Results by title

Mexico is famous for spectacular fiestas that embody its heart and soul. An expression of the cult of the saint, patron saint fiestas are the centerpiece of Mexican popular religion and of great importance to the lives and cultures of people and communities. These fiestas have their own language, objects, belief systems, and practices. They link Mexico's past and present, its indigenous and European populations, and its local and global relations.

This work provides a comprehensive study of two intimately linked patron saint fiestas in the state of Guanajuato, near San Miguel de Allende—the fiesta of the village of Cruz del Palmar and that of the town of San Luis de la Paz. These two fiestas are related to one another in very special ways involving both religious practices and their respective pre-Hispanic origins.

A mixture of secular and sacred, patron saint fiestas are multi-day affairs that include many events, ritual specialists, and performers, with the participation of the entire community. Fiestas take place in order to honor the saints, and they are the occasion for religious ceremonies, processions, musical performances, dances, and dance dramas. They feature spectacular costumes, enormous puppets, masked and cross-dressed individuals, dazzling fireworks, rodeos, food stands, competitions, and public dances. By encompassing all of these events and performances, this work displays the essence of Mexico, a lens through which this country's complex history, religion, ethnic mix, traditions, and magic can be viewed.

Offering a new history of a formative cultural and political era through the cosmic phenomena that captured the public’s imagination

In the winters of 1664–65 and 1680–81, the French public was galvanized by two bright comets whose elliptical orbits could not be mapped with contemporary geometry and that thus seemed to appear in random and unpredictable locations. Bookending the period during which Louis XIV’s sun king mythology was created, these comets defied the heliocentric order to which French politics and culture aspired. As Claire Goldstein demonstrates, literary texts, cultural institutions, and architecture inspired by comets offer a different perspective on the relationship between sensory experience, ideology, and artistic form.

In the Sun King’s Cosmos: Comets and the Cultural Imagination of Seventeenth-Century France presents an alternative view of a formative era in cultural and political history, when distinctly modern forms of power and control were established through a regime of the spectacular. Goldstein shows how comets allow us to see the seventeenth century in ways that complicate the narrative of a race toward rationalization, classicism, and modernity, indexing instead a messy period in which the spectacular was sometimes also inscrutable.

The colonial encounter between France and Morocco took place not only in the political realm but also in the realm of medicine. Because the body politic and the physical body are intimately linked, French efforts to colonize Morocco took place in and through the body. Starting from this original premise, Medicine and the Saints traces a history of colonial embodiment in Morocco through a series of medical encounters between the Islamic sultanate of Morocco and the Republic of France from 1877 to 1956.

Drawing on a wealth of primary sources in both French and Arabic, Ellen Amster investigates the positivist ambitions of French colonial doctors, sociologists, philologists, and historians; the social history of the encounters and transformations occasioned by French medical interventions; and the ways in which Moroccan nationalists ultimately appropriated a French model of modernity to invent the independent nation-state. Each chapter of the book addresses a different problem in the history of medicine: international espionage and a doctor’s murder; disease and revolt in Moroccan cities; a battle for authority between doctors and Muslim midwives; and the search for national identity in the welfare state. This research reveals how Moroccans ingested and digested French science and used it to create a nationalist movement and Islamist politics, and to understand disease and health. In the colonial encounter, the Muslim body became a seat of subjectivity, the place from which individuals contested and redefined the political.

Ancient iconography of Paul is dominated by one image: Paul as martyr. Whether he is carrying a sword—the traditional instrument of his execution—or receiving a martyr's crown from Christ, the apostle was remembered and honored for his faithfulness to the point of death. As a result, Christians created a cult of Paul, centered on particular holy sites and characterized by practices such as the telling of stories, pilgrimage, and the veneration of relics. This study integrates literary, archaeological, artistic, and liturgical evidence to describe the development of the Pauline cult within the cultural context of the late antique West.

