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With the new geological age known as the Anthropocene heralding dramatic disruptions in the earth system, geopolitics needs to be fundamentally reconsidered to deal with these new circumstances. Planetary boundaries and ecological change are now the key contextualization for considering future global political arrangements.

We now find ourselves in a new geological age: the Anthropocene. The climate is changing and species are disappearing at a rate not seen since Earth’s major extinctions. The rapid, large-scale changes caused by fossil-fuel powered globalization increasingly threaten societies in new, unforeseen ways. But most security policies continue to be built on notions that look backward to a time when geopolitical threats derived mainly from the rivalries of states with fixed boundaries. Instead, Anthropocene Geopolitics shows that security policy must look forward to quickly shape a sustainable world no longer dependent on fossil fuels.

A future of long-term peace and geopolitical security depends on keeping the earth in conditions roughly similar to those we have known throughout history. Minimizing disruptions that would further put civilization at risk of extinction urgently requires policies that reflect new Anthropocene “planetary boundaries.”

Published in English.

The Earth has reached a tipping point. Runaway climate change, the sixth great extinction of planetary life, the acidification of the oceans—all point toward an era of unprecedented turbulence in humanity’s relationship within the web of life. But just what is that relationship, and how do we make sense of this extraordinary transition?

Anthropocene or Capitalocene? offers answers to these questions from a dynamic group of leading critical scholars. They challenge the theory and history offered by the most significant environmental concept of our times: the Anthropocene. But are we living in the Anthropocene, literally the “Age of Man”? Is a different response more compelling, and better suited to the strange—and often terrifying—times in which we live? The contributors to this book diagnose the problems of Anthropocene thinking and propose an alternative: the global crises of the twenty-first century are rooted in the Capitalocene, the Age of Capital.

Anthropocene or Capitalocene? offers a series of provocative essays on nature and power, humanity, and capitalism. Including both well-established voices and younger scholars, the book challenges the conventional practice of dividing historical change and contemporary reality into “Nature” and “Society,” demonstrating the possibilities offered by a more nuanced and connective view of human environment-making, joined at every step with and within the biosphere. In distinct registers, the authors frame their discussions within a politics of hope that signal the possibilities for transcending capitalism, broadly understood as a “world-ecology” that joins nature, capital, and power as a historically evolving whole.

Contributors include Jason W. Moore, Eileen Crist, Donna J. Haraway, Justin McBrien, Elmar Altvater, Daniel Hartley, and Christian Parenti.

This detailed study by Jutta Sperber shows how the magisterium of the Roman-Catholic Church, the Pontifical Council for Interreligious Dialogue and various parts of the Muslim world from Saudi Arabia to Iran have been engaged in Christian-Muslim dialogues. The mainly anthropological topics range from tolerance and human dignity, the position of women and children, media and education, to mission, resources and nationalism. They paint an interesting picture of the position of Man before God and the world in both Christianity and Islam.

This detailed study by Jutta Sperber shows how the magisterium of the Roman-Catholic Church, the Pontifical Council for Interreligious Dialogue and various parts of the Muslim world from Saudi Arabia to Iran have been engaged in Christian-Muslim dialogues. The mainly anthropological topics range from tolerance and human dignity, the position of women and children, media and education, to mission, resources and nationalism. They paint an interesting picture of the position of Man before God and the world in both Christianity and Islam.

Der Band versammelt einen Originalbeitrag und zwölf zwischen 1979 und 2008 publizierte Aufsätze von Michael Titzmann zur Literatur und Wissensgeschichte der Goethezeit (ca. 1770 bis 1830). Er überschreitet Gattungs- und ‚Epochen‘-Grenzen zwischen Frühaufklärung und Spätromantik und rekonstruiert auf breiter literarischer und nicht-literarischer Quellenbasis die denk- und wissensgeschichtlichen Voraussetzungen der Literatur der europäischen Aufklärung. Titzmann geht sowohl von einzelnen Autorenœuvres (Wieland, Klinger, Goethe, Schiller, Eichendorff u. v. a.) als auch von literaturübergreifenden Diskursen aus und fragt nach den Beziehungen zwischen Literatur und (Popular-)Philosophie, Theologie, Medizin, Anthropologie und Jurisprudenz. Aus unterschiedlichen Perspektiven wird transparent, wie Literatur ‚Wissen‘ über Natur und Gesellschaft diskursi-viert, inszeniert und transformiert, also z.B. die Konstruktion von Emotionalität und Affektivität, von Familie und Sexualität (Inzest, Pornographie), von Altersklassen und von Staat und Politik verhandelt. Literaturanthropologie erweist sich für Michael Titzmann als nachhaltiges kulturwissenschaftliches Forschungsprogramm, das Sozialgeschichte als Diskurs- und Wissensgeschichte begreift.

Der Band untersucht Figuren der Wende sowohl in ihren kulturellen Ausprägungen und historischen Entwicklungen als auch in ihren poetologischen Konfigurationen. Ausgehend von der Kehre als epistemischer Figur über Modellierungen religiöser Konversion bis hin zu literarischen Modellen der Umkehr erstreckt sich ihre Wirkungsgeschichte in ganz verschiedenen Feldern. Die Wende erweist sich dabei als eine elementare Form der Orientierung.

Der Begriff der Wende impliziert eine ihm inhärente Bipolarität, insofern eine Grenze zugleich auch als Ausgang figuriert. Narratologisch markiert die Kehre in einem Handlungsgefüge insofern eine Grenze, als sie das Ende einer narrativen Sequenz an einen neuen Anfang bindet, der mit der Figur einer Rückorientierung verbunden ist. Die literarische Inszenierung des kulturellen Narrativs der conversio kann das Narrativ selbst in den Mittelpunkt rücken, etwa den Moment der Nichtentschiedenheit (Krisis), der wohl als konstitutiv für den Wendeprozess anzusetzen ist, aber nicht zwingend zur Darstellung kommen muss. Als ebenso wichtig erweisen sich die verschiedenen Diskursrahmen, in die Figuren der Wende eingespannt werden können.

Untersuchungsgegenstand des vorliegenden Bandes ist die für das Jahr 1771 von der Berliner Akademie der Wissenschaften gestellte Preisfrage, ob Menschen, wenn sie nur ihren natürlichen Fähigkeiten überlassen sind, Sprache erfinden können. Die berühmte Preisfrage ist Philologen und Historikern wohlbekannt, doch reduziert sich ihre Bekanntheit zumeist auf die schließlich ausgezeichnete Abhandlung Johann Gottfried Herders. Die nie veröffentlichten französischen, deutschen und lateinischen Abhandlungen der 30 Mitbewerber hingegen, von denen 24 im Archiv der Berlin-Brandenburgischen Akademie der Wissenschaften aufbewahrt werden, sind weithin unbekannt. Sie werden hier zum ersten Mal erschlossen und im Zusammenhang sprachtheoretischer und anthropologischer Diskurse der europäischen Aufklärung (u. a. Rousseau, Condillac, Locke, Buffon) analysiert. Ein wichtiges Anliegen der Arbeit besteht u. a. darin, die ausschließliche Perspektive der Forschung auf Herders Abhandlung zu relativieren und seine Leistung im Kontext der konkurrierenden Einsendungen neu zu bewerten. Die Autorin hat dazu ca. 1000 unedierte Handschriftenseiten ausgewertet, von denen einige hier exemplarisch abgedruckt sind.

