Social Science

What gives artefacts their power and beauty? This ethnographic study of the decorated long yams made by the Nyamikum Abelam in Papua New Guinea examines how these artefacts acquire their specific properties through processes that mobilise and recruit diverse entities, substances and domains. All come together to form the ‘finished product’ that is displayed, representing what could be an indigenous form of non-verbal ‘sociology’. Engaging with several contemporary anthropological topics (material culture, techniques, arts, aesthetics, rituals, botany, cosmology, Melanesian ethnography), the text also discusses in depth the complex position of the study of ‘technology’ within anthropology.

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.

Plants have cultural histories, as their applications change over time and with place. Some plant species have affected human cultures in profound ways, such as the stimulants tea and coffee from the Old World, or coca and quinine from South America. Even though medicinal plants have always attracted considerable attention, there is surprisingly little research on the interface of ethnobotany and medical anthropology. This volume, which brings together (ethno-)botanists, medical anthropologists and a clinician, makes an important contribution towards filling this gap. It emphasises that plant knowledge arises situationally as an intrinsic part of social relationships, that herbs need to be enticed if not seduced by the healers who work with them, that herbal remedies are cultural artefacts, and that bioprospecting and medicinal plant discovery can be viewed as the epitome of a long history of borrowing, stealing and exchanging plants.

This comprehensive study of the Naskapi Indians of Labrador is based on an anthropologist’s life with them between 1966 and 1968, when families still followed the traditional pattern of hunting on the barrens during the winter and returning to their costal settlements in the summer. Now the Naskapi live in coastal settlements; no longer in possession of their own culture, they have become sedentaries under white tutelage. This description of two antithetical worlds provides valuable insights for anyone interested in contemporary native rights issues.

In its assessment of the current "state of play" of ethnographic practice in social anthropology, this volume explores the challenges that changing social forms and changing understandings of "the field" pose to contemporary ethnographic methods. These challenges include the implications of the remarkable impact social anthropology is having on neighboring disciplines such as history, sociology, cultural studies, human geography and linguistics, as well as the potential ‘costs’ of this success for the discipline. Contributors also discuss how the ethnographic method is influenced by current institutional contexts and historical "traditions" across a range of settings. Here ethnography is featured less as a methodological "tool-box" or technique but rather as a subject on which to reflect.

The civil war in Sri Lanka and the part that nationalism seemed to play in it inspired the writing of this book some twenty-three years ago. The argument was developed through a comparative analysis of nationalism in Sri Lanka with the author’s native Australia. At the time this constituted an innovative approach to comparison in anthropology, as well as to nationalism and its possibilities. It was not based on differences but on the way in which perspectives from within the two nationalisms, when seen side-by-side, could present an understanding of their implication in producing the violence of war, racism, and social exclusion. The book has lost none of its importance and urgency as proven by the chapters in the Appendix, written by top scholars working in Sri Lanka and in Australia. These contributions bring together new material and critically explore the book’s themes and their continued relevance to the various trajectories in nationalist processes since the first publication of the book.

Crude Domination is an innovative and important book about a critical topic – oil. While there have been numerous works about petroleum from ‘experience-far’ perspectives, there have been relatively few that have turned the ‘experience-near’ ethnographic gaze of anthropology on the topic. Crude Domination does just this among more peoples and more places than any other volume. Its chapters investigate nuances of culture, politics and economics in Africa, Latin America, and Eurasia as they pertain to petroleum. They wrestle with the key questions vexing scholars and practitioners alike: problems of the economic blight of the resource curse, underdevelopment, democracy, violence and war. Additionally they address topics that may initially appear insignificant – such as child witches and lionmen, fighting for oil when there is no oil, reindeer nomadism, community TV – but which turn out on closer scrutiny to be vital for explaining conflict and transformation in petro-states. Based upon these rich, new worlds of information, the text formulates a novel, domination approach to the social analysis of oil.

Plants have cultural histories, as their applications change over time and with place. Some plant species have affected human cultures in profound ways, such as the stimulants tea and coffee from the Old World, or coca and quinine from South America. Even though medicinal plants have always attracted considerable attention, there is surprisingly little research on the interface of ethnobotany and medical anthropology. This volume, which brings together (ethno-)botanists, medical anthropologists and a clinician, makes an important contribution towards filling this gap. It emphasises that plant knowledge arises situationally as an intrinsic part of social relationships, that herbs need to be enticed if not seduced by the healers who work with them, that herbal remedies are cultural artefacts, and that bioprospecting and medicinal plant discovery can be viewed as the epitome of a long history of borrowing, stealing and exchanging plants.

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.

Crude Domination is an innovative and important book about a critical topic – oil. While there have been numerous works about petroleum from ‘experience-far’ perspectives, there have been relatively few that have turned the ‘experience-near’ ethnographic gaze of anthropology on the topic. Crude Domination does just this among more peoples and more places than any other volume. Its chapters investigate nuances of culture, politics and economics in Africa, Latin America, and Eurasia as they pertain to petroleum. They wrestle with the key questions vexing scholars and practitioners alike: problems of the economic blight of the resource curse, underdevelopment, democracy, violence and war. Additionally they address topics that may initially appear insignificant – such as child witches and lionmen, fighting for oil when there is no oil, reindeer nomadism, community TV – but which turn out on closer scrutiny to be vital for explaining conflict and transformation in petro-states. Based upon these rich, new worlds of information, the text formulates a novel, domination approach to the social analysis of oil.

Drawing from extended fieldwork in La Réunion, in the Indian Ocean, the author suggests an innovative re-reading of different concepts of magic that emerge in the global cultural economics of tourism. Following the making and unmaking of the tropical island tourism destination of La Réunion, he demonstrates how destinations are transformed into magical pleasure gardens in which human life is cultivated for tourist consumption. Like a gardener would cultivate flowers, local development policy, nature conservation, and museum initiatives dramatise local social life so as to evoke modernist paradigms of time, beauty and nature. Islanders who live in this 'human garden' are thus placed in the ambivalent role of 'human flowers', embodying ideas of authenticity and biblical innocence, but also of history and social life in perpetual creolisation.

Drawing from extended fieldwork in La Réunion, in the Indian Ocean, the author suggests an innovative re-reading of different concepts of magic that emerge in the global cultural economics of tourism. Following the making and unmaking of the tropical island tourism destination of La Réunion, he demonstrates how destinations are transformed into magical pleasure gardens in which human life is cultivated for tourist consumption. Like a gardener would cultivate flowers, local development policy, nature conservation, and museum initiatives dramatise local social life so as to evoke modernist paradigms of time, beauty and nature. Islanders who live in this 'human garden' are thus placed in the ambivalent role of 'human flowers', embodying ideas of authenticity and biblical innocence, but also of history and social life in perpetual creolisation.

Exploring the role of empathy in a variety of Pacific societies, this book is at the forefront of the latest anthropological research on empathy. It presents distinct articulations of many assumptions of contemporary philosophical, neurobiological, and social scientific treatments of the topic. The variations described in this book do not necessarily preclude the possibility of shared existential, biological, and social influences that give empathy a distinctly human cast, but they do provide an important ethnographic lens through which to examine the possibilities and limits of empathy in any given community of practice.

‘Nagaland for Christ’ and ‘Jesus Saves’ are familiar slogans prominently displayed on public transport and celebratory banners in Nagaland, north-east India. They express an idealization of Christian homogeneity that belies the underlying tensions and negotiations between Christian and non-Christian Naga. This religious division is intertwined with that of healing beliefs and practices, both animistic and biomedical. This study focuses on the particular experiences of the Angami Naga, one of the many Naga peoples. Like other Naga, they are citizens of the state of India but extend ethnolinguistically into Tibeto-Burman south-east Asia. This ambiguity and how it affects their Christianity, global involvement, indigenous cultural assertiveness and nationalist struggle is explored. Not simply describing continuity through change, this study reveals the alternating Christian and non-Christian streams of discourse, one masking the other but at different times and in different guises.

