Results by title

In CT Suite the doctor and anthropologist Barry F. Saunders provides an ethnographic account of how a particular diagnostic technology, the computed tomographic (CT) scanner, shapes social relations and intellectual activities in and beyond the CT suite, the unit within the diagnostic radiology department of a large teaching hospital where CT images are made and interpreted. Focusing on how expertise is performed and how CT images are made into diagnostic evidence, he concentrates not on the function of CT images for patients but on the function of the images for medical professionals going about their routines. Yet Saunders offers more than insider ethnography. He links diagnostic work to practices and conventions from outside medicine and from earlier historical moments. In dialogue with science and technology studies, he makes a significant contribution to scholarship on the visual cultures of medicine.

Saunders’s analyses are informed by strands of cultural history and theory including art historical critiques of realist representation, Walter Benjamin’s concerns about violence in “mechanical reproduction,” and tropes of detective fiction such as intrigue, the case, and the culprit. Saunders analyzes the diagnostic “gaze” of medical personnel reading images at the viewbox, the two-dimensional images or slices of the human body rendered by the scanner, methods of archiving images, and the use of scans as pedagogical tools in clinical conferences. Bringing cloistered diagnostic practices into public view, he reveals the customs and the social and professional hierarchies that are formulated and negotiated around the weighty presence of the CT scanner. At the same time, by returning throughout to the nineteenth-century ideas of detection and scientific authority that inform contemporary medical diagnosis, Saunders highlights the specters of the past in what appears to be a preeminently modern machine.

Takes a close look at the relationship between humans and other (non-human) beings that are imbued with cemí power, specifically within the Taíno inter-island cultural sphere of Puerto Rico and Hispaniola

Cemís are both portable artifacts and embodiments of persons or spirit, which the Taínos and other natives of the Greater Antilles (ca. AD 1000-1550) regarded as numinous beings with supernatural or magic powers. This volume takes a close look at the relationship between humans and other (non-human) beings that are imbued with cemí power, specifically within the Taíno inter-island cultural sphere encompassing Puerto Rico and Hispaniola. The relationships address the important questions of identity and personhood of the cemí icons and their human “owners” and the implications of cemí gift-giving and gift-taking that sustains a complex web of relationships between caciques (chiefs) of Puerto Rico and Hispaniola.

 

Oliver provides a careful analysis of the four major forms of cemís—three-pointed stones, large stone heads, stone collars, and elbow stones—as well as face masks, which provide an interesting contrast to the stone heads. He finds evidence for his interpretation of human and cemí interactions from a critical review of 16th-century Spanish ethnohistoric documents, especially the Relación Acerca de las Antigüedades de los Indios written by Friar Ramón Pané in 1497–1498 under orders from Christopher Columbus. Buttressed by examples of native resistance and syncretism, the volume discusses the iconoclastic conflicts and the relationship between the icons and the human beings. Focusing on this and on the various contexts in which the relationships were enacted, Oliver reveals how the cemís were central to the exercise of native political power. Such cemís were considered a direct threat to the hegemony of the Spanish conquerors, as these potent objects were seen as allies in the native resistance to the onslaught of Christendom with its icons of saints and virgins.

 

Critical new discoveries and archaeological patterns increase understanding of early Mississippian culture and society

The reasons for the rise and fall of early cities and ceremonial centers around the world have been sought for centuries. In the United States, Cahokia has been the focus of intense archaeological work to explain its mysteries. Cahokia was the first and exponentially the largest of the Mississippian centers that appeared across the Midwest and Southeast after AD 1000. Located near present-day East St. Louis, Illinois, the central complex of Cahokia spanned more than 12 square kilometers and encompassed more than 120 earthen mounds.

As one of the foremost experts on Cahokia, Susan M. Alt addresses long-standing considerations of eastern Woodlands archaeology—the beginnings, character, and ending of Mississippian culture (AD 1050–1600)—from a novel theoretical and empirical vantage point. Through this case study on farmers’ immigration and resettling, Alt’s narrative reanalyzes the relationship between administration and diversity, incorporating critical new discoveries and archaeological patterns from outside of Cahokia.

