It asserts that anthropology must pay more attention to history.

    When we travel to a different country, or even a different city in the United States, we assume that a certain amount of cultural adjustment will be required, whether it's getting used to new food or negotiating a foreign language, adapting to a different standard of living or another currency. In fact, what contributes most to our sense of disorientation is having to adapt to another culture's sense of time.Levine, who has devoted his career to studying time and the pace of life, takes us on an enchanting tour of time through the ages and around the world. As he recounts his unique experiences with humor and deep insight, we travel with him to Brazil, where to be three hours late is perfectly acceptable, and to Japan, where he finds a sense of the long-term that is unheard of in the West. We visit communities in the United States and find that population size affects the pace of life--and even the pace of walking. We travel back in time to ancient Greece to examine early clocks and sundials, then move forward through the centuries to the beginnings of "clock time" during the Industrial Revolution. We learn that there are places in the world today where people still live according to "nature time," the rhythm of the sun and the seasons, and "event time," the structuring of time around happenings(when you want to make a late appointment in Burundi, you say, "I'll see you when the cows come in").Levine raises some fascinating questions. How do we use our time? Are we being ruled by the clock? What is this doing to our cities? To our relationships? To our own bodies and psyches? Are there decisions we have made without conscious choice? Alternative tempos we might prefer? Perhaps, Levine argues, our goal should be to try to live in a "multitemporal" society, one in which we learn to move back and forth among nature time, event time, and clock time. In other words, each of us must chart our own geography of time. If we can do that, we will have achieved temporal prosperity.

    Using feminist and postcolonial theory this book examines the impact of multiculturalism and globalization on embodiment and community whilst considering the ethical and political implication of its critique for post-colonial feminism.A diverse range of texts are analyzed which produce the figure of 'the stranger', showing that it has alternatively been expelled as the origin of danger - such as in neighbourhood watch, or celebrated as the origin of difference - as in multiculturalism. The author argues that both of these standpoints are problematic as they involve 'stranger fetishism'; they assume that the stranger 'has a life of its own'.

    While some marvel at these changes, envisioning consciousness downloaded into a computer or humans "beamed" Star Trek-style, others view them with horror, seeing monsters brooding in the machines. In How We Became Posthuman, N. Katherine Hayles separates hype from fact, investigating the fate of embodiment in an information age.Hayles relates three interwoven stories: how information lost its body, that is, how it came to be conceptualized as an entity separate from the material forms that carry it; the cultural and technological construction of the cyborg; and the dismantling of the liberal humanist "subject" in cybernetic discourse, along with the emergence of the "posthuman."Ranging widely across the history of technology, cultural studies, and literary criticism, Hayles shows what had to be erased, forgotten, and elided to conceive of information as a disembodied entity. Thus she moves from the post-World War II Macy Conferences on cybernetics to the 1952 novel Limbo by cybernetics aficionado Bernard Wolfe; from the concept of self-making to Philip K. Dick's literary explorations of hallucination and reality; and from artificial life to postmodern novels exploring the implications of seeing humans as cybernetic systems.Although becoming posthuman can be nightmarish, Hayles shows how it can also be liberating. From the birth of cybernetics to artificial life, How We Became Posthuman provides an indispensable account of how we arrived in our virtual age, and of where we might go from here.

    But more than a temperament, being positive, we are told, is the key to success and prosperity. In this utterly original take on the American frame of mind, Barbara Ehrenreich traces the strange career of our sunny outlook from its origins as a marginal nineteenth-century healing technique to its enshrinement as a dominant, almost mandatory, cultural attitude. Evangelical mega-churches preach the good news that you only have to want something to get it, because God wants to "prosper" you. The medical profession prescribes positive thinking for its presumed health benefits. Academia has made room for new departments of "positive psychology" and the "science of happiness." Nowhere, though, has bright-siding taken firmer root than within the business community, where, as Ehrenreich shows, the refusal even to consider negative outcomes—like mortgage defaults—contributed directly to the current economic crisis.With the myth-busting powers for which she is acclaimed, Ehrenreich exposes the downside of America’s penchant for positive thinking: On a personal level, it leads to self-blame and a morbid preoccupation with stamping out “negative” thoughts. On a national level, it’s brought us an era of irrational optimism resulting in disaster. This is Ehrenreich at her provocative best—poking holes in conventional wisdom and faux science, and ending with a call for existential clarity and courage.