The negotiation of expectations in tourism is a complex and dynamic process – one that is central to the imagination of cultural difference. Expectations not only affect the lives and experiences of tourists, but also their hosts, and play an important part in the success or failure of the overall tourism experience. It is for this reason, the authors argue, that special attention should be given to how expectations constitute and sustain tourism. The case studies presented here explore what fuels the desires to visit particular places, to what degree expectations inform the experience of the place, and the frequent disjunctions between tourist expectations and experiences. Careful attention is paid to how the imagination of the visitor inspires the imagination of the host, and vice-versa; how tourists and host communities actively imagine, re-imagine, and shape each other’s lives. This realization, has profound consequences, not solely for academic analysis, but for all those who participate in and work within the tourism industry.

Across Africa, funerals and events remembering the dead have become larger and even more numerous over the years. Whereas in the West death is normally a private and family affair, in Africa funerals are often the central life cycle event, unparalleled in cost and importance, for which families harness vast amounts of resources to host lavish events for multitudes of people with ramifications well beyond the event. Though officials may try to regulate them, the popularity of these events often makes such efforts fruitless, and the elites themselves spend tremendously on funerals. This volume brings together scholars who have conducted research on funerary events across sub-Saharan Africa. The contributions offer an in-depth understanding of the broad changes and underlying causes in African societies over the years, such as changes in religious beliefs, social structure, urbanization, and technological changes and health.

Internet activism is playing a crucial role in the democratic reform happening across many parts of Southeast Asia. Focusing on Subang Jaya, a suburb of Kuala Lumpur, this study offers an in-depth examination of the workings of the Internet at the local level. In fact, Subang Jaya is regarded as Malaysia’s electronic governance laboratory. The author explores its field of residential affairs, a digitally mediated social field in which residents, civil servants, politicians, online journalists and other social agents struggle over how the locality is to be governed at the dawn of the ‘Information Era’. Drawing on the field theories of both Pierre Bourdieu and the Manchester School of political anthropology, this study challenges the unquestioned predominance of ‘network’ and ‘community’ as the two key sociation concepts in contemporary Internet studies. The analysis extends field theory in four new directions, namely the complex articulations between personal networking and social fields, the uneven diffusion and circulation of new field technologies and contents, intra- and inter-field political crises, and the emergence of new forms of residential sociality.

Across Africa, funerals and events remembering the dead have become larger and even more numerous over the years. Whereas in the West death is normally a private and family affair, in Africa funerals are often the central life cycle event, unparalleled in cost and importance, for which families harness vast amounts of resources to host lavish events for multitudes of people with ramifications well beyond the event. Though officials may try to regulate them, the popularity of these events often makes such efforts fruitless, and the elites themselves spend tremendously on funerals. This volume brings together scholars who have conducted research on funerary events across sub-Saharan Africa. The contributions offer an in-depth understanding of the broad changes and underlying causes in African societies over the years, such as changes in religious beliefs, social structure, urbanization, and technological changes and health.

The Biotechnology Act in Norway, one of the most restrictive in Europe, forbids egg donation and surrogacy and has rescinded the anonymity clause with respect to donor insemination. Thus, it limits people’s choice as to how they can procreate within the boundaries of the nation state. The author pursues this significant datum ethnographically and addresses the issues surrounding contemporary biopolitics in Norway. This involves investigating such fundamental questions as the relation between individual and society, meanings of kinship and relatedness, the moral status of the embryo and the role of science, religion and ethics in state policies. Even though the book takes reproductive technologies as its focus, it reveals much about vital processes that are central to contemporary Norwegian society.

The notion of 'sociality' is now widely used within the social sciences and humanities. However, what is meant by the term varies radically, and the contributors here, through compelling and wide ranging essays, identify the strengths and weaknesses of current definitions and their deployment in the social sciences. By developing their own rigorous and innovative theory of human sociality, they re-set the framework of the debate and open up new possibilities for conceptualizing other forms of sociality, such as that of animals or materials. Cases from Asia, Africa, the Americas and Europe explore the new directions of human sociality, illuminating how and why it is transformed when human beings engage with such major issues as economic downturn, climate change, new regimes of occupational and psychological therapy, technological innovations in robotics and the creation of new online, 'virtual' environments. This book is an invaluable resource, not only for research and teaching, but for anyone interested in the question of what makes us social.

The notion of 'sociality' is now widely used within the social sciences and humanities. However, what is meant by the term varies radically, and the contributors here, through compelling and wide ranging essays, identify the strengths and weaknesses of current definitions and their deployment in the social sciences. By developing their own rigorous and innovative theory of human sociality, they re-set the framework of the debate and open up new possibilities for conceptualizing other forms of sociality, such as that of animals or materials. Cases from Asia, Africa, the Americas and Europe explore the new directions of human sociality, illuminating how and why it is transformed when human beings engage with such major issues as economic downturn, climate change, new regimes of occupational and psychological therapy, technological innovations in robotics and the creation of new online, 'virtual' environments. This book is an invaluable resource, not only for research and teaching, but for anyone interested in the question of what makes us social.

During the 1970s a wave of ‘counter-culture’ people moved into rural communities in many parts of Australia. This study focuses in particular on the town of Kuranda in North Queensland and the relationship between the settlers and the local Aboriginal population, concentrating on a number of linked social dramas that portrayed the use of both public and private space. Through their public performances and in their everyday spatial encounters, these people resisted the bureaucratic state but, in the process, they also contributed to the cultivation and propagation of state effects.

Amazonia and Siberia, classic regions of shamanism, have long challenged ‘western’ understandings of man’s place in the world. By exploring the social relations between humans and non-human entities credited with human-like personhood (not only animals and plants, but also ‘things’ such as artifacts, trade items, or mineral resources) from a comparative perspective, this volume offers valuable insights into the constitutions of humanity and personhood characteristic of the two areas. The contributors conducted their ethnographic fieldwork among peoples undergoing transformative processes of their lived environments, such as the depletion of natural resources and migration to urban centers. They describe here fundamental relational modes that are being tested in the face of change, presenting groundbreaking research on personhood and agency in shamanic societies and contributing to our global understanding of social and cultural change and continuity.

Land is embedded in a multitude of material and cultural contexts, through which the human experience of landscape emerges. Ethnographers, with their participative methodologies, long-term co-residence, and concern with the quotidian aspects of the places where they work, are well positioned to describe landscapes in this fullest of senses. The contributors explore how landscapes become known primarily through movement and journeying rather than stasis. Working across four continents, they explain how landscapes are constituted and recollected in the stories people tell of their journeys through them, and how, in turn, these stories are embedded in landscaped forms.

While in some cases modernity may dominate 'traditional' forms of expression, in others, the modern is embraced as a welcome source of new ideas that can modify 'tradition' while still keeping it within its own bounds. Maintaining a strong and distinct cultural identity with the help of modernity helps representatives of that identity cope with the modern world more generally. By contrast, assimilation to a dominant culture marked as modern is clearly associated with not only the loss of a distinct identity, but also its specific forms of cultural expression. This book explores the consequences of the interface between modernity and tradition in selected societies in Taiwan, mainland China and Vietnam. The contributors examine how traditions are themselves exploiting modernity in creative ways, in the interests of their own further cultural developments, and to what extent this approach is likely to help a tradition survive.

The phrase “Christian politics” evokes two meanings: political relations between denominations in one direction, and the contributions of Christian churches to debates about the governing of society. The contributors to this volume address Christian politics in both senses and argue that Christianity is always and inevitably political in the Pacific Islands. Drawing on ethnographic and historical research in Papua New Guinea, Solomon Islands, Vanuatu, and Fiji, the authors argue that Christianity and politics have redefined each other in much of Oceania in ways that make the two categories inseparable at any level of analysis. The individual chapters vividly illuminate the ways in which Christian politics operate across a wide scale, from interpersonal relations to national and global interconnections.

The Portuguese Colonial Empire established its base in Africa in the fifteenth century and would not be dissolved until 1975. This book investigates how the different populations under Portuguese rule were represented within the context of the Colonial Empire by examining the relationship between these representations and the meanings attached to the notion of ‘race’. Colour, for example, an apparently objective criterion of classification, became a synonym or near-synonym for ‘race’, a more abstract notion for which attempts were made to establish scientific credibility. Through her analysis of government documents, colonial propaganda materials and interviews, the author employs an anthropological perspective to examine how the existence of racist theories, originating in the eighteenth and nineteenth centuries, went on to inform the policy of the Estado Novo (Second Republic, 1933–1974) and the production of academic literature on ‘race’ in Portugal. This study provides insight into the relationship between the racist formulations disseminated in Portugal and the racist theories produced from the eighteenth century onward in Europe and beyond.

