Those living in organized camps created an elaborate "mythico-history" of the Hutu people, which gave significance to exile, and envisioned a collective return to the homeland of Burundi. Other refugees, who had assimilated in a more urban setting, crafted identities in response to the practical circumstances of their day to day lives. Malkki reveals how such things as national identity, historical consciousness, and the social imagination of "enemies" get constructed in the process of everyday life. The book closes with an epilogue looking at the recent violence between Hutu and Tutsi in Rwanda and Burundi, and showing how the movement of large refugee populations across national borders has shaped patterns of violence in the region.

    AbrahamsMules and Men is the first great collection of black America's folk world. In the 1930's, Zora Neale Hurston returned to her "native village" of Eatonville, Florida to record the oral histories, sermons and songs, dating back to the time of slavery, which she remembered hearing as a child. In her quest, she found herself and her history throughout these highly metaphorical folk-tales, "big old lies," and the lyrical language of song. With this collection, Zora Neale Hurston has come to reveal'and preserve'a beautiful and important part of American culture.Zora Neale Hurston (1901-1960) was a novelist, folklorist, anthropologist and playwright whose fictional and factual accounts of black heritage are unparalleled. She is also the author of Tell My Horse, Their Eyes Were Watching God, Dust Tracks on a Road, and Mule Bone.Ruby Dee, a member of the Theatre Hall of Fame, starred on Broadway in the original productions of A Raisin in the Sun and Purlie Victorious, and was featured in Spike Lee's Do the Right Thing. She is also an award-winning author and the producer of numerous television dramas.

    Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. Saba Mahmood's compelling exposition of these practices challenges this assumption by showing how the ethical and the political are indelibly linked within the context of such movements.Not only is this book a sensitive ethnography of a critical but largely ignored dimension of the Islamic revival, it is also an unflinching critique of the secular-liberal principles by which some people hold such movements to account. The book addresses three central questions: How do movements of moral reform help us rethink the normative liberal account of politics? How does the adherence of women to the patriarchal norms at the core of such movements parochialize key assumptions within feminist theory about freedom, agency, authority, and the human subject? How does a consideration of debates about embodied religious rituals among Islamists and their secular critics help us understand the conceptual relationship between bodily form and political imaginaries? Politics of Piety is essential reading for anyone interested in issues at the nexus of ethics and politics, embodiment and gender, and liberalism and postcolonialism.

    Originally published in 1988, it was the one of the first works to detail and critically analyze the various styles and narrative conventions associated with written representations of culture. This is a book about the deskwork of fieldwork and the various ways culture is put forth in print. The core of the work is an extended discussion and illustration of three forms or genres of cultural representation—realist tales, confessional tales, and impressionist tales. The novel issues raised in Tales concern authorial voice, style, truth, objectivity, and point-of-view. Over the years, the work has both reflected and shaped changes in the field of ethnography. In this second edition, Van Maanen’s substantial new Epilogue charts and illuminates changes in the field since the book’s first publication. Refreshingly humorous and accessible, Tales of the Field remains an invaluable introduction to novices learning the trade of fieldwork and a cornerstone of reference for veteran ethnographers.

    Written by well-known authorities in Indian history and culture, this comprehensive volume spans thousands of years. Lavishly illustrated with photos and works by both comtemporary and historical artists.

    Paul Farmer, a physician and anthropologist with twenty years of experience working in Haiti, Peru, and Russia, argues that promoting the social and economic rights of the world’s poor is the most important human rights struggle of our times. With passionate eyewitness accounts from the prisons of Russia and the beleaguered villages of Haiti and Chiapas, this book links the lived experiences of individual victims to a broader analysis of structural violence. Farmer challenges conventional thinking within human rights circles and exposes the relationships between political and economic injustice, on one hand, and the suffering and illness of the powerless, on the other.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.

    But as anthropologist Jack Weatherford, author of INDIAN GIVERS, brilliantly shows, the Europeans actually grafted their civilization onto the deep and nourishing roots of Native American customs and beliefs. Our place names, our farming and hunting techniques, our crafts, the very blood that flows in our veins--all derive from American Indians ways that we consistently fail to see.

    It is an enquiry into the roots of present day middle class culture, as it developed between about 1880 and 1910 in Sweden. As their starting point the authors have taken the middle class virtues that are recognizable in the stereotype of the typical Swede: the nature-loving and conflict-avoiding person, obsessed with self-discipline, punctuality, orderliness and the importance of living a rational life. From this stereotype, the industrial and professional middle classes are easily recognizable as the ones who have defined the dominant ideas about the good and proper life. In summary, this book describes 'the process through which middle-class culture building moved from the position of counter-culture to dominant culture and then to national culture, and finally became invisible as ideas about human nature' (Löfgren 198 :81). This process however, is not typical for Sweden alone (which may have been the reason why the authors do not refer to Sweden in their title), but since the book deals with Sweden only, the title is somewhat misleading. The question as to what is typically Swedish, their national character or identity, is not seriously raised, because any comparison with developments in other countries is absent. This means that it is impossible to get an impression or estimation, however rough, of the ways or degrees in which the typical Swede differs, for instance in conflict-avoidance, from other national identities or stereotypes

    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.