Alt examines the cultural landscape of the Cahokia flood plain and the layout of one extraordinary upland site, Grossman, as an administrative settlement where local farmers might have seen or participated in Cahokian rituals and ceremonies involving a web of ancestors, powers, and places. Alt argues that a farming district outside the center provides definitive evidences of the attempted centralized administration of a rural hinterland.

Cairo Pop is the first book to examine the dominant popular music of Egypt, shababiyya. Scorned or ignored by scholars and older Egyptians alike, shababiyya plays incessantly in Cairo, even while Egyptian youth joined in mass protests against their government, which eventually helped oust longtime Egyptian president Hosni Mubarak in early 2011. Living in Cairo at the time of the revolution, Daniel Gilman saw, and more importantly heard, the impact that popular music can have on culture and politics. Here he contributes a richly ethnographic analysis of the relationship between mass-mediated popular music, modernity, and nationalism in the Arab world.

Before Cairo Pop, most scholarship on the popular music of Egypt focused on musiqa al-ṭarab. Immensely popular in the 1950s and ’60s and even into the ’70s, musiqa al-ṭarab adheres to Arabic musical theory, with non-Western scales based on tunings of the strings of the ‘ud—the lute that features prominently, nearly ubiquitously, in Arabic music. However, today one in five Egyptians is between the ages of 15 and 24; half the population is under the age of 25. And shababiyya is their music of choice. By speaking informally with dozens of everyday young people in Cairo, Gilman comes to understand shababiyya as more than just a musical genre: sometimes it is for dancing or seduction, other times it propels social activism, at others it is simply sonic junk food.

In addition to providing a clear Egyptian musical history as well as a succinct modern political history of the nation, Cairo Pop elevates the aural and visual aesthetic of shababiyya—and its role in the lives of a nation’s youth.

Cajun Women and Mardi Gras is the first book to explore the importance of women’s contributions to the country Cajun Mardi Gras tradition, or Mardi Gras “run.” Most Mardi Gras runs--masked begging processions through the countryside, led by unmasked capitaines--have customarily excluded women. Male organizers explain that this rule protects not only the tradition’s integrity but also women themselves from the event’s rowdy, often drunken, play. 
Throughout the past twentieth century, and especially in the past fifty years, women in some prairie communities have insisted on taking more active and public roles in the festivities. Carolyn E. Ware traces the history of women’s participation as it has expanded from supportive roles as cooks and costume makers to increasingly public performances as Mardi Gras clowns and (in at least one community) capitaines. Drawing on more than a decade of fieldwork interviews and observation in Mardi Gras communities, Ware focuses on the festive actions in Tee Mamou and Basile to reveal how women are reshaping the celebration as creative artists and innovative performers.

Mixing—whether referred to as mestizaje, callaloo, hybridity, creolization, or multiculturalism—is a foundational cultural trope in Caribbean and Latin American societies. Historically entwined with colonial, anticolonial, and democratic ideologies, ideas about mixing are powerful forces in the ways identities are interpreted and evaluated. As Aisha Khan shows in this ethnography, they reveal the tension that exists between identity as a source of equality and identity as an instrument through which social and cultural hierarchies are reinforced. Focusing on the Indian diaspora in the Caribbean, Khan examines this paradox as it is expressed in key dimensions of Hindu and Muslim cultural history and social relationships in southern Trinidad. In vivid detail, she describes how disempowered communities create livable conditions for themselves while participating in a broader culture that both celebrates and denies difference.

