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Over a lifetime of studying Cuban Santería and other religions related to Orisha worship—a practice also found among the Yoruba in West Africa—Stephan Palmié has grown progressively uneasy with the assumptions inherent in the very term Afro-Cuban religion. In The Cooking of History he provides a comprehensive analysis of these assumptions, in the process offering an incisive critique both of the anthropology of religion and of scholarship on the cultural history of the Afro-Atlantic World.

 

Understood largely through its rituals and ceremonies, Santería and related religions have been a challenge for anthropologists to link to a hypothetical African past. But, Palmié argues, precisely by relying on the notion of an aboriginal African past, and by claiming to authenticate these religions via their findings, anthropologists—some of whom have converted to these religions—have exerted considerable influence upon contemporary practices. Critiquing widespread and damaging simplifications that posit religious practices as stable and self-contained, Palmié calls for a drastic new approach that properly situates cultural origins within the complex social environments and scholarly fields in which they are investigated.

None of the world’s “lost writings” have proven more perplexing than the mysterious script in which the Inka Empire kept its records. Ancient Andean peoples encoded knowledge in knotted cords of cotton or wool called khipus. In The Cord Keepers, the distinguished anthropologist Frank Salomon breaks new ground with a close ethnography of one Andean village where villagers, surprisingly, have conserved a set of these enigmatic cords to the present day. The “quipocamayos,” as the villagers call them, form a sacred patrimony. Keying his reading to the internal life of the ancient kin groups that own the khipus, Salomon suggests that the multicolored cords, with their knots and lavishly woven ornaments, did not mimic speech as most systems of writing do, but instead were anchored in nonverbal codes. The Cord Keepers makes a compelling argument for a close intrinsic link between rituals and visual-sign systems. It indicates that, while Andean graphic representation may differ radically from familiar ideas of writing, it may not lie beyond the reach of scholarly interpretation.

In 1994, Salomon witnessed the use of khipus as civic regalia on the heights of Tupicocha, in Peru’s central Huarochirí region. By observing the rich ritual surrounding them, studying the village’s written records from past centuries, and analyzing the khipus themselves, Salomon opens a fresh chapter in the quest for khipu decipherment. He draws on a decade’s field research, early colonial records, and radiocarbon and fiber analysis. Challenging the prevailing idea that the use of khipus ended under early Spanish colonial rule, Salomon reveals that these beautiful objects served, apparently as late as the early twentieth century, to document households’ contribution to their kin groups and these kin groups’ contribution to their village. The Cord Keepers is a major contribution to Andean history and, more broadly, to understandings of writing and literacy.

Collecting a decade of work from iconic anthropologist and writer Michael Taussig, The Corn Wolf pinpoints a moment of intellectual development for the master stylist, exemplifying the “nervous system” approach to writing and truth that has characterized his trajectory. Pressured by the permanent state of emergency that imbues our times, this approach marries storytelling with theory, thickening spiraling analysis with ethnography and putting the study of so-called primitive societies back on the anthropological agenda as a way of better understanding the sacred in everyday life.

The leading figure of these projects is the corn wolf, whom Wittgenstein used in his fierce polemic on Frazer’s Golden Bough. For just as the corn wolf slips through the magic of language in fields of danger and disaster, so we are emboldened to take on the widespread culture of academic—or what he deems “agribusiness”—writing, which strips ethnography from its capacity to surprise and connect with other worlds, whether peasant farmers in Colombia, Palestinians in Israel, protestors in Zuccotti Park, or eccentric yet fundamental aspects of our condition such as animism, humming, or the acceleration of time.  

A glance at the chapter titles—such as “The Stories Things Tell” or “Iconoclasm Dictionary”—along with his zany drawings, testifies to the resonant sensibility of these works, which lope like the corn wolf through the boundaries of writing and understanding. 

Long characterized as an exceptional country within Latin America, Costa Rica has been hailed as a democratic oasis in a continent scorched by dictatorship and revolution; the ecological mecca of a biosphere laid waste by deforestation and urban blight; and an egalitarian, middle-class society blissfully immune to the violent class and racial conflicts that have haunted the region. Arguing that conceptions of Costa Rica as a happy anomaly downplay its rich heritage and diverse population, The Costa Rica Reader brings together texts and artwork that reveal the complexity of the country’s past and present. It characterizes Costa Rica as a site of alternatives and possibilities that undermine stereotypes about the region’s history and challenge the idea that current dilemmas facing Latin America are inevitable or insoluble.

