Environmental damage, climate change, globalization, rapid population growth, and unwise political choices were all factors in the demise of societies around the world, but some found solutions and persisted. As in Guns, Germs, and Steel, Diamond traces the fundamental pattern of catastrophe, and weaves an all-encompassing global thesis through a series of fascinating historical-cultural narratives. Collapse moves from the Polynesian cultures on Easter Island to the flourishing American civilizations of the Anasazi and the Maya and finally to the doomed Viking colony on Greenland. Similar problems face us today and have already brought disaster to Rwanda and Haiti, even as China and Australia are trying to cope in innovative ways. Despite our own society’s apparently inexhaustible wealth and unrivaled political power, ominous warning signs have begun to emerge even in ecologically robust areas like Montana.
Brilliant, illuminating, and immensely absorbing, Collapse is destined to take its place as one of the essential books of our time, raising the urgent question: How can our world best avoid committing ecological suicide?
From the Trade Paperback edition.
Near the end of the last Ice Age 12,800 years ago, a giant comet that had entered the solar system from deep space thousands of years earlier, broke into multiple fragments. Some of these struck the Earth causing a global cataclysm on a scale unseen since the extinction of the dinosaurs. At least eight of the fragments hit the North American ice cap, while further fragments hit the northern European ice cap. The impacts, from comet fragments a mile wide approaching at more than 60,000 miles an hour, generated huge amounts of heat which instantly liquidized millions of square kilometers of ice, destabilizing the Earth's crust and causing the global Deluge that is remembered in myths all around the world. A second series of impacts, equally devastating, causing further cataclysmic flooding, occurred 11,600 years ago, the exact date that Plato gives for the destruction and submergence of Atlantis.
The evidence revealed in this book shows beyond reasonable doubt that an advanced civilization that flourished during the Ice Age was destroyed in the global cataclysms between 12,800 and 11,600 years ago. But there were survivors - known to later cultures by names such as 'the Sages', 'the Magicians', 'the Shining Ones', and 'the Mystery Teachers of Heaven'. They travelled the world in their great ships doing all in their power to keep the spark of civilization burning. They settled at key locations - Gobekli Tepe in Turkey, Baalbek in the Lebanon, Giza in Egypt, ancient Sumer, Mexico, Peru and across the Pacific where a huge pyramid has recently been discovered in Indonesia. Everywhere they went these 'Magicians of the Gods' brought with them the memory of a time when mankind had fallen out of harmony with the universe and paid a heavy price. A memory and a warning to the future...
For the comet that wrought such destruction between 12,800 and 11,600 years may not be done with us yet. Astronomers believe that a 20-mile wide 'dark' fragment of the original giant comet remains hidden within its debris stream and threatens the Earth. An astronomical message encoded at Gobekli Tepe, and in the Sphinx and the pyramids of Egypt,warns that the 'Great Return' will occur in our time...
The rich documentation concerning these people, commonly called Aztecs, includes, in addition to a few codices written before the Conquest, thousands of folios in the Nahuatl or Aztec language written by natives after the Conquest. Adapting the Latin alphabet, which they had been taught by the missionary friars, to their native tongue, they recorded poems, chronicles, and traditions.
The fundamental concepts of ancient Mexico presented and examined in this book have been taken from more than ninety original Aztec documents. They concern the origin of the universe and of life, conjectures on the mystery of God, the possibility of comprehending things beyond the realm of experience, life after death, and the meaning of education, history, and art. The philosophy of the Nahuatl wise men, which probably stemmed from the ancient doctrines and traditions of the Teotihuacans and Toltecs, quite often reveals profound intuition and in some instances is remarkably “modern.”
This English edition is not a direct translation of the original Spanish, but an adaptation and rewriting of the text for the English-speaking reader.
The new foreword—written collectively by renowned anthropologists who were all students of the Murphys—is both a tribute to the Murphys and a critical reflection on the continued relevance of their work today.
In the past fifty years, Asian Americans have helped change the face of America and are now the fastest growing group in the United States. But much of their long history has been forgotten. “In her sweeping, powerful new book, Erika Lee considers the rich, complicated, and sometimes invisible histories of Asians in the United States” (Huffington Post).
The Making of Asian America shows how generations of Asian immigrants and their American-born descendants have made and remade Asian American life, from sailors who came on the first trans-Pacific ships in the 1500 to the Japanese Americans incarcerated during World War II. Over the past fifty years, a new Asian America has emerged out of community activism and the arrival of new immigrants and refugees. No longer a “despised minority,” Asian Americans are now held up as America’s “model minorities” in ways that reveal the complicated role that race still plays in the United States.
