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Crafting Identity goes far beyond folklore in its ethnographic exploration of mask making in central Mexico. In addition to examining larger theoretical issues about indigenous and mestizo identity and cultural citizenship as represented through masks and festivals, the book also examines how dominant institutions of cultural production (art, media, and tourism) mediate Mexican “arte popular,” which makes Mexican indigeneity “digestible” from the standpoint of elite and popular Mexican nationalism and American and global markets for folklore.

The first ethnographic study of its kind, the book examines how indigenous and mestizo mask makers, both popular and elite, view and contest relations of power and inequality through their craft. Using data from his interviews with mask makers, collectors, museum curators, editors, and others, Pavel Shlossberg places the artisans within the larger context of their relationships with the nation-state and Mexican elites, as well as with the production cultures that inform international arts and crafts markets. In exploring the connection of mask making to capitalism, the book examines the symbolic and material pressures brought to bear on Mexican artisans to embody and enact self-racializing stereotypes and the performance of stigmatized indigenous identities.

Shlossberg’s weaving of ethnographic data and cultural theory demystifies the way mask makers ascribe meaning to their practices and illuminates how these practices are influenced by state and cultural institutions. Demonstrating how the practice of mask making negotiates ethnoracial identity with regard to the Mexican state and the United States, Shlossberg shows how it derives meaning, value, and economic worth in the eyes of the state and cultural institutions that mediate between the mask maker and the market.

"The ethnography of Japan is currently being reshaped by a new generation of Japanologists, and the present work certainly deserves a place in this body of literature. . . . The combination of utility with beauty makes Kondo's book required reading, for those with an interest not only in Japan but also in reflexive anthropology, women's studies, field methods, the anthropology of work, social psychology, Asian Americans, and even modern literature."—Paul H. Noguchi, American Anthropologist

"Kondo's work is significant because she goes beyond disharmony, insisting on complexity. Kondo shows that inequalities are not simply oppressive-they are meaningful ways to establish identities."—Nancy Rosenberger, Journal of Asian Studies

Panama’s Darién is a name many conservationists know. Renowned for its lowland tropical forests, its fame is more pronounced because a road that should be there is not: environmentalists have repeatedly, and remarkably, blocked all attempts to connect the Americas via the Pan American Highway. That lacuna, that absence of a road, also serves to occlude history in the region as its old-growth forests give the erroneous impression of a peopleless nature.

In Crafting Wounaan Landscapes, Julie Velásquez Runk upends long-standing assumptions about the people that call Darién home, and she demonstrates the agency of the Wounaan people to make their living and preserve and transform their way of life in the face of continuous and tremendous change. Velásquez Runk focuses on Wounaan crafting—how their ability to subtly effect change has granted them resilience in a dynamic and globalized era. She theorizes that unpredictable landscapes, political decisions, and cultural beliefs are responsible for environmental conservation problems, and she unpacks environmental governance efforts that illustrate what happens when conservation is confronted with people in a purportedly peopleless place.

The everyday dangers of environmental governance without local crafting include logging, land grabbing, and loss of carbon in a new era of carbon governance in the face of climate change. Crafting Wounaan Landscapes provides recognition of local ways of knowing and being in the world that may be key to the future of conservation practice.

Paul Radin, one of America's first and most reputable professional anthropologists, lived among the Winnebago Indians for years, and for years he tried without success to interview the notorious younger son of the Blow Snake family, the Crashing Thunder of this book. At last Crashing Thunder agreed to tell Radin his life story, one that Radin calls "a true rake's progress."
 

Speaking through Radin, Crashing Thunder told of his childhood, stories of Winnebago gods, his appetite for women and beer, and his extraordinary friends and relatives, including his brother-in-law, Thunder Cloud, then in his third incarnation. Crashing Thunder also told of his redemption through his new religion, peyote.
 

To enhance understanding of the autobiography and its place in anthropology and literature, a new foreword, appendix, and index have been prepared by eminent Native American scholar, Arnold Krupat.

Creating Dialogues discusses contemporary forms of leadership in a variety of Amazonian indigenous groups. Examining the creation of indigenous leaders as political subjects in the context of contemporary state policies of democratization and exploitation of natural resources, the book addresses issues of resilience and adaptation at the level of local community politics in lowland South America.