This essential introduction to Costa Rica includes more than fifty texts related to the country’s history, culture, politics, and natural environment. Most of these newspaper accounts, histories, petitions, memoirs, poems, and essays are written by Costa Ricans. Many appear here in English for the first time. The authors are men and women, young and old, scholars, farmers, workers, and activists. The Costa Rica Reader presents a panoply of voices: eloquent working-class raconteurs from San José’s poorest barrios, English-speaking Afro-Antilleans of the Limón province, Nicaraguan immigrants, factory workers, dissident members of the intelligentsia, and indigenous people struggling to preserve their culture. With more than forty images, the collection showcases sculptures, photographs, maps, cartoons, and fliers. From the time before the arrival of the Spanish, through the rise of the coffee plantations and the Civil War of 1948, up to participation in today’s globalized world, Costa Rica’s remarkable history comes alive. The Costa Rica Reader is a necessary resource for scholars, students, and travelers alike.

Based on over six years of fieldwork, Sandra L. Faiman-Silva's The Courage to Connect traces the transformation of the Cape Cod community of Provincetown from its nineteenth-century origins as a fishing town where Portuguese immigrants settled to its present status as a welcoming, sexually diverse tourist enclave. Faiman-Silva examines the community’s history and economy as well as how gay and straight cultures intersect in areas such as public education, local government, and law enforcement. Using queer and critical culture theory to deconstruct day-to-day local encounters, Faiman-Silva describes the causes of social conflicts and how these conflicts can be resolved. Capturing the pathos and joy of a community that has struggled to accommodate radical social changes, The Courage to Connect yields understanding of the ways in which communities can construct themselves to overcome differences.

In The Cow in the Elevator Tulasi Srinivas explores a wonderful world where deities jump fences and priests ride in helicopters to present a joyful, imaginative, yet critical reading of modern religious life. Drawing on nearly two decades of fieldwork with priests, residents, and devotees, and her own experience of living in the high-tech city of Bangalore, Srinivas finds moments where ritual enmeshes with global modernity to create wonder—a feeling of amazement at being overcome by the unexpected and sublime. Offering a nuanced account of how the ruptures of modernity can be made normal, enrapturing, and even comical in a city swept up in globalization's tumult, Srinivas brings the visceral richness of wonder—apparent in creative ritual in and around Hindu temples—into the anthropological gaze. Broaching provocative philosophical themes like desire, complicity, loss, time, money, technology, and the imagination, Srinivas pursues an interrogation of wonder and the adventure of writing true to its experience. The Cow in the Elevator rethinks the study of ritual while reshaping our appreciation of wonder's transformative potential for scholarship and for life.

Why is culture a problem that can never be solved? Charles W. Nuckolls poses this question to his readers, and offers a genuinely synthetic approach to culture that is both cognitive and psychoanalytic. He develops a theory of cultural dialectics based on the concept of paradox, in which he shows how ambivalence and conflicts, and the desire to resolve them, are at the heart of all cultural knowledge systems.
    Nuckolls combines and synthesizes the ideas of Max Weber and Sigmund Freud—major influences in the cognitive and psychoanalytic paradigms—and develops the concept basic to both: the dialectic. He recovers the legacy of Gregory Bateson, who provided the foundation for a theory of paradox in culture. With his integrated theory, Nuckolls explains the conflicts of knowledge and desire in a South Asian knowledge system, in particular the religious mythology and divinatory system of the Jalaris, a Telugu-speaking fishing caste on the southeastern coast of India.
    This provocative book allows us to rethink the relationship between the currently competing discourses in psychological and cultural anthropology, and at the same time offers a general synthetic theory of cultural dynamics.

Logos, trademarks, national insignia, brand names, celebrity images, design patents, and advertising texts are vibrant signs in a consumer culture governed by a regime of intellectual property laws. In The Cultural Life of Intellectual Properties, professor of law and cultural anthropologist Rosemary J. Coombe brings an illuminating ethnographic approach to an analysis of authorship and the role law plays in shaping the various meanings that animate these protected properties in the public sphere.
Although such artifacts are ubiquitous in contemporary culture, little attention has been paid to the impact of intellectual property law in everyday life or to how ownership of specific intellectual properties is determined and exercised. Drawing on a wide range of cases, disputes, and local struggles, Coombe examines these issues and dismantles the legal assumption that the meaning and value of a text or image is produced exclusively by an individual author or that authorship has a single point of origin. In the process, she examines controversies that include the service of turbanned Sikhs in the Royal Canadian Mounted Police and the use of the term Olympic in reference to the proposed gay Olympic Games. Other chapters discuss the appropriation of such celebrity images as the Marx brothers, Judy Garland, Dolly Parton, James Dean, and Luke Skywalker; the conflict over team names such as the Washington Redskins; and the opposition of indigenous peoples to stereotypical Native American insignia proffered by the entertainment industry. Ultimately, she makes a case for redefining the political in commodified cultural environments.
Significant for its insights into the political significance of current intellectual property law, this book also provides new perspectives on debates in cultural anthropology, cultural studies, and political theory. It will therefore interest both a wide scholarly and a general audience.