Published fifty years after the passage of the United States’ Immigration and Nationality Act of 1965, these “powerful Asian American stories…are inspiring, and Lee herself does them justice in a book that is long overdue” (Los Angeles Times). But more than that, The Making of Asian America is an “epic and eye-opening” (Minneapolis Star-Tribune) new way of understanding America itself, its complicated histories of race and immigration, and its place in the world today.
As an observer of UN diplomatic negotiations as well as the workings of grassroots feminist organizations in several countries, Sally Engle Merry offers an insider's perspective on how human rights law holds authorities accountable for the protection of citizens even while reinforcing and expanding state power. Providing legal and anthropological perspectives, Merry contends that human rights law must be framed in local terms to be accepted and effective in altering existing social hierarchies. Gender violence in particular, she argues, is rooted in deep cultural and religious beliefs, so change is often vehemently resisted by the communities perpetrating the acts of aggression.
A much-needed exploration of how local cultures appropriate and enact international human rights law, this book will be of enormous value to students of gender studies and anthropology alike.
This book attempts to understand normal social motives in murder as products of the process of evolution by natural selection. They note that the implications for psychology are many and profound, touching on such matters as parental affection and rejection, sibling rivalry, sex differences in interests and inclinations, social comparison and achievement motives, our sense of justice, lifespan developmental changes in attitudes, and the phenomenology of the self.
This is the first volume of its kind to analyze homicides in the light of a theory of interpersonal conflict. Before this study, no one had compared an observed distribution of victim-killer relationships to "expected" distribution, nor asked about the patterns of killer-victim age disparities in familial killings. This evolutionary psychological approach affords a deeper view and understanding of homicidal violence.
Ridley recounts the hundred years' war between the partisans of nature and nurture to explain how this paradoxical creature, the human being, can be simultaneously free-willed and motivated by instinct and culture. With the decoding of the human genome, we now know that genes not only predetermine the broad structure of the brain, they also absorb formative experiences, react to social cues, and even run memory. They are consequences as well as causes of the will.
The book opens with an introductory chapter by Chagnon and Irons tracing the origins of human behavioral ecology and its subsequent development. Subsequent chapters, written by both younger scholars and established researchers, cover a wide range of societies and topics organ-ized into six sections. The first section includes two chapters that provide historical background on the development of human behavioral ecology and com-pare it to two complementary approaches in the study of evolution and human behavior, evolutionary psychology, and dual inheritance theory. The second section includes five studies of mating efforts in a variety of societies from South America and Africa. The third section covers parenting, with five studies on soci-eties from Africa, Asia, and North America. The fourth section breaks somewhat with the tradition in human behavioral ecology by focusing on one particularly problematic issue, the demographic transition, using data from Europe, North America, and Asia. The fifth section includes studies of cooperation and helping behaviors, using data from societies in Micronesia and South America. The sixth and final section consists of a single chapter that places the volume in a broader critical and comparative context.
The contributions to this volume demonstrate, with a high degree of theoretical and methodological sophistication--the maturity and freshness of this new paradigm in the study of human behavior. The volume will be of interest to anthropologists and other professions working on the study of cross-cultural human behavior.
Lee Cronk is associate professor of anthropology at Rutgers University. Napoleon Chagnon is professor of anthropology, emeritus at the University of California, Santa Barbara. William Irons is professor of anthropology at Northwestern University, Evanston Illinois.
The 17 contributors to Ã’sun across the Waters delineate the special dimensions of Ã’sun religion as it appears through multiple disciplines in multiple cultural contexts. Tracing the extent of Ã’sun traditions takes us across the waters and back again. Ã’sun traditions continue to grow and change as they flow and return from their sources in Africa and the Americas.
It’s no secret that humans and apes share a host of traits, from the tribal communities we form to our irrepressible curiosity. We have a common ancestor, scientists tell us, so it’s natural that we act alike. But not all of these parallels are so appealing: the chimpanzee, for example, can be as vicious and manipulative as any human.
Yet there’s more to our shared primate heritage than just our violent streak. In Our Inner Ape, Frans de Waal, one of the world’s great primatologists and a renowned expert on social behavior in apes, presents the provocative idea that our noblest qualities—generosity, kindness, altruism—are as much a part of our nature as are our baser instincts. After all, we share them with another primate: the lesser-known bonobo. As genetically similar to man as the chimpanzee, the bonobo has a temperament and a lifestyle vastly different from those of its genetic cousin. Where chimps are aggressive, territorial, and hierarchical, bonobos are gentle, loving, and erotic (sex for bonobos is as much about pleasure and social bonding as it is about reproduction).