Der Zusammenhang zwischen Anthropologie als dem philosophischen Nachdenken über Menschen und Ethik als dem gründlichen Nachdenken darüber, was Menschen tun sollen, ist eng und vielfältig.
Die Autoren in diesem Band wenden sich aus verschiedenen disziplinären Perspektiven diesem Thema zu und diskutieren folgende Fragen:
Gründen moralische Normen auf der Natur des Menschen oder gelten sie unabhängig davon? Berücksichtigt die Ethik menschliche Schwächen, oder gelten die Anforderungen der Moral absolut? Wenn sich der Mensch verändert, etwa evolutionär oder durch biotechnologisches Enhancement, verändern sich dann auch die Anforderungen der Moral?

Der Zusammenhang zwischen Anthropologie als dem philosophischen Nachdenken über Menschen und Ethik als dem gründlichen Nachdenken darüber, was Menschen tun sollen, ist eng und vielfältig.
Die Autoren in diesem Band wenden sich aus verschiedenen disziplinären Perspektiven diesem Thema zu und diskutieren folgende Fragen:
Gründen moralische Normen auf der Natur des Menschen oder gelten sie unabhängig davon? Berücksichtigt die Ethik menschliche Schwächen, oder gelten die Anforderungen der Moral absolut? Wenn sich der Mensch verändert, etwa evolutionär oder durch biotechnologisches Enhancement, verändern sich dann auch die Anforderungen der Moral?

Biotechnologische Eingriffe in den menschlichen Organismus (genetisch, psychopharmazeutisch oder technisch) können die körperliche oder geistige Leistungsfähigkeit von Menschen steigern und das menschliche Erleben gezielt verändern, auch über ein "normales" oder "natürliches" Maß hinaus. Der Autor untersucht die ethische Debatte zu diesem Thema, insbesondere Argumente, die ausgehend von einem normativen Begriff vom Menschen bestimmte Eingriffe verbieten oder erlauben wollen. Er entwickelt ein integratives, anthroponomes Modell einer signifikanten "Kartierung" des Begriffs Mensch, das es erlauben soll, den Begriff in normativer Hinsicht möglichst stark zu machen. Dennoch sind anthropologische Argumente - angesichts von Risiko- und Gerechtigkeitserwägungen - lediglich ein Element einer umfassenderen Ethik des Enhancements.

Ausgezeichnet mit dem Förderpreis der Freiburger Kant-Stiftung 2016

Anna Wehofsits’ Studie zu Kants moralischer Anthropologie untersucht die Realisierungsbedingungen moralischen Handelns. Die historische Rekonstruktion und systematische Diskussion dieser Bedingungen zielt auf ein erweitertes Verständnis der Kantischen Ethik: Moralische Charakterbildung nach Kant ist nicht auf die Entwicklung rationaler Fähigkeiten beschränkt, sondern schließt die Entwicklung emotionaler Fähigkeiten ein, den verantwortlichen Umgang mit emotionalen Dispositionen und ihre gezielte Kultivierung.

Die Forschungsrichtung der literarischen Anthropologie hat sich bislang auf die Liaison psychologischer Menschenkunde mit der Poetik der inneren Geschichte in Roman und Autobiographie konzentriert. Die vorliegende Arbeit ergänzt diese Tradition um eine neu begründete anthropologische Dramaturgie, Histrionik und Theaterhermeneutik. Körpersprache als ein mit den Worten konkurrierendes Ausdruckssystem wird zunächst historisch aus den Disziplinen der Rhetorik (actio-Lehre), der prudentistischen Verhaltenslehre (Kunst der Verstellung und Dechiffrierung), der philosophisch-medizinischen Anthropologie (Wechselwirkung zwischen Seele und Körper) sowie Theorien der Schauspielkunst (Naturwahrheit aufgrund psychologischer Menschenkenntnis) entwickelt. Dabei zeigt sich, daß die neue Psychologie der 'philosophischen Ärzte' in der zweiten Hälfte des 18. Jahrhunderts zunehmend von Schauspiellehrern aufgegriffen und praktisch angewendet wird. Entsprechend zielt die Studie im zweiten Teil auf die Ausdruckspsychologie von Mienen und Gebärden als Bindeglied zwischen der dichterischen Gestaltung und der Theateraufführung. Dies geschieht im Anschluß an die quellenorientierte Konzeptgeschichte in sechs exemplarischen Interpretationen von Dramen Gerstenbergs, Ifflands, Klingers, Kotzebues, Lessings und Schillers. Hier wird eine Hermeneutik der Körpersprache erprobt, die den meist auf Texte fixierten Blick der Literaturwissenschaftler um die Perspektive der Theaterzuschauer erweitert. Denn erst durch Einbeziehung der historisch rekonstruierten oder durch Leser imaginierten Repräsentation auf der Bühne entfalten die vorgestellten Stücke - wie die meisten Dramen überhaupt - ihre eigentümliche künstlerische Qualität und Bedeutung.

Die anthropologische Wissensformation der Frühen Neuzeit entsteht aus dem Interagieren der Disziplinen Psychologie, Anatomie, Physiologie und Naturrecht, die seit der Renaissance bis in die Spätaufklärung einen fundamentalen Begründungsdiskurs über den Menschen konstituieren. Insbesonders der medizinische Diskurs erweist sich in der Ausbildung argumentativer Strategien im Umgang mit autoritativen Texten – wie die antiken und die Heilige Schrift – als leitend für die Transformation von Wissensansprüchen. Dabei verändert sich auch das Selbstverständnis des „natürlichen“ Menschen: Es basiert auf der Einsicht in den Zusammenhang seiner biophysischen und mentalen Struktur, aus der die Einbildungskraft und das Gedächtnis resultieren und die ihn zu moralischem Handeln und zur Produktion von „Kultur“ befähigt. Die Relevanz seelischer Fragen in der Physiologie, wie sie im Rahmen der naturrechtlich basierten Anthropologie des 18. Jahrhunderts gestellt werden, wird erst durch die Machtstruktur des Kantianismus unterminiert, wie das Beispiel des Umgangs mit der Angst vor dem Tod in den Quaestiones physiologicae (1794) des Mediziners Ernst Platner aufzeigt.

