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Americans have been shocked by media reports of the dismal working conditions in factories that make clothing for U.S. companies. But while well intentioned, many of these reports about child labor and sweatshop practices rely on stereotypes of how Third World factories operate, ignoring the complex economic dynamics driving the global apparel industry.

To dispel these misunderstandings, Jane L. Collins visited two very different apparel firms and their factories in the United States and Mexico. Moving from corporate headquarters to factory floors, her study traces the diverse ties that link First and Third World workers and managers, producers and consumers. Collins examines how the transnational economics of the apparel industry allow firms to relocate or subcontract their work anywhere in the world, making it much harder for garment workers in the United States or any other country to demand fair pay and humane working conditions.

Putting a human face on globalization, Threads shows not only how international trade affects local communities but also how workers can organize in this new environment to more effectively demand better treatment from their distant corporate employers.

A vital reminder of the importance of academic freedom, Threatening Anthropology offers a meticulously detailed account of how U.S. Cold War surveillance damaged the field of anthropology. David H. Price reveals how dozens of activist anthropologists were publicly and privately persecuted during the Red Scares of the 1940s and 1950s. He shows that it was not Communist Party membership or Marxist beliefs that attracted the most intense scrutiny from the fbi and congressional committees but rather social activism, particularly for racial justice. Demonstrating that the fbi’s focus on anthropologists lessened as activist work and Marxist analysis in the field tapered off, Price argues that the impact of McCarthyism on anthropology extended far beyond the lives of those who lost their jobs. Its messages of fear and censorship had a pervasive chilling effect on anthropological investigation. As critiques that might attract government attention were abandoned, scholarship was curtailed.

Price draws on extensive archival research including correspondence, oral histories, published sources, court hearings, and more than 30,000 pages of fbi and government memorandums released to him under the Freedom of Information Act. He describes government monitoring of activism and leftist thought on college campuses, the surveillance of specific anthropologists, and the disturbing failure of the academic community—including the American Anthropological Association—to challenge the witch hunts. Today the “war on terror” is invoked to license the government’s renewed monitoring of academic work, and it is increasingly difficult for researchers to access government documents, as Price reveals in the appendix describing his wrangling with Freedom of Information Act requests. A disquieting chronicle of censorship and its consequences in the past, Threatening Anthropology is an impassioned cautionary tale for the present.

Three Faces of Beauty offers a unique approach to understanding globalization and cultural change based on a comparative, ethnographic study of a nearly universal institution: the beauty salon. Susan Ossman traces the images and words of the beauty industry as they developed historically between Paris, Cairo, and Casablanca and then vividly demonstrates how such images are embodied today in salons located in each city.
By examining how images from fashion magazines, film, and advertising are enacted in beauty salons, Ossman demonstrates how embodiment is able to display and rework certain hierarchies. While offering the possibility of freedom from the tethers of status, nation, religion, and nature, beauty is created by these very categories and values, Ossman shows. Drawing on hundreds of interviews, she documents the various rituals of welcome, choice-making, pricing practices, and spatial arrangements in multiple salons . She also reveals ways in which patrons in all three cities imagine and co-opt looks they believe are fashionable in the other cities. By observing salons as scenes of instruction, Ossman reveals that beautiful bodies evolve within the intertwining contexts of media, modernity, location, time, postcolonialism, and male expectation.

The towns of Eagle, Circle, and Central are tucked away in the cold, rugged, and sparsely populated central-eastern interior of Alaska. These communities have fewer than three hundred residents in an area of more than 22,000 square miles. Yet they are closely linked by the Yukon River and by history itself.
Through their Eyes is a glimpse into the past and present of these communities, showing how their survival has depended on centuries of cooperation. The towns have roots in the gold rushes but they are also located within the traditional territories of the Hän Hwëch’in, the Gwichyaa Gwich’in, and Denduu Gwich’in Dena (Athabascan) peoples. Over time, residents have woven together new heritages, adopting and practicing each other’s traditions. This book combines oral accounts with archival research to create a rich portrayal of life in rural Alaska villages. Many of the stories come directly from the residents of these communities, giving an inside perspective on the often colorful events that characterize life in Eagle, Circle, and Central.

Interest in the vegan studies field continues to grow as veganism has become increasingly visible via celebrity endorsements and universally acknowledged health benefits, and veganism and vegan characters are increasingly present in works of art and literature. Through a Vegan Studies Lens broadens the scope of vegan studies by engaging in the mainstream discourse found in a wide variety of contemporary works of literature, popular cultural representations, advertising, and news media.