    Writing in a lyrical mixture of Spanish and English that is her unique heritage, she meditates on the condition of Chicanos in Anglo culture, women in Hispanic culture, and lesbians in the straight world. Her essays and poems range over broad territory, moving from the plight of undocumented migrant workers to memories of her grandmother, from Aztec religion to the agony of writing. Anzaldua is a rebellious and willful talent who recognizes that life on the border, "life in the shadows," is vital territory for both literature and civilization. Venting her anger on all oppressors of people who are culturally or sexually different, the author has produced a powerful document that belongs in all collections with emphasis on Hispanic American or feminist issues.

    Herzog’s groundbreaking research on animal rights activists, cockfighters, professional dog-show handlers, veterinary students, and biomedical researchers. Blending anthropology, behavioral economics, evolutionary psychology, and philosophy, Herzog carefully crafts a seamless narrative enriched with real-life anecdotes, scientific research, and his own sense of moral ambivalence.Alternately poignant, challenging, and laugh-out-loud funny, this enlightening and provocative book will forever change the way we look at our relationships with other creatures and, ultimately, how we see ourselves.

    Violence swept through the island: assassins were sent to kill President Harry Truman, gunfights roared in eight towns, police stations and post offices were burned down. In order to suppress this uprising, the US Army deployed thousands of troops and bombarded two towns, marking the first time in history that the US government bombed its own citizens.Nelson A. Denis tells this powerful story through the controversial life of Pedro Albizu Campos, who served as the president of the Nationalist Party. A lawyer, chemical engineer, and the first Puerto Rican to graduate from Harvard Law School, Albizu Campos was imprisoned for twenty-five years and died under mysterious circumstances. By tracing his life and death, Denis shows how the journey of Albizu Campos is part of a larger story of Puerto Rico and US colonialism.Through oral histories, personal interviews, eyewitness accounts, congressional testimony, and recently declassified FBI files, War Against All Puerto Ricans tells the story of a forgotten revolution and its context in Puerto Rico's history, from the US invasion in 1898 to the modern-day struggle for self-determination. Denis provides an unflinching account of the gunfights, prison riots, political intrigue, FBI and CIA covert activity, and mass hysteria that accompanied this tumultuous period in Puerto Rican history.

    Every day we hear this idea expressed and witness its reality in our lives-through the people we meet, the products we buy, the foods we eat, and the movies we watch. In this bold look at the cultural effects of a shrinking world, leading cultural theorist Arjun Appadurai places these challenges and pleasures of contemporary life in a broad global perspective.Offering a new framework for the cultural study of globalization, Modernity at Large shows how the imagination works as a social force in today's world, providing new resources for identity and energies for creating alternatives to the nation-state, whose era some see as coming to an end. Appadurai examines the current epoch of globalization, which is characterized by the twin forces of mass migration and electronic mediation, and provides fresh ways of looking at popular consumption patterns, debates about multiculturalism, and ethnic violence. He considers the way images-of lifestyles, popular culture, and self-representation-circulate internationally through the media and are often borrowed in surprising (to their originators) and inventive fashions.Appadurai simultaneously explores and explodes boundaries-between how we imagine the world and how that imagination influences our self-understanding, between social institutions and their effects on the people who participate in them, between nations and peoples that seem to be ever more homogeneous and yet ever more filled with differences. Modernity at Large offers a path to move beyond traditional oppositions between culture and power, tradition and modernity, global and local, pointing out the vital role imagination plays in our construction of the world of today-and tomorrow.

