflicts, as well as longstanding attempts of the Chickasaw people to remain culturally unique, St. Jean reveals the successes and failures of the Chickasaw in attaining and maintaining sovereignty as a separate and distinct Chickasaw Nation.
Remains of Ritual, Steven M. Friedson’s second book on musical experience in African ritual, focuses on the Brekete/Gorovodu religion of the Ewe people. Friedson presents a multifaceted understanding of religious practice through a historical and ethnographic study of one of the dominant ritual sites on the southern coast of Ghana: a medicine shrine whose origins lie in the northern region of the country. Each chapter of this fascinating book considers a different aspect of ritual life, demonstrating throughout that none of them can be conceived of separately from their musicality—in the Brekete world, music functions as ritual and ritual as music. Dance and possession, chanted calls to prayer, animal sacrifice, the sounds and movements of wake keeping, the play of the drums all come under Friedson’s careful scrutiny, as does his own position and experience within this ritual-dominated society.
Provocative and laden with eyewitness detail, Remaking Muslim Lives offers a rare sustained look at what it means to be Muslim and live a Muslim life in contemporary Bosnia and Herzegovina.
Contributors. Thomas Jessen Adams, Vincanne Adams, Vern Baxter, Maria Celeste Casati Allegretti, Shannon Lee Dawdy, Rien Fertel, Megan French-Marcelin, Cedric G. Johnson, Alecia P. Long, Vicki Mayer, Toby Miller, Sue Mobley, Marguerite Nguyen, Aaron Nyerges, Adolph Reed Jr., Helen A. Regis, Matt Sakakeeny, Heidi Schmalbach, Felipe Smith, Bryan Wagner
Contributors
Tripta Chandola, Michele Friedner, Louise Meintjes, Jairo Moreno, Ana María Ochoa Gautier, Michael Birenbaum Quintero, Jeff Roy, Jessica Schwartz, Shayna Silverstein, Gavin Steingo, Jim Sykes, Benjamin Tausig, Hervé Tchumkam
Remembering Awatovi is the engaging story of a major archaeological expedition on the Hopi Reservation in northern Arizona. Centered on the large Pueblo village of Awatovi, with its Spanish mission church and beautiful kiva murals, the excavations are renowned not only for the data they uncovered but also for the interdisciplinary nature of the investigations. In archaeological lore they are also remembered for the diverse, fun-loving, and distinguished cast of characters who participated in or visited the dig.
Hester Davis’s lively account—part history of archaeology, part social history—is told largely in the words of the participants, among whom were two of Davis’s siblings, artist Penny Davis Worman and archaeologist Mott Davis. Life in the remote field camp abounded with delightful storytelling, delicious food, and good-natured high-jinks. Baths were taken in a stock tank, beloved camp automobiles were given personal names, and a double bed had to be trucked across the desert and up a mesa to celebrate a memorable wedding.
Remembering Awatovi is illustrated with over 160 portraits and photographs of camp life. Essays by Eric Polingyouma and Brian Fagan enrich the presentation.
From the colonial period through the mid-twentieth century, haciendas dominated the Latin American countryside. In the Ecuadorian Andes, Runa—Quichua-speaking indigenous people—worked on these large agrarian estates as virtual serfs. In Remembering the Hacienda: Religion, Authority, and Social Change in Highland Ecuador, Barry Lyons probes the workings of power on haciendas and explores the hacienda's contemporary legacy.
Lyons lived for three years in a Runa village and conducted in-depth interviews with elderly former hacienda laborers. He combines their wrenching accounts with archival evidence to paint an astonishing portrait of daily life on haciendas. Lyons also develops an innovative analysis of hacienda discipline and authority relations. Remembering the Hacienda explains the role of religion as well as the reshaping of Runa culture and identity under the impact of land reform and liberation theology.
This beautifully written book is a major contribution to the understanding of social control and domination. It will be valuable reading for a broad audience in anthropology, history, Latin American studies, and religious studies.
On October 15, 1983, a young mother of six was murdered while walking across her village of Huitzilan de Serdán, Mexico, with her infant son and one of her daughters. This woman, Victoria Bonilla, was among more than one hundred villagers who perished in violence that broke out soon after the Mexican army chopped down a cornfield that had been planted on an unused cattle pasture by forty Nahuat villagers.