Contributors investigate how indigenous peoples perceive themselves as incorporated into the structures of states and how they tend to see the states as accomplices of the private companies and non-indigenous settlers who colonize or devastate indigenous lands. Adapting to the impacts of changing political and economic environments, leaders adopt new organizational forms, participate in electoral processes, become adept in the use of social media, experiment with cultural revitalization and new forms of performance designed to reach non-indigenous publics, and find allies in support of indigenous and human rights claims to secure indigenous territories and conditions for survival. Through these multiple transformations, the new styles and manners of leadership are embedded in indigenous notions of power and authority whose shifting trajectories predate contemporary political conjunctures.

Despite the democratization of many Latin American countries and international attention to human rights efforts, indigenous participation in political arenas is still peripheral. Creating Dialogues sheds light on dramatic, ongoing social and political changes within Amazonian indigenous groups. The volume will be of interest to students and scholars of anthropology, ethnology, Latin American studies, and indigenous studies, as well as governmental and nongovernmental organizations working with Amazonian groups.

Contributors: Jean-Pierre Chaumeil, Gérard Collomb, Luiz Costa, Oscar Espinosa, Esther López, Valéria Macedo, José Pimenta, Juan Pablo Sarmiento Barletti, Terence Turner, Hanne Veber, Pirjo Kristiina Virtanen

In the midst of China’s post-Mao market reforms, the old status hierarchy is collapsing. Who will determine what will take its place? In Creating Market Socialism, the sociologist Carolyn L. Hsu demonstrates the central role of ordinary people—rather than state or market elites—in creating new institutions for determining status in China. Hsu explores the emerging hierarchy, which is based on the concept of suzhi, or quality. In suzhi ideology, human capital and educational credentials are the most important measures of status and class position. Hsu reveals how, through their words and actions, ordinary citizens decide what jobs or roles within society mark individuals with suzhi, designating them “quality people.”

Hsu’s ethnographic research, conducted in the city of Harbin in northwestern China, included participant observation at twenty workplaces and interviews with working adults from a range of professions. By analyzing the shared stories about status and class, jobs and careers, and aspirations and hopes that circulate among Harbiners from all walks of life, Hsu reveals the logic underlying the emerging stratification system. In the post-socialist era, Harbiners must confront a fast-changing and bewildering institutional landscape. Their collective narratives serve to create meaning and order in the midst of this confusion. Harbiners collectively agree that “intellectuals” (scientists, educators, and professionals) are the most respected within the new social order, because they contribute the most to Chinese society, whether that contribution is understood in terms of traditional morality, socialist service, or technological and economic progress. Harbiners understand human capital as an accurate measure of a person’s status. Their collective narratives about suzhi shape their career choices, judgments, and child-rearing practices, and therefore the new practices and institutions developing in post-socialist China.

In Creating Our Own, anthropologist Zoila S. Mendoza explores the early-twentieth-century development of the “folkloric arts”—particularly music, dance, and drama—in Cuzco, Peru, revealing the central role that these expressive practices played in shaping ethnic and regional identities. Mendoza argues that the folkloric productions emerging in Cuzco in the early twentieth century were integral to, rather than only a reflection of, the social and political processes underlying the development of the indigenismo movement. By demonstrating how Cuzco’s folklore emerged from complex interactions between artists and intellectuals of different social classes, she challenges the idea that indigenismo was a project of the elites.

Mendoza draws on early-twentieth-century newspapers and other archival documents as well as interviews with key artistic and intellectual figures and their descendants. She offers vivid descriptions of the Peruvian Mission of Incaic Art, a tour undertaken by a group of artists from Cuzco, at their own expense, to represent Peru to Bolivia, Argentina, and Uruguay in 1923–24, as well as of the origins in the 1920s of the Qosqo Center of Native Art, the first cultural institution dedicated to regional and national folkloric art. She highlights other landmarks, including both The Charango Hour, a radio show that contributed to the broad acceptance of rural Andean music from its debut in 1937, and the rise in that same year of another major cultural institution, the American Art Institute of Cuzco. Throughout, she emphasizes the intricate local, regional, national, and international pressures that combined to produce folkloric art, especially the growing importance of national and international tourism in Cuzco.

Please visit the Web site http://nas.ucdavis.edu/creatingbook for samples of the images and music discussed in this book.