Veganism is a practice that allows for environmentally responsible consumer choices that are viewed, particularly in the West, as oppositional to an economy that is largely dependent upon big agriculture. This groundbreaking collection exposes this disruption, critiques it, and offers a new roadmap for navigating and reimaging popular culture representations on veganism. These essays engage a wide variety of political, historical, and cultural issues, including contemporary political and social circumstances, emergent veganism in Eastern Europe, climate change, and the Syrian refugee crisis, among other topics.

Through a Vegan Studies Lens significantly furthers the conversation of what a vegan studies perspective can be and illustrates why it should be an integral part of cultural studies and critical theory. Vegan studies is inclusive, refusing to ignore the displacement, abuse, and mistreatment of nonhuman animals. It also looks to ignite conversations about cultural oppression.
 

Now available in English, Thunder Doesn't Live Here Anymore explores the highly unusual worldview of the Teenek people of Tantoyuca, Veracruz, whose self-deprecating cosmology diverges quite radically from patterns of positive cultural identity among other indigenous groups in Mexico. The Teeneks speak of themselves as dirty, dumb, ignorant, and fearful, a vocabulary that serves to justify the Teeneks' condition of social and spatial marginality in relation to their mestizo neighbors.

However, as Anath Ariel de Vidas argues in this masterful ethnography, this self-denigration - added to the absence among the Teeneks of emblematic Indian features such as traditional costumes, agricultural rituals, specific ceremonies, or systems of religious cargos or offices - are not synonymous with collective anomie. Rather, as Ariel de Vidas demonstrates, their seeming ontological acceptance of a marginal social and economic condition is - in its own peculiar way - a language of indigenous resistance.

In the summer of 1579 Francis Drake and all those aboard the Golden Hind were in peril. The ship was leaking and they were in search of a protected beach to careen the ship to make repairs. They searched the coast and made landfall in what they called a ‘Fair and Good Bay’, generally thought to be in California. They stacked the treasure they had recently captured from the Spanish onto on this sandy shore, repaired the ship, explored the country, and after a number of weeks they set sail for home. When they returned to England, they became the second expedition to circumnavigate the earth, after Magellan’s voyage in 1522, and the first to return with its commander.
 
Thunder Go North unravels the mysteries surrounding Drake’s famous voyage and summer sojourn in this bay. Comparing Drake’s observations of the Natives’ houses, dress, foods, language, and lifeways with ethnographic material collected by early anthropologists, Melissa Darby makes a compelling case that Drake and his crew landed not in California but on the Oregon coast. She also uncovers the details of how an early twentieth-century hoax succeeded in maintaining the California landing theory and silencing contrary evidence. Presented here in an engaging narrative, Darby’s research beckons for history to be rewritten.
 

Tigers of a Different Stripe takes readers inside the unique world of merengue típico, a traditional music of the Dominican Republic. While in most genres of Caribbean music women usually participate as dancers or vocalists, in merengue típico they are more often instrumentalists and even bandleaders—something nearly unheard of in the macho Caribbean music scene. Examining this cultural phenomenon, Sydney Hutchinson offers an unexpected and fascinating account of gender in Dominican art and life.
           
Drawing on over a decade of fieldwork in the Dominican Republic and New York among musicians, fans, and patrons of merengue típico—not to mention her own experiences as a female instrumentalist—Hutchinson details a complex nexus of class, race, and artistic tradition that unsettles the typical binary between the masculine and feminine. She sketches the portrait of the classic male figure of the tíguere, a dandified but sexually aggressive and street-smart “tiger,” and she shows how female musicians have developed a feminine counterpart: the tíguera, an assertive, sensual, and respected female figure who looks like a woman but often plays and even sings like a man. Through these musical figures and studies of both straight and queer performers, she unveils rich ambiguities in gender construction in the Dominican Republic and the long history of a unique form of Caribbean feminism.

The coveted “Made in Italy” label calls to mind visions of nimble-fingered Italian tailors lovingly sewing elegant, high-end clothing. The phrase evokes a sense of authenticity, heritage, and rustic charm. Yet, as Elizabeth L. Krause uncovers in Tight Knit, Chinese migrants are the ones sewing “Made in Italy” labels into low-cost items for a thriving fast-fashion industry—all the while adding new patterns to the social fabric of Italy’s iconic industry.
 
Krause offers a revelatory look into how families involved in the fashion industry are coping with globalization based on longterm research in Prato, the historic hub of textile production in the heart of metropolitan Tuscany. She brings to the fore the tensions—over value, money, beauty, family, care, and belonging—that are reaching a boiling point as the country struggles to deal with the same migration pressures that are triggering backlash all over Europe and North America. Tight Knit tells a fascinating story about the heterogeneity of contemporary capitalism that will interest social scientists, immigration experts, and anyone curious about how globalization is changing the most basic of human conditions—making a living and making a life. 
 

