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The fascinating story of an important lottery that flourished in France from 1757 to 1836 and its role in transforming our understanding of the nature of risk.

In the 1750s, at the urging of famed adventurer Giacomo Casanova, the French state began to embrace risk in adopting a new Loterie. The prize amounts paid varied, depending on the number of tickets bought and the amount of the bet, as determined by each individual bettor. The state could lose money on any individual Loterie drawing while being statistically guaranteed to come out on top in the long run. In adopting this framework, the French state took on risk in a way no other has, before or after. At each drawing the state was at risk of losing a large amount; what is more, that risk was precisely calculable, generally well understood, and yet taken on by the state with little more than a mathematical theory to protect it.

Stephen M. Stigler follows the Loterie from its curious inception through its hiatus during the French Revolution, its renewal and expansion in 1797, and finally to its suppression in 1836, examining throughout the wider question of how members of the public came to trust in new financial technologies and believe in their value. Drawing from an extensive collection of rare ephemera, Stigler pieces together the Loterie’s remarkable inner workings, as well as its implications for the nature of risk and the role of lotteries in social life over the period 1700–1950. 

Both a fun read and fodder for many fields, Casanova's Lottery shines new light on the conscious introduction of risk into the management of a nation-state and the rationality of playing unfair games.

As Alan Klima writes in Ethnography #9, “there are other possible starting places than the earnest realism of anthropological discourse as a method of critical thought.” In this experimental ethnography of capitalism, ghosts, and numbers in mid- and late-twentieth-century Thailand, Klima uses this provocation to deconstruct naive faith in the “real” and in the material in academic discourse that does not recognize that it is, itself, writing. Klima also twists the common narrative that increasing financial abstractions in economic culture are a kind of real horror story, entangling it with other modes of abstraction commonly seen as less “real,” such as spirit consultations, ghost stories, and haunted gambling. His unconventional, distinctive, and literary form of storytelling uses multiple voices, from ethnographic modes to a first-person narrative in which he channels Northern Thai ghostly tales and the story of a young Thai spirit. This genre alchemy creates strange yet compelling new relations between being and not being, presence and absence, fiction and nonfiction, fantasy and reality. In embracing the speculative as a writing form, Klima summons unorthodox possibilities for truth in contemporary anthropology.

How the politics of gambling became snarled in disputes over race, power, and law enforcement.

Every day in the United States, people test their luck in numerous lotteries, from state-run games to massive programs like Powerball and Mega Millions. Yet few are aware that the origins of today’s lotteries can be found in an African American gambling economy that flourished in urban communities in the mid-twentieth century. In Running the Numbers, Matthew Vaz reveals how the politics of gambling became enmeshed in disputes over racial justice and police legitimacy.

As Vaz highlights, early urban gamblers favored low-stakes games built around combinations of winning numbers. When these games became one of the largest economic engines in nonwhite areas like Harlem and Chicago’s south side, police took notice of the illegal business—and took advantage of new opportunities to benefit from graft and other corrupt practices. Eventually, governments found an unusual solution to the problems of illicit gambling and abusive police tactics: coopting the market through legal state-run lotteries, which could offer larger jackpots than any underground game. By tracing this process and the tensions and conflicts that propelled it, Vaz brilliantly calls attention to the fact that, much like education and housing in twentieth-century America, the gambling economy has also been a form of disputed terrain upon which racial power has been expressed, resisted, and reworked.