The author, who is himself a Romani, speaks directly to the gadze (non-Gypsy) reader about his people, their history since leaving India one thousand years ago and their rejection and exclusion from society in the countries where they settled, their health, food, culture and society.

    Goldstein challenges much of what we think we know about the "culture of poverty." Drawing on more than a decade of experience in Brazil, Goldstein provides an intimate portrait of everyday life among the women of the favelas, or urban shantytowns. These women have created absurdist and black-humor storytelling practices in the face of trauma and tragedy. Goldstein helps us to understand that such joking and laughter is part of an emotional aesthetic that defines the sense of frustration and anomie endemic to the political and economic desperation of the shantytown.

    As in his first trip with Alberto Granado, this second journey was an encounter with the roots of indigenous America, with the incipient people’s movements and all the beauty and suffering of a continent oppressed for centuries.“The name of the sidekick has changed from Alberto to Calica, but the trip is the same: two free-spirits spanning out over South America without knowing exactly what they're looking for or which way is north,” wrote Guevara in his travel diary.The two friends explore Bolivia, Perú and Ecuador, alternating their enthusiasm for travel and youthful antics with revealing discoveries about social and political reality in Latin America, in the end turning the trip into a profound journey of self-discovery that would change them forever.The book presents previously unpublished photos from Calica’s personal album that portray the childhood and youth of the two friends in the town of Alta Gracia in the Province of Córdoba, Argentina, as well as their trip together.Alberto Granado, friend of both Ernesto and Calica, prologues the book and finishes with these words:“Thank you, Calica, for having brought this breath of fresh air and showing us our friend just as he was, is and always will be: a man of flesh and blood.”

    Alan Barnard has written a clear, detailed overview of anthropological theory that brings out the historical contexts of the great debates, tracing the genealogies of theories and schools of thought. His book covers the precursors of anthropology; evolutionism in all its guises; diffusionism and culture area theories, functionalism and structural-functionalism; action-centered theories; processual and Marxist perspectives; the many faces of relativism, structuralism and poststructuralism; and recent interpretive and postmodernist viewpoints. This is a balanced and judicious survey, which also considers the problems involved in assessing anthropological theories.

    Contrasting the views of medical science with those of ordinary women from diverse social and economic backgrounds, anthropologist Emily Martin presents unique fieldwork on American culture and uncovers the metaphors of economy and alienation that pervade women's imaging of themselves and their bodies. A new preface examines some of the latest medical ideas about women's reproductive cycles.

    Although the occasional newspaper headline alerts us to genocide, AIDS, malaria, or civil war in Africa, most of us know very little about the continent. However we still carry strong mental images of Africa, which are reflected in American advertising, movies, amusement parks, cartoons, and many other corners of our society.Few think to question these perceptions or how they came to be so deeply lodged in the collective American consciousness. Curtis Keim’s Mistaking Africa looks at the historical evolution of this mindset and examines the role that popular media play in the creation of our mental images of Africa. Keim addresses the most prevalent myths and preconceptions and demonstrates how these prevent a true understanding of the enormously diverse peoples and cultures of Africa. Updated throughout, the second edition includes an entirely revised chapter on Africa in images, which analyzes portrayals of Africa in popular media, including print advertising by corporations such as Dow Chemical, ExxonMobil, IBM, Vogue magazine, Honda, and Snapple. New to the second edition as well is an appendix on learning more about Africa.ContentsPart One: Introduction1. Changing Our Mind about Africa2. How We LearnPart Two: Evolutionism3. The Origins of “Darkest Africa”4. “Our Living Ancestors”: Twentieth-Century Evolutionism5. Real Africa, Wise Africa6. We Should Help ThemPart Three: Further Misperceptions7. Cannibalism: No Accounting for Taste8. Africans Live in Tribes, Don’t They?9. Safari: Beyond Our Wildest Dreams10. Africa in ImagesPart Four: New Directions11. Race and Culture: The Same and the Other12. From Imagination to DialogueAppendix: Learning More

    Sambia boys experience ritualized homosexuality before puberty and do not leave it until marriage, after which homosexual activity is prohibited. The implications are developed cross-culturally and contextualized in gender literature.

    With the help of twenty-eight staff members of the Naisbitt China Institute in Tianjin, they have monitored local newspapers in all of China's provinces to identify the evolving perspectives and deep forces underlying China's transformation. Their research reveals that China is not only undergoing fundamental changes but also creating an entirely new social and economic model—what the Naisbitts call a "vertical democracy"—that is changing the rules of global trade and challenging Western democracy as the only acceptable form of governing.The Naisbitts have identified 8 pillars as the foundation and drivers of China's new society:Emancipation of the MindBalancing Top-Down and Bottom-UpFraming the Forest and Letting the Trees GrowCrossing the River by Feeling the StonesArtistic and Intellectual FermentJoining the WorldFreedom and FairnessFrom Olympic Medals to Nobel PrizesExamining each of these 8 pillars in great detail, China's Megatrends describes the new China for the knowledgeable and the newly curious, offering fresh and provocative insights and lessons to be learned.