“Shared” sites, where members of distinct, or factionally opposed, religious communities interact—or fail to interact—is the focus of this volume. Chapters based on fieldwork from such diverse sites as India, Nepal, Sri Lanka, China, Turkey, Morocco, Tunisia, and Vietnam demonstrate how sharing and tolerance are both more complex and multifaceted than they are often recognized to be. By including both historical processes (the development of Chinese funerals in late imperial Beijing or the refashioning of memorial commemoration in the wake of the Vietnam war) and particular events (the visit of Pope John Paul II to shared shrines in Sri Lanka or the Al-Qaeda bombing of an ancient Jewish synagogue on the Island of Djerba in Tunisia), the volume demonstrates the importance of understanding the wider contexts within which social interactions take place and shows that tolerance and intercommunalism are simultaneously possible and perpetually under threat.

Galicia, the region in the northwest corner of Spain contiguous with Portugal, is officially known as the Autonomous Community of Galicia. It is recognized as one of the historical nationalities making up the Spanish state, as legitimized by the Spanish Constitution of 1978. Although Galicia and Portugal belong to different states, there are frequent allusions to their similarities. This study compares topographic and ethnographic descriptions of Galicia and Portugal from the nineteenth and twentieth centuries to understand how the integration into different states and the existence of nationalist discourses resulted in marked differences in the historical representations of these two bordering regions of the Iberian Peninsula. The author explores the role of the imagination in creating a sense, over the last century and a half, of the national being and becoming of these two related peoples.

During the 1970s a wave of ‘counter-culture’ people moved into rural communities in many parts of Australia. This study focuses in particular on the town of Kuranda in North Queensland and the relationship between the settlers and the local Aboriginal population, concentrating on a number of linked social dramas that portrayed the use of both public and private space. Through their public performances and in their everyday spatial encounters, these people resisted the bureaucratic state but, in the process, they also contributed to the cultivation and propagation of state effects.

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.

Everyday practice of religion is complex in its nature, ambivalent and at times contradictory. The task of an anthropology of religious practice is therefore precisely to see how people navigate and make sense of that complexity, and what the significance of religious beliefs and practices in a given setting can be. Rather than putting everyday practice and normative doctrine on different analytical planes, the authors argue that the articulation of religious doctrine is also an everyday practice and must be understood as such.

Amazonia and Siberia, classic regions of shamanism, have long challenged ‘western’ understandings of man’s place in the world. By exploring the social relations between humans and non-human entities credited with human-like personhood (not only animals and plants, but also ‘things’ such as artifacts, trade items, or mineral resources) from a comparative perspective, this volume offers valuable insights into the constitutions of humanity and personhood characteristic of the two areas. The contributors conducted their ethnographic fieldwork among peoples undergoing transformative processes of their lived environments, such as the depletion of natural resources and migration to urban centers. They describe here fundamental relational modes that are being tested in the face of change, presenting groundbreaking research on personhood and agency in shamanic societies and contributing to our global understanding of social and cultural change and continuity.

Among both male and female young urban professionals in Nairobi, sexuality is a key to achieving a ‘modern’ identity. These young men and women see themselves as the avant garde of a new Africa, while they also express the recurring worry of how to combine an ‘African’ identity with the new lifestyles with which they are experimenting. By focusing on public debates and their preoccupations with issues of African heritage, gerontocratic power relations and conventional morality on the one hand, and personal sexual relationships, intimacy and self-perceptions on the other, this study works out the complexities of sexuality and culture in the context of modernity in an African society. It moves beyond an investigation of a health or development perspective of sexuality and instead examines desire, pleasure and eroticism, revealing new insights into the methodology and theory of the study of sexuality within the social sciences. Sexuality serves as a prism for analysing how social developments generate new notions of self in postcolonial Kenya and is a crucial component towards understanding the way people recognize and deal with modern changes in their personal lives.

Everyday practice of religion is complex in its nature, ambivalent and at times contradictory. The task of an anthropology of religious practice is therefore precisely to see how people navigate and make sense of that complexity, and what the significance of religious beliefs and practices in a given setting can be. Rather than putting everyday practice and normative doctrine on different analytical planes, the authors argue that the articulation of religious doctrine is also an everyday practice and must be understood as such.

Land is embedded in a multitude of material and cultural contexts, through which the human experience of landscape emerges. Ethnographers, with their participative methodologies, long-term co-residence, and concern with the quotidian aspects of the places where they work, are well positioned to describe landscapes in this fullest of senses. The contributors explore how landscapes become known primarily through movement and journeying rather than stasis. Working across four continents, they explain how landscapes are constituted and recollected in the stories people tell of their journeys through them, and how, in turn, these stories are embedded in landscaped forms.

Over the last two decades, anthropological studies have highlighted the problems of ‘development’ as a discursive regime, arguing that such initiatives are paradoxically used to consolidate inequality and perpetuate poverty. This volume constitutes a timely intervention in anthropological debates about development, moving beyond the critical stance to focus on development as a mode of engagement that, like anthropology, attempts to understand, represent and work within a complex world. By setting out to elucidate both the similarities and differences between these epistemological endeavors, the book demonstrates how the ethnographic study of development challenges anthropology to rethink its own assumptions and methods. In particular, contributors focus on the important but often overlooked relationship between acting and understanding, in ways that speak to debates about the role of anthropologists and academics in the wider world. The case studies presented are from a diverse range of geographical and ethnographic contexts, from Melanesia to Africa and Latin America, and ethnographic research is combined with commentary and reflection from the foremost scholars in the field.

The longing for authenticity, on an individual or collective level, connects the search for external expressions to internal orientations. What is largely referred to as production of authenticity is a reformulation of cultural values and norms within the ongoing process of modernity, impacted by globalization and contemporary transnational cultural flows. This collection interrogates the notion of authenticity from an anthropological point of view and considers authenticity in terms of how meaning is produced in and through discourses about authenticity. Incorporating case studies from four continents, the topics reach from art and colonialism to exoticism-primitivism, film, ritual and wilderness. Some contributors emphasise the dichotomy between the academic use of the term and the one deployed in public spaces and political projects. All, however, consider authenticity as something that can only be understood ethnographically, and not as a simple characteristic or category used to distinguish some behaviors, experiences or material things from other less authentic versions.

Children and youth, regardless of their ethnic backgrounds, are experiencing lifestyle choices their parents never imagined and contributing to the transformation of ideals, traditions, education and adult–child power dynamics. As a result of the advances in technology and media as well as the effects of globalization, the transmission of social and cultural practices from parents to children is changing. Based on a number of qualitative studies, this book offers insights into the lives of children and youth in Britain, Japan, Spain, Israel/Palestine, and Pakistan. Attention is focused on the child’s perspective within the social-power dynamics involved in adult–child relations, which reveals the dilemmas of policy, planning and parenting in a changing world.

Innovation-making is a classic theme in anthropology that reveals how people fine-tune their ontologies, live in the world and conceive of it as they do. This ethnographic study is an entrance into the world of Buryat Mongol divination, where a group of cursed shamans undertake the ‘race against time’ to produce innovative remedies that will improve their fallen fortunes at an unconventional pace. Drawing on parallels between social anthropology and chaos theory, the author gives an in-depth account of how Buryat shamans and their notion of fortune operate as ‘strange attractors’ who propagate the ongoing process of innovation-making. With its view into this long-term ‘cursing war’ between two shamanic factions in a rural Mongolian district, and the comparative findings on cursing in rural China, this book is a needed resource for anyone with an interest in the anthropology of religion, shamanism, witchcraft and genealogical change.

Among both male and female young urban professionals in Nairobi, sexuality is a key to achieving a ‘modern’ identity. These young men and women see themselves as the avant garde of a new Africa, while they also express the recurring worry of how to combine an ‘African’ identity with the new lifestyles with which they are experimenting. By focusing on public debates and their preoccupations with issues of African heritage, gerontocratic power relations and conventional morality on the one hand, and personal sexual relationships, intimacy and self-perceptions on the other, this study works out the complexities of sexuality and culture in the context of modernity in an African society. It moves beyond an investigation of a health or development perspective of sexuality and instead examines desire, pleasure and eroticism, revealing new insights into the methodology and theory of the study of sexuality within the social sciences. Sexuality serves as a prism for analysing how social developments generate new notions of self in postcolonial Kenya and is a crucial component towards understanding the way people recognize and deal with modern changes in their personal lives.