In archaeology, time is used to convey a wide range of meanings with common usage in just a couple of senses. Thus, we students of time must devote considerable time to establishing the timing of past events, the lapse of time, and learning about times past.

The point of departure for this volume lies in the post-tumultuous times of processual archaeology, in the 1970s and 1980s, when Geoff Bailey, Lewis Binford, David Clarke, Robert Dunnell, Robert Foley, and Michael Schiffer, among others, initiated a deconstruction of time as used in archaeology. Here, the authors further this deconstruction.

Time in Archaeology was originally convened as an electronic symposium held at the Society of American Archaeology meetings in 2003. The result is a tightly focused group of papers that provide both a historical background to the development of the ideas of time perspectivism as well as a range of case studies that illustrate where scholars have taken the ideas. This book demonstrates the importance of concepts of time with excellent discussions and perspectives from twelve scholars working in vastly different arenas. It is a rigorous examination of the assumptions we make and the impacts of those assumptions. After reading this you may never think about time in quite the same way.

Dendrochronology, the science of assigning precise calendar dates to annual growth rings in trees, provided accurate dates at a time when North American archaeologists had no absolute dating techniques available to guide their analyses. Time, Trees, and Prehistory examines the growth, development, application, and interpretive implications of North American archaeological tree-ring dating from 1914 to 1950.

The development of dendrochronology forced archaeologists to radically revise their understanding of the prehistoric past, compressing by nearly fifty percent the time scale of the archaeological record. Basketmaker sites, for instance, were once thought to be four thousand years old; tree-ring application demonstrated that these sites dated well into the present millennium. Classic sites in Chaco Canyon and Mesa Verde were believed occupied for nearly a thousand years, but tree-ring dates demonstrated that such sites were often built, occupied, and abandoned in just over a century. Other similar changes in temporal scale forced archaeologists to reconsider their interpretations of the rate of prehistoric cultural change, population growth, and the degree of social and political complexity in the Southwest.

Time, Trees, and Prehistory examines archaeological practices of the 1920s, 30s, and 40s and demonstrates that tree-ring dating set the stage that enabled revolutionary developments in archaeological method and theory in succeeding decades.

The volume mostly deals with contemporary literary and cultural production, but also with classical texts and modernist literature. Its particular quality is a strong (although not exclusive) focus on Central and East European literatures, and more generally on women writers. Its interdisciplinary, transnational and intercultural perspective makes it relevant across disciplinary boundaries, from literary and translation studies to gender studies, cultural studies and migration studies.

If all politics is local, then so is almost everything else, argues sociologist Gary Alan Fine. We organize our lives by relying on those closest to us—family members, friends, work colleagues, team mates, and other intimates—to create meaning and order. In this thoughtful and wide-ranging book, Fine argues that the basic building blocks of society itself are forged within the boundaries of such small groups, the "tiny publics" necessary for a robust, functioning social order at all levels. Action, meaning, authority, inequality, organization, and institutions all have their roots in small groups. Yet for the past twenty-five years social scientists have tended to ignore the power of groups in favor of an emphasis on organizations, societies, or individuals. Based on over thirty-five years of Fine's own ethnographic research across an array of small groups, Tiny Publics presents a compelling new theory of the pivotal role of small groups in organizing social life. No social system can thrive without flourishing small groups. They provide havens in an impersonal world, where faceless organizations become humanized. Taking examples from such diverse worlds as Little League baseball teams, restaurant workers, high school debate teams, weather forecasters, and political volunteers, Fine demonstrates how each group has its own unique culture, or idioculture—the system of knowledge, beliefs, behavior, and customs that define and hold a group together. With their dense network of relationships, groups serve as important sources of social and cultural capital for their members. The apparently innocuous jokes, rituals, and nicknames prevalent within Little League baseball teams help establish how teams function internally and how they compete with other teams. Small groups also provide a platform for their members to engage in broader social discourse and a supportive environment to begin effecting change in larger institutions. In his studies of mushroom collectors and high school debate teams, Fine demonstrates the importance of stories that group members tell each other about their successes and frustrations in fostering a strong sense of social cohesion. And Fine shows how the personal commitment political volunteers bring to their efforts is reinforced by the close-knit nature of their work, which in turn has the power to change larger groups and institutions. In this way, the actions and debates begun in small groups can eventually radiate outward to affect every level of society. Fine convincingly demonstrates how small groups provide fertile ground for the seeds of civic engagement. Outcomes often attributed to large-scale social forces originate within such small-scale domains. Employing rich insights from both sociology and social psychology, as well as vivid examples from a revealing array of real-work groups, Tiny Publics provides a compelling examination of the importance of small groups and of the rich vitality they bring to social life. A Volume in the Russell Sage Foundation Series on Trust

Refrains about financial hardship are ubiquitous in contemporary Nigeria, frequently expressed through the idiom “to be a man is not a one-day job.” But while men talk constantly about money, underlying their economic worries are broader concerns about the shifting meanings of masculinity, amid changing expectations and practices of intimacy.
 
