Berghahn Books

The pursuit and practice of discipline have become near ubiquitous elements of contemporary social life and parlance, as discipline has become a commonplace and ever sought-after social technology. From the celebrated “discipline of the market” proclaimed by neo-liberal politicians, to self-actualizing experiences of embodied discipline proffered by martial arts instructors, this volume showcases highly varied and complex disciplinary practices and relationships in a set of ethnographic studies. Interrogating the respective fields of work, religion, governance, leisure, education and child rearing, together the essays in this volume explore and offer new ways of thinking about discipline in everyday life.

It was in Europe that the Cold War reached a decisive turning point in the 1960s, leading to the era of détente. The Conference on Security and Cooperation in Europe (CSCE), with its Final Act in Helsinki in August 1975, led to a rapprochement between East and West in the fields of security, economy and culture. This volume offers a pilot study in what the authors perceive as the key issues within this process: an understanding over the ‘German problem’ (balancing the recognition of the post-war territorial status quo against a formula for the eventuality of a peaceful change of frontiers) and the Western strategy of transformation through a multiplication of contacts between the two blocs. Both of these arguments emerged from the findings of an international research project on ‘Détente and CSCE in Europe, 1966-1975’, funded by the Volkswagen Stiftung and headed by the two editors.

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.

In the current model of health dispensation in South Africa there are two major paradigms, the spirit-inspired tradition of izangoma sinyanga and biomedicine. These operate at best in parallel, but more often than not are at odds with one another. This book, based on the author’s personal experience as a practitioner of traditional African medicine, considers the effects of the absence of spirit in biomedicine on collaborative relationships. Given the unprecedented challenge of the HIV/AIDS epidemic in the country, the author suggests that more cooperation is vital. Taking a critical look at the role of anthropology in this endeavor, she proposes the development of a “language of spirit” by means of which the spirit-inspired aetiology of izangoma sinyanga may be made comprehensible to academic scientists and applicable to medical interventions. The author discusses white izangoma in the context of current debates on healing and hybridity and insists that there exists a powerful role for izangoma in the realm of societal healing. Above all, the book constitutes a start in what the author hopes will develop into an ongoing intellectual conversation between traditional African healing, academe, and biomedicine in South Africa.

On 30 January 1933, Alfred Hugenberg's conservative German National People's Party (DNVP) formed a coalition government with the Nazi Party, thus enabling Hitler to accede to the chancellorship. This book analyzes in detail the complicated relationship between Conservatives and Nazis and offers a re-interpretation of the Nazi seizure of power - the decisive months between 30 January and 14 July 1933. The Machtergreifung is characterized here as a period of all-pervasive violence and lawlessness with incessant conflicts between Nazis and German Nationals and Nazi attacks on the conservative Bürgertum, a far cry from the traditional depiction of the takeover as a relatively bloodless, virtually sterile assumption of power by one vast impersonal apparatus wresting control from another. The author scrutinizes the revolutionary character of the Nazi seizure of power, the Nazis' attacks on the conservative Bürgertum and its values, and National Socialism's co-optation of conservative symbols of state power to serve radically new goals, while addressing the issue of why the DNVP was complicit in this and paradoxically participated in eroding the foundations of its very own principles and bases of support.

After Germany's reunification in 1989-90, the country faced not only the history and consequences of the nation’s division during the Cold War but also the continuing burdensome legacy of the Nazi past and the Holocaust. This book explains why concerns that the Nazi past would be marginalized by the more recent Communist past proved to be misplaced. It examines the delicate East–West dynamics and the notion that the West sought to impose "victor's justice" (or history) on the East. More specifically, it examines, for the first time, the history and significance of two parliamentary commissions of inquiry created in the 1990s to investigate the divided past after 1945 and its effects on the reunified country. Not unlike "truth commissions" elsewhere, these inquiries provided an important forum for renegotiating contemporary Germany's relationship with multiple German pasts, including the Nazi period and the Holocaust. The ensuing debates and disagreements over the recent past, examined by the author, open up a window into the wider development of German memory, identity, and politics after the end of the Cold War.

When reason fails to guide us in our everyday lives, we turn to faith, to religion; we close our minds; we reject austere reasoning. This rejection, which is a faith-based social and intellectual malignancy, has two unfortunate consequences: it blocks the way to knowledge that might enhance the quality of life and it opens the way to charlatans who exploit the faith of others. Examining two unquestionable malignancies of “the Christian Right” in present-day politics in the United States and the “secular religion” of Hitler’s National Socialism, as well as the third, more complex case of Gandhi, the author asserts that we need religion, but we also need to make sure it does no harm.

The 1950s and 1960s were a key moment in the development of postwar France. The period was one of rapid change, derived from post-World War II economic and social modernization; yet many traditional characteristics were retained. By analyzing the eruption of the new postwar world in the context of a France that was both modern and traditional, we can see how these worlds met and interacted, and how they set the scene for the turbulent 1960s and 70s. The examination of the development of mass culture in post-war France, undertaken in this volume, offers a valuable insight into the shifts that took place. By exploring stardom from the domain of cinema and other fields, represented here by famous figures such as Brigitte Bardot, Johnny Hallyday or Jean-Luc Godard, and less conventionally treated areas of enquiry (politics [de Gaulle], literary [Françoise Sagan], and intellectual culture [Lévi-Strauss]) the reader is provided with a broad understanding of the mechanisms of popularity and success, and their cultural, social, and political roles. The picture that emerges shows that many cultural articulations remained or became identifiably "French," in spite of the American mass-culture origins of these social, economic, and cultural transformations.