The longing for authenticity, on an individual or collective level, connects the search for external expressions to internal orientations. What is largely referred to as production of authenticity is a reformulation of cultural values and norms within the ongoing process of modernity, impacted by globalization and contemporary transnational cultural flows. This collection interrogates the notion of authenticity from an anthropological point of view and considers authenticity in terms of how meaning is produced in and through discourses about authenticity. Incorporating case studies from four continents, the topics reach from art and colonialism to exoticism-primitivism, film, ritual and wilderness. Some contributors emphasise the dichotomy between the academic use of the term and the one deployed in public spaces and political projects. All, however, consider authenticity as something that can only be understood ethnographically, and not as a simple characteristic or category used to distinguish some behaviors, experiences or material things from other less authentic versions.

Sylhet, the area of Bangladesh most closely associated with overseas migration, has seen an increase in remittances sent home from abroad, introducing new inequalities.  Social change has also been mediated by the global forces of Western biomedicine and orthodox Islam.  This book examines the effects of these modernizing trends on mental health and on local, traditional healing as the new inequalities have exacerbated existing social tensions and led to increased vulnerability to mental illness.  It is the young women of Sylhet who are most affected.  The global economy has increased competition for resources and led to marriage being seen as a route to economic advancement.  Parents prefer to give their daughters in marriage to families that will widen their social contacts and enhance their economic and social standing.  Accordingly, the young wife’s outsider status (and hence vulnerability to mental illness) has increased as it is no longer customary to give daughters in marriage to local kin.  Yet, patients and their families do not work out tensions passively.  They are active agents in the construction of their own diagnosis.  The extent to which patients act or are acted upon is an investigation that runs throughout the book.

The significance that people grant to their affiliations as members of nations, religions, classes, races, ethnicities and genders is evidence of the vital need for a cosmopolitan project that originates in the figure of Anyone – the universal and yet individual human being. Cosmopolitanism offers an alternative to multiculturalism, a different vision of identity, belonging, solidarity and justice, that avoids the seemingly intractable character of identity politics: it identifies samenesses of the human condition that underlie the surface differences of history, culture and society, nation, ethnicity, religion, class, race and gender. This book argues for the importance of cosmopolitanism as a theory of human being, as a methodology for social science and as a moral and political program.

The significance that people grant to their affiliations as members of nations, religions, classes, races, ethnicities and genders is evidence of the vital need for a cosmopolitan project that originates in the figure of Anyone – the universal and yet individual human being. Cosmopolitanism offers an alternative to multiculturalism, a different vision of identity, belonging, solidarity and justice, that avoids the seemingly intractable character of identity politics: it identifies samenesses of the human condition that underlie the surface differences of history, culture and society, nation, ethnicity, religion, class, race and gender. This book argues for the importance of cosmopolitanism as a theory of human being, as a methodology for social science and as a moral and political program.

Over the last two decades, anthropological studies have highlighted the problems of ‘development’ as a discursive regime, arguing that such initiatives are paradoxically used to consolidate inequality and perpetuate poverty. This volume constitutes a timely intervention in anthropological debates about development, moving beyond the critical stance to focus on development as a mode of engagement that, like anthropology, attempts to understand, represent and work within a complex world. By setting out to elucidate both the similarities and differences between these epistemological endeavors, the book demonstrates how the ethnographic study of development challenges anthropology to rethink its own assumptions and methods. In particular, contributors focus on the important but often overlooked relationship between acting and understanding, in ways that speak to debates about the role of anthropologists and academics in the wider world. The case studies presented are from a diverse range of geographical and ethnographic contexts, from Melanesia to Africa and Latin America, and ethnographic research is combined with commentary and reflection from the foremost scholars in the field.

“Shared” sites, where members of distinct, or factionally opposed, religious communities interact—or fail to interact—is the focus of this volume. Chapters based on fieldwork from such diverse sites as India, Nepal, Sri Lanka, China, Turkey, Morocco, Tunisia, and Vietnam demonstrate how sharing and tolerance are both more complex and multifaceted than they are often recognized to be. By including both historical processes (the development of Chinese funerals in late imperial Beijing or the refashioning of memorial commemoration in the wake of the Vietnam war) and particular events (the visit of Pope John Paul II to shared shrines in Sri Lanka or the Al-Qaeda bombing of an ancient Jewish synagogue on the Island of Djerba in Tunisia), the volume demonstrates the importance of understanding the wider contexts within which social interactions take place and shows that tolerance and intercommunalism are simultaneously possible and perpetually under threat.

Botswana has been portrayed as a major case of exception in Africa—as an oasis of peace and harmony with an enduring parliamentary democracy, blessed with remarkable diamond-driven economic growth. Whereas the “failure” of other states on the continent is often attributed to the prevalence of indigenous political ideas and structures, the author argues that Botswana’s apparent success is not the result of Western ideas and practices of government having replaced indigenous ideas and structures. Rather, the postcolonial state of Botswana is best understood as a unique, complex formation, one that arose dialectically through the meeting of European ideas and practices with the symbolism and hierarchies of authority, rooted in the cosmologies of indigenous polities, and both have become integral to the formation of a strong state with a stable government. Yet there are destabilizing potentialities in progress due to emerging class conflict between all the poor sections of the population and the privileged modern elites born of the expansion of a beef and diamond-driven political economy, in addition to conflicts between dominant Tswana and vast other ethnic groups. These transformations of the modern state are viewed from the long-term perspectives of precolonial and colonial genealogies and the rise of structures of domination, propelled by changing global forces.

Children and youth, regardless of their ethnic backgrounds, are experiencing lifestyle choices their parents never imagined and contributing to the transformation of ideals, traditions, education and adult–child power dynamics. As a result of the advances in technology and media as well as the effects of globalization, the transmission of social and cultural practices from parents to children is changing. Based on a number of qualitative studies, this book offers insights into the lives of children and youth in Britain, Japan, Spain, Israel/Palestine, and Pakistan. Attention is focused on the child’s perspective within the social-power dynamics involved in adult–child relations, which reveals the dilemmas of policy, planning and parenting in a changing world.

In recent years an increasing number of scholars have incorporated a focus on emotions in their theories of material culture, transnationalism and globalization, and this book aims to contribute to this field of inquiry. It examines how ‘emotions’ can be theorized, and serves as a useful analytical tool for understanding the interrelated mobility of humans, objects and images. Ethnographically rich, and theoretically grounded case studies offer new perspectives on the relations between migration, material culture and emotions. While some chapters address the many different ways in which migrants and migrant artists express their emotions through objects and images in transnational contexts, other chapters focus on how particular works of art, everyday objects and artefacts can evoke feelings specific to particular migrant groups and communities. Case studies also analyse how artists, academics and policy makers can stimulate positive interaction between migrants and non-migrant communities.

In recent years an increasing number of scholars have incorporated a focus on emotions in their theories of material culture, transnationalism and globalization, and this book aims to contribute to this field of inquiry. It examines how ‘emotions’ can be theorized, and serves as a useful analytical tool for understanding the interrelated mobility of humans, objects and images. Ethnographically rich, and theoretically grounded case studies offer new perspectives on the relations between migration, material culture and emotions. While some chapters address the many different ways in which migrants and migrant artists express their emotions through objects and images in transnational contexts, other chapters focus on how particular works of art, everyday objects and artefacts can evoke feelings specific to particular migrant groups and communities. Case studies also analyse how artists, academics and policy makers can stimulate positive interaction between migrants and non-migrant communities.

Botswana has been portrayed as a major case of exception in Africa—as an oasis of peace and harmony with an enduring parliamentary democracy, blessed with remarkable diamond-driven economic growth. Whereas the “failure” of other states on the continent is often attributed to the prevalence of indigenous political ideas and structures, the author argues that Botswana’s apparent success is not the result of Western ideas and practices of government having replaced indigenous ideas and structures. Rather, the postcolonial state of Botswana is best understood as a unique, complex formation, one that arose dialectically through the meeting of European ideas and practices with the symbolism and hierarchies of authority, rooted in the cosmologies of indigenous polities, and both have become integral to the formation of a strong state with a stable government. Yet there are destabilizing potentialities in progress due to emerging class conflict between all the poor sections of the population and the privileged modern elites born of the expansion of a beef and diamond-driven political economy, in addition to conflicts between dominant Tswana and vast other ethnic groups. These transformations of the modern state are viewed from the long-term perspectives of precolonial and colonial genealogies and the rise of structures of domination, propelled by changing global forces.