Even as America becomes more multiracial, the black-white divide remains central to understanding many patterns and tensions in contemporary society. Since the 1960s, however, social scientists concerned with this topic have been reluctant to discuss the cultural dimensions of racial inequality—not wanting to "blame the victim" for having "wrong values." The Cultural Territories of Race redirects this research tendency, employing today's more sophisticated methods of cultural analysis toward a new understanding of how cultural structures articulate the black/white problem.

These essays examine the cultural territories of race through topics such as blacks' strategies for dealing with racism, public categories for definition of race, and definitions of rules for cultural memberships. Empirically grounded, these studies analyze divisions among blacks according to their relationships with whites or with alternative black culture; differences among whites regarding their attitudes toward blacks; and differences both among blacks and between blacks and whites, in their cultural understandings of various aspects of social life ranging from material success to marital life and to ideas about feminism. The essays teach us about the largely underexamined cultural universes of black executives, upwardly mobile college students, fast-food industry workers, so-called deadbeat dads, and proponents of Afrocentric curricula.

The Cultural Territories of Race makes an important contribution to current policy debates by amplifying muted voices that have too often been ignored by other social scientists.

Contributors are: Elijah Anderson, Amy Binder, Bethany Bryson, Michael C. Dawson, Catherine Ellis, Herbert J. Gans, Jennifer L. Hochschild, Michèle Lamont, Jane J. Mansbridge, Katherine S. Newman, Maureen R. Waller, Pamela Barnhouse Walters, Mary C. Waters, Julia Wrigley, Alford A. Young Jr.

Not easily translated, the Spanish terms cursi and cursilería refer to a cultural phenomenon widely prevalent in Spanish society since the nineteenth century. Like "kitsch," cursi evokes the idea of bad taste, but it also suggests one who has pretensions of refinement and elegance without possessing them. In The Culture of Cursilería, Noël Valis examines the social meanings of cursi, viewing it as a window into modern Spanish history and particularly into the development of middle-class culture.

Valis finds evidence in literature, cultural objects, and popular customs to
argue that cursilería has its roots in a sense of cultural inadequacy felt by the lower middle classes in nineteenth- and early-twentieth-century Spain. The Spain of this era, popularly viewed as the European power most resistant to economic and social modernization, is characterized by Valis as suffering from nostalgia for a bygone, romanticized society that structured itself on strict class delineations. With the development of an economic middle class during the latter half of the nineteenth century, these designations began to break down, and individuals across all levels of the middle class exaggerated their own social status in an attempt to protect their cultural capital. While the resulting manifestations of cursilería were often provincial, indeed backward, the concept was—and still is—closely associated with a sense of home. Ultimately, Valis shows how cursilería embodied the disparity between old ways and new, and how in its awkward manners, airs of pretension, and graceless anxieties it represents Spain's uneasy surrender to the forces of modernity.

The Culture of Cursilería will interest students and scholars of Latin America, cultural studies, Spanish literature, and modernity.

Having worked for several decades in North Africa, anthropologist Lawrence Rosen is uniquely placed to ask what factors contribute to the continuity and changes characterizing the present-day Muslim world. In The Culture of Islam, he brings his erudition and his experiences to illuminating key aspects of Muslim life and how central tenets of that life are being challenged and culturally refashioned.

Through a series of poignant tales—from the struggle by a group of friends against daily corruption to the contest over a saint's identity, from nostalgia for the departed Jews to Salman Rushdie's vision of doubt in a world of religious certainty—Rosen shows how a dazzling array of potential changes are occurring alongside deeply embedded continuity, a process he compares to a game of chess in which infinite variations of moves can be achieved while fundamental aspects of "the game" have had a remarkably enduring quality. Whether it is the potential fabrication of new forms of Islam by migrants to Europe (creating a new "Euro-Islam," as Rosen calls it), the emphasis put on individuals rather than institutions, or the heartrending problems Muslims may face when their marriages cross national boundaries, each story and each interpretation offers a window into a world of contending concepts and challenged coherence.

