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Mapping Medical Anthropology for the Twenty-First Century provides readers with a comprehensive survey of topics, methodologies, and theories in the discipline, drawing on contributions from leading anthropologists around the world. As a discipline, medical anthropology provides situational analysis of health, disease, and disability to show how the experiences of medical experts, patients, and their broader communities are informed by their social and cultural contexts. Adopting a keywords-driven approach, Mapping Medical Anthropology for the Twenty-First Century provides readers with an introduction to the concepts and approaches that have animated medical anthropology over the course of the twentieth century. Authors put these keywords into dialogue with their ethnographic and archival research to demonstrate how these concepts can be expanded to address contemporary phenomena related to health, disease, and disability. Mapping Medical Anthropology for the Twenty-First Century provides newcomers to medical anthropology with a robust introduction to the discipline, while providing experienced readers a set of chapters that explore the discipline in novel and exciting ways. 
 

In Mapping Neshnabé Futurity Blaire Morseau weaves together on-the-ground insights and Indigenous speculative fiction to illustrate the profound ways in which Anishinaabé/Neshnabé (Potawatomi, Odawa, and Ojibwe) communities are reclaiming their sovereignty and crafting vibrant futures. Morseau lays out how Neshnabék have marshaled dissent to hydrologic fracturing, oil pipelines, and other damaging infrastructures of capitalist settler futurity. The book positions these efforts as vital acts of nation building and visionary reclamation of space, both terrestrial and celestial.

Morseau also challenges the hegemonic narratives of settler futurism found in mainstream science fiction, which often perpetuate colonial fantasies and exclude marginalized voices. By fusing ethnography of tribal nation-building projects and analysis of Indigenous speculative fiction, Morseau provides a path to Indigenous futurisms and its role in imagining decolonization. Morseau’s analysis underscores the potency of Indigenous knowledge systems and ceremonial practices in imagining and actualizing alternative futures.

Mapping Neshnabé Futurity is an essential read for scholars and activists alike, urging a rethinking of how we conceive of futurity and sovereignty. This work shows how counter-mapping projects both on the ground and in the skies reclaim space in the Great Lakes region—Neshnabé homelands—and are part of larger constellations of Indigenous futurities and stories of survivance.

Markets in Oaxaca is a study of the regional peasant marketing system in the Valley of Oaxaca, Mexico. It relates the marketing system to other aspects of the regional economy, to neighboring regions, and to the Mexican national economy. Combining ethnographic, theoretical, and regional analyses, it suggests new directions in the fields of peasant and development studies.

Contributors to the volume describe the operation and nature of several marketplaces in the region, analyze village-based artisan production and various specialized economic roles (particularly the role of traders), and describe the operation of several total regional marketing systems. The editors then consider their findings against the background of political, economic, and social structures from the pre-Conquest period to the present. In their conclusion, the editors find the regional peasant economy to be responsive both to the influence of the urban metropolitan sector, on the one hand, and to its own indigenous structural integrity and internal dynamism, on the other.

In addition to the editors, the contributors to Markets in Oaxaca are Ralph L. Beals, Richard L. Berg Jr., Beverly Chiñas, Herbert M. Eder, Charlotte Stolmaker, Carole Turkenik, John C. Warner, Ronald Waterbury, and Cecil R. Welte. Their essays combine analyses of the elements of the system within a comprehensive theoretical framework. Together, they present a complete and integrated view of a peasant economy.

The physical signs of Roman Catholicism pervade the Mexican countryside. Colonial churches and neighborhood chapels, wayside shrines, and mountaintop crosses dot the landscape. Catholicism also permeates the traditional cultures of rural communities, although this ideational influence is less immediately obvious. It is often couched in enigmatic idiom and imagery, and it is further obscured by the vestiges of pagan customs and the anticlerical attitudes of many villagers. These heterodox tendencies have even led some observers to conclude that Catholicism in rural Mexico is little more than a thin veneer on indigenous practice.

In Mary, Michael, and Lucifer John M. Ingham attempts to develop a modern semiotic and structuralist interpretation of traditional Mexican culture, an interpretation that accounts for the culture's apparent heterodoxy. Drawing on field research in Tlayacapan, Morelos, a village in the central highlands, he shows that nearly every domain of folk culture is informed with religious meaning. More precisely, the Catholic categories of spirit, nature, and evil compose the basic framework of the villagers' social relations and subjective experiences.

From ancient times to the present day, writers and thinkers have remarked on the unique power of music to evoke emotions, signal identity, and bond or divide entire societies, all without the benefit of literal representation. Even if we can't say precisely what our favorite melody means, we know very well what kind of effect it has on us, and on our friends and neighbors.