In many parts of the contemporary world, spirit beliefs and practices have taken on a pivotal role in addressing the discontinuities and uncertainties of modern life. The myriad ways in which devotees engage the spirit world show the tremendous creative potential of these practices and their innate adaptability to changing times and circumstances. Through in-depth anthropological case studies from Indonesia, Malaysia, Thailand, Myanmar, Laos, and Vietnam, the contributors to this book investigate the role and impact of different social, political, and economic dynamics in the reconfiguration of local spirit worlds in modern Southeast Asia. Their findings contribute to the re-enchantment debate by revealing that the “spirited modernities” that have emerged in the process not only embody a distinct feature of the contemporary moment, but also invite a critical rethinking of the concept of modernity itself.

Technologies of the allied warfare in Iraq and Afghanistan, such as remote-controlled drones and night vision goggles, allow the user to “virtualize” human targets. This coincides with increased civilian casualties and a perpetuation of the very insecurity these technologies are meant to combat. This concise volume of research and reflections from different regions across Asia, the Middle East, Latin America, and Africa, observes how anthropology operates as a technology of war. It tackles recent theories of humans in society colluding with imperialist claims, including anthropologists who have become  involved professionally in warfare through their knowledge of “cultures,” renamed as “human terrain systems.” The chapters link varied yet crucial domains of inquiry: from battlefields technologies, military-driven scientific policy, and economic warfare, to martyrdom cosmology shifts, media coverage of “distant” wars, and the virtualizing techniques and “war porn” soundtracks of the gaming industry.

Real places and events are constructed and used to symbolize abstract formulations of power and authority in politics, corporate practice, the arts, religion, and community. By analyzing the aesthetics of public space in contexts both mundane and remarkable, the contributors examine the social relationship between public and private activities that impart meaning to groups of people beyond their individual or local circumstances. From a range of perspectives—anthropological, sociological, and socio-cultural—the contributors discuss road-making in Peru, mass housing in Britain, an unsettling traveling exhibition, and an art fair in London; we explore the meaning of walls in Jerusalem, a Zen garden in Japan, and religious themes in Europe and India. Literally and figuratively, these situations influence the ways in which ordinary people interpret their everyday worlds. By deconstructing the taken for- granted definitions of social value (democracy, equality, individualism, fortune), the authors reveal the ideological role of imagery and imagination in a globalized political context.

The state of Yucatán has its own distinct culinary tradition, and local people are constantly thinking and talking about food. They use it as a vehicle for social relations but also to distinguish themselves from “Mexicans.” This book examines the politics surrounding regional cuisine, as the author argues that Yucatecan gastronomy has been created and promoted in an effort to affirm the identity of a regional people and to oppose the hegemonic force of central Mexican cultural icons and forms. In particular, Yucatecan gastronomy counters the homogenizing drive of a national cuisine based on dominant central Mexican appetencies and defies the image of Mexican national cuisine as rooted in indigenous traditions. Drawing on post-structural and postcolonial theory, the author proposes that Yucatecan gastronomy - having successfully gained a reputation as distinct and distant from ‘Mexican’ cuisine - is a bifurcation from regional culinary practices. However, the author warns, this leads to a double, paradoxical situation that divides the nation: while a national cuisine attempts to silence regional cultural diversity, the fissures in the project of a homogeneous regional identity are revealed.

The inhabitants of Pororan Island, a small group of ‘saltwater people’ in Papua New Guinea, are intensely interested in the movements of persons across the island and across the sea, both in their everyday lives as fishing people and on ritual occasions. From their observations of human movements, they take their cues about the current state of social relations. Based on detailed ethnography, this study engages current Melanesian anthropological theory and argues that movements are the Pororans’ predominant mode of objectifying relations. Movements on Pororan Island are to its inhabitants what roads are to ‘mainlanders’ on the nearby larger island, and what material objects and images are to others elsewhere in Melanesia.

In Europe, Indian hobbyism, or Indianism, has developed out of a strong fascination with Native American life in the 18th and 19th centuries. “Indian hobbyists” dress in homemade replicas of clothing, craft museum-quality replicas of artifacts, meet in fields dotted with tepees and reenact aspects of North American Indian lifeworlds, using ethnographies, travel diaries, and museum collections as resources. Grounded in fieldwork set among networks of Indian hobbyists in Germany, the Netherlands, Belgium, France, and the Czech Republic, this ethnography analyzes this contemporary practice of serious leisure with respect to the general human desire for play, metaphor, and allusion. It provides insights into the increasing popularity of reenactment practices as they relate to a deeper understanding of human perception, imagination, and creativity.

In recent years the concept and study of “civil society” has received a lot of attention from political scientists, economists, and sociologists, but less so from anthropologists. A ground-breaking ethnographic approach to civil society as it is formed in indigenous communities in Latin America, this volume explores the multiple potentialities of civil society’s growth and critically assesses the potential for sustained change. Much recent literature has focused on the remarkable gains made by civil society and the chapters in this volume reinforce this trend while also showing the complexity of civil society - that civil society can itself sometimes be uncivil. In doing so, these insightful contributions speak not only to Latin American area studies but also to the changing shape of global systems of political economy in general.

Notions of culture, rituals and their meanings, the workings of ideology in everyday life, public representations of tradition and ethnicity, and the social consequences of economic transition— these are critical issues in the social anthropology of Russia and other postsocialist countries. Engaged in the negotiation of all these is the House of Culture, which was the key institution for cultural activities and implementation of state cultural policies in all socialist states. The House of Culture was officially responsible for cultural enlightenment, moral edification, and personal cultivation—in short, for implementing the socialist state’s program of “bringing culture to the masses.” Surprisingly, little is known about its past and present condition. This collection of ethnographically rich accounts examines the social significance and everyday performance of Houses of Culture and how they have changed in recent decades. In the years immediately following the end of the Soviet Union, they underwent a deep economic and symbolic crisis, and many closed. Recently, however, there have been signs of a revitalization of the Houses of Culture and a re-orientation of their missions and programs. The contributions to this volume investigate the changing functions and meanings of these vital institutions for the communities that they serve.

The Muhammad cartoon crisis of 2005−2006 in Denmark caught the world by surprise as the growing hostilities toward Muslims had not been widely noticed. Through the methodologies of media anthropology, cultural studies, and communication studies, this book brings together more than thirteen years of research on three significant historical media events in order to show the drastic changes and emerging fissures in Danish society and to expose the politicization of Danish news journalism, which has consequences for the political representation and everyday lives of ethnic minorities in Denmark.

Focusing on ethnicity and its relation to conflict, this book goes beyond sterile debates about whether ethnic identities are ‘natural’ or ‘socially constructed’. Rather, ethnic identity takes different forms. Some ethnic boundaries are perceived by the actors themselves as natural, while others are perceived to be permeable. The argument is substantiated through a comparative analysis of ethnic identity formation and ethnic conflict among the Anywaa and the Nuer in the Gambella region of western Ethiopia. The Anywaa and the Nuer are not just two ethnic groups but two kinds of ethnic groups. Conflicts between the Anywaa and Nuer are explained with reference to three variables: varying modes of identity formation, competition over resources and differential incorporation into the state system.

In Israel, as in numerous countries of the global North, Filipina women have been recruited in large numbers for domestic work, typically as live-in caregivers for the elderly. The case of Israel is unique in that the country has a special significance as the ‘Holy Land’ for the predominantly devout Christian Filipina women and is at the center of an often violent conflict, which affects Filipinos in many ways. In the literature, migrant domestic workers are often described as being subject to racial discrimination, labour exploitation and exclusion from mainstream society. Here, the author provides a more nuanced account and shows how Filipina caregivers in Israel have succeeded in creating their own collective spaces, as well as negotiating rights and belonging. While maintaining transnational ties and engaging in border-crossing journeys, these women seek to fulfill their dreams of a better life. During this process, new socialities and subjectivities emerge that point to a form of global citizenship in the making, consisting of greater social, economic and political rights within a highly gendered and racialized global economy.