Drawing on twenty-five years of experience in southeastern Nigeria, Daniel Jordan Smith takes readers through the principal phases and arenas of men’s lives: the transition to adulthood; searching for work and making a living; courtship, marriage, and fatherhood; fraternal and political relationships; and finally, the attainment of elder status and death. He relates men’s struggles both to fulfill their own aspirations and to meet society’s expectations. He also considers men who behave badly, mistreat their wives and children, or resort to crime and violence. All of these men face similar challenges as they navigate the complex geometry of money and intimacy. Unraveling these connections, Smith argues, provides us with a deeper understanding of both masculinity and society in Nigeria. 

Challenging the widely held belief that Nicaragua has been ethnically homogeneous since the nineteenth century, To Die in This Way reveals the continued existence and importance of an officially “forgotten” indigenous culture. Jeffrey L. Gould argues that mestizaje—a cultural homogeneity that has been hailed as a cornerstone of Nicaraguan national identity—involved a decades-long process of myth building.

Through interviews with indigenous peoples and records of the elite discourse that suppressed the expression of cultural differences and rationalized the destruction of Indian communities, Gould tells a story of cultural loss. Land expropriation and coerced labor led to cultural alienation that shamed the indigenous population into shedding their language, religion, and dress. Beginning with the 1870s, Gould historicizes the forces that prompted a collective movement away from a strong identification with indigenous cultural heritage to an “acceptance” of a national mixed-race identity.

By recovering a significant part of Nicaraguan history that has been excised from the national memory, To Die in This Way critiques the enterprise of third world nation-building and thus marks an important step in the study of Latin American culture and history that will also interest anthropologists and students of social and cultural historians.

This vitally important volume places the problem of wife beating in a broad cultural context in a search for strategies to reform societies, including our own, that are prone to this pernicious form of violence.   Based on first hand ethnographic data on more than a dozen societies, including a number in Oceania, this collection explores the social and cultural factors that work either to inhibit or to promote domestic violence against women. The volume also includes a study of abuse among nonhuman primates and a cross-cultural analysis of the legal aspects of wife beating.   By presenting counterexamples from other cultures, contributors challenge Western assumptions about the factors leading to wife beating. Through a close examination of societies where wife beating is infrequent or absent, To Have and To Hit identifies the factors—economic, social, political, and cultural—that must be explored and transformed in order to combat this violence and eventually eliminate it.
 

This volume opens a new series by the Institute of Latin American Studies dedicated to collecting the best work of leading Latin Americanists in the United Kingdom. The book brings together previously published ethnographic essays based on anthropological fieldwork in Northern Potosi, Bolivia, spanning the last 25 years. The introduction puts into context the pieces within the empirical and analytical developments in Latin American and Andean anthropology. The essays discuss key concerns and cultural symbols of the indigenous peasants of the Andes: the importance of the land and practices relating to its continued fertility; the cult of the dead; the complex division of labor and forms of circulation within the indigenous economy; the work of gender; and the mythological figure of the earth-mother. While based upon detailed ethnographic research, all the chapters also engage in theoretical and analytical debate both within and beyond the discipline.

To Rise in Darkness offers a new perspective on a defining moment in modern Central American history. In January 1932 thousands of indigenous and ladino (non-Indian) rural laborers, provoked by electoral fraud and the repression of strikes, rose up and took control of several municipalities in central and western El Salvador. Within days the military and civilian militias retook the towns and executed thousands of people, most of whom were indigenous. This event, known as la Matanza (the massacre), has received relatively little scholarly attention. In To Rise in Darkness, Jeffrey L. Gould and Aldo A. Lauria-Santiago investigate memories of the massacre and its long-term cultural and political consequences.