Khan combines ethnographic research she conducted in Trinidad over the course of a decade with extensive archival research to explore how Hindu and Muslim Indo-Trinidadians interpret authority, generational tensions, and the transformations of Indian culture in the Caribbean through metaphors of mixing. She demonstrates how ambivalence about the desirability of a callaloo nation—a multicultural society—is manifest around practices and issues, including rituals, labor, intermarriage, and class mobility. Khan maintains that metaphors of mixing are pervasive and worth paying attention to: the assumptions and concerns they communicate are key to unraveling who Indo-Trinidadians imagine themselves to be and how identities such as race and religion shape and are shaped by the politics of multiculturalism.

Bringing immigrants onstage as central players in the drama of rural
capitalist transformation, Anne Kelly Knowles traces a community of
Welsh immigrants to Jackson and Gallia counties in southern Ohio. After
reconstructing the gradual process of community-building, Knowles
focuses on the pivotal moment when the immigrants became involved with
the industrialization of their new region as workers and investors in
Welsh-owned charcoal iron companies. Setting the southern Ohio Welsh in
the context of Welsh immigration as a whole from 1795 to 1850, Knowles
explores how these strict Calvinists responded to the moral dilemmas
posed by leaving their native land and experiencing economic success in
the United States.

Knowles draws on a wide variety of sources, including obituaries and
community histories, to reconstruct the personal histories of over 1,700
immigrants. The resulting account will find appreciative readers not
only among historical geographers, but also among American economic
historians and historians of religion.

A wedding couple gazes resolutely at viewers from the wings of a butterfly; a portrait surrounded by rose petals commemorates a recently deceased boy.

These quiet but moving images represent the changing role of photographic portraiture in India, a topic anthropologist Christopher Pinney explores in Camera Indica. Studying photographic practice in India, Pinney traces photography's various purposes and goals from colonial through postcolonial times. He identifies three key periods in Indian portraiture: the use of photography under British rule as a quantifiable instrument of measurement, the later role of portraiture in moral instruction, and the current visual popular culture and its effects on modes of picturing. Photographic culture thus becomes a mutable realm in which capturing likeness is only part of the project. Lavishly illustrated, Pinney's account of the change from depiction to invention uncovers fascinating links between these evocative images and the society and history from which they emerge.

What common condition was once treated with cow dung? How might oyster shells relieve heartburn? Can eels really cure deafness? Is the secret to stopping a stubborn case of hiccups a simple ingredient found in most pantries? If you were struck by illness or injury in the late eighteenth century, you would most likely have been referred to Scottish physician William Buchan’s Domestic Medicine—and, as a result, you may have found yourself administering urine to your ears or drinking a broth made from sheep’s brains.

Originally published in 1769, Domestic Medicine was produced for the benefit of those without access to—or means to afford—medical assistance, and copies of the book were found in apothecaries and coffee houses, private households and clubs. In 1797, Bounty mutineer Fletcher Christian and his crew even had the foresight to pack a copy before fleeing to the Pitcairns. Derived from folklore and the emerging medical science of the day, some of Buchan’s recommendations for how to live a healthy life still ring true: for instance, exercising, enjoying a varied diet, and getting an abundance of fresh air. Others are delightfully dodgy or even downright dangerous, such as genital trusses, the prescription of mercury, or the suggestion that Spanish fly might soothe aching joints.

Bringing together an exceedingly entertaining selection of entries from one of the earliest self-help books, Can Onions Cure Ear-ache? offers fascinating insight into the popular treatments of the time.

Are religions intrinsically violent (as is strenuously argued by the ‘new atheists’)? Or, as Girard argues, have they been functionally rational instruments developed to manage and cope with the intrinsically violent runaway dynamic that characterizes human social organization in all periods of human history? Is violence decreasing in this time of secular modernity post-Christendom (as argued by Steven Pinker and others)? Or are we, rather, at increased and even apocalyptic risk from our enhanced powers of action and our decreased socio-symbolic protections? Rene Girard’s mimetic theory has been slowly but progressively recognized as one of the most striking breakthrough contributions to twentieth-century critical thinking in fundamental anthropology: in particular for its power to model and explain violent sacralities, ancient and modern. The present volume sets this power of explanation in an evolutionary and Darwinian frame. It asks: How far do cultural mechanisms of controlling violence, which allowed humankind to cross the threshold of hominization—i.e., to survive and develop in its evolutionary emergence—still represent today a default setting that threatens to destroy us? Can we transcend them and escape their field of gravity? Should we look to—or should we look beyond—Darwinian survival? What—and where (if anywhere)—is salvation?