Die anthropologische Wissensformation der Frühen Neuzeit entsteht aus dem Interagieren der Disziplinen Psychologie, Anatomie, Physiologie und Naturrecht, die seit der Renaissance bis in die Spätaufklärung einen fundamentalen Begründungsdiskurs über den Menschen konstituieren. Insbesonders der medizinische Diskurs erweist sich in der Ausbildung argumentativer Strategien im Umgang mit autoritativen Texten – wie die antiken und die Heilige Schrift – als leitend für die Transformation von Wissensansprüchen. Dabei verändert sich auch das Selbstverständnis des „natürlichen“ Menschen: Es basiert auf der Einsicht in den Zusammenhang seiner biophysischen und mentalen Struktur, aus der die Einbildungskraft und das Gedächtnis resultieren und die ihn zu moralischem Handeln und zur Produktion von „Kultur“ befähigt. Die Relevanz seelischer Fragen in der Physiologie, wie sie im Rahmen der naturrechtlich basierten Anthropologie des 18. Jahrhunderts gestellt werden, wird erst durch die Machtstruktur des Kantianismus unterminiert, wie das Beispiel des Umgangs mit der Angst vor dem Tod in den Quaestiones physiologicae (1794) des Mediziners Ernst Platner aufzeigt.

Despite international congresses and international journals, anthropologies of education differ significantly around the world. Linguistic barriers constrain the flow of ideas, which results in a vast amount of research on educational anthropology that is not published in English or is difficult for international readers to find. This volume responds to the call to attend to educational research outside the United States and to break out of “metropolitan provincialism.” A guide to the anthropologies and ethnographies of learning and schooling published in German, French, Spanish, Portuguese, Italian, Slavic languages, Japanese, and English as a second language, show how scholars in Latin America, Japan, and elsewhere adapt European, American, and other approaches to create new traditions. As the contributors show, educators draw on different foundational research and different theoretical discussions. Thus, this global survey raises new questions and casts a new light on what has become a too-familiar discipline in the United States.

Despite international congresses and international journals, anthropologies of education differ significantly around the world. Linguistic barriers constrain the flow of ideas, which results in a vast amount of research on educational anthropology that is not published in English or is difficult for international readers to find. This volume responds to the call to attend to educational research outside the United States and to break out of “metropolitan provincialism.” A guide to the anthropologies and ethnographies of learning and schooling published in German, French, Spanish, Portuguese, Italian, Slavic languages, Japanese, and English as a second language, show how scholars in Latin America, Japan, and elsewhere adapt European, American, and other approaches to create new traditions. As the contributors show, educators draw on different foundational research and different theoretical discussions. Thus, this global survey raises new questions and casts a new light on what has become a too-familiar discipline in the United States.

Anthropologically explores the entanglement of theology and politics among contemporary Orthodox Christians

Much of the anthropological literature on Christianity tends to concentrate on Protestants and Catholics in the Global South. The contemporary scholarly interest in such communities descends from histories of missionization and colonization of these regions, as well as a sense of their theologi­cal kinship with the secularized visions of Western political and social life. Orthodox Christianity, however, has largely been rendered marginal in mainstream anthropological engagement because of its theological and social alterity from such Western anthropological traditions of knowledge production. Because of this, Orthodox Christian lifeworlds in and beyond the academy are cre­ated, contested, and transformed in relation to various “others,” whether they be religious, political, secular, or historical, with an eye toward a discursive opposition between modernity and Orthodoxy.

Each of the essays in Anthropologies of Orthodox Christianity texture a new trajectory in the study of this religious tradition that take seriously the theopolitical aspects of Orthodox life through anthropological inquiry. The volume engages and moves beyond the tension between populist and institutional framings of religion and critically addresses the ontological gap in both anthropology and theology as social, cultural, and geopolitical interest in Orthodox Christianity continues to expand and grow.

Anthropologically explores the entanglement of theology and politics among contemporary Orthodox Christians

Much of the anthropological literature on Christianity tends to concentrate on Protestants and Catholics in the Global South. The contemporary scholarly interest in such communities descends from histories of missionization and colonization of these regions, as well as a sense of their theologi­cal kinship with the secularized visions of Western political and social life. Orthodox Christianity, however, has largely been rendered marginal in mainstream anthropological engagement because of its theological and social alterity from such Western anthropological traditions of knowledge production. Because of this, Orthodox Christian lifeworlds in and beyond the academy are cre­ated, contested, and transformed in relation to various “others,” whether they be religious, political, secular, or historical, with an eye toward a discursive opposition between modernity and Orthodoxy.

Each of the essays in Anthropologies of Orthodox Christianity texture a new trajectory in the study of this religious tradition that take seriously the theopolitical aspects of Orthodox life through anthropological inquiry. The volume engages and moves beyond the tension between populist and institutional framings of religion and critically addresses the ontological gap in both anthropology and theology as social, cultural, and geopolitical interest in Orthodox Christianity continues to expand and grow.

A free open access ebook is available upon publication. Learn more at www.luminosoa.org.

What can anthropological thinking contribute to the study of revolutions? The first book-length attempt to develop an anthropological approach to revolutions, Anthropologies of Revolution proposes that revolutions should be seen as concerted attempts to radically reconstitute the worlds people inhabit. Viewing revolutions as all-embracing, world-creating projects, the authors ask readers to move beyond the idea of revolutions as acts of violent political rupture, and instead view them as processes of societal transformation that penetrate deeply into the fabric of people’s lives, unfolding and refolding the coordinates of human existence.

A free open access ebook is available upon publication. Learn more at www.luminosoa.org.

What can anthropological thinking contribute to the study of revolutions? The first book-length attempt to develop an anthropological approach to revolutions, Anthropologies of Revolution proposes that revolutions should be seen as concerted attempts to radically reconstitute the worlds people inhabit. Viewing revolutions as all-embracing, world-creating projects, the authors ask readers to move beyond the idea of revolutions as acts of violent political rupture, and instead view them as processes of societal transformation that penetrate deeply into the fabric of people’s lives, unfolding and refolding the coordinates of human existence.