While some scholars have said that there is no such thing as culture and have urged to abandon the concept altogether, the contributors to this volume overcome this impasse by understanding cultures and their representations for what they ultimately are – rhetorical constructs. These senior, international scholars explore the complex relationships between culture and rhetoric arguing that just as rhetoric is founded in culture, culture is founded in rhetoric. This intersection constitutes the central theme of the first part of the book, while the second is dedicated to the study of figuration as a common ground of rhetoric and anthropology. The book offers a compelling range of theoretical reflections, historical vistas, and empirical investigations, which aim to show how people talk themselves and others into particular modalities of thought and action, and how rhetoric and culture, in this way, are co-emergent. It thus turns a new page in the history of academic discourse by bringing two disciplines – anthropology and rhetoric – together in a way that has never been done before.

There is a growing interest in studies that document the relationship between science and medicine - as ideas, practices, technologies and outcomes - across cultural, national, geographic terrain. Tibetan medicine is not only known as a scholarly medical tradition among other Asian medical systems, with many centuries of technological, clinical, and pharmacological innovation; it also survives today as a complex medical resource across many Asian nations - from India and Bhutan to Mongolia, Tibet (TAR) and China, Buryatia - as well as in Western Europe and the Americas. The contributions to this volume explore, in equal measure, the impacts of western science and biomedicine on Tibetan grounds - i.e., among Tibetans across China, the Himalaya and exile communities as well as in relation to globalized Tibetan medicine - and the ways that local practices change how such “science” gets done, and how this continually hybridized medical knowledge is transmitted and put into practice. As such, this volume contributes to explorations into the bi-directional flows of medical knowledge and practice.

Assisted reproductive technologies such as in vitro fertilization have provoked global controversy and ethical debate. This book provides a groundbreaking investigation into those debates in the Islamic Middle East, simultaneously documenting changing ideas of kinship and the evolving role of religious authority in the region through a combination of in-depth field research in Lebanon and an exhaustive survey of the Islamic legal literature. Lebanon, home to both Sunni and Shiite Muslim communities, provides a valuable site through which to explore the overall dynamism and diversity of global Islamic debate. As this book shows, Muslim perspectives focus on the moral propriety of such controversial procedures as the use of donor sperm and eggs as well as surrogacy arrangements, which are allowed by some authorities using surprising and innovative legal arguments. These arguments challenge common stereotypes of the rigidity and conservatism of Islamic law and compel us to question conventional contrasts between ‘liberal’ and Islamic notions of moral freedom, as well as the epistemological assumptions of anthropology’s own ‘new kinship studies’. This book will be essential reading for anyone interested in contemporary Islam and the impact of reproductive technology on the global social imaginary.

Around 1800 roughly three per cent of the human population lived in urban areas; by 2030 this number is expected to have gone up to some seventy per cent. This poses problems for traditional religions that are all rooted in rural, small-scale societies. The authors in this volume question what the possible appeal of these old religions, such as Christianity, Judaism, or Islam could be in the new urban environment and, conversely, what impact global urbanization will have on learning and on the performance and nature of ritual. Anthropologists, historians and political scientists have come together in this volume to analyse attempts made by churches and informal groups to adapt to these changes and, at the same time, to explore new ways to study religions in a largely urbanized environment.

There is a growing interest in studies that document the relationship between science and medicine - as ideas, practices, technologies and outcomes - across cultural, national, geographic terrain. Tibetan medicine is not only known as a scholarly medical tradition among other Asian medical systems, with many centuries of technological, clinical, and pharmacological innovation; it also survives today as a complex medical resource across many Asian nations - from India and Bhutan to Mongolia, Tibet (TAR) and China, Buryatia - as well as in Western Europe and the Americas. The contributions to this volume explore, in equal measure, the impacts of western science and biomedicine on Tibetan grounds - i.e., among Tibetans across China, the Himalaya and exile communities as well as in relation to globalized Tibetan medicine - and the ways that local practices change how such “science” gets done, and how this continually hybridized medical knowledge is transmitted and put into practice. As such, this volume contributes to explorations into the bi-directional flows of medical knowledge and practice.

Concerned with contemporary notions of personhood and the relationship between persons and places, this book, presents a detailed insight into the Vanua Lavan’s engagement with modernity, and examines how they relate to the past, make sense of the present and anticipate the future. Marilyn Strathern's claim that the Melanesian person is a dividual by and large holds for the Vanua Lavan person. But Vanua Lavans have also been exposed to, and creatively engaged with, what can be summarised under the term ‘Western individualism’. The author draws together several themes, discourses and conversations which concern Vanuatu specifically, the Pacific as a wider geographic area but also theoretical fields in anthropology: the relevance and expressions of sociality through kinship, concepts of person, issues about land and cosmology, the kastom debate, and questions about continuity and change. In doing so she provides a snapshot of contemporary notions of personhood.

While some scholars have said that there is no such thing as culture and have urged to abandon the concept altogether, the contributors to this volume overcome this impasse by understanding cultures and their representations for what they ultimately are – rhetorical constructs. These senior, international scholars explore the complex relationships between culture and rhetoric arguing that just as rhetoric is founded in culture, culture is founded in rhetoric. This intersection constitutes the central theme of the first part of the book, while the second is dedicated to the study of figuration as a common ground of rhetoric and anthropology. The book offers a compelling range of theoretical reflections, historical vistas, and empirical investigations, which aim to show how people talk themselves and others into particular modalities of thought and action, and how rhetoric and culture, in this way, are co-emergent. It thus turns a new page in the history of academic discourse by bringing two disciplines – anthropology and rhetoric – together in a way that has never been done before.

In 1900, Sheffield was the tenth largest city in the world. Cutlery “made in Sheffield” was used across the globe, and the city built armored plate for the navy in the run-up to the First World War. Today, however, Sheffield’s derelict Victorian shop floors and industrial buildings are hidden behind new leisure developments and shopping centers.

Based on an extended period of research in two local steel factories, this book combines a lively, descriptive account with a wide-ranging critique of post-industrial capitalism. Its central argument is that recent government attempts to engineer Britain’s transition to a post-industrial and classless society have instead created volatile post-industrial spaces marked by informal labor, industrial sweatshops and levels of risk and deprivation that divide citizens along lines of gender, age, and class. The author discovers a link between production and reproduction, and demonstrates the centrality of kinship relations, child and female labor, and intra-household exchanges to the economic process of de-industrialization. Paradoxically, government policies have reinvigorated working-class militancy, spawned local industrial clusters and re-embedded the economy in the spatial and social structure of the neighborhood.

A proliferation of press headlines, social science texts and “ethical” concerns about the social implications of recent developments in human genetics and biomedicine have created a sense that, at least in European and American contexts, both the way we treat the human body and our attitudes towards it have changed.

This volume asks what really happens to social relations in the face of new types of transaction – such as organ donation, forensic identification and other new medical and reproductive technologies - that involve the use of corporeal material. Drawing on comparative insights into how human biological material is treated, it aims to consider how far human bodies and their components are themselves inherently “social.”

The case studies – ranging from animal-human transformations in Amazonia to forensic reconstruction in post-conflict Serbia and the treatment of Native American specimens in English museums – all underline that, without social relations, there are no bodies but only “human remains.” The volume gives us new and striking ethnographic insights into bodies as sociality, as well as a potentially powerful analytical reconsideration of notions of embodiment. It makes a novel contribution, too, to “science and society” debates.

During the last decades, the world has been facing tremendous political transformations and new risks: epidemics such as HIV/Aids have had destabilizing effect on the caretaking role of kin; in post-socialist countries political reforms have made unemployment a new source of insecurity. Furthermore, the state’s withdrawal from providing social security is taking place throughout the world. One response to these developments has been increased migration, which poses further challenges to kinship-based social support systems. This innovative volume focuses on the ambiguous role of religious networks in social security and traces the interrelatedness of religious networks and state and family support systems. Particularly timely, it describes these challenges as well as social security arrangements in the context of globalization and migration. The wide range of case studies from various parts of the world that examine various religious groups offers an important comparative contribution to the understanding of religious networks as providers of social security.