From the mountains of South America to the deserts of northern Africa to the islands of south Asia, people have devised myriad ways of moving water to sustain their communities and nourish their crops. Many of these irrigation methods have been used over long periods of time and continue to function in diverse ecological and sociopolitical contexts. This book presents case studies and comparative essays about local institutions for managing water resources. Drawn from around the globe, the cases clearly demonstrate that "indigenous" irrigation is often more sustainable, cost-effective, and flexible than has been generally believed. The contributors discuss a wide range of environments, cultural traditions, and historical contexts in which such systems operate, maintaining a common focus on incentives for cooperation, operational rules, collective-choice arrangements, principles of allocation, and conflict-resolution mechanisms. Canals and Communities can serve as a sourcebook for social scientists and development planners investigating the cultural ecology of irrigated agriculture, the ethnology of cooperative social formations, the politics of collective-resource institutions, and the sociology of rural development. The book also provides examples and generalizations about the cross-cultural characteristics of sustainable water resource management and intensive agriculture. Aside from its theoretical contributions to human ecology and anthropology, the book is of practical importance to development studies. The cases it presents make a convincing argument for perpetuating small-scale irrigation systems as part of the world's repertoire of irrigation knowledge and resources.

CONTENTS
Introduction
The Ethnology of Irrigation: Cross-Cultural Characteristics of Local Water Management, Jonathan B. Mabry
Patterns of Cooperation and Conflict in Local Irrigation
1. La Gente es Muy Perra: Conflict and Cooperation over Irrigation Water in Cucurpe, Sonora, Mexico, Thomas E. Sheridan
2. Dhasheeg Agriculture in the Jubba Valley of Somalia, Catherine Besteman
3. The Dry and the Drier: Cooperation and Conflict in Moroccan Irrigation, John R. Welch
4. The Political Ecology of Irrigation in an Andean Peasant Community, Paul H. Gelles
Methods and Models for Analyzing Local Irrigation
5. Rapid Rural Appraisal of Arid Land Irrigation: A Moroccan Example, John R. Welch, Jonathan B. Mabry, and Hsain Ilahiane
6. Simulation Modelling of Balinese Irrigation, J. Stephen Lansing
7. Institutional Innovation in Small-Scale Irrigation Networks: A Cape Verdean Case, Mark W. Langworthy and Timothy J. Finan
Development Lessons from Local Irrigation
8. Qanats and Rural Societies: Sustainable Agriculture and Irrigation Cultures in Contemporary Iran, Michael E. Bonine
9. The Utility of Tradition in Sri Lankan Bureaucratic Irrigation: The Case of the Kirindi Oya Project, Pamela Stanbury
10. The Relevance of Indigenous Irrigation: A Comparative Analysis of Sustainability, Jonathan B. Mabry and David A. Cleveland
Conclusion
The Hydraulics of History: Evolutionary Trajectories of Local and Centralized Irrigation, Jonathan B. Mabry

The iconoclastic Brazilian anthropologist and theoretician Eduardo Viveiros de Castro, well known in his discipline for helping initiate its “ontological turn,” offers a vision of anthropology as “the practice of the permanent decolonization of thought.” After showing that Amazonian and other Amerindian groups inhabit a radically different conceptual universe than ours—in which nature and culture, human and nonhuman, subject and object are conceived in terms that reverse our own—he presents the case for anthropology as the study of such “other” metaphysical schemes, and as the corresponding critique of the concepts imposed on them by the human sciences. Along the way, he spells out the consequences of this anthropology for thinking in general via a major reassessment of the work of Claude Lévi-Strauss, arguments for the continued relevance of Deleuze and Guattari, dialogues with the work of Philippe Descola, Bruno Latour, and Marilyn Strathern, and inventive treatments of problems of ontology, translation, and transformation. Bold, unexpected, and profound, Cannibal Metaphysics is one of the chief works marking anthropology’s current return to the theoretical center stage.

