Pattini—goddess, virgin, wife, and mother; folk deity of Sinhala Buddhists and Jains; and assimilated goddess of the Hindu pantheon—has been worshiped in Sri Lanka and South India for fifteen hundred years or more, as she still is today. This long-awaited book is the culmination of Gananath Obeyesekere's comprehensive study of the Pattini cult and its historical, sociological, and psychoanalytical role in the culture of South Asia. A well-known anthropologist and a native of Sri Lanka, Obeyesekere displays his impeccable scholarship and a stunning range of theoretical perspectives in this work, the most detailed analysis of a single religious complex in South Asian ethnography (and possibly in all of anthropology).

When Western scholars write about non-Western societies, do they inevitably perpetuate the myths of European imperialism? Can they ever articulate the meanings and logics of non-Western peoples? Who has the right to speak for whom? Questions such as these are among the most hotly debated in contemporary intellectual life. In How "Natives" Think, Marshall Sahlins addresses these issues head on, while building a powerful case for the ability of anthropologists working in the Western tradition to understand other cultures.

In recent years, these questions have arisen in debates over the death and deification of Captain James Cook on Hawai'i Island in 1779. Did the Hawaiians truly receive Cook as a manifestation of their own god Lono? Or were they too pragmatic, too worldly-wise to accept the foreigner as a god? Moreover, can a "non-native" scholar give voice to a "native" point of view? In his 1992 book The Apotheosis of Captain Cook, Gananath Obeyesekere used this very issue to attack Sahlins's decades of scholarship on Hawaii. Accusing Sahlins of elementary mistakes of fact and logic, even of intentional distortion, Obeyesekere portrayed Sahlins as accepting a naive, enthnocentric idea of superiority of the white man over "natives"—Hawaiian and otherwise. Claiming that his own Sri Lankan heritage gave him privileged access to the Polynesian native perspective, Obeyesekere contended that Hawaiians were actually pragmatists too rational and sensible to mistake Cook for a god.

Curiously then, as Sahlins shows, Obeyesekere turns eighteenth-century Hawaiians into twentieth-century modern Europeans, living up to the highest Western standards of "practical rationality." By contrast, Western scholars are turned into classic custom-bound "natives", endlessly repeating their ancestral traditions of the White man's superiority by insisting Cook was taken for a god. But this inverted ethnocentrism can only be supported, as Sahlins demonstrates, through wholesale fabrications of Hawaiian ethnography and history—not to mention Obeyesekere's sustained misrepresentations of Sahlins's own work. And in the end, although he claims to be speaking on behalf of the "natives," Obeyesekere, by substituting a home-made "rationality" for Hawaiian culture, systematically eliminates the voices of Hawaiian people from their own history.

How "Natives" Think goes far beyond specialized debates about the alleged superiority of Western traditions. The culmination of Sahlins's ethnohistorical research on Hawaii, it is a reaffirmation for understanding difference.

The great pilgrimage center of southeastern Sri Lanka, Kataragama, has become in recent years the spiritual home of a new class of Hindu-Buddhist religious devotees. These ecstatic priests and priestesses invariably display long locks of matted hair, and they express their devotion to the gods through fire walking, tongue-piercing, hanging on hooks, and trance-induced prophesying.

The increasing popularity of these ecstatics poses a challenge not only to orthodox Sinhala Buddhism (the official religion of Sri Lanka) but also, as Gananath Obeyesekere shows, to the traditional anthropological and psychoanalytic theories of symbolism. Focusing initially on one symbol, matted hair, Obeyesekere demonstrates that the conventional distinction between personal and cultural symbols is inadequate and naive. His detailed case studies of ecstatics show that there is always a reciprocity between the personal-psychological dimension of the symbol and its public, culturally sanctioned role. Medusa's Hair thus makes an important theoretical contribution both to the anthropology of individual experience and to the psychoanalytic understanding of culture. In its analyses of the symbolism of guilt, the adaptational and integrative significance of belief in spirits, and a host of related issues concerning possession states and religiosity, this book marks a provocative advance in psychological anthropology.

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