While the parallels between chimp brutality and human brutality are easy to see, de Waal suggests that the conciliatory bonobo is just as legitimate a model to study when we explore our primate heritage. He even connects humanity’s desire for fairness and its morality with primate behavior, offering a view of society that contrasts markedly with the caricature people have of Darwinian evolution. It’s plain that our finest qualities run deeper in our DNA than experts have previously thought.
Frans de Waal has spent the last two decades studying our closest primate relations, and his observations of each species in Our Inner Ape encompass the spectrum of human behavior. This is an audacious book, an engrossing discourse that proposes thought-provoking and sometimes shocking connections among chimps, bonobos, and those most paradoxical of apes, human beings.
Benson tracks the development of tobacco farming since the plantation slavery period and the formation of a powerful tobacco industry presence in North Carolina. In recent decades, tobacco companies that sent farms into crisis by aggressively switching to cheaper foreign leaf have coached growers to blame the state, public health, and aggrieved racial minorities for financial hardship and feelings of vilification. Economic globalization has exacerbated social and racial tensions in North Carolina, but the corporations that benefit have rarely been considered a key cause of harm and instability, and have now adopted social-responsibility platforms to elide liability for smoking disease. Parsing the nuances of history, power, and politics in rural America, Benson explores the cultural and ethical ambiguities of tobacco farming and offers concrete recommendations for the tobacco-control movement in the United States and worldwide.
Through original and insightful ethnography, Dávila shows that class in the neoliberal city is increasingly defined by the shopping habits of ordinary people. Moving from the global operations of the shopping mall industry to the experience of shopping in places like Bogotá, Colombia, El Mall is an indispensable book for scholars and students interested in consumerism and neoliberal politics in Latin America and the world.
In a clearly written style, this introduction also provides the background necessary for further study. The new chapters cover such topics as the politics of identity, and the transition from modernism to postmodernism. As with the earlier editions, this third edition of what has become a classic in the discipline still serves as a basic text and structure for a full course.
Before he began his recent travels, it seemed to Phil Zuckerman as if humans all over the globe were “getting religion”—praising deities, performing holy rites, and soberly defending the world from sin. But most residents of Denmark and Sweden, he found, don’t worship any god at all, don’t pray, and don’t give much credence to religious dogma of any kind. Instead of being bastions of sin and corruption, however, as the Christian Right has suggested a godless society would be, these countries are filled with residents who score at the very top of the “happiness index” and enjoy their healthy societies, which boast some of the lowest rates of violent crime in the world (along with some of the lowest levels of corruption), excellent educational systems, strong economies, well-supported arts, free health care, egalitarian social policies, outstanding bike paths, and great beer.
Zuckerman formally interviewed nearly 150 Danes and Swedes of all ages and educational backgrounds over the course of fourteen months. He was particularly interested in the worldviews of people who live their lives without religious orientation. How do they think about and cope with death? Are they worried about an afterlife? What he found is that nearly all of his interviewees live their lives without much fear of the Grim Reaper or worries about the hereafter. This led him to wonder how and why it is that certain societies are non-religious in a world that seems to be marked by increasing religiosity. Drawing on prominent sociological theories and his own extensive research, Zuckerman ventures some interesting answers.
This fascinating approach directly counters the claims of outspoken, conservative American Christians who argue that a society without God would be hell on earth. It is crucial, Zuckerman believes, for Americans to know that “society without God is not only possible, but it can be quite civil and pleasant.”
Anthropologist Emily Martin guides us into the fascinating and sometimes disturbing worlds of mental-health support groups, mood charts, psychiatric rounds, the pharmaceutical industry, and psychotropic drugs. Charting how these worlds intersect with the wider popular culture, she reveals how people living under the description of bipolar disorder are often denied the status of being fully human, even while contemporary America exhibits a powerful affinity for manic behavior. Mania, Martin shows, has come to be regarded as a distant frontier that invites exploration because it seems to offer fame and profits to pioneers, while depression is imagined as something that should be eliminated altogether with the help of drugs.
Bipolar Expeditions argues that mania and depression have a cultural life outside the confines of diagnosis, that the experiences of people living with bipolar disorder belong fully to the human condition, and that even the most so-called rational everyday practices are intertwined with irrational ones. Martin's own experience with bipolar disorder informs her analysis and lends a personal perspective to this complex story.
Some images inside the book are unavailable due to digital copyright restrictions.
Pun Ngai conducted ethnographic work at an electronics factory in southern China’s Guangdong province, in the Shenzhen special economic zone where foreign-owned factories are proliferating. For eight months she slept in the employee dormitories and worked on the shop floor alongside the women whose lives she chronicles. Pun illuminates the workers’ perspectives and experiences, describing the lure of consumer desire and especially the minutiae of factory life. She looks at acts of resistance and transgression in the workplace, positing that the chronic pains—such as backaches and headaches—that many of the women experience are as indicative of resistance to oppressive working conditions as they are of defeat. Pun suggests that a silent social revolution is underway in China and that these young migrant workers are its agents.