    Drawing on fieldwork in a Dutch university hospital, Annemarie Mol looks at the day-to-day diagnosis and treatment of atherosclerosis. A patient information leaflet might describe atherosclerosis as the gradual obstruction of the arteries, but in hospital practice this one medical condition appears to be many other things. From one moment, place, apparatus, specialty, or treatment, to the next, a slightly different “atherosclerosis” is being discussed, measured, observed, or stripped away. This multiplicity does not imply fragmentation; instead, the disease is made to cohere through a range of tactics including transporting forms and files, making images, holding case conferences, and conducting doctor-patient conversations.The Body Multiple juxtaposes two distinct texts. Alongside Mol’s analysis of her ethnographic material—interviews with doctors and patients and observations of medical examinations, consultations, and operations—runs a parallel text in which she reflects on the relevant literature. Mol draws on medical anthropology, sociology, feminist theory, philosophy, and science and technology studies to reframe such issues as the disease-illness distinction, subject-object relations, boundaries, difference, situatedness, and ontology. In dialogue with one another, Mol’s two texts meditate on the multiplicity of reality-in-practice.Presenting philosophical reflections on the body and medical practice through vivid storytelling, The Body Multiple will be important to those in medical anthropology, philosophy, and the social study of science, technology, and medicine.

    Sam Ladner fills the gap by advancing rigorous ethnographic practice that is tailored to corporate settings where colleagues are not steeped in social theory, research time lines may be days rather than months or years, and research sponsors expect actionable outcomes and recommendations. Ladner provides step-by-step guidance at every turn--covering core methods, research design, using the latest mobile and digital technologies, project and client management, ethics, reporting, and translating your findings into business strategies. This book is the perfect resource for private-sector researchers, designers, and managers seeking robust ethnographic tools or academic researchers hoping to conduct research in corporate settings. More information on the book is available at http://www.practicalethnography.com/.

    Illustrated with both color photos and black-and-white drawings, this groundbreaking study goes back more than 3,000 years to a village where the workers who created the tombs of the Pharaohs and the Valley of the Kings resided. "John Romer is an archeologist with a genius for raising the busy ghosts of ancient Egypt."--Sunday Times

    For more than forty years, Theodora Kroeber's biography has captivated readers. Now recent advances in technology make it possible to return to print the 1976 deluxe edition, filled with plates and historic photographs that enhance Ishi's story and bring it to life.Ishi stumbled into the twentieth century on the morning of August 29, 1911, when, desperate with hunger and terrified of the white murderers of his family, he was found in the corral of a slaughter house near Oroville, California. Finally identified as a Yahi by an anthropologist, Ishi was brought to San Francisco by Professor T. T. Waterman and lived there the rest of his life under the care and protection of Alfred Kroeber and the staff of the University of California's Museum of Anthropology.Karl Kroeber adds an informative tribute to the text, describing how the book came to be written and how Theodora Kroeber's approach to the project was a product of both her era and her special personal insight and empathy.

    William Foote Whyte's account of the Italian American slum he called "Cornerville"—Boston's North End—has been the model for urban ethnography for fifty years.By mapping the intricate social worlds of street gangs and "corner boys," Whyte was among the first to demonstrate that a poor community need not be socially disorganized. His writing set a standard for vivid portrayals of real people in real situations. And his frank discussion of his methodology—participant observation—has served as an essential casebook in field research for generations of students and scholars.This fiftieth anniversary edition includes a new preface and revisions to the methodological appendix. In a new section on the book's legacy, Whyte responds to recent challenges to the validity, interpretation, and uses of his data. "The Whyte Impact on the Underdog," the moving statement by a gang leader who became the author's first research assistant, is preserved."Street Corner Society broke new ground and set a standard for field research in American cities that remains a source of intellectual challenge."—Robert Washington, Reviews in Anthropology

    What are the cultural implications of this phenomenal success? Does the introduction of American fast food undermine local cuisines, many of them celebrated for centuries? Does it, as some critics fear, presage a homogeneous, global culture? These are but a few of the questions confronted in this engaging study that vividly demonstrates how the theories and techniques of anthropology can be used not only to examine obscure peoples and exotic practices, but to shed light on the motivations and behavior of people conducting their daily lives in some of the major population centers of the world.Earlier studies of the fast food industry have emphasized production, focusing on labor or management. This book takes a fresh approach to the industry by concentrating on the perspective of the consumer. It analyzes consumers' reactions to McDonald's in five East Asian cities: Hong Kong, Beijing, Taipei, Seoul, and Tokyo. What do they have to say about McDonald's? How is fast food perceived by those who pay to eat it? How do their preferences and biases affect the system of production?The book argues that McDonald's has largely become divorced from its American roots and become a "local" institution for an entire generation of affluent consumers in Hong Kong, Taipei, and Tokyo. In Beijing, the process of localization has barely begun, with consumers more interested in the experience of eating at McDonald's than in the food itself. In Seoul, many nationalists treat the Big Mac as a symbol of Yankee imperialism; meanwhile, increasing numbers of Korean children are celebrating their birthdays atMcDonald's.Localization is not, however, a one-way process; the corporation has also had to adapt in order to flourish in new settings. The book demonstrates how consumers, with the cooperation and encouragement of McDonald's management, have transformed their neighborhood restaurants into leisure centers, afterschool clubs, and meeting halls. The contributors pay special attention to the effects of these activities on family organization, education, and socialization, and conclude that it is no accident that the fast food boom corresponds to the rise of a child-centered consumer culture in East Asian cities.