In Creating a Human World, Trappist monk and scholar Ernest Daniel Carrere explores what it means to be fully human, to live in a shared world, and to resist the easy tendency to flee reality and seek pleasure in material pursuits. To do so he examines the writings of three great modern thinkers—Sigmund Freud, Martin Heidegger, and Søren Kierkegaard—and proposes a new reading of their work in light of his own understanding of New Testament teachings.

Carrere elucidates the paradoxical spiritual truth that salvation lies not in an escape from humanity, but in embracing it.  An interdisciplinary tour de force, this book will appeal to anyone interested in philosophy, psychology, religion, or cultural anthropology.

Business consultants everywhere preach the benefits of innovation—and promise to help businesses reap them. A trendy industry, this type of consulting generates courses, workshops, books, and conferences that all claim to hold the secrets of success. But what promises does the notion of innovation entail? What is it about the ideology and practice of business innovation that has made these firms so successful at selling their services to everyone from small start-ups to Fortune 500 companies? And most important, what does business innovation actually mean for work and our economy today?
 
In Creativity on Demand, cultural anthropologist Eitan Wilf seeks to answer these questions by returning to the fundamental and pervasive expectation of continual innovation. Wilf focuses a keen eye on how our obsession with ceaseless innovation stems from the long-standing value of acceleration in capitalist society. Based on ethnographic work with innovation consultants in the United States, he reveals, among other surprises, how routine the culture of innovation actually is. Procedures and strategies are repeated in a formulaic way, and imagination is harnessed as a new professional ethos, not always to generate genuinely new thinking, but to produce predictable signs of continual change. A masterful look at the contradictions of our capitalist age, Creativity on Demand is a model for the anthropological study of our cultures of work.
 

In the Caribbean island of Guadeloupe, the complex interplay between anticolonial resistance and accommodation resounds in its music. Guadeloupean gwoka music—a secular, drum-based tradition—captures the entangled histories of French colonization, movements against it, and the uneasy process of the island’s decolonization as an overseas territory of France. In Creolized Aurality, Jérôme Camal demonstrates that musical sounds and practices express the multiple—and often seemingly contradictory—cultural belongings and political longings that characterize postcoloniality. While gwoka has been associated with anti-colonial activism since the 1960s, in more recent years it has provided a platform for a cohort of younger musicians to express pan-Caribbean and diasporic solidarities. This generation of musicians even worked through the French state to gain UNESCO heritage status for their art. These gwoka practices, Camal argues, are “creolized auralities”—expressions of a culture both of and against French coloniality and postcoloniality.

This volume is the first major cross-national examination of racial and
ethnic differences in criminal offending, victimization by crime, and
disparities and discrimination in justice systems. These nine essays
provide comrehensive up-to-date summaries of research and experience
concerning those subjects in Australia, Canada, England and Wales,
France, Germany, the Netherlands, Sweden, Switzerland, and the United
States. Population migration has reached an all time high in Europe and
with it, "immigration and crime" has become the single most volatile and
topical crime control issue in most of these countries.

The nine essays in this book are written by the leading specialists in
each country. Contributors include Roderic Broadhurst, Julian V. Roberts
and Anthony N. Doob, David J. Smith, Pierre Tournier, Hans-Jörg
Albrecht, Josine Junger-Tas, Peter L. Martens, Martin Killias, Robert J.
Sampson and Janet L. Lauritsen.

Michael Tonry is Sonosky Professor of Law and Public Policy at the
University of Minnesota.

For millennia, “the North” has held a powerful sway in Western culture. Long seen through contradictions—empty of life yet full of promise, populated by indigenous communities yet ripe for conquest, pristine yet marked by a long human history—it has moved to the foreground of contemporary life as the most dramatic stage for the reality of climate change.
 
This book brings together scholars from a range of disciplines to ask key questions about the North and how we’ve conceived it—and how conceiving of it in those terms has caused us to fail the region’s human and nonhuman life. Engaging questions of space, place, indigeneity, identity, nature, the environment, justice, narrative, history, and more, it offers a crucial starting point for an essential rethinking of both the idea and the reality of the North.

For far too long, the Western world viewed Africa as unmappable terrain—a repository for outsiders’ wildest imaginings. This problematic notion has had lingering effects not only on popular impressions of the region but also on the development of the academic study of Africa. Critical Terms for the Study of Africa considers the legacies that have shaped our understanding of the continent and its place within the conceptual grammar of contemporary world affairs.
 