Gould conducted more than two hundred interviews with survivors of la Matanza and their descendants. He and Lauria-Santiago combine individual accounts with documentary sources from archives in El Salvador, Guatemala, Washington, London, and Moscow. They describe the political, economic, and cultural landscape of El Salvador during the 1920s and early 1930s, and offer a detailed narrative of the uprising and massacre. The authors challenge the prevailing idea that the Communist organizers of the uprising and the rural Indians who participated in it were two distinct groups. Gould and Lauria-Santiago demonstrate that many Communist militants were themselves rural Indians, some of whom had been union activists on the coffee plantations for several years prior to the rebellion. Moreover, by meticulously documenting local variations in class relations, ethnic identity, and political commitment, the authors show that those groups considered “Indian” in western El Salvador were far from homogeneous. The united revolutionary movement of January 1932 emerged out of significant cultural difference and conflict.

The language of the Tohono O'odham (formerly known as Papago) and Pima Indians is an important subfamily of Uto-Aztecan spoken by some 14,000 people in southern Arizona and northern Sonora. This dictionary is a useful tool for native speakers, linguists, and any outsiders working among those peoples. The second edition has been expanded to more than 5,000 entries and enhanced by a more accessible format. It includes full definitions of all lexical items; taxonomic classification of plants and animals; restrictive labels; a pronunciation guide; an etymology of loan words; and examples of usage for affixes, idioms, combining forms, and other items peculiar to the Tohona O'odham-Pima language. Appendixes contain information on phonology, kinship and cultural terms, the numbering system, time, and the calendar. Maps and charts define the locations of place names, reservations, and the complete language family.

"I, without earning a penny, have to be the provider!" Thus Umm Ali sums up the nearly impossible challenge of her daily existence. Living in a poor neighborhood of Cairo, she has raised eight children with almost no help from her husband or the Egyptian government and through hardships from domestic violence to constant quarrels over material possessions.

Umm Ali's story is amazing not only for what it reveals about her resourcefulness but for the light it sheds on the resilience of Cairo's poor in the face of disastrous poverty. Like countless other poor people in Cairo, she has developed a personal buoyancy to cope with relentless economic need. It stems from a belief in the ability of people to shape their own destiny and helps explain why Cairo remains virtually free of the social ills—violent street crime and homelessness—that have eroded the lives of poor people in other major cities.

Unni Wikan first met Umm Ali and her family twenty-five years ago and has returned almost every year. She draws on her firsthand experience of their lives to create an intimate portrait of Cairo's back streets and the people who live there. Wikan's innovative approach to ethnographic writing reads like a novel that presents the experiences of Umm Ali's family and neighbors in their own words.

As Umm Ali recounts triumphs and defeats—from forming a savings club with neighbors to the gradual drifting away and eventual return of her husband—she unveils a deeply reflective attitude and her unwavering belief that she can improve her situation. Showing how Egyptian culture interprets poverty and family, this book attests to the capacity of an individual's self-worth to withstand incredible adversity.

Tongzhi, which translates into English as “same purpose” or “same will,” was once widely used to mean “comrade.” Since the 1990s, the word has been appropriated by the LGBT community in China and now refers to a broad range of people who do not espouse heteronormativity.

Tongzhi Living, the first study of its kind, offers insights into the community of same-sex-attracted men in the metropolitan city of Dalian in northeast China. Based on ethnographic fieldwork by Tiantian Zheng, the book reveals an array of coping mechanisms developed by tongzhi men in response to rapid social, cultural, and political transformations in postsocialist China. According to Zheng, unlike gay men in the West over the past three decades, tongzhi men in China have adopted the prevailing moral ideal of heterosexuality and pursued membership in the dominant culture at the same time they have endeavored to establish a tongzhi culture. They are, therefore, caught in a constant tension of embracing and contesting normality as they try to create a new and legitimate space for themselves.

Tongzhi men’s attempts to practice both conformity and rebellion paradoxically undercut the goals they aspire to reach, Zheng shows, perpetuating social prejudice against them and thwarting the activism they believe they are advocating.

Modern humans and their hominid ancestors relied on chipped-stone technology for well over two million years and colonized more than 99 percent of the Earth's habitable landmass in doing so. Yet there currently exist only a handful of informal models derived from ethnographic observation, experiments, engineering, and "common sense" to explain variability in archaeological lithic assemblages.

Because the fundamental processes of making, using, and discarding stone tools are, at root, exercises in problem solving, Todd Surovell asks what conditions favor certain technological solutions. Whether asking if a biface should be made thick or thin or if a flake should be saved or discarded, Surovell seeks answers that extend beyond a case-by-case analysis. One avenue for addressing these questions theoretically is formal mathematical modeling.

Here Surovell constructs a series of models designed to link environmental variability to human decision making as it pertains to lithic technology. To test the models, Surovell uses data from the analysis of more than 40,000 artifacts from five Rocky Mountain and Northern Plains Folsom and Goshen complex archaeological sites dating to the Younger Dryas stadial (ca. 12,600-11,500 years BP). The primary result is the production of powerful new analytical tools useful to the interpretation of archaeological assemblages.