The central Gujarat region of western India is home to the entrepreneurial landowning Patel caste who have leveraged their rural dominance to become a powerful global diaspora of merchants, industrialists, and professionals. Investigating the Patels’ intriguing ascent, Vinay Gidwani analyzes its broad implications for the nature of labor and capital worldwide.

With the Patels as his central case, Gidwani interrogates established concepts of value, development, and the relationship between capital and history. Capitalism, he argues, is not a frame of economic organization based on the smooth, consistent operation of a series of laws, but rather an assemblage of contingent and interrupted logics stitched together into the appearance of a deus ex machina. Following this line of thinking, Gidwani points to ways in which political economy might be freed of its lingering Eurocentrism, raises questions about the adequacy of postcolonial studies’ critique of Marx and capitalism, and opens the possibility of situating capitalism as a geographically uneven social formation in which different normative or value-creating practices are imperfectly sutured together in ways that can equally impair and enable profit and accumulation.

Both theoretically astute and empirically informed, Capital, Interrupted unsettles encrusted understandings of staple concepts within the human sciences such as hegemony, governmentality, caste, and agency and, ultimately, does nothing less than rethink the very constitution of capitalism.

Vinay Gidwani is associate professor of geography and global studies at the University of Minnesota.

From broadsheet newspapers to television shows and Hollywood films, capitalism is increasingly recognised as a system detrimental to human existence. Colin Cremin investigates why, despite this de-robing, capitalism remains a powerful and seductive force.

Using materialist, psychoanalytic and linguistic approaches, Cremin shows how capitalism, anxiety and desire enter into a mutually supporting relationship. He identifies three ways in which we are tied in to capitalism – through a social imperative for enterprise and competition; through enjoyment and consumption; and through the depoliticisation of ethical debate by government and business.

Capitalism's New Clothes is ideal for students of sociology and for anyone worried about the ethics of capitalism or embarrassed by the enjoyments the system has afforded them.

We have all found ourselves involuntarily addressing inanimate objects as though they were human. For a fleeting instant, we act as though our cars and computers can hear us. In situations like ritual or play, objects acquire a range of human characteristics, such as perception, thought, action, or speech. Puppets, dolls, and ritual statuettes cease to be merely addressees and begin to address us—we see life in them.
 
How might we describe the kind of thought that gives life to the artifact, making it memorable as well as effective, in daily life, play, or ritual action? Following The Chimera Principle, in this collection of essays Carlo Severi explores the kind of shared imagination where inanimate artifacts, from non-Western masks and ritual statuettes to paintings and sculptures in our own tradition, can be perceived as living beings. This nuanced inquiry into the works of memory and shared imagination is a proposal for a new anthropology of thought.

An innovative collection of essays that foregrounds specific cargoes as a means to understand connectivity and mobility across the Indian Ocean world.

Scholars have long appreciated the centrality of trade and commerce in understanding the connectivity and mobility that underpin human experience in the Indian Ocean region. But studies of merchant and commercial activities have paid little attention to the role that cargoes have played in connecting the disparate parts of this vast oceanic world. Drawing from the work of anthropologists, geographers, and historians, Cargoes in Motion tells the story of how material objects have informed and continue to shape processes of exchange across the Indian Ocean.

By following selected cargoes through both space and time, this book makes an important and innovative contribution to Indian Ocean studies. The multidisciplinary approach deepens our understanding of the nature and dynamics of the Indian Ocean world by showing how transoceanic connectivity has been driven not only by economic, social, cultural, and political factors but also by the materiality of the objects themselves.