Written by a distinguished group of scholars, the essays compiled in this volume take stock of African studies today and look toward a future beyond its fraught intellectual and political past. Each essay discusses one of our most critical terms for talking about Africa, exploring the trajectory of its development while pushing its boundaries. Editors Gaurav Desai and Adeline Masquelier balance the choice of twenty-five terms between the expected and the unexpected, calling for nothing short of a new mapping of the scholarly field. The result is an essential reference that will challenge assumptions, stimulate lively debate, and make the past, present, and future of African Studies accessible to students and teachers alike.

“Gender systems pervade and regulate human lives—in law courts and operating rooms, ballparks and poker clubs, hair-dressing salons and kitchens, classrooms and playgroups. . . . Exactly how gender works varies from culture to culture, and from historical period to historical period, but gender is very rarely not at work. Nor does gender operate in isolation. It is linked to other social structures and sources of identity.”
 
So write women’s studies pioneer Catharine R. Stimpson and anthropologist Gilbert Herdt in their introduction to Critical Terms for the Study of Gender, laying out the wide-ranging nature of this interdisciplinary and rapidly changing field. The sixth in the series of “Critical Terms” books, this volume provides an indispensable introduction to the study of gender through an exploration of key terms that are a part of everyday discourse in this vital subject.
 
Following Stimpson and Herdt’s careful account of the evolution of gender studies and its relation to women’s and sexuality studies, the twenty-one essays here cast an appropriately broad net, spanning the study of gender and sexuality across the humanities and social sciences. Written by a distinguished group of scholars, each essay presents students with a history of a given term—from bodies to utopia—and explains the conceptual baggage it carries and the kinds of critical work it can be made to do. The contributors offer incisive discussions of topics ranging from desire, identity, justice, and kinship to love, race, and religion that suggest new directions for the understanding of gender studies. The result is an essential reference addressed to students studying gender in very different disciplinary contexts.

How do people come to live as they ought to live? Crooked Stalks seeks an answer to this enduring question in diverse practices of cultivation: in the moral horizons of development intervention, in the forms of virtue through which people may work upon their own desires, deeds, and habits, and in the material labors that turn inhabited worlds into environments for both moral and natural growth. Focusing on the colonial subjection and contemporary condition of the Piramalai Kallar caste—classified, condemned, and policed for decades as a “criminal tribe”—Anand Pandian argues that the work of cultivation in all of these senses has been essential to the pursuit of modernity in south India. Colonial engagements with the Kallars in the early twentieth century relied heavily upon agrarian strategies of moral reform, an approach that echoed longstanding imaginations of the rural cultivator as a morally cultivated being in Tamil literary, moral, and religious tradition. These intertwined histories profoundly shape how people of the community struggle with themselves as ethical subjects today.

In vivid, inventive, and engaging prose, Pandian weaves together ethnographic encounters, archival investigations, and elements drawn from Tamil poetry, prose, and popular cinema. Tacking deftly between ploughed soils and plundered orchards, schoolroom lessons and stationhouse registers, household hearths and riverine dams, he reveals moral life in the postcolonial present as a palimpsest of traces inherited from multiple pasts. Pursuing these legacies through the fragmentary play of desire, dream, slander, and counsel, Pandian calls attention not only to the moral potential of ordinary existence, but also to the inescapable force of accident, chance, and failure in the making of ethical lives. Rarely are the moral coordinates of modern power sketched with such intimacy and delicacy.

"Defining borders is a complex task, especially today as globalization accelerates at an unprecedented rate. We have entered a transnational age, one in which borders are more porous." So says Kimberly M. Grimes in Crossing Borders: Changing Social Identities in Southern Mexico, her investigation of migration to the United States from Putla de Guerrero, Oaxaca. Featuring testimonies of residents and migrants, Grimes allows local voices to describe the ways in which Putlecans find themselves negotiating among competing social values. The testaments of the Putlecans indicate that the changes occurring in their small town as a result of the circular migration to and from such immigrant enclaves as Atlantic City, New Jersey, are viewed with mixed emotions. Putlecans recognize the financial need to migrate north but they rue the increased consumerism, pollution, and trash that comes with the rising wealth. Men show off by driving their fancy cars with New Jersey tags around the tiny Mexican town, but influenced by Anglo culture, they also provide greater assistance in child care and housework. Women find the sexual and social freedoms of the United States liberating, but they still return home to baptize their babies. Grimes reminds us, however, that the Putlecans are not passive recipients of change but are actively embracing it, creating it, and mediating it. By reaching across the border to investigate migration, Grimes shows us that social and cultural change are not just the result of national and transnational influences, but are also locally negotiated phenomena.