Surovell's goal is to promote modeling and explore the general issues governing technological decisions. In this light, his models can be applied to any context in which stone tools are made and used.

Using culture as an entry point, and informed by the work of contemporary social theorists, the essays in this volume identify and challenge sites where the representational dimension of social life produces national identity through scripts of belonging, or traces.

The contributors utilize empirically based studies of social policy, political economy, and social institutions to offer a new way of looking at the creation of meaning, representation, and memory. They scrutinize subjects such as narratives in the U.S. coal industry's change from digging mines to removing mountaintops; war-related redress policies in post-World War II Japan; views of masculinity linked to tequila, Pancho Villa, and the Mexican Revolution; and the politics of subjectivity in 1970s political violence in Thailand.

Contributors: Sarah Banet-Weiser, U of Southern California; Barbara A. Barnes, U of California, Berkeley; Marie Sarita Gaytán; Avery F. Gordon, U of California, Santa Barbara; Tanya McNeill, U of California, Santa Cruz; Sudarat Musikawong, Willamette U; Akiko Naono, U of Kyushu; Rebecca R. Scott, U of Missouri.

 

Tourism is at once both a beloved pastime and a denigrated form of popular culture. Romanticized for its promise of pleasure, tourism is also potentially toxic, enabling the deadly exploitation of the cultures and environments visited. For many decades, the environmental justice movement has offered “toxic tours,” non-commercial trips intended to highlight people and locales polluted by poisonous chemicals. Out of these efforts and their popular reception, a new understanding of democratic participation in environmental decision-making has begun to arise. Phaedra C. Pezzullo examines these tours as a tactic of resistance and for their potential in reducing the cultural and physical distance between hosts and visitors.

 

Pezzullo begins by establishing the ambiguous roles tourism and the toxic have played in the U.S. cultural imagination since the mid-20th century in a range of spheres, including Hollywood films, women’s magazines, comic books, and scholarly writings. Next, drawing on participant observation, interviews, documentaries, and secondary accounts in popular media, she identifies and examines a range of tourist performances enabled by toxic tours. Extended illustrations of the racial, class, and gender politics involved include Louisiana’s “Cancer Alley,” California’s San Francisco Bay Area, and the Mexican border town of Matamoros. Weaving together social critiques of tourism and community responses to toxic chemicals, this critical, rhetorical, and cultural analysis brings into focus the tragedy of ongoing patterns of toxification and our assumptions about travel, democracy, and pollution.

Fremont is a culture (ca. 300–1300 A.D.) first defined by archaeologist Noel Morss in 1928 based on characteristics unique to the area. Initially thought to be a simple socio-political system, recent reassessments of the Fremont assume a more complex society. This volume places Fremont rock art studies in this contemporary context. Author Steven Simms offers an innovative model of Fremont society, politics, and worldview using the principles of analogy and current archaeological evidence. Simms takes readers on a trip back in time by describing what a typical Fremont hamlet or residential area might have looked like a thousand years ago, including the inhabitants' daily activities. François Gohier's captivating photographs of Fremont art and artifacts offer an engaging complement to Simms's text, aiding us in our understanding of the lives of these ancient people.

Winner of the Utah Book Award in Nonfiction.
Winner of the Society for American Archaeology Book Award for Public Audience. 

From Mohandas Gandhi’s nineteenth-century tour in a third-class compartment to the recent cinematic shenanigans of Wes Anderson’s The Darjeeling Limited, the railway has been one of India’s most potent emblems of modern life. In the first in-depth analysis of representations of the Indian railway, Marian Aguiar interprets modernity through the legacy of this transformative technology.

Since the colonial period in India, the railway has been idealized as a rational utopia—a moving box in which racial and class differences might be amalgamated under a civic, secular, and public order. Aguiar charts this powerful image into the postcolonial period, showing how the culture of mobility exposes this symbol of reason as surprisingly dynamic and productive. Looking in turn at the partition of India, labor relations, rituals of travel, works of literature and film, visual culture, and the Mumbai train bombings of 2006, Aguiar finds incongruities she terms “counternarratives of modernity” to signify how they work both with and against the dominant rhetoric.  Revealing railways as a microcosm of tensions within Indian culture, Aguiar demonstrates how their representations have challenged prevailing ideas of modernity.

As a major hunting tool and weapon, the bow changed human history around the world, and its diverse forms reflect the cultures that adopted it. Those variations can be seen in the Charles E. Grayson Archery Collection housed at the University of Missouri–Columbia Museum of Anthropology, one of the largest and most comprehensive assemblages of archery-related materials in the world. This handsome book offers a unique look at archery as it has been practiced through the ages.