The Culture of Islam is both an antidote to simplified versions of Islam circulating today and a consistent story of the continuities that account for much of ordinary Muslim life. It offers, in its human stories and its insights, its own contribution, as the author says, "to the mutual understanding and forgiveness that alone will make true peace possible."

As Americans become more conscious of trade competition from Japan, Korea looms large as another source of high-quality goods. What accounts for Korea's ability to compete in foreign markets, and what distinguishes it from its island neighbor? Anthropologist Kim sheds light on this question through an ethnography of a South Korean manufacturer, showing how Korean values, ethics, and other cultural traits such as kinship networks are translated into organizational structure and economic life.

A pervasive force that evades easy analysis, globalization has come to represent the export and import of culture, the speed and intensity of which has increased to unprecedented levels in recent years. The Cultures of Globalization presents an international panel of intellectuals who consider the process of globalization as it concerns the transformation of the economic into the cultural and vice versa; the rise of consumer culture around the world; the production and cancellation of forms of subjectivity; and the challenges it presents to national identity, local culture, and traditional forms of everyday life.
Discussing overlapping themes of transnational consequence, the contributors to this volume describe how the global character of technology, communication networks, consumer culture, intellectual discourse, the arts, and mass entertainment have all been affected by recent worldwide trends. Appropriate to such diversity of material, the authors approach their topics from a variety of theoretical perspectives, including those of linguistics, sociology, economics, anthropology, and the law. Essays examine such topics as free trade, capitalism, the North and South, Eurocentrism, language migration, art and cinema, social fragmentation, sovereignty and nationhood, higher education, environmental justice, wealth and poverty, transnational corporations, and global culture. Bridging the spheres of economic, political, and cultural inquiry, The Cultures of Globalization offers crucial insights into many of the most significant changes occurring in today’s world.

Contributors. Noam Chomsky, Ioan Davies, Manthia Diawara, Enrique Dussel, David Harvey, Sherif Hetata, Fredric Jameson, Geeta Kapur, Liu Kang, Joan Martinez-Alier, Masao Miyoshi, Walter D. Mignolo, Alberto Moreiras, Paik Nak-chung, Leslie Sklair, Subramani, Barbara Trent

The Cunning of Recognition is an exploration of liberal multiculturalism from the perspective of Australian indigenous social life. Elizabeth A. Povinelli argues that the multicultural legacy of colonialism perpetuates unequal systems of power, not by demanding that colonized subjects identify with their colonizers but by demanding that they identify with an impossible standard of authentic traditional culture.
Povinelli draws on seventeen years of ethnographic research among northwest coast indigenous people and her own experience participating in land claims, as well as on public records, legal debates, and anthropological archives to examine how multicultural forms of recognition work to reinforce liberal regimes rather than to open them up to a true cultural democracy. The Cunning of Recognition argues that the inequity of liberal forms of multiculturalism arises not from its weak ethical commitment to difference but from its strongest vision of a new national cohesion. In the end, Australia is revealed as an exemplary site for studying the social effects of the liberal multicultural imaginary: much earlier than the United States and in response to very different geopolitical conditions, Australian nationalism renounced the ideal of a unitary European tradition and embraced cultural and social diversity.
While addressing larger theoretical debates in critical anthropology, political theory, cultural studies, and liberal theory, The Cunning of Recognition demonstrates that the impact of the globalization of liberal forms of government can only be truly understood by examining its concrete—and not just philosophical—effects on the world.

Indonesian court dance, a purportedly pure and untouched tradition, is famed throughout the world for its sublime calm and stillness. Yet this unyieldingly peaceful surface conceals a time of political repression and mass killing. Between 1965 and 1966, some one million Indonesians—including a large percentage of the country’s musicians, artists, and dancers—were killed, arrested, or disappeared as Suharto established a virtual dictatorship that ruled for the next thirty years.

In The Dance That Makes You Vanish, an examination of the relationship between female dancers and the Indonesian state since 1965, Rachmi Diyah Larasati elucidates the Suharto regime’s dual-edged strategy: persecuting and killing performers perceived as communist or left leaning while simultaneously producing and deploying “replicas”—new bodies trained to standardize and unify the “unruly” movements and voices of those vanished—as idealized representatives of Indonesia’s cultural elegance and composure in bowing to autocratic rule. Analyzing this history, Larasati shows how the Suharto regime’s obsessive attempts to control and harness Indonesian dance for its own political ends have functioned as both smoke screen and smoke signal, inadvertently drawing attention to the site of state violence and criminality by constantly pointing out the “perfection” of the mask that covers it.