Essays by:

• Edward A. Alpers
• Fahad Ahmad Bishara
• Eva-Maria Knoll
• Karl-Heinz Kohl
• Lisa Jenny Krieg
• Pedro Machado
• Rupert Neuhöfer
• Mareike Pampus
• Hannah Pilgrim
• Burkhard Schnepel
• Hanne Schönig
• Tansen Sen
• Steven Serels
• Julia Verne
• Kunbing Xiao

The Anthropological Papers of the University of Arizona is a peer-reviewed monograph series sponsored by the School of Anthropology. Established in 1959, the series publishes archaeological and ethnographic papers that use contemporary method and theory to investigate problems of anthropological importance in the southwestern United States, Mexico, and related areas.

Caribbean Journeys is an ethnographic analysis of the cultural meaning of migration and home in three families of West Indian background that are now dispersed throughout the Caribbean, North America, and Great Britain. Moving migration studies beyond its current focus on sending and receiving societies, Karen Fog Olwig makes migratory family networks the locus of her analysis. For the people whose lives she traces, being “Caribbean” is not necessarily rooted in ongoing visits to their countries of origin, or in ethnic communities in the receiving countries, but rather in family narratives and the maintenance of family networks across vast geographical expanses.

The migratory journeys of the families in this study began more than sixty years ago, when individuals in the three families left home in a British colonial town in Jamaica, a French Creole rural community in Dominica, and an African-Caribbean village of small farmers on Nevis. Olwig follows the three family networks forward in time, interviewing family members living under highly varied social and economic circumstances in locations ranging from California to Barbados, Nova Scotia to Florida, and New Jersey to England. Through her conversations with several generations of these far-flung families, she gives insight into each family’s educational, occupational, and socioeconomic trajectories. Olwig contends that terms such as “Caribbean diaspora” wrongly assume a culturally homogeneous homeland. As she demonstrates in Caribbean Journeys, anthropologists who want a nuanced understanding of how migrants and their descendants perceive their origins and identities must focus on interpersonal relations and intimate spheres as well as on collectivities and public expressions of belonging.

In his final, major publication Ernest S. “Tiger” Burch Jr. reconstructs the distribution of caribou herds in northwest Alaska using data and information from research conducted over the past several decades as well as sources that predate western science by more than one hundred years. Additionally, he explores human and natural factors that contributed to the demise and recovery of caribou and reindeer populations during this time. Burch provides an exhaustive list of published and unpublished literature and interviews that will intrigue laymen and experts alike. The unflinching assessment of the roles that humans and wolves played in the dynamics of caribou and reindeer herds will undoubtedly strike a nerve. Supplemental essays before and after the unfinished work add context about the author, the project of the book, and the importance of both.

In 2006, the University Press of Colorado published The Carnegie Maya: The Carnegie Institution of Washington Maya Research Program, 1913–1957. This volume made available once again to scholars the extensive data published in the CIW Year Book series. The Carnegie Maya II: Carnegie Institution of Washington Current Reports, 1952–1957 continues this project by republishing the CIW Current Reports series.

The final CIW field project took place in July of 1950, in the Maya region of Mayapán, where extensive and detailed investigations were conducted for five years. To ensure the rapid dissemination of the results of the Mayapán Project, two series of papers described the work being undertaken and reported the preliminary findings. These were volumes 50 through 57 of the Year Books and numbers 1 through 41 of the Current Reports. A total of forty one Current Reports were published by the Carnegie Institution of Washington from 1952 to 1957. All forty one of these are reproduced in The Carnegie Maya II, accompanied by an introduction by John Weeks, a forward by Marilyn Masson, and a summary table of data compiled by Marilyn Masson regarding artifacts unearthed at Mayapán.