The key to understanding how the North Korean people live, the authors argue, is to realize that their only allowed role is to support Kim Jong-un, whose grandfather founded the country in the late 1940s. Still a cypher, Kim Jong-un, as did his father before him, controls his people by keeping them isolated and banning most foreigners. North Koreans remain hungry and oppressed, yet the outside world is slowly filtering in, and the book concludes by urging the United States to flood North Korea with information so that its people can make decisions based on truth rather than their dictator's ubiquitous propaganda.
Farmer shows that the same social forces that give rise to epidemic diseases such as HIV and tuberculosis also sculpt risk for human rights violations. He illustrates the ways that racism and gender inequality in the United States are embodied as disease and death. Yet this book is far from a hopeless inventory of abuse. Farmer’s disturbing examples are linked to a guarded optimism that new medical and social technologies will develop in tandem with a more informed sense of social justice. Otherwise, he concludes, we will be guilty of managing social inequality rather than addressing structural violence. Farmer’s urgent plea to think about human rights in the context of global public health and to consider critical issues of quality and access for the world’s poor should be of fundamental concern to a world characterized by the bizarre proximity of surfeit and suffering.
The second edition of this popular text has been updated throughout and includes four new chapters on language revitalization, social media and social revolutions, human migration, and the role of NGOs in international development practice. Students can now engage with the most up-to-date issues while learning to think anthropologically.
"War! . . . . / What is it good for? / Absolutely nothing," says the famous song—but archaeology, history, and biology show that war in fact has been good for something. Surprising as it sounds, war has made humanity safer and richer.
In War! What Is It Good For?, the renowned historian and archaeologist Ian Morris tells the gruesome, gripping story of fifteen thousand years of war, going beyond the battles and brutality to reveal what war has really done to and for the world. Stone Age people lived in small, feuding societies and stood a one-in-ten or even one-in-five chance of dying violently. In the twentieth century, by contrast—despite two world wars, Hiroshima, and the Holocaust—fewer than one person in a hundred died violently. The explanation: War, and war alone, has created bigger, more complex societies, ruled by governments that have stamped out internal violence. Strangely enough, killing has made the world safer, and the safety it has produced has allowed people to make the world richer too.
War has been history's greatest paradox, but this searching study of fifteen thousand years of violence suggests that the next half century is going to be the most dangerous of all time. If we can survive it, the age-old dream of ending war may yet come to pass. But, Morris argues, only if we understand what war has been good for can we know where it will take us next.
Contributors are Robin Balliger, Shannon Dudley, Pamela R. Franco, Patricia A. de Freitas, Ray Funk, Garth L. Green, Donald R. Hill, Lyndon Phillip, Victoria Razak, and Philip W. Scher.
Reject materialism. Embrace experientialism. Live more with less.
Stuffocation is one of the most pressing problems of the twenty-first century. We have more stuff than we could ever need, and it isn’t making us happier. It’s bad for the planet. It’s cluttering up our homes. It’s making us stressed—and it might even be killing us.
A rising number of us are already turning our backs on all-you-can-get consumption. We are choosing access over ownership, and taking our business to companies like Zipcar, Spotify, and Netflix. Fed up with materialism, we are ready for a new way forward.
Trend forecaster James Wallman traces our obsession with stuff back to the original Mad Men, who first created desire through advertising. He interviews anthropologists studying the clutter crisis, economists searching for new ways of measuring progress, and psychologists who link stuffocation to declining well-being. And he introduces us to the innovators who are already living more consciously and with more meaning by choosing experience over stuff.
Experientialism does not mean giving up all of our possessions. It is a solution that is less extreme but equally fundamental. It’s about transforming what we value. Stuffocation is a paradigm-shifting look at our habits and an inspiring call for living more with less. It’s the one important book you won’t be able to live without.