Reflecting on her own experiences as an Indonesian national troupe dancer from a family of persecuted female dancers and activists, Larasati brings to life a powerful, multifaceted investigation of the pervasive use of culture as a vehicle for state repression and the global mass-marketing of national identity.

In this new volume, the results of Rex E. Gerald’s 1957 excavations at the Davis Ranch Site in southeastern Arizona’s San Pedro River Valley are reported in their entirety for the first time.

Annotations to Gerald’s original manuscript in the archives of the Amerind Museum and newly written material place Gerald’s work in the context of what is currently known regarding the late thirteenth-century Kayenta diaspora and the relationship between Kayenta immigrants and the Salado phenomenon. Data presented by Gerald and other contributors identify the site as having been inhabited by people from the Kayenta region of northeastern Arizona and southeastern Utah.

The results of Gerald’s excavations and Archaeology Southwest’s San Pedro Preservation Project (1990–2001) indicate that the people of the Davis Ranch Site were part of a network of dispersed immigrant enclaves responsible for the origin and spread of Roosevelt Red Ware pottery, the key material marker of the Salado phenomenon.

A companion volume to Charles Di Peso’s 1958 publication on the nearby Reeve Ruin, archaeologists working in the U.S. Southwest and other researchers interested in ancient population movements and their consequences will consider this work an essential case study.

This deeply moving collection of poetry by Renato Rosaldo focuses on the shock of his wife Michelle (Shelly) Rosaldo's sudden death on October 11, 1981. Just the day before, Shelly and her family had arrived in the northern Philippine village of Mungayang, where she and her husband Renato, both accomplished anthropologists, planned to conduct fieldwork. On October 11, Shelly died after losing her footing and falling some sixty feet from a cliff into a swollen river. Renato Rosaldo explored the relationship between bereavement and rage in his canonical essay, "Grief and a Headhunter's Rage," which first appeared in 1984 and is reprinted here. In the poems at the heart of this book, he returns to the trauma of Shelly's death through the medium of free verse, maintaining a tight focus on the events of October 11, 1981. He explores not only his own experience of Shelly's death but also the imagined perspectives of many others whose lives intersected with that tragic event and its immediate aftermath, from Shelly herself to the cliff from which she fell, from the two young boys who lost their mother to the strangers who carried and cared for them, from a tricycle taxi driver, to a soldier, to priests and nuns. Photographs taken years earlier, when Renato and Shelly were conducting research across the river valley from Mungayang, add a stark beauty. In a new essay, "Notes on Poetry and Ethnography," Rosaldo explains how and why he came to write the harrowing yet beautiful poems in The Day of Shelly's Death. More than anything else though, the essay is a manifesto in support of what he calls antropoesía, verse with an ethnographic sensibility. The essay clarifies how this book of rare humanity and insight challenges the limits of ethnography as it is usually practiced.

This new paperback edition includes a major new essay in which William Julius Wilson not only reflects on the debate surrounding his book, but also presents a provocative discussion of race, class, and social policy.

"Wilson has written a profound and provocative book that is destined to become a classic in the field. He has articulated the issues with which future researchers will have to deal. Truly, he has made a contribution to social science."—Wilson Record, American Journal of Sociology

"The intellectual strength of this book lies in his capacity to integrate disparate findings from historical studies, social theory and research on contemporary trends into a complex and original synthesis that challenges widespread assumptions about the cause of black disadvantage and the way to remove it."—Paul Starr, New York Times Book Review

This is a short but important book. . . . Wilson presents a cogent and convincing interpretation of how the changing political and economic structure of the United States profoundly affected the position of black Americans."—Pierre van den Berghe, Sociology and Social Research

"This publication is easily one of the most erudite and sober diagnoses of the American black situation. Students of race relations and anybody in a policy-making position cannot afford to bypass this study."—Ernest Manheim, Sociology

An incisive new look at the black diaspora, examining the true roots of antiblackness and its destructive effects on all of society

Thanks to movements like Black Lives Matter, Western society’s chronic discrimination against black individuals has become front-page news. Yet, there is little awareness of the systemic factors that make such a distinct form of dehumanization possible. In both the United States and Brazil—two leading nations of the black diaspora—a very necessary acknowledgment of black suffering is nonetheless undercut by denial of the pervasive antiblackness that still exists throughout these societies.