According to Aram Sinnreich, this power helps to explain why music has so often been regulated in societies around the globe and throughout history. Institutional authorities ranging from dynastic China's “Office to Harmonize Sounds” to today's copyright collecting societies like BMI and ASCAP leverage the rule of law and the power of the market to make sure that some musical forms and practices are allowed and others are prohibited.

Yet, despite the efforts of these powerful regulators, musical cultures consistently devise new and innovative ways to work around institutional regulations. These workarounds often generate new styles and traditions in turn, with effects far beyond the cultural sphere.

Mashed Up chronicles the rise of “configurability,” an emerging musical and cultural moment rooted in today's global, networked communications infrastructure. Based on interviews with dozens of prominent DJs, attorneys, and music industry executives, the book argues that today's battles over sampling, file sharing, and the marketability of new styles such as “mash-ups” and “techno” presage social change on a far broader scale. 

Specifically, the book suggests the emergence of a new ethic of configurable collectivism; an economic reunion of labor; a renegotiation of the line between public and private; a shift from linear to recursive logic; and a new “DJ consciousness,” in which the margins are becoming the new mainstream. Whether these changes are sudden or gradual, violent or peaceful, will depend on whether we heed the lessons of configurability, or continue to police and punish the growing ranks of the mashed up.

Scholarship on Maya healing traditions has focused primarily on the roles of midwives, shamans, herbalists, and diviners. Bonesetters, on the other hand, have been largely excluded from conversations about traditional health practitioners and community health resources. Maya Bonesetters is the first book-length study of bonesetting in Guatemala and situates the manual healing tradition within the current cultural context—one in which a changing medical landscape potentially threatens bonesetters’ work yet presents an opportunity to strengthen its relevance.

Drawing on extensive field research in highland Guatemala, Servando Z. Hinojosa introduces readers to a seldom documented, though nonetheless widespread, variety of healer. This book examines the work of Kaqchikel and Tz’utujiil Maya bonesetters, analyzes how they diagnose and treat injuries, and contrasts the empirical and sacred approaches of various healers. Hinojosa shows how bonesetters are carefully adapting certain biomedical technologies to meet local expectations for care and concludes that, despite pressures and criticisms from the biomedical community, bonesetting remains culturally meaningful and vital to Maya people, even if its future remains uncertain.

Maya Cultural Activism in Guatemala marks a new era in Guatemalan studies by offering an up-to-the-minute look at the pan-Maya movement and the future of the Maya people as they struggle to regain control over their cultural destiny. The successful emergence of what is in some senses a nationalism grounded in ethnicity and language has challenged scholars to reconsider their concepts of nationalism, community, and identity.

Editors Edward F. Fischer and R. McKenna Brown have brought together essays by virtually all the leading U.S. experts on contemporary Maya communities and the top Maya scholars working in Guatemala today. Supplementing scholarly analysis of Mayan cultural activism is a position statement originating within the movement and more wide-ranging and personal reflections by anthropologists and linguists who have worked with the Maya over the years. Among the broader issues that come in for examination are the complex relations between U.S. Mayanists and the Mayan cultural movement, efforts to promote literacy in Mayan languages, the significance of woven textiles and native dress, the relations between language and national identity, and the cultural meanings that the present-day Maya have encountered in ancient Mayan texts and hieroglyphic writing.

Rather than view the contours of Late Classic Maya social life solely from towering temple pyramids or elite sculptural forms, this book considers a suite of small anthropomorphic, zoomorphic, and supernatural figurative remains excavated from household refuse deposits. Maya Figurines examines these often neglected objects and uses them to draw out relationships between the Maya state and its subjects.

These figurines provide a unique perspective for understanding Maya social and political relations; Christina T. Halperin argues that state politics work on the microscale of everyday routines, localized rituals, and small-scale representations. Her comprehensive study brings together archeology, anthropology, and art history with theories of material culture, performance, political economy, ritual humor, and mimesis to make a fascinating case for the role politics plays in daily life. What she finds is that, by comparing small-scale figurines with state-sponsored, often large-scale iconography and elite material culture, one can understand how different social realms relate to and represent one another. In Maya Figurines, Halperin compares objects from diverse households, archeological sites, and regions, focusing especially on figurines from Petén, Guatemala, and comparing them to material culture from Belize, the northern highlands of Guatemala, the Usumacinta River, the Campeche coastal area, and Mesoamerican sites outside the Maya zone. Ultimately, she argues, ordinary objects are not simply passive backdrops for important social and political phenomena. Instead, they function as significant mechanisms through which power and social life are intertwined.