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

During the 1990s, the number of children adopted from poorer countries to the more affluent West grew exponentially. Close to 140,000 transnational adoptions occurred in the United States alone. While in an earlier era, adoption across borders was assumed to be straightforward—a child traveled to a new country and stayed there—by the late twentieth century, adoptees were expected to acquaint themselves with the countries of their birth and explore their multiple identities. Listservs, Web sites, and organizations creating international communities of adoptive parents and adoptees proliferated. With contributors including several adoptive parents, this unique collection looks at how transnational adoption creates and transforms cultures.

The cultural experiences considered in this volume raise important questions about race and nation; about kinship, biology, and belonging; and about the politics of the sending and receiving nations. Several essayists explore the images and narratives related to transnational adoption. Others examine the recent preoccupation with “roots” and “birth cultures.” They describe a trip during which a group of Chilean adoptees and their Swedish parents traveled “home” to Chile, the “culture camps” attended by thousands of young-adult Korean adoptees whom South Korea is now eager to reclaim as “overseas Koreans,” and adopted children from China and their North American parents grappling with the question of what “Chinese” or “Chinese American” identity might mean. Essays on Korean birth mothers, Chinese parents who adopt children within China, and the circulation of children in Brazilian families reveal the complexities surrounding adoption within the so-called sending countries. Together, the contributors trace the new geographies of kinship and belonging created by transnational adoption.

Contributors. Lisa Cartwright, Claudia Fonseca, Elizabeth Alice Honig, Kay Johnson, Laurel Kendall, Eleana Kim, Toby Alice Volkman, Barbara Yngvesson

Is it in our nature to be altruistic, or evil, to make art, use tools, or create language? Is it in our nature to think in any particular way? For Daniel L. Everett, the answer is a resounding no: it isn’t in our nature to do any of these things because human nature does not exist—at least not as we usually think of it. Flying in the face of major trends in Evolutionary Psychology and related fields, he offers a provocative and compelling argument in this book that the only thing humans are hardwired for is freedom: freedom from evolutionary instinct and freedom to adapt to a variety of environmental and cultural contexts.
           
Everett sketches a blank-slate picture of human cognition that focuses not on what is in the mind but, rather, what the mind is in—namely, culture. He draws on years of field research among the Amazonian people of the Pirahã in order to carefully scrutinize various theories of cognitive instinct, including Noam Chomsky’s foundational concept of universal grammar, Freud’s notions of unconscious forces, Adolf Bastian’s psychic unity of mankind, and works on massive modularity by evolutionary psychologists such as Leda Cosmides, John Tooby, Jerry Fodor, and Steven Pinker. Illuminating unique characteristics of the Pirahã language, he demonstrates just how differently various cultures can make us think and how vital culture is to our cognitive flexibility. Outlining the ways culture and individual psychology operate symbiotically, he posits a Buddhist-like conception of the cultural self as a set of experiences united by various apperceptions, episodic memories, ranked values, knowledge structures, and social roles—and not, in any shape or form, biological instinct.

The result is fascinating portrait of the “dark matter of the mind,” one that shows that our greatest evolutionary adaptation is adaptability itself.
 

Based on fieldwork and reflection over a period of almost fifty years, Maya Potters’ Indigenous Knowledge utilizes engagement theory to describe the indigenous knowledge of traditional Maya potters in Ticul, Yucatán, Mexico. In this heavily illustrated narrative account, Dean E. Arnold examines craftspeople’s knowledge and skills, their engagement with their natural and social environments, the raw materials they use for their craft, and their process for making pottery.

Following Lambros Malafouris, Tim Ingold, and Colin Renfrew, Arnold argues that potters’ indigenous knowledge is not just in their minds but extends to their engagement with the environment, raw materials, and the pottery-making process itself and is recursively affected by visual and tactile feedback. Pottery is not just an expression of a mental template but also involves the interaction of cognitive categories, embodied muscular patterns, and the engagement of those categories and skills with the production process. Indigenous knowledge is thus a product of the interaction of mind and material, of mental categories and action, and of cognition and sensory engagement—the interaction of both human and material agency.

Engagement theory has become an important theoretical approach and “indigenous knowledge” (as cultural heritage) is the focus of much current research in anthropology, archaeology, and cultural resource management. While Dean Arnold’s previous work has been significant in ceramic ethnoarchaeology, Maya Potters' Indigenous Knowledge goes further, providing new evidence and opening up different concepts and approaches to understanding practical processes. It will be of interest to a wide variety of researchers in Maya studies, material culture, material sciences, ceramic ecology, and ethnoarchaeology.