            Drawing on a collection of more than five thousand bows, arrows, and associated paraphernalia, Traditional Archery from Six Continents presents color photographs and descriptions of some three hundred items—including quivers, thumb rings, and more—that represent traditional archery practices and customs from around the world. From the Chinese “monkey bow” to the English longbow, the artifacts are organized by region, taking in equipment from Asia, the Middle East, Africa, the Americas, and Europe used over the past five hundred years.

The book’s introduction provides an overview of traditional archery and its nomenclature, and chapter essays situate the items in their historical, cultural, and technological contexts. Plate descriptions note materials, construction methods, dimensions, and temporal and cultural affiliations. The sharp, detailed photographs will enable users to identify the geographic or cultural origins of other pieces by visual comparison. Additional illustrations show how archery equipment has been used in various settings such as hunting, warfare, and sport.

            These superb representations from a masterful collection constitute a complete introduction to worldwide archery and mark the first wide-ranging survey of European and non-European archery equipment. Traditional Archery from Six Continents will be the standard reference work in the study of archery, indispensable for students of material culture or general readers interested in the history of this timeless art. 

Based on the author’s fieldwork among the people of Zezuru, this study focuses on children as clients and as healers in training. In Reynolds’s ethnographic investigation of possession and healing, she pays particular attention to the way healers are identified and authenticated in communities, and how they are socialized in the use of medicinal plants, dreams, and ritual healing practices. Reynolds examines spiritual interpretation and remediation of children’s problems, including women’s roles in these activities, and the Zezuru concepts of trauma, evil, illness, and death. Because this study was undertaken just after the War of Liberation in Zimbabwe, it also documents the devastating effects of the war.

Trafficked children are portrayed by the media—and even by child welfare specialists—as hapless victims who are forced to migrate from a poor country to the United States, where they serve as sex slaves. But as Elzbieta M. Gozdziak reveals in Trafficked Children in the United States, the picture is far more complex.  

 

Basing her observations on research with 140 children, most of them girls, from countries all over the globe, Gozdziak debunks many myths and uncovers the realities of the captivity, rescue, and rehabilitation of trafficked children. She shows, for instance, that none of the girls and boys portrayed in this book were kidnapped or physically forced to accompany their traffickers. In many instances, parents, or smugglers paid by family members, brought the girls to the U.S. Without exception, the girls and boys in this study believed they were coming to the States to find employment and in some cases educational opportunities. 

 

Following them from the time they were trafficked to their years as young adults, Gozdziak gives the children a voice so they can offer their own perspective on rebuilding their lives—getting jobs, learning English, developing friendships, and finding love. Gozdziak looks too at how the children’s perspectives compare to the ideas of child welfare programs, noting that the children focus on survival techniques while the institutions focus, not helpfully, on vulnerability and pathology. Gozdziak concludes that the services provided by institutions are in effect a one-size-fits-all, trauma-based model, one that ignores the diversity of experience among trafficked children. 

Breaking new ground, Trafficked Children in the United States offers a fresh take on what matters most to these young people as they rebuild their lives in America.

 

Women and children have been bartered, pawned, bought, and sold within and beyond Africa for longer than records have existed. This important collection examines the ways trafficking in women and children has changed from the aftermath of the “end of slavery” in Africa from the late nineteenth century to the present.

The formal abolition of the slave trade and slavery did not end the demand for servile women and children. Contemporary forms of human trafficking are deeply interwoven with their historical precursors, and scholars and activists need to be informed about the long history of trafficking in order to better assess and confront its contemporary forms. This book brings together the perspectives of leading scholars, activists, and other experts, creating a conversation that is essential for understanding the complexity of human trafficking in Africa.

Human trafficking is rapidly emerging as a core human rights issue for the twenty-first century. Trafficking in Slavery’s Wake is excellent reading for the researching, combating, and prosecuting of trafficking in women and children.

Contributors: Margaret Akullo, Jean Allain, Kevin Bales, Liza Stuart Buchbinder, Bernard K. Freamon, Susan Kreston, Benjamin N. Lawrance, Elisabeth McMahon, Carina Ray, Richard L. Roberts, Marie Rodet, Jody Sarich, and Jelmer Vos.

The collapse of socialism at the end of the twentieth century brought devastating changes to Mongolia. Economic shock therapy—an immediate liberalization of trade and privatization of publicly owned assets—quickly led to impoverishment, especially in rural parts of the country, where Tragic Spirits takes place. Following the travels of the nomadic Buryats, Manduhai Buyandelger tells a story not only of economic devastation but also a remarkable Buryat response to it—the revival of shamanic practices after decades of socialist suppression.