Through re-examination of colonial and post-colonial encounters, this collection of essays makes a strategic intervention into the current debate over the study of "Western Civilization." Together they question whether, at least since Columbus, "the West" has existed independent of its relations with those deemed Other.

Given the limited economic opportunities in rural Nepal, the desire of young men of all income and education levels, castes and ethnicities to migrate has never been higher. Crossing the Border to India provides an ethnography of male labor migration from the western hills of Nepal to Indian cities. Jeevan Sharma shows how a migrant’s livelihood and gender, as well as structural violence impacts his perceptions, experiences, and aspirations. 

Based on long-term fieldwork, Sharma captures the actual experiences of crossing the border. He shows that Nepali migration to India does not just allow young men from poorer backgrounds to “save there and eat here,” but also offers a strategy to escape the more regimented social order of the village. Additionally, migrants may benefit from the opportunities offered by the “open-border” between India and Nepal to attain independence and experience a distant world. However, Nepali migrants are subjected to high levels of ill treatment. Thus, while the idea of freedom remains extremely important in Nepali men’s migration decisions, their actual experience is often met with unfreedom and suffering.

The hectic front of the Denver Museum of Nature & Science hides an unseen back of the museum that is also bustling. Less than 1 percent of the museum's collections are on display at any given time, and the Department of Anthropology alone cares for more than 50,000 objects from every corner of the globe not normally available to the public. This lavishly illustrated book presents and celebrates the Denver Museum of Nature & Science's exceptional anthropology collections for the first time.

The book presents 123 full-color images to highlight the museum's cultural treasures. Selected for their individual beauty, historic value, and cultural meaning, these objects connect different places, times, and people. From the mammoth hunters of the Plains to the first American pioneer settlers to the flourishing Hispanic and Asian diasporas in downtown Denver, the Rocky Mountain region has been home to a breathtaking array of cultures. Many objects tell this story of the Rocky Mountains' fascinating and complex past, whereas others serve to bring enigmatic corners of the globe to modern-day Denver.

Crossroads of Culture serves as a behind-the-scenes tour of the museum's anthropology collections. All the royalties from this publication will benefit the collections of the Denver Museum of Nature & Science's Department of Anthropology.

The “Crow-Omaha problem” has perplexed anthropologists since it was first described by Lewis Henry Morgan in 1871. During his worldwide survey of kinship systems, Morgan learned with astonishment that some Native American societies call some relatives of different generations by the same terms. Why? Intergenerational “skewing” in what came to be named “Crow” and “Omaha” systems has provoked a wealth of anthropological arguments, from Rivers to Radcliffe-Brown, from Lowie to Lévi-Strauss, and many more. Crow-Omaha systems, it turns out, are both uncommon and yet found distributed around the world. For anthropologists, cracking the Crow-Omaha problem is critical to understanding how social systems transform from one type into another, both historically in particular settings and evolutionarily in the broader sweep of human relations.

This volume examines the Crow-Omaha problem from a variety of perspectives—historical, linguistic, formalist, structuralist, culturalist, evolutionary, and phylogenetic. It focuses on the regions where Crow-Omaha systems occur: Native North America, Amazonia, West Africa, Northeast and East Africa, aboriginal Australia, northeast India, and the Tibeto-Burman area. The international roster of authors includes leading experts in their fields.

The book offers a state-of-the-art assessment of Crow-Omaha kinship and carries forward the work of the landmark volume Transformations of Kinship, published in 1998. Intended for students and scholars alike, it is composed of brief, accessible chapters that respect the complexity of the ideas while presenting them clearly. The work serves as both a new benchmark in the explanation of kinship systems and an introduction to kinship studies for a new generation of students.

Series Note: Formerly titled Amerind Studies in Archaeology, this series has recently been expanded and retitled Amerind Studies in Anthropology to incorporate a high quality and number of anthropology titles coming in to the series in addition to those in archaeology.