Purchase of the print book comes with free individual access to the Adobe Digital Editions Carnegie Maya Series Ebook, which contains the complete set of The Carnegie Maya, The Carnegie Maya II, The Carnegie Maya III and The Carnegie Maya IV, thus making hundreds of documents from the Carnegie Institution's Maya program available in one source.

Development assistance employs carrots and sticks to influence regimes and obtain particular outcomes: altered economic policies, democratization, relief of suffering from catastrophes. Wealthy nations and international agencies such as the World Bank justify development assistance on grounds of improving the global human condition. Over the last forty years, however, ethnic conflict has increased dramatically. Where does ethnic conflict fit within this set of objectives? How do the resources, policy advice, and conditions attached to aid affect ethnic conflict in countries in which donors intervene? How can assistance be deployed in ways that might moderate rather than aggravate ethnic tensions?

These issues are addressed comparatively by area specialists and participant-observers from development assistance organizations. This book is the first systematic effort to evaluate this dimension of international affairs--and to propose remedies. Case studies include Russia, Ecuador, Sri Lanka, and Kenya, with references to many other national experiences.

Cross-cutting chapters consider evolution of USAID and the World Bank's policies on displacement of people by development projects, as well as how carrots and sticks may affect ethnic dynamics, but through different mechanisms and to varying degrees depending on political dynamics and regime behaviors. They show that projects may also exacerbate ethnic conflict by reinforcing territoriality and exposing seemingly unfair allocative principles that exclude or harm some while benefiting others.

For students of international political economy, development studies, comparative politics, and ethnic conflict, this book illuminates a problem area that has long been overlooked in international affairs literature. It is essential reading for staff members and policymakers in development assistance agencies and international financial institutions.

Milton J. Esman is the John S. Knight Professor of International Studies, Emeritus, and Professor of Government, Emeritus, at Cornell University.

Ronald J. Herring is Director of the Mario Einaudi Center for International Studies at Cornell, the John S. Knight Professor of International Relations, and Professor of Government at Cornell University.

In Carrying the Word: The Concheros Dance in Mexico City, the first full length study of the Concheros dancers, Susanna Rostas explores the experience of this unique group, whose use of dance links rural religious practices with urban post-modern innovation in distinctive ways even within Mexican culture, which is rife with ritual dances.

The Concheros blend Catholic and indigenous traditions in their performances, but are not governed by a predetermined set of beliefs; rather they are bound together by long standing interpersonal connections framed by the discipline of their tradition. The Concheros manifest their spirituality by means of the dance. Rostas traces how they construct their identity and beliefs, both individual and communal, by its means. The book offers new insights into the experience of dancing as a Conchero while also exploring their history, organization and practices.

Carrying the Word provides a new way for audiences to understand the Conchero's dance tradition, and will be of interest to students and scholars of contemporary Mesoamerica. Those studying identity, religion, and tradition will find this social-anthropological work particularly enlightening.

The past twenty-five years have seen enormous changes in Native America. One of the most profound expressions of change has been within the Mashantucket Pequot Tribal Nation. The Nation has overcome significant hurdles to establish itself as a potent cultural and economic force highlighted by the Mashantucket Pequot Museum and Research Center and Foxwoods, the largest casino in the Western Hemisphere. In Casino and Museum, John J. Bodinger de Uriarte sees these two main commercial structures of the reservation as mutually supporting industries generating both material and symbolic capital.

To some degree, both institutions offer Native representations yet create different strategies for attracting and engaging visitors. While the casino is crucial as an economic generator, the museum has an important role as the space for authentic Mashantucket Pequot images and narratives. The book’s focus is on how the casino and the museum successfully deploy different strategies to take control of the tribe’s identity, image, and cultural agency.

Photographs in the book provide a view of Mashantucket, allowing the reader to study the spaces of the book’s central arguments. They are a key methodology of the project and offer a non-textual opportunity to navigate the sites as well as one finely focused way to work through the representation and formation of the Native American photographic subject—the powerful popular imagining of Native Americans. Casino and Museum presents a unique understanding of the prodigious role that representation plays in the contemporary poetics and politics of Native America. It is essential reading for scholars of Native American studies, museum studies, cultural studies, and photography.

