Dominic Boyer is Professor of Anthropology and Director of the Center for Energy and Environmental Research in the Human Sciences at Rice University. He is the author of The Life Informatic: Newsmaking in the Digital Era; Spirit and System: Media, Intellectuals, and the Dialectic in Modern German Culture; and Understanding Media: A Popular Philosophy. James Faubion is the Radoslav Tsanoff Chair and Professor of Anthropology at Rice University. He is the author of An Anthropology of Ethics, The Shadows and Lights of Waco: Millennialism Today, and Modern Greek Lessons: A Primer in Historical Constructivism. George E. Marcus is Chancellor’s Professor of Anthropology at the University of California, Irvine. He is coauthor of Anthropology as Cultural Critique: An Experimental Moment in the Human Sciences and coeditor of Writing Culture: The Poetics and Politics of Ethnography. He was the founding editor of Cultural Anthropology.
Contributors: Thomas Cousins, Stefanos Geroulanos, Todd Meyers, Pamela Reynolds, Fiona Ross, and Vaibhav Saria; and a Foreword by Francis B. Nyamnjoh
The second edition of Anthropology adds important new material on questions of culture versus power, Max Weber's thought, the potential of applied anthropology, and the rise of public anthropology, while briefly touching on the anthropology of globalization. As in the previous edition, Barrett remains committed to exploring the impact of postmodernism on the practice and theory of anthropology, positing that it is a formless and ultimately short-lived approach. Including case studies to demonstrate real-world applications of the theories discussed, Barrett's Anthropology remains an essential text for students and teachers of anthropology.
Contributors. João Biehl, Steven C. Caton, Vincent Crapanzano, Veena Das, Didier Fassin, Michael M. J. Fischer, Ghassan Hage, Clara Han, Michael Jackson, Arthur Kleinman, Michael Puett, Bhrigupati Singh
The work done by contributors to Fieldwork Is Not What It Used to Be articulates, at the strategic point of career-making research, features of this transformation in progress. Setting aside traditional anxieties about ethnographic authority, the authors revisit fieldwork with fresh initiative. In search of better understandings of the contemporary research process itself, they assess the current terms of the engagement of fieldworkers with their subjects, address the constructive, open-ended forms by which the conclusions of fieldwork might take shape, and offer an accurate and useful description of what it means to become—and to be—an anthropologist today.
Contributors: Lisa Breglia, George Mason University; Jae A. Chung, Aalen University; James D. Faubion, Rice University; Michael M. J. Fischer, MIT; Kim Fortun, Rensselaer Polytechnic Institute; Jennifer A. Hamilton, Hampshire College; Christopher M. Kelty, UCLA; George E. Marcus, University of California, Irvine; Nahal Naficy, Rice University; Kristin Peterson, University of California, Irvine; Deepa S. Reddy, University of Houston-Clear Lake
When three-month-old Lia Lee Arrived at the county hospital emergency room in Merced, California, a chain of events was set in motion from which neither she nor her parents nor her doctors would ever recover. Lia's parents, Foua and Nao Kao, were part of a large Hmong community in Merced, refugees from the CIA-run "Quiet War" in Laos. The Hmong, traditionally a close-knit and fiercely people, have been less amenable to assimilation than most immigrants, adhering steadfastly to the rituals and beliefs of their ancestors. Lia's pediatricians, Neil Ernst and his wife, Peggy Philip, cleaved just as strongly to another tradition: that of Western medicine. When Lia Lee Entered the American medical system, diagnosed as an epileptic, her story became a tragic case history of cultural miscommunication.
Parents and doctors both wanted the best for Lia, but their ideas about the causes of her illness and its treatment could hardly have been more different. The Hmong see illness aand healing as spiritual matters linked to virtually everything in the universe, while medical community marks a division between body and soul, and concerns itself almost exclusively with the former. Lia's doctors ascribed her seizures to the misfiring of her cerebral neurons; her parents called her illness, qaug dab peg--the spirit catches you and you fall down--and ascribed it to the wandering of her soul. The doctors prescribed anticonvulsants; her parents preferred animal sacrifices.