In The Denial of Antiblackness, João H. Costa Vargas examines how antiblackness affects society as a whole through analyses of recent protests against police killings of black individuals in both the United States and Brazil, as well as the everyday dynamics of incarceration, residential segregation, and poverty. With multisite ethnography ranging from a juvenile prison in Austin, Texas, to grassroots organizing in Los Angeles and Black social movements in Brazil, Vargas finds the common factors that have perpetuated antiblackness, regardless of context. Ultimately, he asks why the denial of antiblackness persists, whom this narrative serves, and what political realities it makes possible.

Shopping is generally considered to be a pleasurable activity. But in reality it can often be complicated and frustrating. Daniel Miller explores the many contradictions faced by shoppers on a typical street in London, and in the process offers a sophisticated examination of the way we shop, and what it reveals about our relationships to our families and communities, as well as to the environment and the economy as a whole.

Miller's companions are mostly women who confront these contradictions as they shop. They placate their children with items that combine nutrition with taste or usefulness with style. They decide between shopping at the local store or at the impersonal, but less expensive, mall. They tell of their sympathy for environmental concerns but somehow avoid much ethical shopping. They are faced with a selection of shops whose shifts and mergers often reveal extraordinary stories of their own. Filled with entertaining—and thoroughly familiar—stories of shoppers and shops, this book will interest scholars across a broad range of disciplines.

In Mexico’s Sierra Norte de Puebla, beliefs that were held before the coming of Europeans continue to guide the lives of modern Aztecs. For residents of San Martín Zinacapan, life in and on the earth is animated by the same forces, through which people seek to maintain a cohesive view of the relationship of mankind, the cosmos, and the natural world. This delicate balance of the human spirit maintains the health and well-being of villagers, and is an essential part of the social and ideological framework that makes a person’s life whole. This book describes the basic elements of a belief system that has survived the onslaught of Catholicism, colonialism, and the modern world. Timothy Knab has spent thirty years working in this area of Mexico, learning of the Most Holy Earth and following what its people there call "the good path." He was initiated as a dreamer, learned the prayers and techniques for curing maladies of the human soul, and from his long association with the Sanmartinos has constructed a thorough account of their beliefs and practices. Learning to recount dreams, forming a dreamtale, and "carrying it on one’s back" to the waking world is the first part of the practitioner’s labor in curing. But dreamtales are shown to be more than parables in this world, for they embody the ethos and cosmovision that link Sanmartinos with their traditions and the Most Holy Earth. Building on this background, Knab describes how the open-ended interpretation of dreams is the practitioner’s primary instrument for restoring a client’s soul to its proper equilibrium, thus providing a practical approach to finding and resolving everyday problems. Many anthropologists hold that such beliefs have long since disappeared into the nebulous past, but in San Martín they remain alive and well. The underworld of the ancestors, talocan or Tlalocan for the Aztecs, is still a vital part of everyday life for the people of the Sierra Norte de Puebla. The Dialogue of Earth and Sky is an important record of a culture that has maintained a precolumbian cosmovision for nearly 500 years, revealing that this system is as resonant today with the ethos of Mesoamerican peoples as it was for their ancestors.

The dictatorship of Rafael Trujillo, who ruled the Dominican Republic from 1930 until his assassination in 1961, was one of the longest and bloodiest in Latin American history. The Dictator’s Seduction is a cultural history of the Trujillo regime as it was experienced in the capital city of Santo Domingo. Focusing on everyday forms of state domination, Lauren Derby describes how the regime infiltrated civil society by fashioning a “vernacular politics” based on popular idioms of masculinity and fantasies of race and class mobility. Derby argues that the most pernicious aspect of the dictatorship was how it appropriated quotidian practices such as gossip and gift exchange, leaving almost no place for Dominicans to hide or resist.

Drawing on previously untapped documents in the Trujillo National Archives and interviews with Dominicans who recall life under the dictator, Derby emphasizes the role that public ritual played in Trujillo’s exercise of power. His regime included the people in affairs of state on a massive scale as never before. Derby pays particular attention to how events and projects were received by the public as she analyzes parades and rallies, the rebuilding of Santo Domingo following a major hurricane, and the staging of a year-long celebration marking the twenty-fifth year of Trujillo’s regime. She looks at representations of Trujillo, exploring how claims that he embodied the popular barrio antihero the tíguere (tiger) stoked a fantasy of upward mobility and how a rumor that he had a personal guardian angel suggested he was uniquely protected from his enemies. The Dictator’s Seduction sheds new light on the cultural contrivances of autocratic power.