Die Untersuchung thematisiert den systematischen Zusammenhang anthropologischer und ästhetischer Reflexion im 18. Jahrhundert und versteht sich als Beitrag zur Theoriegeschichte des ästhetischen Denkens im 18. Jahrhundert am Leitfaden des Emotionsbegriffs. Auf der Basis eines erweiterten Ästhetikbegriffs wird auf Texte der philosophischen Affekttheorie, Erfahrungspsychologie, Anthropologie und Kunsttheorie von Descartes über die deutsche Popularphilosophie zugegriffen und in exemplarischen Lektüren verfolgt, wie im Ästhetikdiskurs des späten 18. Jahrhunderts die Wende zum ästhetischen Subjekt, zum Gefühl interdisziplinär begründet wird.
Anthropologisch begründete Theorien des ästhetischen Wissens, so die leitende Hypothese, entwickeln die Eigenbedeutsamkeit des Ästhetischen vordergründig nicht als Metaphysik des Schönen (Theorie des ästhetischen Gegenstands und der Kunst), sondern durch Relativierung der rationalistischen Vorbehalte gegenüber der Sinnlichkeit und die Zurückbindung des Verständnisses des Schönen an die anthropologischen Voraussetzungen ästhetischen Wahrnehmens (Aisthesis). Anthropologische Ästhetik ist in diesem Verständnis erstens Aufklärung über die Sinnennatur des Subjekts, die auf die Anerkennung aller ästhetisch relevanten Vermögen zielt. Sie ist in einem entwicklungsgeschichtlich signifikanten Sinn zweitens Reflexion der
Leistungsfähigkeit der sinnlichen Wahrnehmung im Element des Empfindens, des Gefühls. Im Ergebnis der hier thematisierten Revisionen des rationalistischen Erkenntnisparadigmas (Ästhetik als scientia cognitionis sensitivae) wird Baumgartens Leitfrage nach dem "Beitrag der Sinne zur menschlichen Erkenntnis" (H. Adler) in diejenige nach dem Stellenwert der Emotionen für die ästhetische Erfahrung des Subjekts umformuliert.

The tradition of intensive fieldwork by a single anthropologist in one area has been challenged by new emphasis on studying historical patterns, wider regions, and global networks. Some anthropologists have started their careers from the new vantage point, amidst a chorus of claims for innovative methodologies. Others have lived through these changes of perspective and are able to reflect on them, while re-evaluating the place of fieldwork within the broader aims of general anthropology. This book explores these transformations of world view and approach as they have been experienced by anthropological colleagues, a number of whom began their work very much in the earlier tradition. They cover experiences of field research in Africa, Papua New Guinea, South America, Central and South Asia, Europe, the Middle East, Indonesia, Japan and China. Constant through the chapters is a distinctively qualitative empirical approach, once associated with the village but now being developed in relation to large-scale or dispersed communities.

The tradition of intensive fieldwork by a single anthropologist in one area has been challenged by new emphasis on studying historical patterns, wider regions, and global networks. Some anthropologists have started their careers from the new vantage point, amidst a chorus of claims for innovative methodologies. Others have lived through these changes of perspective and are able to reflect on them, while re-evaluating the place of fieldwork within the broader aims of general anthropology. This book explores these transformations of world view and approach as they have been experienced by anthropological colleagues, a number of whom began their work very much in the earlier tradition. They cover experiences of field research in Africa, Papua New Guinea, South America, Central and South Asia, Europe, the Middle East, Indonesia, Japan and China. Constant through the chapters is a distinctively qualitative empirical approach, once associated with the village but now being developed in relation to large-scale or dispersed communities.

Placing the Manchester School at the vanguard of modern social anthropology, this book reveals the cosmopolitan distinctiveness of the intimate circle around Max Gluckman. Such distinctiveness, Richard Werbner argues, was driven by creative difference, travelling theories and innovative, interdisciplinary approaches. The expansion of social anthropology as a dynamic, open discipline became the hallmark of the Manchester School.
The remarkable careers and legacies of the Manchester School anthropologists are shown for the first time through inter-linked social biography and intellectual history, to reach broadly across politics, law, ritual, development studies, comparative urbanism, social network analysis and mathematical sociology.

Werbner reveals that members of the circle engaged in deep dialogue, enduring friendships, and creative collaboration. The re-discovery of the complexity of their engagement and their lasting impact illuminates the exploration of the frontiers between ethnography, the sociology of knowledge, and the anthropology of colonial to postcolonial change.

More and more, anthropologists are recruited as consultants by government departments, companies or as observers of development processes in their field areas generally. Although these roles can be very gratifying, they can create ambiguous situations for the anthropologists who find that new pressures and responsibilities are placed upon them for which their training did not prepare them. This volume explores some of the problems, opportunities, issues, debates, and dilemmas surrounding these roles. The geographic focus of the studies is Papua New Guinea, but the topic and its importance apply widely through the world, for example, Africa, South America, Australia, and the Pacific in general, as well as in relation to indigenous groups in Canada and elsewhere. All the authors have first-hand experience and they address these new pressures and responsibilities of anthropological research. The book's chapters are written in a way that combines scholarship with a style accessible to general readers.

In recent years, crucial questions have been raised about anthropology as a discipline, such as whether ethnography is central to the subject, and how imagination, reality and truth are joined in anthropological enterprises. These interventions have impacted anthropologists and scholars at large. This volume contributes to the debate about the interrelationships between ethnography and anthropology and takes it to a new plane. Six anthropologists with field experience in Egypt, Greece, India, Laos, Mauritius, Thailand and Switzerland critically discuss these propositions in order to renew anthropology for the future. The volume concludes with an Afterword from Tim Ingold.

In recent years, crucial questions have been raised about anthropology as a discipline, such as whether ethnography is central to the subject, and how imagination, reality and truth are joined in anthropological enterprises. These interventions have impacted anthropologists and scholars at large. This volume contributes to the debate about the interrelationships between ethnography and anthropology and takes it to a new plane. Six anthropologists with field experience in Egypt, Greece, India, Laos, Mauritius, Thailand and Switzerland critically discuss these propositions in order to renew anthropology for the future. The volume concludes with an Afterword from Tim Ingold.

The volume presents a collection of texts describing contemporary research findings into the documentation of the Sektion Rassen und-Volsktumsforschung of the Institut für Deutsche Ostarbeit (IDO)—a Nazi-led institution that was established in occupied Poland during World War II.

The research project was carried out by anthropologists from the Institute of Ethnology and Cultural Anthropology together with representatives of other disciplines: historians, sociologists, and physical anthropologists from Jagiellonian University. The studies and papers are based on an analysis of a vast body of documents and photographs. It is first of all a vast collection of sources connected with research carried out by Sektion Rassen-und Volkstumsforschung IDO, kept at the Smithsonian Institution in Washington. The authors refer as well to previously unknown documents discovered during queries conducted over the last few years. The available sources provide greater insight into the activities of the Institut für Deutsche Ostarbeit as well as make it possible to verify the existing information concerning the character of research carried out by Sektion Rassen-und Volkstumsforschung.

The book contains a rich number of illustrations: Photographs, medical and anthropological questionnaires, psychological tests, and questionnaires containing sociological and ethnographic information not only help visualize, but in a significant way complement the text of the publication.