Praise for Stuffocation
“The revelations come fast and furious as he asserts that acquiring ‘stuff’ is often just an easy way to ignore the tougher questions of life, dodging ‘why am I here?’ and ‘how should I live?’ for ‘will that go with the top I bought last week?’ Tart and often funny . . . [Stuffocation] will be an eye-opener for those long ago persuaded that more is better. A scintillating read that will provoke conversation (or at least closet cleaning).”—Booklist
“James Wallman deftly hits upon a major insight for our times: that acquiring ‘stuff’ and ‘things’ is not nearly as meaningful as collecting experiences. Some of the happiest days of my life were when I had nothing and lived on a houseboat. Without stuff to tie me down, I felt completely free.”—Blake Mycoskie, founder of TOMS and author of the New York Times bestseller Start Something That Matters
“A must-read . . . We think that more stuff will make us happier, but as the book nicely shows, we’re just plain wrong. A great mix of stories and science, Stuffocation reveals the downside of more, and what we can do about it.”—Jonah Berger, author of the New York Times bestseller Contagious
“Wallman offers a deeply important message by weaving contemporary social science into very engaging stories. Reading the book is such a pleasure that you hardly recognize you’re being told that you should change how you live your life.”—Barry Schwartz, author of The Paradox of Choice
“With a sociologist’s eye and a storyteller’s ear, Wallman takes us on a tour of today’s experience economy from the perspective not of businesses, nor even of consumers per se, but of everyday people.”—B. Joseph Pine II and James H. Gilmore, authors of The Experience Economy
From the Hardcover edition.
Edited by the noted Hispanist José Juan Arrom, Pané’s report is the only surviving direct source of information about the myths, ceremonies, and lives of the New World inhabitants whom Columbus first encountered. The friar’s text contains many linguistic and cultural observations, including descriptions of the Taíno people’s healing rituals and their beliefs about their souls after death. Pané provides the first known description of the use of the hallucinogen cohoba, and he recounts the use of idols in ritual ceremonies. The names, functions, and attributes of native gods; the mythological origin of the aboriginal people’s attitudes toward sex and gender; and their rich stories of creation are described as well.
Wiegele evocatively captures the religious and everyday experiences of her informants' lives in poor squatter neighborhoods of Manila. She is particularly sensitive to El Shaddai's delicate and often contorted relationship with the Catholic Church, which accepts the movement reluctantly, fearful of losing the loyalty of millions of faithful Catholics. While anchored in the local realities of the Philippines, Investing in Miracles will be of great interest to readers elsewhere for its exploration of religious seduction and interpretation, the interface between religion and politics, and the relevance of religion for the urban disenfranchised.
In contemporary urban Syria, debates about the representation, preservation, and restoration of the Old City of Damascus have become part of status competition and identity construction among the city's elite. In theme restaurants and nightclubs that play on images of Syrian tradition, in television programs, nostalgic literature, and visual art, and in the rhetoric of historic preservation groups, the idea of the Old City has become a commodity for the consumption of tourists and, most important, of new and old segments of the Syrian upper class. In this lively ethnographic study, Christa Salamandra argues that in deploying and debating such representations, Syrians dispute the past and criticize the present.
Indiana Series in Middle East Studies -- Mark Tessler, general editor
Attention is focused primarily on the most recent and scientifically valid applications commonly employed by working forensic anthropologists. Readers will therefore learn about innovative techniques in the discipline, and aspiring practitioners will be prepared by understanding the necessary background needed to work in the field today. Instructors and students will find Forensic Anthropology: Current Methods and Practice comprehensive, practical, and relevant to the modern discipline of forensic anthropology.Winner of a 2015 Most Promising New Textbook Award from the Text and Academic Authors AssociationFocuses on modern methods, recent advances in research and technology, and current challenges in the science of forensic anthropologyAddresses issues of international relevance such as the role of forensic anthropology in mass disaster response and human rights investigationsIncludes chapter summaries, topicoriented case studies, keywords, and reflective questions to increase active student learning
Resentment of Indians can run high among settlers, and the consequences can be fatal. The discovery of the Indian prevented local ranchers from seizing his land, and led a small group of men who believed that he was the last of a murdered tribe to dedicate themselves to protecting him. These men worked for the government, overseeing indigenous interests in an odd job that was part Indiana Jones, part social worker, and were among the most experienced adventurers in the Amazon. They were a motley crew that included a rebel who spent more than a decade living with a tribe, a young man who left home to work in the forest at age fourteen, and an old-school sertanista with a collection of tall tales amassed over five decades of jungle exploration.
Their quest would prove far more difficult than any of them could imagine. Over the course of a decade, the struggle to save the Indian and his land would pit them against businessmen, politicians, and even the Indian himself, a man resolved to keep the outside world at bay at any cost. It would take them into the furthest reaches of the forest and to the halls of Brazil’s Congress, threatening their jobs and even their lives. Ensuring the future of the Indian and his land would lead straight to the heart of the conflict over the Amazon itself.
A heart-pounding modern-day adventure set in one of the world’s last truly wild places, The Last of the Tribe is a riveting, brilliantly told tale of encountering the unknown and the unfathomable, and the value of preserving it.
Now, because a grass fire in August 1983 cleared the terrain of brush and grass and made possible thorough archaeological examinations of the battlefield in 1984 and 1985, we have many answers to important questions.