People—especially Americans—are by and large optimists. They're much better at imagining best-case scenarios (I could win the lottery!) than worst-case scenarios (A hurricane could destroy my neighborhood!). This is true not just of their approach to imagining the future, but of their memories as well: people are better able to describe the best moments of their lives than they are the worst.

Though there are psychological reasons for this phenomenon, Karen A.Cerulo, in Never Saw It Coming, considers instead the role of society in fostering this attitude. What kinds of communities develop this pattern of thought, which do not, and what does that say about human ability to evaluate possible outcomes of decisions and events?

Cerulo takes readers to diverse realms of experience, including intimate family relationships, key transitions in our lives, the places we work and play, and the boardrooms of organizations and bureaucracies. Using interviews, surveys, artistic and fictional accounts, media reports, historical data, and official records, she illuminates one of the most common, yet least studied, of human traits—a blatant disregard for worst-case scenarios. Never Saw It Coming, therefore, will be crucial to anyone who wants to understand human attempts to picture or plan the future.

Stone tools are the most durable and common type of archaeological remain and one of the most important sources of information about behaviors of early hominins. Stone Tools and the Evolution of Human Cognition develops methods for examining questions of cognition, demonstrating the progression of mental capabilities from early hominins to modern humans through the archaeological record.

Dating as far back as 2.5-2.7 million years ago, stone tools were used in cutting up animals, woodworking, and preparing vegetable matter. Today, lithic remains give archaeologists insight into the forethought, planning, and enhanced working memory of our early ancestors. Contributors focus on multiple ways in which archaeologists can investigate the relationship between tools and the evolving human mind-including joint attention, pattern recognition, memory usage, and the emergence of language.

Offering a wide range of approaches and diversity of place and time, the chapters address issues such as skill, social learning, technique, language, and cognition based on lithic technology. Stone Tools and the Evolution of Human Cognition will be of interest to Paleolithic archaeologists and paleoanthropologists interested in stone tool technology and cognitive evolution.

“The innovative essays in this volume . . . demonstrat[e] the potential of the perspective of the affects in a wide range of fields and with a variety of methodological approaches. Some of the essays . . . use fieldwork to investigate the functions of affects—among organized sex workers, health care workers, and in the modeling industry. Others employ the discourses of microbiology, thermodynamics, information sciences, and cinema studies to rethink the body and the affects in terms of technology. Still others explore the affects of trauma in the context of immigration and war. And throughout all the essays run serious theoretical reflections on the powers of the affects and the political possibilities they pose for research and practice.”—Michael Hardt, from the foreword

In the mid-1990s, scholars turned their attention toward the ways that ongoing political, economic, and cultural transformations were changing the realm of the social, specifically that aspect of it described by the notion of affect: pre-individual bodily forces, linked to autonomic responses, which augment or diminish a body’s capacity to act or engage with others. This “affective turn” and the new configurations of bodies, technology, and matter that it reveals, is the subject of this collection of essays. Scholars based in sociology, cultural studies, science studies, and women’s studies illuminate the movement in thought from a psychoanalytically informed criticism of subject identity, representation, and trauma to an engagement with information and affect; from a privileging of the organic body to an exploration of nonorganic life; and from the presumption of equilibrium-seeking closed systems to an engagement with the complexity of open systems under far-from-equilibrium conditions. Taken together, these essays suggest that attending to the affective turn is necessary to theorizing the social.

Contributors. Jamie “Skye” Bianco, Grace M. Cho, Patricia Ticineto Clough, Melissa Ditmore, Ariel Ducey, Deborah Gambs, Karen Wendy Gilbert, Greg Goldberg, Jean Halley, Hosu Kim, David Staples, Craig Willse , Elizabeth Wissinger , Jonathan R. Wynn

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.

The Educated Mind offers a bold and revitalizing new vision for today's uncertain educational system. Kieran Egan reconceives education, taking into account how we learn. He proposes the use of particular "intellectual tools"—such as language or literacy—that shape how we make sense of the world. These mediating tools generate successive kinds of understanding: somatic, mythic, romantic, philosophical, and ironic. Egan's account concludes with practical proposals for how teaching and curriculum can be changed to reflect the way children learn.

"A carefully argued and readable book. . . . Egan proposes a radical change of approach for the whole process of education. . . . There is much in this book to interest and excite those who discuss, research or deliver education."—Ann Fullick, New Scientist

"A compelling vision for today's uncertain educational system."—Library Journal

"Almost anyone involved at any level or in any part of the education system will find this a fascinating book to read."—Dr. Richard Fox, British Journal of Educational Psychology

"A fascinating and provocative study of cultural and linguistic history, and of how various kinds of understanding that can be distinguished in that history are recapitulated in the developing minds of children."—Jonty Driver, New York Times Book Review