The relationship between Law and Anthropology can be considered as having been particularly intimate. In this book the authors defend their assertion that the two fields co-exist in a condition of "balanced reciprocity" wherein each makes important contributions to the successful practice and theory of the other. Anthropology, for example, offers a cross-culturally validated generic concept of "law," and clarifies other important legal concepts such as "religion" and "human rights." Law similarly illuminates key anthropological ideas such as the "social contract," and provides a uniquely valuable access point for the analysis of sociocultural systems. Legal practice renders a further important benefit to anthropology when it validates anthropological knowledge through the use of anthropologists as expert witnesses in the courtroom and the introduction of the "culture defense" against criminal charges.

Although the actual relationship between anthropology and law today falls short of this idealized state of balanced reciprocity, the authors include historical and other data suggesting that that level of intimate cooperation draws ever closer.

The relationship between Law and Anthropology can be considered as having been particularly intimate. In this book the authors defend their assertion that the two fields co-exist in a condition of "balanced reciprocity" wherein each makes important contributions to the successful practice and theory of the other. Anthropology, for example, offers a cross-culturally validated generic concept of "law," and clarifies other important legal concepts such as "religion" and "human rights." Law similarly illuminates key anthropological ideas such as the "social contract," and provides a uniquely valuable access point for the analysis of sociocultural systems. Legal practice renders a further important benefit to anthropology when it validates anthropological knowledge through the use of anthropologists as expert witnesses in the courtroom and the introduction of the "culture defense" against criminal charges.

Although the actual relationship between anthropology and law today falls short of this idealized state of balanced reciprocity, the authors include historical and other data suggesting that that level of intimate cooperation draws ever closer.

An introduction to the anthropology of law that explores the connections between law, politics, and technology

From legal responsibility for genocide to rectifying past injuries to indigenous people, the anthropology of law addresses some of the crucial ethical issues of our day. Over the past twenty-five years, anthropologists have studied how new forms of law have reshaped important questions of citizenship, biotechnology, and rights movements, among many others. Meanwhile, the rise of international law and transitional justice has posed new ethical and intellectual challenges to anthropologists.

Anthropology and Law provides a comprehensive overview of the anthropology of law in the post-Cold War era. Mark Goodale introduces the central problems of the field and builds on the legacy of its intellectual history, while a foreword by Sally Engle Merry highlights the challenges of using the law to seek justice on an international scale. The book’s chapters cover a range of intersecting areas including language and law, history, regulation, indigenous rights, and gender.

For a complete understanding of the consequential ways in which anthropologists have studied, interacted with, and critiqued, the ways and means of law, Anthropology and Law is required reading.

An introduction to the anthropology of law that explores the connections between law, politics, and technology

From legal responsibility for genocide to rectifying past injuries to indigenous people, the anthropology of law addresses some of the crucial ethical issues of our day. Over the past twenty-five years, anthropologists have studied how new forms of law have reshaped important questions of citizenship, biotechnology, and rights movements, among many others. Meanwhile, the rise of international law and transitional justice has posed new ethical and intellectual challenges to anthropologists.

Anthropology and Law provides a comprehensive overview of the anthropology of law in the post-Cold War era. Mark Goodale introduces the central problems of the field and builds on the legacy of its intellectual history, while a foreword by Sally Engle Merry highlights the challenges of using the law to seek justice on an international scale. The book’s chapters cover a range of intersecting areas including language and law, history, regulation, indigenous rights, and gender.

For a complete understanding of the consequential ways in which anthropologists have studied, interacted with, and critiqued, the ways and means of law, Anthropology and Law is required reading.

An introduction to the anthropology of law that explores the connections between law, politics, and technology

From legal responsibility for genocide to rectifying past injuries to indigenous people, the anthropology of law addresses some of the crucial ethical issues of our day. Over the past twenty-five years, anthropologists have studied how new forms of law have reshaped important questions of citizenship, biotechnology, and rights movements, among many others. Meanwhile, the rise of international law and transitional justice has posed new ethical and intellectual challenges to anthropologists.

Anthropology and Law provides a comprehensive overview of the anthropology of law in the post-Cold War era. Mark Goodale introduces the central problems of the field and builds on the legacy of its intellectual history, while a foreword by Sally Engle Merry highlights the challenges of using the law to seek justice on an international scale. The book’s chapters cover a range of intersecting areas including language and law, history, regulation, indigenous rights, and gender.

For a complete understanding of the consequential ways in which anthropologists have studied, interacted with, and critiqued, the ways and means of law, Anthropology and Law is required reading.

Anthropological interest in mass communication and media has exploded in the last two decades, engaging and challenging the work on the media in mass communications, cultural studies, sociology and other disciplines. This is the first book to offer a systematic overview of the themes, topics and methodologies in the emerging dialogue between anthropologists studying mass communication and media analysts turning to ethnography and cultural analysis. Drawing on dozens of semiotic, ethnographic and cross-cultural studies of mass media, it offers new insights into the analysis of media texts, offers models for the ethnographic study of media production and consumption, and suggests approaches for understanding media in the modern world system. Placing the anthropological study of mass media into historical and interdisciplinary perspectives, this book examines how work in cultural studies, sociology, mass communication and other disciplines has helped shape the re-emerging interest in media by anthropologists.

Anthropological interest in mass communication and media has exploded in the last two decades, engaging and challenging the work on the media in mass communications, cultural studies, sociology and other disciplines. This is the first book to offer a systematic overview of the themes, topics and methodologies in the emerging dialogue between anthropologists studying mass communication and media analysts turning to ethnography and cultural analysis. Drawing on dozens of semiotic, ethnographic and cross-cultural studies of mass media, it offers new insights into the analysis of media texts, offers models for the ethnographic study of media production and consumption, and suggests approaches for understanding media in the modern world system. Placing the anthropological study of mass media into historical and interdisciplinary perspectives, this book examines how work in cultural studies, sociology, mass communication and other disciplines has helped shape the re-emerging interest in media by anthropologists.

Nostalgia is intimately connected to the history of the social sciences in general and anthropology in particular, though finely grained ethnographies of nostalgia and loss are still scarce. Today, anthropologists have realized that nostalgia constitutes a fascinating object of study for exploring contemporary issues of the formation of identity in politics and history. Contributors to this volume consider the fabric of nostalgia in the fields of heritage and tourism, exile and diasporas, postcolonialism and postsocialism, business and economic exchange, social, ecological and religious movements, and nation building. They contribute to a better understanding of how individuals and groups commemorate their pasts, and how nostalgia plays a role in the process of remembering.

Nostalgia is intimately connected to the history of the social sciences in general and anthropology in particular, though finely grained ethnographies of nostalgia and loss are still scarce. Today, anthropologists have realized that nostalgia constitutes a fascinating object of study for exploring contemporary issues of the formation of identity in politics and history. Contributors to this volume consider the fabric of nostalgia in the fields of heritage and tourism, exile and diasporas, postcolonialism and postsocialism, business and economic exchange, social, ecological and religious movements, and nation building. They contribute to a better understanding of how individuals and groups commemorate their pasts, and how nostalgia plays a role in the process of remembering.