Throughout Latin America and the rest of the Third World, profound social problems are growing in response to burgeoning populations and unstable economic and political systems. In Peru, terrorist acts by the Shining Path guerilla movement are the most visible manifestation of social discontent, but rapid economic and religious changes have touched the lives of almost everyone, radically altering traditional lifeways. In this twenty-year study of the community of Quinua in the Department of Ayacucho, William Mitchell looks at changes provoked by population growth within a severely limited ecological and economic setting, including increasing conversion to a cash economy and out-migration, the decline of the Catholic fiesta system and the rise of Protestantism, and growing poverty and revolution.

When Mitchell first began his field studies in Quinua in 1966, farming was still the Quinueños' principal means of livelihood. But while the population was increasing rapidly, the amount of arable land in the community remained the same, creating increased food shortfalls. At the same time, government controls on food prices and subsidies of cheap food imports drove down the value of rural farm production. These ecological and economic factors forced many people to enter the nonfarm economy to feed themselves.

Using a materialist approach, Mitchell charts the new economic strategies that Quinueños use to confront the harsh pressures of their lives, including ceramic production, wage labor, petty commerce, and migration to cash work on the coat and in the eastern tropical forests. In addition, he shows how the growing conversion from Catholicism to Protestantism is also an economic strategy, since Protestant ideology offers acceptable reasons for redirecting the money that used to be spent on elaborate religious festivals to household needs and education.

The twenty-year span of this study makes it especially valuable for students of social change. Mitchell's unique, interdisciplinary approach, considering ecological, economic, and population factors simultaneously, offers a model that can be widely applied in many Third World areas. Additionally, the inclusion of an entire chapter of family histories reveals how economic and ecological forces are played out at the individual level.

Critical and creative studies that offer fresh perspectives on ancient ideas and practices

The contributions to this volume deal in various ways with the cult at the Jerusalem Temple that epitomized the religious, cultural, and socio-political identity of Judaism for many centuries. Some essays examine ancient constitutive practices and concepts, such as purification rituals, sacrifices, atonement, or sacred authorities at the temple, with the goal of interpreting their meanings for modern readers. Other essays explore alternatives to ancient cultic meaning and practice. Essays critique established traditions, attempt to renegotiate them, or use metaphor and spiritualization to expand the potential of these phenomena to serve as terminological and ideological resources. Thus they examine and affirm the continuing relevance of ancient Jewish cultic notions long after the destruction of the Second Temple in 70 CE.

• An international group of scholars representing different fields and diverse religious backgrounds
• A thorough examination of traditions as through the lens of contemporaneous interpretive traditions such as Jewish prophecy, the Dead Sea Scrolls, and Early Christian literature
• Examination of topics such as purification, sacrifice, and atonement, and the depiction and development of sacred authority throughout the Bible

In ancient Rome, it was believed some humans were transformed into special, empowered beings after death. These deified dead, known as the manes, watched over and protected their surviving family members, possibly even extending those relatives’ lives. But unlike the Greek hero-cult, the worship of dead emperors, or the Christian saints, the manes were incredibly inclusive—enrolling even those without social clout, such as women and the poor, among Rome's deities. The Roman afterlife promised posthumous power in the world of the living.

While the manes have often been glossed over in studies of Roman religion, this book brings their compelling story to the forefront, exploring their myriad forms and how their worship played out in the context of Roman religion’s daily practice. Exploring the place of the manes in Roman society, Charles King delves into Roman beliefs about their powers to sustain life and bring death to individuals or armies, examines the rituals the Romans performed to honor them, and reclaims the vital role the manes played in the ancient Roman afterlife.

Volume 1 focuses on the Draupadī cult’s own double mythology, moving from its stories about Draupadī’s “primal temple” near the capital of the medieval South Indian Kingdom of Gingee to its version of the Mahābhārata war on the North Indian plain of Kurukṣetra. Throughout, Hiltebeitel intertwines “regional” data, gathered from both oral and written sources, with the “epic,” drawn from the cult’s own performative traditions as well as from classical versions of the Mahābhārata in both Tamil and Sanskrit. Pivotal to the overlap of these Gingee and Kurukṣetra mythologies are two folk figures unknown to classical epic traditions: Draupadī’s two guardians, Pōttu Rāja and Muttāl Rāvuttaṉ.
 