Crucible of Conflict is an ethnographic and historical study of Hindu castes, matrilineal family structure, popular religious traditions, and ethnic conflict. It is also the first full-length ethnography of Sri Lanka’s east coast, an area that suffered heavily in the 2004 tsunami and that is of vital significance to the political future of the island nation. Since the bitter guerrilla war for an independent Tamil homeland in Sri Lanka broke out in 1983, the easternmost region of the island has emerged as a strategic site of conflict. Dennis B. McGilvray argues that any long-term resolution of the ethnic conflict must accommodate this region, in which Sinhalese Buddhists, Tamil Hindus, and Tamil-speaking Muslims are each a significant share of the population.

McGilvray explores the densely populated farming and fishing settlements in this coastal zone, focusing on the Tamil and Muslim inhabitants of an agricultural town in the Ampara District. Drawing on fieldwork conducted over more than thirty years as well as on Tamil and Dutch historical sources, he describes the regional dominance of a non-Brahmin matrilineal caste of thirteenth-century Kerala origin. The Muslims, who acquired dowry lands and matrilineal family patterns through local intermarriages, have in the twentieth century emerged from Hindu caste domination and are now the Tamil Hindus’ political and economic equals. Crucible of Conflict offers a uniquely detailed account of Muslim kinship and community organization in eastern Sri Lanka, as well as a comparison of Tamil and Muslim practices and institutions. McGilvray concludes with an analysis of the interethnic tensions and communal violence that have intensified in recent years.

Ecuador is the third-largest foreign supplier of crude oil to the western United States. As the source of this oil, the Ecuadorian Amazon has borne the far-reaching social and environmental consequences of a growing U.S. demand for petroleum and the dynamics of economic globalization it necessitates. Crude Chronicles traces the emergence during the 1990s of a highly organized indigenous movement and its struggles against a U.S. oil company and Ecuadorian neoliberal policies. Against the backdrop of mounting government attempts to privatize and liberalize the national economy, Suzana Sawyer shows how neoliberal reforms in Ecuador led to a crisis of governance, accountability, and representation that spurred one of twentieth-century Latin America’s strongest indigenous movements.

Through her rich ethnography of indigenous marches, demonstrations, occupations, and negotiations, Sawyer tracks the growing sophistication of indigenous politics as Indians subverted, re-deployed, and, at times, capitulated to the dictates and desires of a transnational neoliberal logic. At the same time, she follows the multiple maneuvers and discourses that the multinational corporation and the Ecuadorian state used to circumscribe and contain indigenous opposition. Ultimately, Sawyer reveals that indigenous struggles over land and oil operations in Ecuador were as much about reconfiguring national and transnational inequality—that is, rupturing the silence around racial injustice, exacting spaces of accountability, and rewriting narratives of national belonging—as they were about the material use and extraction of rain-forest resources.

There is no more seemingly incorrigible criminal type than the child sex offender. Said to suffer from a deeply rooted paraphilia, he is often considered as outside the moral limits of the human, profoundly resistant to change. Despite these assessments, in much of the West an increasing focus on rehabilitation through therapy provides hope that psychological transformation is possible. Examining the experiences of child sex offenders undergoing therapy in Germany—where such treatments are both a legal right and duty—John Borneman, in Cruel Attachments, offers a fine-grained account of rehabilitation for this reviled criminal type.
           
Carefully exploring different cases of the attempt to rehabilitate child sex offenders, Borneman details a secular ritual process aimed not only at preventing future acts of molestation but also at fundamentally transforming the offender, who is ultimately charged with creating an almost entirely new self. Acknowledging the powerful repulsion felt by a public that is often extremely skeptical about the success of rehabilitation, he challenges readers to confront the contemporary contexts and conundrums that lie at the heart of regulating intimacy between children and adults.