In this anthropological account, based on years of fieldwork in Huitzilan, James M. Taggart turns to Victoria's husband, Nacho Angel Hernández, to try to understand how a community based on respect and cooperation descended into horrific violence and fratricide. When the army chopped down the cornfield at Talcuaco, the war that broke out resulted in the complete breakdown of the social and moral order of the community.
At its heart, this is a tragic love story, chronicling Nacho's feelings for Victoria spanning their courtship, marriage, family life, and her death. Nacho delivered his testimonio to the author in Nahuat, making it one of the few autobiographical love stories told in an Amerindian language, and a very rare account of love among the indigenous people of Mesoamerica. There is almost nothing in the literature on how a man develops and changes his feelings for his wife over his lifetime. This study contributes to the anthropology of emotion by focusing on how the Nahuat attempt to express love through language and ritual.
Considers how people have confronted, challenged, and resisted remote warfare
Drone warfare is now a routine, if not predominant, aspect of military engagement. Although this method of delivering violence at a distance has been a part of military arsenals for two decades, scholarly debate on remote warfare writ large has remained stuck in tired debates about practicality, efficacy, and ethics. Remote Warfare broadens the conversation, interrogating the cultural and political dimensions of distant warfare and examining how various stakeholders have responded to the reality of state-sponsored remote violence.
The essays here represent a panoply of viewpoints, revealing overlooked histories of remoteness, novel methodologies, and new intellectual challenges. From the story arc of Homeland to redefining the idea of a “warrior,” these thirteen pieces consider the new nature of surveillance, similarities between killing with drones and gaming, literature written by veterans, and much more. Timely and provocative, Remote Warfare makes significant and lasting contributions to our understanding of drones and the cultural forces that shape and sustain them.
Contributors: Syed Irfan Ashraf, U of Peshawar, Pakistan; Jens Borrebye Bjering, U of Southern Denmark; Annika Brunck, U of Tübingen; David A. Buchanan, U.S. Air Force Academy; Owen Coggins, Open U; Andreas Immanuel Graae, U of Southern Denmark; Brittany Hirth, Dickinson State U; Tim Jelfs, U of Groningen; Ann-Katrine S. Nielsen, Aarhus U; Nike Nivar Ortiz, U of Southern California; Michael Richardson, U of New South Wales; Kristin Shamas, U of Oklahoma; Sajdeep Soomal; Michael Zeitlin, U of British Columbia.
Cultural Studies, once a burgeoning academic field, developed into a discipline in which just about any cultural text, object or event could be studied. The Renewal of Cultural Studies offers a panoramic view of the field, its assumptions, and its methodologies. Editor Paul Smith and thirty contributors map out new directions that will redefine and sustain the field of cultural studies.
In twenty-seven original essays, cultural studies is examined in relation to other disciplines—history, anthropology, literature, media, and American studies. The discipline is reviewed in the context of globalization, in relation to topics such as war, public policy, and labor, its pedagogy and politics, and in Marxist, feminist, and environmentalist contexts.
Smith wants to establish theoretical and methodological common ground among cultural studies scholars. Providing a “state of the discipline,” The Renewal of Cultural Studies asks, “What can and should the field of Cultural Studies be doing now?”
Each year in the Highland Guatemala town of Santiago Momostenango, Maya religious societies, dance teams, and cofradías perform the annual cycle of rituals and festivals prescribed by Costumbre (syncretized Maya Christian religion), which serves to renew the cosmic order. In this richly detailed ethnography, Garrett Cook explores how these festivals of Jesucristo and the saints derive from and reenact three major ancient Maya creation myths, thus revealing patterns of continuity between contemporary expressive culture and the myths, rituals, and iconography of the Classic and Postclassic Maya.
Drawing on fieldwork conducted in the 1970s and renewed in the 1990s, Cook describes the expressive culture tradition performed in and by the cofradías and their dance teams. He listens as dancers and cofrades explain the meaning of service and of the major ritual symbols in the cults of the saints and Jesucristo. Comparing these symbols to iconographic evidence from Palenque and myths from the Popol Vuh, Cook persuasively argues that the expressive culture of Momostenango enacts major Maya creation myths—the transformative sunrise, the representation of the year as the life cycle of anthropomorphized nature, and the erection of an axis mundi.