The present book is no ordinary anthology, but rather a workroom in which anthropologists and philosophers initiate a dialogue on trust and hope, two important topics for both fields of study. The book combines work between scholars from different universities in the U.S. and Denmark. Thus, besides bringing the two disciplines in dialogue, it also cuts across differences in national contexts and academic style. The interdisciplinary efforts of the contributors demonstrate how such a collaboration can result in new and challenging ways of thinking about trust and hope. Reading the dialogues may, therefore, also inspire others to work in the productive intersection between anthropology and philosophy.

The present book is no ordinary anthology, but rather a workroom in which anthropologists and philosophers initiate a dialogue on trust and hope, two important topics for both fields of study. The book combines work between scholars from different universities in the U.S. and Denmark. Thus, besides bringing the two disciplines in dialogue, it also cuts across differences in national contexts and academic style. The interdisciplinary efforts of the contributors demonstrate how such a collaboration can result in new and challenging ways of thinking about trust and hope. Reading the dialogues may, therefore, also inspire others to work in the productive intersection between anthropology and philosophy.

What can anthropology and political science learn from each other? The authors argue that collaboration, particularly in the area of concepts and methodologies, is tremendously beneficial for both disciplines, though they also deal with some troubling aspects of the relationship. Focusing on the influence of anthropology on political science, the book examines the basic assumptions the practitioners of each discipline make about the nature of social and political reality, compares some of the key concepts each field employs, and provides an extensive review of the basic methods of research that “bridge” both disciplines: ethnography and case study. Through ethnography (participant observation), reliance on extended case studies, and the use of “anthropological” concepts and sensibilities, a greater understanding of some of the most challenging issues of the day can be gained. For example, political anthropology challenges the illusion of the “autonomy of the political” assumed by political science to characterize so-called modern societies. Several chapters include a cross-disciplinary analysis of key concepts and issues: political culture, political ritual, the politics of collective identity, democratization in divided societies, conflict resolution, civil society, and the politics of post-Communist transformations.

What can anthropology and political science learn from each other? The authors argue that collaboration, particularly in the area of concepts and methodologies, is tremendously beneficial for both disciplines, though they also deal with some troubling aspects of the relationship. Focusing on the influence of anthropology on political science, the book examines the basic assumptions the practitioners of each discipline make about the nature of social and political reality, compares some of the key concepts each field employs, and provides an extensive review of the basic methods of research that “bridge” both disciplines: ethnography and case study. Through ethnography (participant observation), reliance on extended case studies, and the use of “anthropological” concepts and sensibilities, a greater understanding of some of the most challenging issues of the day can be gained. For example, political anthropology challenges the illusion of the “autonomy of the political” assumed by political science to characterize so-called modern societies. Several chapters include a cross-disciplinary analysis of key concepts and issues: political culture, political ritual, the politics of collective identity, democratization in divided societies, conflict resolution, civil society, and the politics of post-Communist transformations.

These days an increasing number of social anthropologists do not find employment within academia. Rather, many find jobs with commercial organizations or in government, where they run research teams and create policy. These scholars provide a much-needed social dimension to government thinking and practice. Anthropology and Public Service shows how anthropologists can set new agendas, and revise old ones in the public sector. Written for scholars and students of various social sciences, these chapters include discussions of anthropologists’ work with the Department for International Development, the Ministry of Defence, the UK Border Agency, and the Cabinet Office, and their contributions to prison governance.

These days an increasing number of social anthropologists do not find employment within academia. Rather, many find jobs with commercial organizations or in government, where they run research teams and create policy. These scholars provide a much-needed social dimension to government thinking and practice. Anthropology and Public Service shows how anthropologists can set new agendas, and revise old ones in the public sector. Written for scholars and students of various social sciences, these chapters include discussions of anthropologists’ work with the Department for International Development, the Ministry of Defence, the UK Border Agency, and the Cabinet Office, and their contributions to prison governance.

The history of sexual morality in Ireland has been traditionally associated with repression. In the last two decades, however, repression seems to have given way to its exact opposite. But where did this “repression” originate? And how can we account for this sudden and sweeping transformation in sexual mores? Based on solid ethnographic and historical analysis of sexual morality in rural Ireland, augmented by comparative data from Papua New Guinea, and being informed by from Freud’s emblematic concept of repression, the author draws new conclusions that not only apply to the specific case of his Irish material but shed new light on the specific nature of an anthropological approach to the study of human societies.

The history of sexual morality in Ireland has been traditionally associated with repression. In the last two decades, however, repression seems to have given way to its exact opposite. But where did this “repression” originate? And how can we account for this sudden and sweeping transformation in sexual mores? Based on solid ethnographic and historical analysis of sexual morality in rural Ireland, augmented by comparative data from Papua New Guinea, and being informed by from Freud’s emblematic concept of repression, the author draws new conclusions that not only apply to the specific case of his Irish material but shed new light on the specific nature of an anthropological approach to the study of human societies.

Anthropology as Ethics is concerned with rethinking anthropology by rethinking the nature of reality. It develops the ontological implications of a defining thesis of the Manchester School: that all social orders exhibit basically conflicting underlying principles. Drawing especially on Continental social thought, including Wittgenstein, Merleau-Ponty, Levinas, Dumont, Bourdieu and others, and on pre-modern sources such as the Hebrew bible, the Nuer, the Dinka, and the Azande, the book mounts a radical study of the ontology of self and other in relation to dualism and nondualism. It demonstrates how the self-other dichotomy disguises fundamental ambiguity or nondualism, thus obscuring the essentially ethical, dilemmatic, and sacrificial nature of all social life. It also proposes a reason other than dualist, nihilist, and instrumental, one in which logic is seen as both inimical to and continuous with value. Without embracing absolutism, the book makes ambiguity and paradox the foundation of an ethical response to the pervasive anti-foundationalism of much postmodern thought.

Anthropology as Ethics is concerned with rethinking anthropology by rethinking the nature of reality. It develops the ontological implications of a defining thesis of the Manchester School: that all social orders exhibit basically conflicting underlying principles. Drawing especially on Continental social thought, including Wittgenstein, Merleau-Ponty, Levinas, Dumont, Bourdieu and others, and on pre-modern sources such as the Hebrew bible, the Nuer, the Dinka, and the Azande, the book mounts a radical study of the ontology of self and other in relation to dualism and nondualism. It demonstrates how the self-other dichotomy disguises fundamental ambiguity or nondualism, thus obscuring the essentially ethical, dilemmatic, and sacrificial nature of all social life. It also proposes a reason other than dualist, nihilist, and instrumental, one in which logic is seen as both inimical to and continuous with value. Without embracing absolutism, the book makes ambiguity and paradox the foundation of an ethical response to the pervasive anti-foundationalism of much postmodern thought.