Volume 2 looks at the cultic rituals and argues that these rituals cannot be interpreted independent of other Hindu traditions. Hiltebeitel draws upon his recent fieldwork to demonstrate the remarkable regional and local variations in the practice of the Draupadī cult rituals, from the core area around the ancient center of gingee to the thanjavur area just to the south. He brings to the forefront the differences between the complex rituals of cities, towns, and villages and discusses variations related to their proximity to the central temple in gingee and to the castes from which their customs are derived. using as its model the festival of the Tindivanam temple, Hiltebeitel’s study follows the order of the festival itself and investigates in turn the festival’s four interrelated arenas: the Draupadī temple, a drama stage, a ritual battlefield (paṭukaḷam), and a firewalking area. He explains how the Draupadī festival orchestrates movements back and forth between these arenas to produce a “ritual of battle” in which Draupadī emerges as the victorious goddess.
 

2026 Edie Turner First Book Prize in Ethnographic Writing, Society for Humanistic Anthropology

La Santa Muerte becomes a lens for understanding how Oaxacans relate to saints, loved ones, and other “special dead.”

In Oaxaca, images of saints and loved ones, as well as of victims of political or criminal violence, are seemingly everywhere. While Oaxacans relate to all sorts of “special dead,” they are particularly devoted to La Santa Muerte (Saint Death), a female reaper-like figure whose popularity has risen in tandem with violence throughout Mexico.

The Intimacy of Images recontextualizes Oaxacans’ relationships with their “special dead” through the lens of La Santa Muerte, examining how devotees closely interact with what Lamrani terms “intimate images”: not only devotional effigies but also photographs, films, tattoos, and murals, and even dreams and visions. Though Mexicans have a well-known cultural familiarity with death, Lamrani argues that devotion to La Santa Muerte builds upon this intimacy even as it also participates in the production of terror and reflects political and criminal violence. Ultimately, Lamrani finds that these human-image interactions represent more than Catholic devotion; they reveal the secrets of Oaxacan political, religious, and social life, embody changing relationships to mortality and violence, and even offer insight into the practice of anthropology itself.

Some of the loveliest works of Archaic art were the Athenian korai—sculptures of beautiful young women presenting offerings to the goddess Athena that stood on the Acropolis. Sculpted in the sixth and early fifth centuries B.C., they served as votives until Persians sacked the citadel in 480/79 B.C. Subsequently, they were buried as a group and forgotten for nearly twenty-four centuries, until archaeologists excavated them in the 1880s. Today, they are among the treasures of the Acropolis Museum.

Mary Stieber takes a fresh look at the Attic korai in this book. Challenging the longstanding view that the sculptures are generic female images, she persuasively argues that they are instead highly individualized, mimetically realistic representations of Archaic young women, perhaps even portraits of real people. Marshalling a wide array of visual and literary evidence to support her claims, she shows that while the korai lack the naturalism that characterizes later Classical art, they display a wealth and realism of detail that makes it impossible to view them as generic, idealized images. This iconoclastic interpretation of the Attic korai adds a new dimension to our understanding of Archaic art and to the distinction between realism and naturalism in the art of all periods.

William S. Burroughs's fiction and essays are legendary, but his influence on music's counterculture has been less well documented—until now. Examining how one of America's most controversial literary figures altered the destinies of many notable and varied musicians, William S. Burroughs and the Cult of Rock 'n' Roll reveals the transformations in music history that can be traced to Burroughs.

A heroin addict and a gay man, Burroughs rose to notoriety outside the conventional literary world; his masterpiece, Naked Lunch, was banned on the grounds of obscenity, but its nonlinear structure was just as daring as its content. Casey Rae brings to life Burroughs's parallel rise to fame among daring musicians of the 1960s, '70s, and '80s, when it became a rite of passage to hang out with the author or to experiment with his cut-up techniques for producing revolutionary lyrics (as the Beatles and Radiohead did). Whether they tell of him exploring the occult with David Bowie, providing Lou Reed with gritty depictions of street life, or counseling Patti Smith about coping with fame, the stories of Burroughs's backstage impact will transform the way you see America's cultural revolution—and the way you hear its music.