 

Attributing their current misfortunes to returning ancestral spirits who are vengeful over being abandoned under socialism, the Buryats are now at once trying to appease their ancestors and recover the history of their people through shamanic practice. Thoroughly documenting this process, Buyandelger situates it as part of a global phenomenon, comparing the rise of shamanism in liberalized Mongolia to its similar rise in Africa and Indonesia. In doing so, she offers a sophisticated analysis of the way economics, politics, gender, and other factors influence the spirit world and the crucial workings of cultural memory.

Examines the impact of the Scottish legacy on North American cultures and heritage
 

Lynn Stephen’s innovative ethnography follows indigenous Mexicans from two towns in the state of Oaxaca—the Mixtec community of San Agustín Atenango and the Zapotec community of Teotitlán del Valle—who periodically leave their homes in Mexico for extended periods of work in California and Oregon. Demonstrating that the line separating Mexico and the United States is only one among the many borders that these migrants repeatedly cross (including national, regional, cultural, ethnic, and class borders and divisions), Stephen advocates an ethnographic framework focused on transborder, rather than transnational, lives. Yet she does not disregard the state: She assesses the impact migration has had on local systems of government in both Mexico and the United States as well as the abilities of states to police and affect transborder communities.

Stephen weaves the personal histories and narratives of indigenous transborder migrants together with explorations of the larger structures that affect their lives. Taking into account U.S. immigration policies and the demands of both commercial agriculture and the service sectors, she chronicles how migrants experience and remember low-wage work in agriculture, landscaping, and childcare and how gender relations in Oaxaca and the United States are reconfigured by migration. She looks at the ways that racial and ethnic hierarchies inherited from the colonial era—hierarchies that debase Mexico’s indigenous groups—are reproduced within heterogeneous Mexican populations in the United States. Stephen provides case studies of four grass-roots organizations in which Mixtec migrants are involved, and she considers specific uses of digital technology by transborder communities. Ultimately Stephen demonstrates that transborder migrants are reshaping notions of territory and politics by developing creative models of governance, education, and economic development as well as ways of maintaining their cultures and languages across geographic distances.

Transcontinental Dialogues brings together Indigenous and non-Indigenous anthropologists from Mexico, Canada, and Australia who work at the intersections of Indigenous rights, advocacy, and action research. These engaged anthropologists explore how obligations manifest in differently situated alliances, how they respond to such obligations, and the consequences for anthropological practice and action.

This volume presents a set of pieces that do not take the usual political or geographic paradigms as their starting point; instead, the particular dialogues from the margins presented in this book arise from a rejection of the geographic hierarchization of knowledge in which the Global South continues to be the space for fieldwork while the Global North is the place for its systematization and theorization. Instead, contributors in Transcontinental Dialogues delve into the interactions between anthropologists and the people they work with in Canada, Australia, and Mexico. This framework allows the contributors to explore the often unintended but sometimes devastating impacts of government policies (such as land rights legislation or justice initiatives for women) on Indigenous people’s lives.

Each chapter’s author reflects critically on their own work as activist-­scholars. They offer examples of the efforts and challenges that anthropologists—Indigenous and non-Indigenous—confront when producing ­knowledge in alliances with Indigenous peoples. Mi’kmaq land rights, pan-Maya social movements, and Aboriginal title claims in rural and urban areas are just some of the cases that provide useful ground for reflection on and critique of challenges and opportunities for scholars, policy-makers, activists, allies, and community members.

This volume is timely and innovative for using the disparate anthropological traditions of three regions to explore how the interactions between anthropologists and Indigenous peoples in supporting Indigenous activism have the potential to transform the production of knowledge within the historical colonial traditions of anthropology.
 

Female "circumcision" or, more precisely, female genital cutting (FGC), remains an important cultural practice in many African countries, often serving as a coming-of-age ritual. It is also a practice that has generated international dispute and continues to be at the center of debates over women's rights, the limits of cultural pluralism, the balance of power between local cultures, international human rights, and feminist activism. In our increasingly globalized world, these practices have also begun immigrating to other nations, where transnational complexities vex debates about how to resolve the issue.

Bringing together thirteen essays, Transcultural Bodies provides an ethnographically rich exploration of FGC among African diasporas in the United Kingdom, Europe, and Australia. Contributors analyze changes in ideologies of gender and sexuality in immigrant communities, the frequent marginalization of African women's voices in debates over FGC, and controversies over legislation restricting the practice in immigrant populations.