Much of the scholarship on difference in colonial Spanish America has been based on the "racial" categorizations of indigeneity, Africanness, and the eighteenth-century Mexican castas system. Adopting an alternative approach to the question of difference, Joanne Rappaport examines what it meant to be mestizo (of mixed parentage) in the early colonial era. She draws on lively vignettes culled from the sixteenth- and seventeenth-century archives of the New Kingdom of Granada (modern-day Colombia) to show that individuals classified as "mixed" were not members of coherent sociological groups. Rather, they slipped in and out of the mestizo category. Sometimes they were identified as mestizos, sometimes as Indians or Spaniards. In other instances, they identified themselves by attributes such as their status, the language that they spoke, or the place where they lived. The Disappearing Mestizo suggests that processes of identification in early colonial Spanish America were fluid and rooted in an epistemology entirely distinct from modern racial discourses.
 

Honorable mention, 2017 Gordon K. and Sybil Lewis Award from the Caribbean Studies Association

This book begins with a simple question: why do so many Dominicans deny the African components of their DNA, culture, and history? 

 

Seeking answers, Milagros Ricourt uncovers a complex and often contradictory Dominican racial imaginary. Observing how Dominicans have traditionally identified in opposition to their neighbors on the island of Hispaniola—Haitians of African descent—she finds that the Dominican Republic’s social elite has long propagated a national creation myth that conceives of the Dominican as a perfect hybrid of native islanders and Spanish settlers. Yet as she pores through rare historical documents, interviews contemporary Dominicans, and recalls her own childhood memories of life on the island, Ricourt encounters persistent challenges to this myth. Through fieldwork at the Dominican-Haitian border, she gives a firsthand look at how Dominicans are resisting the official account of their national identity and instead embracing the African influence that has always been part of their cultural heritage.  

 

Building on the work of theorists ranging from Edward Said to Édouard Glissant, this book expands our understanding of how national and racial imaginaries develop, why they persist, and how they might be subverted. As it confronts Hispaniola’s dark legacies of slavery and colonial oppression, The Dominican Racial Imaginary also delivers an inspiring message on how multicultural communities might cooperate to disrupt the enduring power of white supremacy. 

 

How do the living maintain relations to the dead? Why do we bury people when they die? And what is at stake when we do? In The Dominion of the Dead, Robert Pogue Harrison considers the supreme importance of these questions to Western civilization, exploring the many places where the dead cohabit the world of the living—the graves, images, literature, architecture, and monuments that house the dead in their afterlife among us.

This elegantly conceived work devotes particular attention to the practice of burial. Harrison contends that we bury our dead to humanize the lands where we build our present and imagine our future. As long as the dead are interred in graves and tombs, they never truly depart from this world, but remain, if only symbolically, among the living. Spanning a broad range of examples, from the graves of our first human ancestors to the empty tomb of the Gospels to the Vietnam Veterans Memorial, Harrison also considers the authority of predecessors in both modern and premodern societies. Through inspired readings of major writers and thinkers such as Vico, Virgil, Dante, Pater, Nietzsche, Heidegger, and Rilke, he argues that the buried dead form an essential foundation where future generations can retrieve their past, while burial grounds provide an important bedrock where past generations can preserve their legacy for the unborn.

The Dominion of the Dead is a profound meditation on how the thought of death shapes the communion of the living. A work of enormous scope, intellect, and imagination, this book will speak to all who have suffered grief and loss.

This book offers rich insights into the news media’s role in the development of policy in Australia, and explores the complex and interactive relationship between news media and Australian Indigenous affairs.
 
Kerry McCallum and Lisa Waller critically examine how Indigenous health, bilingual education, and controversial legislation are portrayed through public media, and they look closely at how Indigenous people are both being excluded from policy and media discussion, as well as using the media to their advantage.

The Echo of Things is a compelling ethnographic study of what photography means to the people of Roviana Lagoon in the western Solomon Islands. Christopher Wright examines the contemporary uses of photography and expectations of the medium in Roviana, as well as people's reactions to photographs made by colonial powers in the late nineteenth and early twentieth centuries. For Roviana people, photographs are unique objects; they are not reproducible, as they are in Euro-American understandings of the medium. Their status as singular objects contributes to their ability to channel ancestral power, and that ability is a key to understanding the links between photography, memory, and history in Roviana. Filled with the voices of Roviana people, The Echo of Things is both a nuanced study of the lives of photographs in a particular cultural setting and a provocative inquiry into our own understandings of photography.