This research documents specific patterns of continuity and discontinuity in the communal expression of Maya religious and cosmogonic themes. Along with other recent research, it demonstrates the survival of a basic Maya pattern—the world-creating vegetative renewal cycle—in the highland Maya cults of the saints and Jesucristo.
Based on close readings of Shan-language media and years of ethnographic research in a community of soldiers and their families, Jane M. Ferguson details the origins of these movements and tells the story of the Shan in their own voices. She shows how the Shan have forged a homeland and identity during great upheaval by using state building as an ongoing project of resistance, resilience, and accommodation within both countries. In avoiding a good/bad moral binary and illuminating cultural complexities, Repossessing Shanland offers a fresh perspective on identity formation, transformation, and how people understand and experience borderlands today.
Now, in Represented Communities, John D. Kelly and Martha Kaplan offer an extensive and devastating critique of Anderson's depictions of colonial history, his comparative method, and his political anthropology. The authors build a forceful argument around events in Fiji from World War II to the 2000 coups, showing how focus on "imagined communities" underestimates colonial history and obscures the struggle over legal rights and political representation in postcolonial nation-states. They show that the "self-determining" nation-state actually emerged with the postwar construction of the United Nations, fundamentally changing the politics of representation.
Sophisticated and impassioned, this book will further anthropology's contribution to the understanding of contemporary nationalisms.
Representing Aztec Ritual: Performance, Text, and Image in the Work of Sahagún uses Sahagún's corpus as a starting point to focus on ritual performance, a key element in the functioning of the Aztec world. With topics ranging from the ritual use of sand and paper to the sacrifice of women, contributors explore how Aztec rites were represented in the images and texts of documents compiled under colonial rule and the implications of this European filter for our understanding of these ceremonies. Incorporating diverse disciplinary perspectives, contributors include Davíd Carrasco, Philip P. Arnold, Kay Read, H. B. Nicholson, Eduardo Matos Moctezuma, Guilhem Olivier, Doris Heyden, and Eloise Quiñones Keber.
The book takes readers behind the scenes to observe the day-to-day activities of agents, revealing their influence on artistic careers and the prospects of Hollywood’s forthcoming projects. Agents are crucial to understanding how creative and economic power are intertwined in Hollywood today. They play a key role in the process by which artistic worth and economic value are evaluated and attributed to people and projects. Roussel’s fieldwork examines what “having relationships” really means for agents, and how they perform the relationship work that’s at the heart of their professional existence and success. Representing Talent helps us to understand the players behind the definition of entertainment itself, as well as behind its current transformations.
The first section provides a context for the volume, with its analyses of the historical, political, and social aspects of the Uruguayan experience. The following chapters explore various aspects of cultural production, including personal experiences of exile and imprisonment, popular music, censorship, literary criticism, return from exile, and the role that culture plays in redemocratization.
This book's appeal extends well beyond the study of Uruguay to scholars and students of the history and culture of other Latin American nations, as well as to fields of comparative literature and politics in general.
Contributors. Hugo Achugar, Alvarro Barros-Lémez, Lisa Block de Behar, Amanda Berenguer, Hiber Conteris, José Pedro Díaz, Eduardo Galeano, Edy Kaufman, Leo Masliah, Carina Perelli, Teresa Porzecanski, Juan Rial, Mauricio Rosencof, Jorge Ruffinelli, Saúl Sosonowski, Martin Weinstein, Ruben Yáñez
Residents of Haiti-one of the poorest and most unstable countries in the world-face a grim reality of starvation, violence, lack of economic opportunity, and minimal health care. For years, aid organizations have sought to alleviate the problems by creating health and family planning clinics, including one modern (and, by local standards, luxurious) center in the heart of Cit Soleil. During its height of service in the 1980s and 1990s, the clinic boasted nineteen staff members, an array of modern contraceptives, an accessible location, and convenient hours-but very few clients.