    Within a few years, however, what had been perceived as a national crisis came to be seen as a nuisance, with early sympathies for the plight of the homeless giving way to compassion fatigue and then condemnation. Debates around the problem of homelessness—often set in terms of sin, sickness, and the failure of the social system—have come to profoundly shape how homeless people survive and make sense of their plights. In Hobos, Hustlers, and Backsliders, Teresa Gowan vividly depicts the lives of homeless men in San Francisco and analyzes the influence of the homelessness industry on the streets, in the shelters, and on public policy. Gowan shows some of the diverse ways that men on the street in San Francisco struggle for survival, autonomy, and self-respect. Living for weeks at a time among homeless men—working side-by-side with them as they collected cans, bottles, and scrap metal; helping them set up camp; watching and listening as they panhandled and hawked newspapers; and accompanying them into soup kitchens, jails, welfare offices, and shelters—Gowan immersed herself in their routines, their personal stories, and their perspectives on life on the streets. She observes a wide range of survival techniques, from the illicit to the industrious, from drug dealing to dumpster diving. She also discovered that prevailing discussions about homelessness and its causes—homelessness as pathology, homelessness as moral failure, and homelessness as systemic failure—powerfully affect how homeless people see themselves and their ability to change their situation. Drawing on five years of fieldwork, this powerful ethnography of men living on the streets of the most liberal city in America, Hobos, Hustlers, and Backsliders, makes clear that the way we talk about issues of extreme poverty has real consequences for how we address this problem—and for the homeless themselves.

    Exploring topics ranging from language and gender to the politics of work and family, Gender and the Politics of History is a crucial interrogation of the uses of gender as a tool for cultural and historical analysis.The revised edition--in addition to providing a new generation of readers with access to a classic text in feminist theory and history--reassesses the book's fundamental topic: the category of gender. In provocatively arguing that gender no longer serves to destabilize our understanding of sexual difference, the new preface and new chapter open a critical dialogue with the original book.

    Yet this book argues that such a distinction, so obviously impracticable in our own global era, has been illusory at least since the war with Mexico in the mid-nineteenth century and the later wars against Spain, Cuba, and the Philippines. In this book, Amy Kaplan shows how U.S. imperialism--from Manifest Destiny to the American Century--has profoundly shaped key elements of American culture at home, and how the struggle for power over foreign peoples and places has disrupted the quest for domestic order.The neatly ordered kitchen in Catherine Beecher's household manual may seem remote from the battlefields of Mexico in 1846, just as Mark Twain's Mississippi may seem distant from Honolulu in 1866, or W. E. B. Du Bois's reports of the East St. Louis Race Riot from the colonization of Africa in 1917. But, as this book reveals, such apparently disparate locations are cast into jarring proximity by imperial expansion. In literature, journalism, film, political speeches, and legal documents, Kaplan traces the undeniable connections between American efforts to quell anarchy abroad and the eruption of such anarchy at the heart of the empire.

    Written in diary form, the book offers a rare insight into the ways of life that have existed since the dawn of time and are about to disappear forever. Illness, accidents and all manner of unforeseen mishaps test Parry's strength every step of the way.

    While little of the pueblo itself remains, five centuries of history lie beneath the low rises of sandstone masonry, and theories about the events of that night are as persistent as the desert winds. The easternmost town on Antelope Mesa, Awat’ovi was renowned for its martial strength, and had been the gateway to the entire Hopi landscape for centuries. Why did kinsmen target it for destruction?Drawing on oral traditions, archival accounts, and extensive archaeological research, James Brooks unravels the story and its significance. Mesa of Sorrows follows the pattern of an archaeological expedition, uncovering layer after layer of evidence and theories. Brooks questions their reliability and shows how interpretations were shaped by academic, religious and tribal politics. Piecing together three centuries of investigation, he offers insight into why some were spared—women, mostly, and taken captive—and others sacrificed. He weighs theories that the attack was in retribution for Awat’ovi having welcomed Franciscan missionaries or for the residents’ practice of sorcery, and argues that a perfect storm of internal and external crises revitalized an ancient cycle of ritual bloodshed and purification.A haunting account of a shocking massacre, Mesa of Sorrows is a probing exploration of how societies confront painful histories, and why communal violence still plagues us today.

    These men and women regarded themselves as professional anti-witches, who (in dream-like states) apparently fought ritual battles against witches and wizards, to protect their villages and harvests. If they won, the harvest would be good, if they lost, there would be famine. The inquisitors tried to fit them into their pre-existing images of the witchesâ�� sabbat. The result of this cultural clash which lasted over a century, was the slow metamorphosis of the benandanti into their enemies â�� the witches. Carlo Ginzburg shows clearly how this transformation of the popular notion of witchcraft was manipulated by the Inquisitors, and disseminated all over Europe and even to the New World. The peasantsâ�� fragmented and confused testimony reaches us with great immediacy, enabling us to identify a level of popular belief which constitutes a valuable witness for the reconstruction of the peasant way of thinking of this age.