On the basis of the archaeological evidence presented in this book, we know more about what kinds of weapons were used against the cavalry. We know exactly where many of the men fought, how they died, and what happened to their bodies at the time of or after death. We know how the troopers were deployed, what kind of clothing they wore, what kind of equipment they had, how they fought. Through the techniques of historical archaeology and forensic anthropology, the remains and grave of one of Custer’s scouts, Mitch Boyer, have been identified. And through geomorphology and the process of elimination, we know with almost 100 percent certainty where the twenty-eight missing men who supposedly were buried en masse in Deep Ravine will be found.
Shrouded in myth, the island was idealized by outsiders, who considered it a tropical Shangri-La. But as the world was to discover two centuries after the mutiny, it was also a place of sinister secrets. In this riveting account, Kathy Marks tells the disturbing saga and asks profound questions about human behavior.
In 2000, police descended on the British territory -- a lump of volcanic rock hundreds of miles from the nearest inhabited land -- to investigate an allegation of rape of a fifteen-year-old girl. They found themselves speaking to dozens of women and uncovering a trail of child abuse dating back at least three generations.
Scarcely a Pitcairn man was untainted by the allegations, it seemed, and barely a girl growing up on the island, home to just forty-seven people, had escaped. Yet most islanders, including the victims' mothers, feigned ignorance or claimed it was South Pacific "culture" -- the Pitcairn "way of life."
The ensuing trials would tear the close-knit, interrelated community apart, for every family contained an offender or a victim -- often both. The very future of the island, dependent on its men and their prowess in the longboats, appeared at risk. The islanders were resentful toward British authorities, whom they regarded as colonialists, and the newly arrived newspeople, who asked nettlesome questions and whose daily dispatches were closely scrutinized on the Internet.
The court case commanded worldwide attention. And as a succession of men passed through Pitcairn's makeshift courtroom, disturbing questions surfaced. How had the abuse remained hidden so long? Was it inevitable in such a place? Was Pitcairn a real-life Lord of the Flies?
One of only six journalists to cover the trials, Marks lived on Pitcairn for six weeks, with the accused men as her neighbors. She depicts, vividly, the attractions and everyday difficulties of living on a remote tropical island. Moreover, outside court, she had daily encounters with the islanders, not all of them civil, and observed firsthand how the tiny, claustrophobic community ticked: the gossip, the feuding, the claustrophobic intimacy -- and the power dynamics that had allowed the abuse to flourish.
Marks followed the legal and human saga through to its recent conclusion. She uncovers a society gone badly astray, leaving lives shattered and codes broken: a paradise truly lost.
For centuries, religious teachers from many traditions have used stories to instruct their followers. When Swamiji tells a story, the local barber rocks in helpless laughter, and a sari-wearing French nurse looks on enrapt. Farmers make decisions based on the tales, and American psychotherapists take notes that link the storytelling to their own practices. Narayan herself is a key character in this ethnography. As both a local woman and a foreign academic, she is somewhere between participant and observer, reacting to the nuances of fieldwork with a sensitivity that only such a position can bring.
Each story s reproduced in its evocative performance setting. Narayan supplements eight folk narratives with discussions of audience participation and response as well as relevant Hindu themes. All these stories focus on the complex figure of the Hindu ascetic and so sharpen our understanding of renunciation and gurus in South Asia.
While Storytellers, Saints, and Scoundrels raises provocative theoretical issues, it is also a moving human document. Swamiji, with his droll characterizations, inventive mind, and generous spirit, is a memorable character. The book contributes to a growing interdisciplinary literature on narrative. It will be particularly valuable to students and scholars of anthropology, folklore, performance studies, religions, and South Asian studies.
Case studies and theoretical essays introduce the basic principles necessary to identify and explain the symbols and practices each unique human group holds sacred or inalienable. The authors apply the methods of political science, social psychology, anthropology, journalism, and educational research. They build on the insights of Gordon Allport, Charles Taylor, and Max Weber to describe and analyze the patterns of behavior that social groups worldwide use to maintain their identities.
Written to inform the general reader and communicate across disciplinary boundaries, this important and timely volume demonstrates ways of understanding, predicting and coping with ethnic and sectarian violence.
Contributors: Badeng Nima, David Brown, Kwanchewan Buadaeng, Patrick B. Inman, Karina V. Korostelina, James L. Peacock, Thomas F. Pettigrew, Wee Teng Soh, Hamadou Tidiane Sy, Patricia M. Thornton, Mohammad Waseem.
Makingoffers a series of profound reflections on what it means to create things, on materials and form, the meaning of design, landscape perception, animate life, personal knowledge and the work of the hand. It draws on examples and experiments ranging from prehistoric stone tool-making to the building of medieval cathedrals, from round mounds to monuments, from flying kites to winding string, from drawing to writing. The book will appeal to students and practitioners alike, with interests in social and cultural anthropology, archaeology, architecture, art and design, visual studies and material culture.