Why did this initiative fail so spectacularly despite surveys finding that residents would like to have fewer children? Why don't poor women heed the message of family planning, when smaller families seem to be in their best interest? In Reproducing Inequities, M. Catherine Maternowska argues that we too easily overlook the political dynamics that shape choices about family planning. Through a detailed study of the attempt to provide modern contraception in the community of Cit Soleil, Maternowska demonstrates the complex interplay between local and global politics that so often thwarts well-intended policy initiatives.
Medical anthropologists, she argues, have an important role to play in developing new action plans for better policy implementation. Ethnographic studies in desperate, dangerous locations provide essential data that can point the way to solutions for the dilemmas of contraception in poor communities worldwide.
Contributors. Aditya Bharadwaj, Caroline H. Bledsoe, Carole H. Browner, Junjie Chen, Aimee R. Eden, Susan L. Erikson, Didier Fassin, Claudia Lee Williams Fonseca, Ellen Gruenbaum, Matthew Gutmann, Marcia C. Inhorn, Mark B. Padilla, Rayna Rapp, Lisa Ann Richey, Carolyn Sargent, Papa Sow, Cecilia Van Hollen, Linda Whiteford
Drawing together work by both younger and well-established scholars, this volume reveals various influences in the remaking of traditions of ethnographic work in anthropology; feminist studies, poststructuralism, cultural critiques, and disciplinary challenges to established boundaries between the social sciences and humanities. Moving from critiques of anthropological representation and practices to modes of political awareness and experiments in writing, this collection offers systematic access to what is now understood to be a fundamental shift (still ongoing) in anthropology toward engagement with the broader interdisciplinary stream of cultural studies.
Contributors. Arjun Appadurai, Keith H. Basso, David B. Coplan, Vincent Crapanzano, Faye Ginsburg, George E. Marcus, Enrique Mayer, Fred Meyers, Alcida R. Ramos, John Russell, Orin Starn, Kathleen Stewart, Melford E. Spiro, Ted Swedenburg, Michael Taussig, Julie Taylor, Robert Thornton, Stephen A. Tyler, Geoffrey M. White
Res: Anthropology and Aesthetics is a journal of anthropology and comparative aesthetics dedicated to the study of the object, in particular cult and belief objects and objects of art. The journal brings together, in an anthropological perspective, contributions by philosophers, art historians, archaeologists, critics, linguists, architects, artists, and others. Its field of inquiry is open to all cultures, regions, and historical periods. Res also publishes textual and iconographic documents important to the history and theory of the arts.
Volume 51 includes articles by Michael W. Meister, Michele Matteini, Ladislav Kesner, Yukio Lippit, Xavier Urcid, Anna Anquissola, Bissera Pentcheva, Friedrich T. Bach, Daniel Sherer, Noga Arikha, Erika Naginski, Haim Finkelstein, Nuit Banai, Laura Ilea, and Remo Guidieri.
Drawing on huge stores of source materials—nearly one hundred diaries and notebooks—Kemper reconfigures Dharmapala as a world-renouncer first and a political activist second. Following Dharmapala on his travels between East Asia, South Asia, Europe, and the United States, he traces his lifelong project of creating a unified Buddhist world, recovering the place of the Buddha’s Enlightenment, and imitating the Buddha’s life course. The result is a needed corrective to Dharmapala’s embattled legacy, one that resituates Sri Lanka’s political awakening within the religious one that was Dharmapala’s life project.
A job is no longer something we "do," but instead something we "are." As the boundaries between work and non-work have dissolved, we restructure ourselves and our lives using social ingenuity to get things done and be resourceful outside the official workday.
In his provocative book, Resisting Work Peter Fleming insists that many jobs in the West are now regulated by a new matrix of power-biopower-where "life itself" is put to work through our ability to self-organize around formal rules. This neoliberal system of employment tries to absorb our life attributes--from our consumer tastes, "downtime," and sexuality--into employment so that questions of human capital and resources replace questions of employee, worker, and labor.
Fleming then suggests that the corporation turns to communal life-what he calls "the common"-in order to reproduce itself and reinforce corporate culture. Yet a resistance against this new definition of work is in effect, and Fleming shows how it may already be taking shape.
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