    More than 200 million years ago, geological forces split apart the continents. Isolated from each other, the two halves of the world developed radically different suites of plants and animals. When Christopher Columbus set foot in the Americas, he ended that separation at a stroke. Driven by the economic goal of establishing trade with China, he accidentally set off an ecological convulsion as European vessels carried thousands of species to new homes across the oceans. The Columbian Exchange, as researchers call it, is the reason there are tomatoes in Italy, oranges in Florida, chocolates in Switzerland, and chili peppers in Thailand. More important, creatures the colonists knew nothing about hitched along for the ride. Earthworms, mosquitoes, and cockroaches; honeybees, dandelions, and African grasses; bacteria, fungi, and viruses; rats of every description—all of them rushed like eager tourists into lands that had never seen their like before, changing lives and landscapes across the planet. Eight decades after Columbus, a Spaniard named Legazpi succeeded where Columbus had failed. He sailed west to establish continual trade with China, then the richest, most powerful country in the world. In Manila, a city Legazpi founded, silver from the Americas, mined by African and Indian slaves, was sold to Asians in return for silk for Europeans. It was the first time that goods and people from every corner of the globe were connected in a single worldwide exchange. Much as Columbus created a new world biologically, Legazpi and the Spanish empire he served created a new world economically.As Charles C. Mann shows, the Columbian Exchange underlies much of subsequent human history. Presenting the latest research by ecologists, anthropologists, archaeologists, and historians, Mann shows how the creation of this worldwide network of ecological and economic exchange fostered the rise of Europe, devastated imperial China, convulsed Africa, and for two centuries made Mexico City—where Asia, Europe, and the new frontier of the Americas dynamically interacted—the center of the world. In such encounters, he uncovers the germ of today’s fiercest political disputes, from immigration to trade policy to culture wars.In 1493, Charles Mann gives us an eye-opening scientific interpretation of our past, unequaled in its authority and fascination

    This text introduces students of human geography to the fundamental concept of place, marrying everyday uses of the term with the complex theoretical debates that have grown up around it.A short introduction to one of the most fundamental concepts in human geography Marries everyday uses of the term "place" with the more complex theoretical debates that have grown up around it Makes the debates intelligible to students, using familiar stories as a way into more abstract ideas Excerpts and discusses key papers on place by Doreen Massey and David Harvey Considers empirical examples of ways in which the concept of place has been used in research Teaching and learning aids include an annotated bibliography, lists of key readings and texts, a survey of web resources, suggested pedagogical resources and possible student projects

    Using Joseph Conrad's Heart of Darkness as his point of departure, Sven Lindqvist takes us on a haunting tour through the colonial past, interwoven with a modern-day travelogue. Retracing the steps of European explorers, missionaries, politicians, and historians in Africa from the late eighteenth century onward, the author exposes the roots of genocide in Africa via his own journey through the Saharan desert. As Lindqvist shows, fantasies not merely of white superiority but of actual extermination--"cleansing" the earth of the so-called lesser races--deeply informed European colonialism and racist ideology that ultimately culminated in Europe's own Holocaust.Chosen as one of the Best Books of 1998 by the New Internationalist, which called it "a beautifully written integration of criticism, cultural history, and travel writing, underpinned by a passion for social justice," "Exterminate All the Brutes" is a powerful reckoning with the past and an indispensable contribution to the literature of colonial Africa and European genocide.

    It is the story of the French colony of San Domingo, a place where the brutality of master toward slave was commonplace and ingeniously refined. And it is the story of a barely literate slave named Toussaint L'Ouverture, who led the black people of San Domingo in a successful struggle against successive invasions by overwhelming French, Spanish, and English forces and in the process helped form the first independent nation in the Caribbean.

    His research helped to define--and continues to give depth to--the area of American studies concerned with the links between scientific and technological advances, and the way society and culture both determine these links. The Machine in the Garden fully examines the difference between the pastoral and progressive ideals which characterized early 19th-century American culture, and which ultimately evolved into the basis for much of the environmental and nuclear debates of contemporary society.This new edition is appearing in celebration of the 35th anniversary of Marx's classic text. It features a new afterword by the author on the process of writing this pioneering book, a work that all but founded the discipline now called American Studies.

    His earlier publications have shown how dramatic British innovations in India, including revenue and legal systems, led to fundamental structural changes in Indian social relations. This collection of his writings in the last fifteen years discusses areas in which the colonial impact has generally been overlooked. The essays form a multifaceted exploration of the ways in which the British discovery, collection, and codification of information about Indian society contributed to colonial cultural hegemony and political control.Cohn argues that the British Orientalists' study of Indian languages was important to the colonial project of control and command. He also asserts that an arena of colonial power that seemed most benign and most susceptible to indigenous influences--mostly law--in fact became responsible for the institutional reactivation of peculiarly British notions about how to regulate a colonial society made up of others. He shows how the very Orientalist imagination that led to brilliant antiquarian collections, archaeological finds, and photographic forays were in fact forms of constructing an India that could be better packaged, inferiorized, and ruled. A final essay on cloth suggests how clothes have been part of the history of both colonialism and anticolonialism.