Traces the craft of pottery making among the Catawba Indians of North Carolina from the late 18th century to the present

When Europeans encountered them, the Catawba Indians were living along the river and throughout the valley that carries their name near the present North Carolina-South Carolina border. Archaeologists later collected and identified categories of pottery types belonging to the historic Catawba and extrapolated an association with their protohistoric and prehistoric predecessors.

In this volume, Thomas Blumer traces the construction techniques of those documented ceramics to the lineage of their probable present-day master potters or, in other words, he traces the Catawba pottery traditions. By mining data from archives and the oral traditions of contemporary potters, Blumer reconstructs sales circuits regularly traveled by Catawba peddlers and thereby illuminates unresolved questions regarding trade routes in the protohistoric period. In addition, the author details particular techniques of the representative potters—factors such as clay selection, tool use, decoration, and firing techniques—which influence their styles.

Influenced by news reports of young children brutalized by their parents, most of us see the role of child services as the prevention of severe physical abuse. But as Tina Lee shows in Catching a Case, most child welfare cases revolve around often ill-founded charges of neglect, and the parents swept into the system are generally struggling but loving, fighting to raise their children in the face of crushing poverty, violent crime, poor housing, lack of childcare, and failing schools.

 

Lee explored the child welfare system in New York City, observing family courts, interviewing parents and following them through the system, asking caseworkers for descriptions of their work and their decision-making processes, and discussing cases with attorneys on all sides. What she discovered about the system is troubling. Lee reveals that, in the face of draconian budget cuts and a political climate that blames the poor for their own poverty, child welfare practices have become punitive, focused on removing children from their families and on parental compliance with rules. Rather than provide needed help for families, case workers often hold parents to standards almost impossible for working-class and poor parents to meet. For instance, parents can be accused of neglect for providing inadequate childcare or housing even when they cannot afford anything better. In many cases, child welfare exacerbates family problems and sometimes drives parents further into poverty while the family court system does little to protect their rights. 

 

Catching a Case is a much-needed wake-up call to improve the child welfare system, and to offer more comprehensive social services that will allow all children to thrive. 

 

An in-depth look at the ecology, history, and politics of land use among the Turkana pastoral people in Northern Kenya

Based on sixteen years of fieldwork among the pastoral Turkana people, McCabe examines how individuals use the land and make decisions about mobility, livestock, and the use of natural resources in an environment characterized by aridity, unpredictability, insecurity, and violence. The Turkana are one of the world's most mobile peoples, but understanding why and how they move is a complex task influenced by politics, violence, historical relations among ethnic groups, and the government, as well as by the arid land they call home.

As one of the original members of the South Turkana Ecosystem Project, McCabe draws on a wealth of ecological data in his analysis. His long-standing relationship with four Turkana families personalize his insights and conclusions, inviting readers into the lives of these individuals, their families, and the way they cope with their environment and political events in daily life.

J. Terrence McCabe is Associate Professor of Anthropology, University of Colorado at Boulder.

This is the first cross-cultural inquiry into the practice of celibacy around the world and through the ages, among groups as diverse as Kenyan villagers and U.S. prisoners, Mazatec Shamans and Buddhist nuns and monks, Shaker church members and anorexic women.
    The examples of celibacy described here illustrate the complex relationship between human sexuality and its particular sociocultural context. Ideas about the body, gender, family, work, religion, health, and other dimensions of life come sharply into focus as the contributors examine the many practices and institutions surrounding sexual abstinence. They show that, though celibacy is certainly sometimes a punishment or a deliberate ritual abstinence, it also serves many other social and material functions and in some cases contributes to kin-group survival and well-being. Celibacy, Culture, and Society represents a significant step towards understanding the functions and meanings of sexuality.