Interest in the study of kinship, a key area of anthropological enquiry, has recently reemerged. Dubbed ‘the new kinship’, this interest was stimulated by the ‘new genetics’ and revived interest in kinship and family patterns. This volume investigates the impact of biotechnology on contemporary understandings of kinship, of family and ‘belonging’ in a variety of European settings and reveals similarities and differences in how kinship is conceived. What constitutes kinship for different publics? How significant are biogenetic links? What does family resemblance tell us? Why is genetically modified food an issue? Are ‘genes’ and ‘blood’ interchangeable? It has been argued that the recent prominence of genetic science and genetic technologies has resulted in a ‘geneticization’ of social life; the ethnographic examples presented here do show shifts occurring in notions of ‘nature’ and of what is ‘natural’. But, they also illustrate the complexity of contemporary kinship thinking in Europe and the continued interconnectedness of biological and sociological understandings of relatedness and the relationship between nature and nurture.

Bringing together key historical and innovative ethnographic materials on the peoples of the South-West Province of Cameroon and the Nigerian borderlands, this volume presents critical and analytical approaches to the production of ethnic, political, religious, and gendered identities in the region. The contributors examine a range of issues relating to identity, including first encounters and conflict as well as global networking, trans-national families, enculturation, gender, resistance, and death. In addition to a number of very striking illustrations of ethnographic and material culture, this volume contains key maps from early German sources and other original cartographical materials.

Assisted reproductive technologies such as in vitro fertilization have provoked global controversy and ethical debate. This book provides a groundbreaking investigation into those debates in the Islamic Middle East, simultaneously documenting changing ideas of kinship and the evolving role of religious authority in the region through a combination of in-depth field research in Lebanon and an exhaustive survey of the Islamic legal literature. Lebanon, home to both Sunni and Shiite Muslim communities, provides a valuable site through which to explore the overall dynamism and diversity of global Islamic debate. As this book shows, Muslim perspectives focus on the moral propriety of such controversial procedures as the use of donor sperm and eggs as well as surrogacy arrangements, which are allowed by some authorities using surprising and innovative legal arguments. These arguments challenge common stereotypes of the rigidity and conservatism of Islamic law and compel us to question conventional contrasts between ‘liberal’ and Islamic notions of moral freedom, as well as the epistemological assumptions of anthropology’s own ‘new kinship studies’. This book will be essential reading for anyone interested in contemporary Islam and the impact of reproductive technology on the global social imaginary.

Based on fieldwork conducted among middle-class university students primarily at the national university (UNAM) in Mexico City, this study explores gender relations as reflected in the words macho and machismo. The author concludes that the students use them to denote aspects of their families of origin that they consider unfavorable and aspects of the cultural past that they wish to leave behind in their own lives. In capturing the lively and revealing conversations of these young voices, the author offers a compelling analysis of how gender concepts and identities are changing in contemporary Mexico City.

How is law mobilized and who has the power and authority to construct its meaning? This important volume examines this question as well as how law is constituted and reconfigured through social processes that frame both its continuity and transformation over time. The volume highlights how power is deployed under conditions of legal pluralism, exploring its effects on livelihoods and on social institutions, including the state. Such an approach not only demonstrates how the state, through its various development programs and organizational structures, attempts to control territory and people, but also relates the mechanisms of state control to other legal modes of control and regulation at both local and supranational levels.

Inspired by the Rhetoric Culture Project, this volume focuses on the use of imagery, narrative, and cultural schemes to deal with predicaments that arise during the course of life. The contributors explore how people muster their resources to understand and deal with emergencies such as illness, displacement, or genocide. In dealing with such circumstances, people can develop new rhetorical forms and, in the process, establish new cultural resources for succeeding generations. Several of the contributions show how rhetorical cultural forms can themselves create emergencies. The contributors bring expertise from a variety of disciplines, including anthropology and communications studies, underlining the volume’s wider relevance as a reflection on the human condition.

How is law mobilized and who has the power and authority to construct its meaning? This important volume examines this question as well as how law is constituted and reconfigured through social processes that frame both its continuity and transformation over time. The volume highlights how power is deployed under conditions of legal pluralism, exploring its effects on livelihoods and on social institutions, including the state. Such an approach not only demonstrates how the state, through its various development programs and organizational structures, attempts to control territory and people, but also relates the mechanisms of state control to other legal modes of control and regulation at both local and supranational levels.

Around 1800 roughly three per cent of the human population lived in urban areas; by 2030 this number is expected to have gone up to some seventy per cent. This poses problems for traditional religions that are all rooted in rural, small-scale societies. The authors in this volume question what the possible appeal of these old religions, such as Christianity, Judaism, or Islam could be in the new urban environment and, conversely, what impact global urbanization will have on learning and on the performance and nature of ritual. Anthropologists, historians and political scientists have come together in this volume to analyse attempts made by churches and informal groups to adapt to these changes and, at the same time, to explore new ways to study religions in a largely urbanized environment.

Inspired by the Rhetoric Culture Project, this volume focuses on the use of imagery, narrative, and cultural schemes to deal with predicaments that arise during the course of life. The contributors explore how people muster their resources to understand and deal with emergencies such as illness, displacement, or genocide. In dealing with such circumstances, people can develop new rhetorical forms and, in the process, establish new cultural resources for succeeding generations. Several of the contributions show how rhetorical cultural forms can themselves create emergencies. The contributors bring expertise from a variety of disciplines, including anthropology and communications studies, underlining the volume’s wider relevance as a reflection on the human condition.

Collapsing concrete colossuses, run-down overgrown skeletons, immutable architectural misfits: the outcasts from our built environment, which we are dying to dispose of — and yet cannot do without — have inspired many ghost stories, crime novels and urban legends. Such narratives reveal the significance of architectural eyesores for the people who live or work in or near them. After exploring various approaches to building lives and deaths, the author presents a rich variety of undesired edifices in Germany, Hungary, Austria and Bosnia-Herzegovina and investigates the different methods used to dispose of them: eliminating, damaging, transforming or ‘reframing’ them, abandoning them to progressive dilapidation or virtually rejecting them. Discarding an edifice, however, need not bring its social life to an end. This analysis continues with a reflection on the afterlife of unwanted buildings, and concludes with a discussion on the life expectancy of buildings, their multi-sensory materiality and ‘thingly’ agency.

Conceiving Kinship is an in-depth journey, the first of its kind, into how heterosexual, lesbian and gay couples using programmes of gamete donation conceptualize and make Italian kinship. It explores the provision of treatment in clinical and non-clinical settings at a time when Italy was considered the 'Wild-West' of assisted conception. This compelling study provides a new perspective on hotly debated issues in kinship studies and the modern medical technologies; it offers fresh insights into longstanding questions of cultural continuities and discontinuities in European kinship.

Contrary to ingrained academic and public assumptions, wherein indigenous lowland South American societies are viewed as the product of historical emplacement and spatial stasis, there is widespread evidence to suggest that migration and displacement have been the norm, and not the exception. This original and thought-provoking collection of case studies examines some of the ways in which migration, and the concomitant processes of ecological and social change, have shaped and continue to shape human-environment relations in Amazonia. Drawing on a wide range of historical time frames (from pre-conquest times to the present) and ethnographic contexts, different chapters examine the complex and important links between migration and the classification, management, and domestication of plants and landscapes, as well as the incorporation and transformation of environmental knowledge, practices, ideologies and identities.

Contrary to ingrained academic and public assumptions, wherein indigenous lowland South American societies are viewed as the product of historical emplacement and spatial stasis, there is widespread evidence to suggest that migration and displacement have been the norm, and not the exception. This original and thought-provoking collection of case studies examines some of the ways in which migration, and the concomitant processes of ecological and social change, have shaped and continue to shape human-environment relations in Amazonia. Drawing on a wide range of historical time frames (from pre-conquest times to the present) and ethnographic contexts, different chapters examine the complex and important links between migration and the classification, management, and domestication of plants and landscapes, as well as the incorporation and transformation of environmental knowledge, practices, ideologies and identities.

In recent years, the field of study variously called local, indigenous or traditional environmental knowledge (TEK) has experienced a crisis brought about by the questioning of some of its basic assumptions. This has included reassessing notions that scientific methods can accurately elicit and describe TEK or that incorporating it into development projects will improve the physical, social or economic well-being of marginalized peoples. The contributors to this volume argue that to accurately and appropriately describe TEK, the historical and political forces that have shaped it, as well as people’s day-to-day engagement with the landscape around them must be taken into account. TEK thus emerges, not as an easily translatable tool for development experts, but as a rich and complex element of contemporary lives that should be defined and managed by indigenous and local peoples themselves.