Focusing on places, objects, bodies, narratives and ritual spaces where religion may be found or inscribed, the authors reveal the role of religion in contesting rights to places, to knowledge and to property, as well as access to resources. Through analyses of specific historical processes in terms of responses to socio-economic and political change, the chapters consider implicitly or explicitly the problematic relation between science (including social sciences and anthropology in particular) and religion, and how this connects to the new religious globalisation of the twenty-first century. Their ethnographies highlight the embodiment of religion and its location in landscapes, built spaces and religious sites which may be contested, physically or ideologically, or encased in memory and often in silence. Taken together, they show the importance of religion as a resource to the believers: a source of solace, spiritual comfort and self-willed submission.

Through an ethnography of the social and medical worlds of a community of Tibetan refugees in India, this book addresses two main questions: first, how has the prolonged displacement of Tibetan refugees affected concepts of health in the exile community? Second, how has exile changed traditional Tibetan medical practices? It explores how social changes linked to exile have influenced concepts of health and illness in the Tibetan refugee community of Dharamsala and by looking at recent changes in the theory and practice of traditional Tibetan medicine investigates the role of traditional Tibetan medicine in sustaining public health in the exile community.

There is much discussion these days about public diplomacy—communicating directly with the people of other countries rather than through their diplomats—but little information about what it actually entails. This book does exactly that by detailing the doings of a US Foreign Service cultural officer in five hot spots of the Cold War - Germany, Laos, Poland, Austria, and the Soviet Union - as well as service in Washington DC with the State Department, the Helsinki Commission of the US Congress, and the National Endowment for Democracy. Part history, part memoir, it takes readers into the trenches of the Cold War and demonstrates what public diplomacy can do. It also provides examples of what could be done today in countries where anti-Americanism runs high.

Israeli youth voyages to Poland are one of the most popular and influential forms of transmission of Holocaust memory in Israeli society. Through intensive participant observation, group discussions, student diaries, and questionnaires, the author demonstrates how the State shapes Poland into a living deathscape of Diaspora Jewry. In the course of the voyage, students undergo a rite de passage, in which they are transformed into victims, victorious survivors, and finally witnesses of the witnesses. By viewing, touching, and smelling Holocaust-period ruins and remains, by accompanying the survivors on the sites of their suffering and survival, crying together and performing commemorative ceremonies at the death sites, students from a wide variety of family backgrounds become carriers of Shoah memory. They come to see the State and its defense as the romanticized answer to the Shoah. These voyages are a bureaucratic response to uncertainty and fluidity of identity in an increasingly globalized and fragmented society. This study adds a measured and compassionate ethical voice to ideological debates surrounding educational and cultural forms of encountering the past in contemporary Israel, and raises further questions about the representation of the Holocaust after the demise of the last living witnesses.

Exchanges have always had more than economic significance: values circulate and encounters become institutionalized. This volume explores the changing meaning of the circulation of second-hand goods from the Renaissance to today, and thereby examines the blurring of boundaries between market, gifts, and charity. It describes the actors of the market - official entities such as corporations, recognized professions, and established markets but also the subterranean circulation that develops around the need for money. The complex layers that not only provide for numerous intermediaries but also include the many men and women who, as sellers or buyers, use these circulations on countless occasions are also examined.

Israeli youth voyages to Poland are one of the most popular and influential forms of transmission of Holocaust memory in Israeli society. Through intensive participant observation, group discussions, student diaries, and questionnaires, the author demonstrates how the State shapes Poland into a living deathscape of Diaspora Jewry. In the course of the voyage, students undergo a rite de passage, in which they are transformed into victims, victorious survivors, and finally witnesses of the witnesses. By viewing, touching, and smelling Holocaust-period ruins and remains, by accompanying the survivors on the sites of their suffering and survival, crying together and performing commemorative ceremonies at the death sites, students from a wide variety of family backgrounds become carriers of Shoah memory. They come to see the State and its defense as the romanticized answer to the Shoah. These voyages are a bureaucratic response to uncertainty and fluidity of identity in an increasingly globalized and fragmented society. This study adds a measured and compassionate ethical voice to ideological debates surrounding educational and cultural forms of encountering the past in contemporary Israel, and raises further questions about the representation of the Holocaust after the demise of the last living witnesses.

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.

After 1945, those responsible for conservation in Germany resumed their work with a relatively high degree of continuity as far as laws and personnel were concerned. Yet conservationists soon found they had little choice but to modernize their views and practices in the challenging postwar context. Forced to change by necessity, those involved in state-sponsored conservation institutionalized and professionalized their efforts, while several private groups became more confrontational in their message and tactics. Through their steady and often conservative presence within the mainstream of West German society, conservationists ensured that by 1970 the map of the country was dotted with hundreds of reserves, dozens of nature parks, and one national park. In doing so, they assured themselves a strong position to participate in, rather than be excluded from, the left-leaning environmental movement of the 1970s.

Disorder and instability are matters of continuing public concern. Terrorism, as a threat to global order, has been added to preoccupations with political unrest, deviance and crime. Such considerations have prompted the return to the classic anthropological issues of order and disorder. Examining order within the political and legal spheres and in contrasting local settings, the papers in this volume highlight its complex and contested nature. Elaborate displays of order seem necessary to legitimate the institutionalization of violence by military and legal establishments, yet violent behaviour can be incorporated into the social order by the development of boundaries, rituals and established processes of conflict resolution. Order is said to depend upon justice, yet injustice legitimates disruptive protest. Case studies from Siberia, India, Indonesia, Tibet, West Africa, Morocco and the Ottoman Empire show that local responses are often inconsistent in their valorization, acceptance and condemnation of disorder.