Crumpled Paper Boat is a book of experimental ventures in ethnographic writing, an exploration of the possibilities of a literary anthropology. These original essays from notable writers in the field blur the boundaries between ethnography and genres such as poetry, fiction, memoir, and cinema. They address topics as diverse as ritual expression in Cuba and madness in a Moroccan city, the HIV epidemic in South Africa and roadkill in suburban America. Essays alternate with methodological reflections on fundamental problems of writerly heritage, craft, and responsibility in anthropology. Crumpled Paper Boat engages writing as a creative process of encounter, a way of making and unmaking worlds, and a material practice no less participatory and dynamic than fieldwork itself. These talented writers show how inventive, appealing, and intellectually adventurous prose can allow us to enter more profoundly into the lives and worlds of others, breaking with conventional notions of representation and subjectivity. They argue that such experimentation is essential to anthropology’s role in the contemporary world, and one of our most powerful means of engaging it.
 

Winner, TopShelf Magazine Book Awards Historical Non-fiction 

Finalist, Northern California Book Awards General Non-Fiction

Look. Smell. Taste. Judge. Crush is the 200-year story of the heady dream that wines as good as the greatest of France could be made in California. A dream dashed four times in merciless succession until it was ultimately realized in a stunning blind tasting in Paris. In that tasting, in the year of America's bicentennial, California wines took their place as the leading wines of the world.

For the first time, Briscoe tells the complete and dramatic story of the ascendancy of California wine in vivid detail. He also profiles the larger story of California itself by looking at it from an entirely innovative perspective, the state seen through its singular wine history.

With dramatic flair and verve, Briscoe not only recounts the history of wine and winemaking in California, he encompasses a multidimensional approach that takes into account an array of social, political, cultural, legal, and winemaking sources. Elements of this history have plot lines that seem scripted by a Sophocles, or Shakespeare. It is a fusion of wine, personal histories, cultural, and socioeconomic aspects.

Crush is the story of how wine from California finally gained its global due. Briscoe recounts wine’s often fickle affair with California, now several centuries old, from the first harvest and vintage, through the four overwhelming catastrophes, to its amazing triumph in Paris.

The HIV/AIDS epidemic in Africa has defined the childhoods of an entire generation. Over the past twenty years, international NGOs and charities have devoted immense attention to the millions of African children orphaned by the disease. But in Crying for Our Elders, anthropologist Kristen E. Cheney argues that these humanitarian groups have misread the ‘orphan crisis’. She explains how the global humanitarian focus on orphanhood often elides the social and political circumstances that actually present the greatest adversity to vulnerable children—in effect deepening the crisis and thereby affecting children’s lives as irrevocably as HIV/AIDS itself.
 
Through ethnographic fieldwork and collaborative research with children in Uganda, Cheney traces how the “best interest” principle that governs children’s’ rights can stigmatize orphans and leave children in the post-antiretroviral era even more vulnerable to exploitation. She details the dramatic effects this has on traditional family support and child protection and stresses child empowerment over pity. Crying for Our Elders advances current discussions on humanitarianism, children’s studies, orphanhood, and kinship. By exploring the unique experience of AIDS orphanhood through the eyes of children, caregivers, and policymakers, Cheney shows that despite the extreme challenges of growing up in the era of HIV/AIDS, the post-ARV generation still holds out hope for the future.

In Cuba something curious has happened over the past fifteen years. The government has allowed vocal criticism of its policies to be expressed within the arts. Filmmakers, rappers, and visual and performance artists have addressed sensitive issues including bureaucracy, racial and gender discrimination, emigration, and alienation. How can this vibrant body of work be reconciled with the standard representations of a repressive, authoritarian cultural apparatus? In Cuba Represent! Sujatha Fernandes—a scholar and musician who has performed in Cuba—answers that question.

Combining textual analyses of films, rap songs, and visual artworks; ethnographic material collected in Cuba; and insights into the nation’s history and political economy, Fernandes details the new forms of engagement with official institutions that have opened up as a result of changing relationships between state and society in the post-Soviet period. She demonstrates that in a moment of extreme hardship and uncertainty, the Cuban state has moved to a more permeable model of power. Artists and other members of the public are collaborating with government actors to partially incorporate critical cultural expressions into official discourse. The Cuban leadership has come to recognize the benefits of supporting artists: rappers offer a link to increasingly frustrated black youth in Cuba; visual artists are an important source of international prestige and hard currency; and films help unify Cubans through community discourse about the nation. Cuba Represent! reveals that part of the socialist government’s resilience stems from its ability to absorb oppositional ideas and values.