Although practice theory has been a mainstay of social theory for nearly three decades, so far it has had very limited impact on media studies. This book draws on the work of practice theorists such as Wittgenstein, Foucault, Bourdieu, Barth and Schatzki and rethinks the study of media from the perspective of practice theory. Drawing on ethnographic case studies from places such as Zambia, India, Hong Kong, the United States, Britain, Norway and Denmark, the contributors address a number of important themes: media as practice; the interlinkage between media, culture and practice; the contextual study of media practices; and new practices of digital production. Collectively, these chapters make a strong case for the importance of theorising the relationship between media and practice and thereby adding practice theory as a new strand to the study of anthropology of media.

A proliferation of press headlines, social science texts and “ethical” concerns about the social implications of recent developments in human genetics and biomedicine have created a sense that, at least in European and American contexts, both the way we treat the human body and our attitudes towards it have changed.

This volume asks what really happens to social relations in the face of new types of transaction – such as organ donation, forensic identification and other new medical and reproductive technologies - that involve the use of corporeal material. Drawing on comparative insights into how human biological material is treated, it aims to consider how far human bodies and their components are themselves inherently “social.”

The case studies – ranging from animal-human transformations in Amazonia to forensic reconstruction in post-conflict Serbia and the treatment of Native American specimens in English museums – all underline that, without social relations, there are no bodies but only “human remains.” The volume gives us new and striking ethnographic insights into bodies as sociality, as well as a potentially powerful analytical reconsideration of notions of embodiment. It makes a novel contribution, too, to “science and society” debates.

Sex is often regarded as a dangerous business that must be rigorously controlled, regulated, and subjected to rules. Sexual acts that defy acceptable practices may be seen as variously defiling, immoral, and even unnatural. They may challenge and subvert both cultural preconceptions and the social order in a politics of sexual transgression that threatens to transform permissible boundaries and restructure bodily engagements. This collection of essays explores acts of sexual transgression that have the power to reconfigure perceptions of bodily intimacy and the social norms of interaction. Considering issues such as domestic violence, child prostitution, health and sex, teenage sex, and sex with animals across a range of settings from contemporary Oceania, the Pacific, South Africa, and southeast Asia to Euro-America, this book should interest all those who question the "naturalness" of sex, including public health workers, clinical practitioners and students of sex, sexuality, and gender in the humanities and social sciences.

Interest in the study of kinship, a key area of anthropological enquiry, has recently reemerged. Dubbed ‘the new kinship’, this interest was stimulated by the ‘new genetics’ and revived interest in kinship and family patterns. This volume investigates the impact of biotechnology on contemporary understandings of kinship, of family and ‘belonging’ in a variety of European settings and reveals similarities and differences in how kinship is conceived. What constitutes kinship for different publics? How significant are biogenetic links? What does family resemblance tell us? Why is genetically modified food an issue? Are ‘genes’ and ‘blood’ interchangeable? It has been argued that the recent prominence of genetic science and genetic technologies has resulted in a ‘geneticization’ of social life; the ethnographic examples presented here do show shifts occurring in notions of ‘nature’ and of what is ‘natural’. But, they also illustrate the complexity of contemporary kinship thinking in Europe and the continued interconnectedness of biological and sociological understandings of relatedness and the relationship between nature and nurture.

Sex is often regarded as a dangerous business that must be rigorously controlled, regulated, and subjected to rules. Sexual acts that defy acceptable practices may be seen as variously defiling, immoral, and even unnatural. They may challenge and subvert both cultural preconceptions and the social order in a politics of sexual transgression that threatens to transform permissible boundaries and restructure bodily engagements. This collection of essays explores acts of sexual transgression that have the power to reconfigure perceptions of bodily intimacy and the social norms of interaction. Considering issues such as domestic violence, child prostitution, health and sex, teenage sex, and sex with animals across a range of settings from contemporary Oceania, the Pacific, South Africa, and southeast Asia to Euro-America, this book should interest all those who question the "naturalness" of sex, including public health workers, clinical practitioners and students of sex, sexuality, and gender in the humanities and social sciences.

For centuries, the rite of the tarantula was the only cure for those ‘bitten’ or ‘possessed’ by the mythic Apulian spider. Its victims had to dance to the local tarantella or ‘pizzica’ for days on end. Today, the pizzica has returned to the limelight, bringing to the forefront issues of performance, gender, identity and well-being. This book explores how and why the pizzica has boomed in the Salento and elsewhere and asks whether this current popu- larity has anything to do with the historic ritual of tarantism or with the intention of recovering well-being. While personal stories and experiences may confirm the latter, a vital shift has appeared in the Salento: from the confrontation of life crises to the vibrant promotion and celebration of a local sense of identity and celebrity.

Court dance in Java has changed from a colonial ceremonial tradition into a national artistic classicism. Central to this general transformation has been dance’s role in personal transformation, developing appropriate forms of everyday behaviour and strengthening the powers of persuasion that come from the skillful manipulation of both physical and verbal forms of politeness. This account of dance’s significance in performance and in everyday life draws on extensive research, including dance training in Java, and builds on how practitioners interpret and explain the repertoire. The Javanese case is contextualized in relation to social values, religion, philosophy, and commoditization arising from tourism. It also raises fundamental questions about the theorization of culture, society and the body during a period of radical change.

Conceiving Kinship is an in-depth journey, the first of its kind, into how heterosexual, lesbian and gay couples using programmes of gamete donation conceptualize and make Italian kinship. It explores the provision of treatment in clinical and non-clinical settings at a time when Italy was considered the 'Wild-West' of assisted conception. This compelling study provides a new perspective on hotly debated issues in kinship studies and the modern medical technologies; it offers fresh insights into longstanding questions of cultural continuities and discontinuities in European kinship.

Court dance in Java has changed from a colonial ceremonial tradition into a national artistic classicism. Central to this general transformation has been dance’s role in personal transformation, developing appropriate forms of everyday behaviour and strengthening the powers of persuasion that come from the skillful manipulation of both physical and verbal forms of politeness. This account of dance’s significance in performance and in everyday life draws on extensive research, including dance training in Java, and builds on how practitioners interpret and explain the repertoire. The Javanese case is contextualized in relation to social values, religion, philosophy, and commoditization arising from tourism. It also raises fundamental questions about the theorization of culture, society and the body during a period of radical change.

Fieldwork is a central method of research throughout anthropology, a much-valued, much-vaunted mode of generating information. But its nature and process have been seriously understudied in biological anthropology and primatology. This book is the first ever comparative investigation, across primatology, biological anthropology, and social anthropology, to look critically at this key research practice. It is also an innovative way to further the comparative project within a broadly conceived anthropology, because it does not focus on common theory but on a common method. The questions asked by contributors are: what in the pursuit of fieldwork is common to all three disciplines, what is unique to each, how much is contingent, how much necessary? Can we generate well-grounded cross-disciplinary generalizations about this mutual research method, and are there are any telling differences? Co-edited by a social anthropologist and a primatologist, the book includes a list of distinguished and well-established contributors from primatology and biological anthropology.

It is commonly acknowledged that anthropologists use personal experiences to inform their writing. However, it is often assumed that only fieldwork experiences are relevant and that the personal appears only in the form of self-reflexivity. This book takes a step beyond anthropology at home and auto-ethnography and shows how anthropologists can include their memories and experiences as ethnographic data in their writing. It discusses issues such as authenticity, translation and ethics in relation to the self, and offers a new perspective on doing ethnographic fieldwork.

Although practice theory has been a mainstay of social theory for nearly three decades, so far it has had very limited impact on media studies. This book draws on the work of practice theorists such as Wittgenstein, Foucault, Bourdieu, Barth and Schatzki and rethinks the study of media from the perspective of practice theory. Drawing on ethnographic case studies from places such as Zambia, India, Hong Kong, the United States, Britain, Norway and Denmark, the contributors address a number of important themes: media as practice; the interlinkage between media, culture and practice; the contextual study of media practices; and new practices of digital production. Collectively, these chapters make a strong case for the importance of theorising the relationship between media and practice and thereby adding practice theory as a new strand to the study of anthropology of media.