In "Overcoming Nervousness," Steiner shows us how exercises in thinking also give us the calm centered sense needed to lead purposeful, healthy lives.
"Facing Karma" takes us to the heart of life, where we experience suffering and happiness. The law of karma that determines life's experiences and encounters also helps us develop the self-knowledge required for self-transformation.
Finally, "The Four Temperaments" show us how the union of hereditary factors and our own inner spiritual nature shape our psychology. The guide here is the ancient classifications of sanguine, choleric, phlegmatic, and melancholic. Renewed understanding of these allows us to develop a truly modern spiritual psychology, which is the basis of all real inner development.
With its many practical exercises, mantras, and meditations, this book is a fundamental introduction for anyone beginning or needing encouragement along the path of inner development.
Complete List of Authors:Dorothy Holland, Donald M. Nonini, Catherine Lutz, Lesley Bartlett, Marla Frederick-McGlathery, Thaddeus C. Guldbrandsen, and Enrique G. Murillo, Jr.
What is the state of democracy at the turn of the twenty-first century? To answer this question, seven scholars lived for a year in five North Carolina communities. They observed public meetings of all sorts, had informal and formal interviews with people, and listened as people conversed with each other at bus stops and barbershops, soccer games and workplaces. Their collaborative ethnography allows us to understand how diverse members of a community not just the elite think about and experience “politics” in ways that include much more than merely voting.
This book illustrates how the social and economic changes of the last three decades have made some new routes to active democratic participation possible while making others more difficult. Local Democracy Under Siege suggests how we can account for the current limitations of U.S. democracy and how remedies can be created that ensure more meaningful participation by a greater range of people.
Complete List of Authors (pictured)
From Left to Right, bottom row: Enrique Murillo, Jr., Thaddeus Guldbrandsen, Marla Frederick-McGlathery.
Top row: Dorothy Holland, Catherine Lutz, Lesley Bartlett, and Don Nonini.
"Love and Hate" was intended to complement Konrad Lorenz's book, "On Aggression," by pointing out our motivations to provide nurturing, and thus to counteract and correct the widespread but one-sided opinion that biologists always present nature as bloody in tooth and claw and intra-specific aggression as the prime mover of evolution. This simplistic image is, nonetheless, still with us, all the more regrettably because it hampers discussion across scholarly disciplines. Eibl-Eibesfeldt argues that leaders in individualized groups are chosen for their pro-social abilities. Those who comfort group members in distress, who are able to intervene in quarrels and to protect group members who are attacked, those who share, those who, in brief, show abilities to nurture, are chosen by the others as leaders, rather than those who use their abilities in competitive ways. Of course, group leaders may need, beyond their pro-social competence, to be gifted as orators, war leaders, or healers. Issues of love and hate are social in origin and hence social in consequence. Life has emerged on this planet in a succession of new forms, from the simplest algae to man--man the one being who reflects upon this creation, who seeks to fashion it himself and who, in the process, may end by destroying it. It would indeed be grotesque if the question of the meaning of life were to be solved in this way.
As the author notes in the preface of this new edition: "I discuss the phylogenetic origin of our behavior and motivations, which provide the basis for our cultural evolution and thus for our humanitarian hopes." In language that is clear and accessible throughout, arguing forcefully for the innate and "preprogrammed" dispositions of behavior in higher vertebrates, including humans, Eibl-Eibesfeldt steers a middle course in discussing the development of cultural and ethical norms while insisting on their matrix of biological origins.
Through extensive research in state institutions, clinics, laboratories, and with affected families and workers of the so-called Zone, Petryna illustrates how the event and its aftermath have not only shaped the course of an independent nation but have made health a negotiated realm of entitlement. She tracks the emergence of a "biological citizenship" in which assaults on health become the coinage through which sufferers stake claims for biomedical resources, social equity, and human rights. Life Exposed provides an anthropological framework for understanding the politics of emergent democracies, the nature of citizenship claims, and everyday forms of survival as they are interwoven with the profound changes that accompanied the collapse of the Soviet Union.
Chicago was a tumultuous and exciting city in 1889. Immigration, industrialization, urbanization, and politics created a vortex of social change. This lively chaos called out for both celebration and reform, and two women, Ellen Gates Starr and Jane Addams, responded to this challenge by founding the social settlement Hull House. Although Addams is one of the most famous women in American history and a major figure in sociology, Starr remains virtually unknown. On Art, Labor, and Religion is the first anthology of Starr's writings and biography and makes evident her contributions to national and international sociological thought and practice.