When Cuba’s centralized system for providing basic social services began to erode in the early 1990s, Christian and Afro-Cuban religious groups took on new social and political responsibilities. They began to work openly with state institutions on projects such as the promotion of Afro-Cuban heritage to encourage tourism, and community welfare initiatives to confront drug use, prostitution, and housing decay. In this rich ethnography, the anthropologist Adrian H. Hearn provides a detailed, on-the-ground analysis of how the Cuban state and local religious groups collaborate on community development projects and work with the many foreign development agencies operating in Cuba. Hearn argues that the growing number of collaborations between state and non-state actors has begun to consolidate the foundations of a civil society in Cuba.

While conducting research, Hearn lived for one year each in two Santería temple-houses: one located in Old Havana and the other in Santiago de Cuba. During those stays he conducted numerous interviews: with the historian of Havana and the conservationist of Santiago de Cuba (officials roughly equivalent to mayors in the United States), acclaimed writers, influential leaders of Afro-Cuban religions, and many citizens involved in community development initiatives. Hearn draws on those interviews, his participant observation in the temple-houses, case studies, and archival research to convey the daily life experiences and motivations of religious practitioners, development workers, and politicians. Using the concept of social capital, he explains the state’s desire to incorporate tightly knit religious groups into its community development projects, and he illuminates a fundamental challenge facing Cuba’s religious communities: how to maintain their spiritual integrity and internal solidarity while participating in state-directed projects.

UFOs and aliens, unexplained mysteries, religious cults, diffusion, creationism. We are all familiar with beliefs about human life that lie outside traditional scientific boundaries. Notions such as these are considered reasonable by vast numbers of us in the Western world, in our modern “technological” and “educated” cultures.

Understanding why this should be so and how we as a society might deal with these widespread pseudoscientific beliefs are the subjects at the heart of this study. The authors—specialists in anthropology, archaeology, sociology, psychology, and history—explore creationism, which claims that there is evidence to support a literal interpretation of the origins of the world and of humanity as narrated in the Book of Genesis, and cult archaeology, which encompasses a wide range of fantastic beliefs about our past.

Cult Archaeology and Creationism contains several essays on the history of pseudoscientific beliefs and their current manifestations as well as the results of a unique research project in which students at five campuses across the country were asked about their beliefs and about such background factors as their school experience and religious faith. This expanded edition also includes two new essays, one on Afrocentrism and another that views cult archaeology and creationism in the 1990s and beyond.

A single seed is more than just the promise of a plant. In rural south India, seeds represent diverging paths toward a sustainable livelihood. Development programs and global agribusiness promote genetically modified seeds and organic certification as a path toward more sustainable cotton production, but these solutions mask a complex web of economic, social, political, and ecological issues that may have consequences as dire as death.

In Cultivating Knowledge anthropologist Andrew Flachs shows how rural farmers come to plant genetically modified or certified organic cotton, sometimes during moments of agrarian crisis. Interweaving ethnographic detail, discussions of ecological knowledge, and deep history, Flachs uncovers the unintended consequences of new technologies, which offer great benefits to some—but at others’ expense. Flachs shows that farmers do not make simple cost-benefit analyses when evaluating new technologies and options. Their evaluation of development is a complex and shifting calculation of social meaning, performance, economics, and personal aspiration. Only by understanding this complicated nexus can we begin to understand sustainable agriculture.

By comparing the experiences of farmers engaged with these mutually exclusive visions for the future of agriculture, Cultivating Knowledge investigates the human responses to global agrarian change. It illuminates the local impact of global changes: the slow, persistent dangers of pesticides, inequalities in rural life, the aspirations of people who grow fibers sent around the world, the place of ecological knowledge in modern agriculture, and even the complex threat of suicide. It all begins with a seed.

 

The waters of the Nile are fundamental to life in Egypt. In this compelling ethnography, Jessica Barnes explores the everyday politics of water: a politics anchored in the mundane yet vital acts of blocking, releasing, channeling, and diverting water. She examines the quotidian practices of farmers, government engineers, and international donors as they interact with the waters of the Nile flowing into and through Egypt. Situating these local practices in relation to broader processes that affect Nile waters, Barnes moves back and forth from farmer to government ministry, from irrigation canal to international water conference. By showing how the waters of the Nile are constantly made and remade as a resource by people in and outside Egypt, she demonstrates the range of political dynamics, social relations, and technological interventions that must be incorporated into understandings of water and its management.