This essay is offered particularly as a contribution to the relationship between theological and literary writings on the Holocaust. Franz Baermann Steiner’s (1909–1952) detailed sociological work – he taught at the Department of Social Anthropology at Oxford and developed a sociology of danger that strongly influenced Mary Douglas, T. W. Adorno, Iris Murdoch, H.G. Adler and Julia Kristeva – contrasts with Canetti’s emphasis on shock. Canetti’s response to the Holocaust constitutes, in Dominick LaCapra’s terms, an ‘acting out’ of trauma: a comparison between Canetti’s »Masse und Macht« and the anthropological texts he uses brings to the fore his bleak depicton of humanity.

By contrast, Steiner – in comparison to Canetti – lays emphasis on ‘working through’ the Holocaust, that is to say, on overcoming the paralysis of trauma by reflecting critically on values that might transform a damaged society. However, Canetti’s depiction of humanity cannot entirely be seen in LaCapra’s notion of ‘acting out’: for through the shock of ‘acting out’, Canetti nonetheless wants to bring about a ‘working through’. Similarly, despite the ‘working through’ shock and trauma are dramatized in Steiner’s poetry and his aphoristic writings. Morever, Canetti thematizes an ethical impact on his readership in his aphorisms. In response to the Holocaust both writers advance a theory of power: what Steiner calls danger, Canetti attacks as death. Steiner’s and Canetti’s respective responses to the Holocaust consists in a critique of static ways of thought, affirming ‘metamorphosis’, and deconceptualized understanding of the world which connects linguistic fluidity to the everchanging contextualities of social and embodied life.

The scholarship of Ulf Hannerz is characterized by its extraordinary breadth and visionary nature. He has contributed to the understanding of urban life and transnational networks, and the role of media, paradoxes of identity and new forms of community, suggesting to see culture in terms of flows rather than as bounded entities. Contributions honor Hannerz’ legacy by addressing theoretical, epistemological, ethical and methodological challenges facing anthropological inquiry on topics from cultural diversity policies in Europe to transnational networks in Yemen, and from pottery and literature to multinational corporations.

How can we hold both public and personal worlds in the eye of a unified theory of meaning? What ethnographic and theoretical possibilities do we create in the balance? Anthropology Through a Double Lens offers a theoretical framework encompassing both of these domains—a "double lens." Daniel Touro Linger argues that the literary turn in anthropology, which treats culture as text, has been a wrong turn. Cultural analysis of the interpretive or discursive variety, which focuses on public symbols, has difficulty seeing—much less dealing convincingly with—actual persons. While emphasizing the importance of social environments, Linger insists on equal sensitivity to the experiential immediacies of human lives. He develops a sustained critique of interpretive and discursive trends in contemporary anthropology, which have too strongly emphasized social determinism and public symbols while too readily dismissing psychological and biographical realities.

Anthropology Through a Double Lens demonstrates the power of an alternative dual perspective through a blend of critical essays and ethnographic studies drawn from the author's field research in São Luís, a northeastern Brazilian state capital, and Toyota City, a Japanese factory town. To span the gap between the public and the personal, Linger provides a set of analytical tools that include the ideas of an arena of meaning, systems of systems, bridging theory, singular lives, and reflective consciousness. The tools open theoretical and ethnographic horizons for exploring the process of meaning-making, the force of symbolism and rhetoric, the politics of representation, and the propagation and formation of identities. Linger uses these tools to focus on key issues in current theoretical and philosophical debates across a host of disciplines, including anthropology, psychology, history, and the other human sciences.

How can we hold both public and personal worlds in the eye of a unified theory of meaning? What ethnographic and theoretical possibilities do we create in the balance? Anthropology Through a Double Lens offers a theoretical framework encompassing both of these domains—a "double lens." Daniel Touro Linger argues that the literary turn in anthropology, which treats culture as text, has been a wrong turn. Cultural analysis of the interpretive or discursive variety, which focuses on public symbols, has difficulty seeing—much less dealing convincingly with—actual persons. While emphasizing the importance of social environments, Linger insists on equal sensitivity to the experiential immediacies of human lives. He develops a sustained critique of interpretive and discursive trends in contemporary anthropology, which have too strongly emphasized social determinism and public symbols while too readily dismissing psychological and biographical realities.

Anthropology Through a Double Lens demonstrates the power of an alternative dual perspective through a blend of critical essays and ethnographic studies drawn from the author's field research in São Luís, a northeastern Brazilian state capital, and Toyota City, a Japanese factory town. To span the gap between the public and the personal, Linger provides a set of analytical tools that include the ideas of an arena of meaning, systems of systems, bridging theory, singular lives, and reflective consciousness. The tools open theoretical and ethnographic horizons for exploring the process of meaning-making, the force of symbolism and rhetoric, the politics of representation, and the propagation and formation of identities. Linger uses these tools to focus on key issues in current theoretical and philosophical debates across a host of disciplines, including anthropology, psychology, history, and the other human sciences.

This book collects published and unpublished work over the last dozen years by one of today’s most distinguished and provocative anthropologists. Johannes Fabian is widely known outside of his discipline because his work so often overcomes traditional scholarly boundaries to bring fresh insight to central topics in philosophy, history, and cultural studies.

The first part of the book addresses questions of current critical concern: Does it still make sense to search for objectivity in ethnography? What do we gain when we invoke “context” in our interpretations? How does literacy change the work of the ethnographer, and what are the boundaries between ethnology and history? This part ends with a plea for recuperating negativity in our thinking about culture.

The second part extends the work of critique into the past by examining the beginning of modern ethnography in the exploration of Central Africa during the late nineteenth century: the justification of a scientific attitude, the collecting of ethnographic objects, the presentation of knowledge in narration, and the role of recognition—given or denied—in encounters with Africans. A final essay examines how the Congolese have returned the “imperial gaze” of Belgium by the work of critical memory in popular history. The ten chapters are framed by two meditations on the relevance of theory and the irrelevance of the millennium.

This book collects published and unpublished work over the last dozen years by one of today’s most distinguished and provocative anthropologists. Johannes Fabian is widely known outside of his discipline because his work so often overcomes traditional scholarly boundaries to bring fresh insight to central topics in philosophy, history, and cultural studies.

The first part of the book addresses questions of current critical concern: Does it still make sense to search for objectivity in ethnography? What do we gain when we invoke “context” in our interpretations? How does literacy change the work of the ethnographer, and what are the boundaries between ethnology and history? This part ends with a plea for recuperating negativity in our thinking about culture.