In addition to co-founding Hull House, Starr actively brought the Arts and Crafts movement in Britain to Chicago through extensive and intensive relations with this group of artisans, theorists, socialists, and proto-sociologists, founding a number of important societies based on their ideals and practices. Her writings on art, like those of William Morris and John Ruskin, stress the need for a unitary life and meaningful work that is aesthetically expressive and in harmony with nature and the community. In the first two decades of the twentieth century, she gained national fame as a visible socialist and advocate for women's labor movements whose activism helped secure greater safety for many strikers. An adherent of Fabian socialism, Starr's writings on labor unrest reflect her turning away from aestheticism toward more active political engagement. Her firm commitment to feminism, expressed between 1892 and 1920, reveal a pragmatic belief in human improvement, more inclusive democracy, and our capacity to end major social problems. On converting to Catholicism in 1920, she left Hull House to follow a more private spiritual journey, eventually entering the Benedictine religious order where she remained until her death in 1940. Her late religious and mystical writings renounce her former activism and the "Protestant ethic" in favor of an otherworldly dedication and an ordered life of prayer and devotion to Christ.
Her essays make a distinct contribution to our knowledge about early sociology and the social settlement movement. This volume restores a significant figure to her rightful place in American social history.
Mary Jo Deegan is professor of sociology at the University of Nebraska, Lincoln. She is the author of Jane Addams and the Men of the Chicago School and the editor of George Herbert Mead's Essays in Social Psychology, both available from Transaction. Ana-Maria Wahl is assistant professor of sociology at the University of Nebraska, Lincoln. She specializes in labor studies and comparative sociology with an emphasis on Mexico.
In August of 1991, the Brooklyn neighborhood of Crown Heights was engulfed in violence following the deaths of Gavin Cato and Yankel Rosenbaum—a West Indian boy struck by a car in the motorcade of a Hasidic spiritual leader and an orthodox Jew stabbed by a Black teenager. The ensuing unrest thrust the tensions between the Lubavitch Hasidic community and their Afro-Caribbean and African American neighbors into the media spotlight, spurring local and national debates on diversity and multiculturalism. Crown Heights became a symbol of racial and religious division. Yet few have paused to examine the nature of Black-Jewish difference in Crown Heights, or to question the flawed assumptions about race and religion that shape the politics—and perceptions—of conflict in the community.
In Race and Religion among the Chosen Peoples of Crown Heights, Henry Goldschmidt explores the everyday realities of difference in Crown Heights. Drawing on two years of fieldwork and interviews, he argues that identity formation is particularly complex in Crown Heights because the neighborhood’s communities envision the conflict in remarkably diverse ways. Lubavitch Hasidic Jews tend to describe it as a religious difference between Jews and Gentiles, while their Afro-Caribbean and African American neighbors usually define it as a racial difference between Blacks and Whites. These tangled definitions are further complicated by government agencies who address the issue as a matter of culture, and by the Lubavitch Hasidic belief—a belief shared with a surprising number of their neighbors—that they are a “chosen people” whose identity transcends the constraints of the social world.
The efforts of the Lubavitch Hasidic community to live as a divinely chosen people in a diverse Brooklyn neighborhood where collective identities are generally defined in terms of race illuminate the limits of American multiculturalism—a concept that claims to celebrate diversity, yet only accommodates variations of certain kinds. Taking the history of conflict in Crown Heights as an invitation to reimagine our shared social world, Goldschmidt interrogates the boundaries of race and religion and works to create space in American society for radical forms of cultural difference.
Hassig first presents the traditional explanation of the Aztec calendrical system and its ideological functions and then marshals contrary evidence to argue that the Aztec elite deliberately used calendars and timekeeping to achieve practical political ends. He further traces how the Conquest played out in the temporal realm as Spanish conceptions of time partially displaced the Aztec ones. His findings promise to revolutionize our understanding of how the Aztecs and other Mesoamerican societies conceived of time and history.
Rebel Rulers is informed by Zachariah Cherian Mampilly's extensive fieldwork in rebel-controlled areas. Focusing on three insurgent organizations—the Liberation Tigers of Tamil Eelam (LTTE) in Sri Lanka, the Rally for Congolese Democracy (RCD) in Congo, and the Sudan People's Liberation Movement/Army (SPLM/A) in Sudan—Mampilly's comparative analysis shows that rebel leaders design governance systems in response to pressures from three main sources. They must take into consideration the needs of local civilians, who can challenge rebel rule in various ways. They must deal with internal factions that threaten their control. And they must respond to the transnational actors that operate in most contemporary conflict zones. The development of insurgent governments can benefit civilians even as they enable rebels to assert control over their newly attained and sometimes chaotic territories.