This volume offers the first theoretical and experiential translation of Napo Runa mythology in English. Michael A. Uzendoski and Edith Felicia Calapucha-Tapuy present and analyze lowland Quichua speakers in the Napo province of Ecuador through narratives, songs, curing chants, and other oral performances, so readers may come to understand and appreciate Quichua aesthetic expression. Guiding readers into Quichua ways of thinking and being--in which language itself is only a part of a communicative world that includes plants, animals, and the landscape--Uzendoski and Calapucha-Tapuy weave exacting translations into an interpretive argument with theoretical implications for understanding oral traditions, literacy, new technologies, and language. A companion websiteoffers photos, audio files, and videos of original performances illustrates the beauty and complexity of Amazonian Quichua poetic expressions.

In this theoretically rich exploration of ethnic and religious tensions, Janet McIntosh demonstrates how the relationship between two ethnic groups in the bustling Kenyan town of Malindi is reflected in and shaped by the different ways the two groups relate to Islam. While Swahili and Giriama peoples are historically interdependent, today Giriama find themselves literally and metaphorically on the margins, peering in at a Swahili life of greater social and economic privilege. Giriama are frustrated to find their ethnic identity disparaged and their versions of Islam sometimes rejected by Swahili.

The Edge of Islam explores themes as wide-ranging as spirit possession, divination, healing rituals, madness, symbolic pollution, ideologies of money, linguistic code-switching, and syncretism and its alternatives. McIntosh shows how the differing versions of Islam practiced by Swahili and Giriama, and their differing understandings of personhood, have figured in the growing divisions between the two groups. Her ethnographic analysis helps to explain why Giriama view Islam, a supposedly universal religion, as belonging more deeply to certain ethnic groups than to others; why Giriama use Islam in their rituals despite the fact that so many do not consider the religion their own; and how Giriama appropriations of Islam subtly reinforce a distance between the religion and themselves. The Edge of Islam advances understanding of ethnic essentialism, religious plurality, spirit possession, local conceptions of personhood, and the many meanings of “Islam” across cultures.

The 1981 slaughter of more than a thousand civilians around El Mozote, El Salvador, by the country's U.S.-trained army was the largest massacre of the Salvadoran civil war. The story was covered—and soon forgotten—by the international news media. It was revived in 1993 only when the U.S. government was accused of covering up the incident.

Such reportage, argues anthropologist Leigh Binford, sustains the perception that the lives of Third World people are only newsworthy when some great tragedy strikes. He critiques the practices of journalists and human rights organizations for their dehumanizing studies of "subjects" and "victims." Binford suggests that such accounts objectify the people involved through statistical analyses and bureaucratic body counts while the news media sensationalize the motives and personalities of the perpetrators.

In relating the story of this tragic event, Binford restores a sense of history and social identity to the fallen people of this Salvadoran village. Drawing on interviews he conducted with El Mozote-area residents, he offers a rich ethnographic and personal account of their lives prior to the tragedy. He provides an overview of the history and culture of the area and tells how such a massacre could have happened, why it was covered up, and why it could happen again.

In 1981, more than a thousand civilians around El Mozote, El Salvador, were slaughtered by the country’s U.S.-trained army. The story was covered—and soon forgotten—by the international news media. In the first edition of The El Mozote Massacre, anthropologist Leigh Binford successfully restores a social identity to the massacre victims through his dissection of Third World human rights reporting and a rich ethnographic and personal account of El Mozote–area residents prior to the massacre.

Almost two decades later, the consequences of the massacre continue to reverberate through the country’s legal and socioeconomic systems. The El Mozote Massacre, 2nd Edition brings together new evidence to address reconstruction, historical memory, and human rights issues resulting from what may be the largest massacre in modern Latin American history.

With a multitude of additions, including three new chapters, an extended chronology, discussion of the hearing and ruling of the Inter-American Court of Human Rights in 2012, and evidence gathered throughout half a dozen field trips made by the author, Binford presents a current perspective on the effects of this tragic moment in history. Thanks to geographically expanded fieldwork, Binford offers critical discussion of postwar social, economic, religious, and social justice in El Mozote, and adds important new regional, national, and global contexts.

The El Mozote Massacre, 2nd Edition maintains the crucial presence of the massacre in human rights discussions for El Salvador, Latin America, and the world.