The second part extends the work of critique into the past by examining the beginning of modern ethnography in the exploration of Central Africa during the late nineteenth century: the justification of a scientific attitude, the collecting of ethnographic objects, the presentation of knowledge in narration, and the role of recognition—given or denied—in encounters with Africans. A final essay examines how the Congolese have returned the “imperial gaze” of Belgium by the work of critical memory in popular history. The ten chapters are framed by two meditations on the relevance of theory and the irrelevance of the millennium.

U.S. involvement in the Middle East has brought the region into the media spotlight and made it a hot topic in American college classrooms. At the same time, anthropology—a discipline committed to on-the-ground research about everyday lives and social worlds—has increasingly been criticized as "useless" or "biased" by right-wing forces. What happens when the two concerns meet, when such accusations target the researchers and research of a region so central to U.S. military interests?

This book is the first academic study to shed critical light on the political and economic pressures that shape how U.S. scholars research and teach about the Middle East. Lara Deeb and Jessica Winegar show how Middle East politics and U.S. gender and race hierarchies affect scholars across their careers—from the first decisions to conduct research in the tumultuous region, to ongoing politicized pressures from colleagues, students, and outside groups, to hurdles in sharing expertise with the public. They detail how academia, even within anthropology, an assumed "liberal" discipline, is infused with sexism, racism, Islamophobia, and Zionist obstruction of any criticism of the Israeli state. Anthropology's Politics offers a complex portrait of how academic politics ultimately hinders the education of U.S. students and potentially limits the public's access to critical knowledge about the Middle East.

U.S. involvement in the Middle East has brought the region into the media spotlight and made it a hot topic in American college classrooms. At the same time, anthropology—a discipline committed to on-the-ground research about everyday lives and social worlds—has increasingly been criticized as "useless" or "biased" by right-wing forces. What happens when the two concerns meet, when such accusations target the researchers and research of a region so central to U.S. military interests?

This book is the first academic study to shed critical light on the political and economic pressures that shape how U.S. scholars research and teach about the Middle East. Lara Deeb and Jessica Winegar show how Middle East politics and U.S. gender and race hierarchies affect scholars across their careers—from the first decisions to conduct research in the tumultuous region, to ongoing politicized pressures from colleagues, students, and outside groups, to hurdles in sharing expertise with the public. They detail how academia, even within anthropology, an assumed "liberal" discipline, is infused with sexism, racism, Islamophobia, and Zionist obstruction of any criticism of the Israeli state. Anthropology's Politics offers a complex portrait of how academic politics ultimately hinders the education of U.S. students and potentially limits the public's access to critical knowledge about the Middle East.

Posing a powerful challenge to dominant trends in cultural analysis, this book covers the whole history of the concept of culture, providing the broadest study of this notion to date. Johnson and Michaelsen examine the principal methodological strategies or metaphors of anthropology in the past two decades (embodied in works by Edward Said, James Clifford, George Marcus, V. Y. Mudimbe, and others) and argues that they do not manage to escape anthropology’s grounding in representational practices. To the extent that it remains a practice of representation, anthropology, however complex, critical, or self-reflexive, cannot avoid objectifying its others.

Extending beyond a critique of anthropology, the book reads the twinned notions of the human and culture across the long history of the human sciences broadly conceived, including anthropology, cultural studies, history, literature, and philosophy. Although there is no chance, they argue, for a “new” anthropology that would not repeat the old anthropology’s problem of disciplining the other, they also recognize that there may be no way out of anthropology. We are always writing, thinking, and living in anthropology’s wake, within its specific compass or horizon. Moreover, they demonstrate, we have been doing so for a very long time, since at least the beginning of the institution of philosophy in Plato and Aristotle.

Posing a powerful challenge to dominant trends in cultural analysis, this book covers the whole history of the concept of culture, providing the broadest study of this notion to date. Johnson and Michaelsen examine the principal methodological strategies or metaphors of anthropology in the past two decades (embodied in works by Edward Said, James Clifford, George Marcus, V. Y. Mudimbe, and others) and argues that they do not manage to escape anthropology’s grounding in representational practices. To the extent that it remains a practice of representation, anthropology, however complex, critical, or self-reflexive, cannot avoid objectifying its others.

Extending beyond a critique of anthropology, the book reads the twinned notions of the human and culture across the long history of the human sciences broadly conceived, including anthropology, cultural studies, history, literature, and philosophy. Although there is no chance, they argue, for a “new” anthropology that would not repeat the old anthropology’s problem of disciplining the other, they also recognize that there may be no way out of anthropology. We are always writing, thinking, and living in anthropology’s wake, within its specific compass or horizon. Moreover, they demonstrate, we have been doing so for a very long time, since at least the beginning of the institution of philosophy in Plato and Aristotle.

Over the course of a long career, Brian Morris has created an impressive body of engaging and insightful writings—from social anthropology and ethnography to politics, history, and philosophy—that have made these subjects accessible to the layperson without sacrificing analytical rigor. But until now, the essays collected here, originally published in obscure journals and political magazines, have been largely unavailable to the broad readership to which they are so naturally suited. The opposite of arcane, specialized writing, Morris’s work takes an interdisciplinary approach that moves seamlessly among topics, offering up coherent and practical connections between his various scholarly interests and his deeply held commitment to anarchist politics and thought.

Approached in this way, anthropology and ecology are largely untapped veins whose relevance for anarchism and other traditions of social thought have only recently begun to be explored and debated. But there is a long history of anarchist writers drawing upon works in those related fields. Morris’s essays both explore past connections and suggest ways that broad currents of anarchist thought will have new and ever-emerging relevance for anthropology and many other ways of understanding social relationships. His writings avoid the constraints of dogma and reach across an impressive array of topics to give readers a lucid orientation within these traditions and point to new ways to confront common challenges.

A major contribution to the history of European anthropology, this book highlights the Porto School of Anthropology and analyses the work of its main mentor, Mendes Correia (1888-1960). It goes beyond a Portuguese focus to present a wider comparative analysis in which the colonial empire, knowledge of origins, ethnic identity and cultural practices all receive special attention. The analysis takes into account the fact that nationalism, as associated with an ethno-racial paradigm, decisively influenced discourse and scientific and political practices.

A major contribution to the history of European anthropology, this book highlights the Porto School of Anthropology and analyses the work of its main mentor, Mendes Correia (1888-1960). It goes beyond a Portuguese focus to present a wider comparative analysis in which the colonial empire, knowledge of origins, ethnic identity and cultural practices all receive special attention. The analysis takes into account the fact that nationalism, as associated with an ethno-racial paradigm, decisively influenced discourse and scientific and political practices.

Anthroposophical medicine recognizes the individuality of each human being. This philosophy is central to care for the elderly where it is important to see beyond the outer ageing body, and to ensure dignity for all.

This book describes particular approaches for professional nurses and caregivers, as well as offering practical care plans. While care cannot itself heal, it can provide the basis for the healing process to work. This book will help those who work with the elderly with invaluable guidance and advice.