They come in many shapes: loving a man or a woman who will not commit to us, being heartbroken when we're abandoned by a lover, engaging in Sisyphean internet searches, coming back lonely from bars, parties, or blind dates, feeling bored in a relationship that is so much less than we had envisaged - these are only some of the ways in which the search for love is a difficult and often painful experience.Despite the widespread and almost collective character of these experiences, our culture insists they are the result of faulty or insufficiently mature psyches. For many, the Freudian idea that the family designs the pattern of an individual's erotic career has been the main explanation for why and how we fail to find or sustain love. Psychoanalysis and popular psychology have succeeded spectacularly in convincing us that individuals bear responsibility for the misery of their romantic and erotic lives. The purpose of this book is to change our way of thinking about what is wrong in modern relationships. The problem is not dysfunctional childhoods or insufficiently self-aware psyches, but rather the institutional forces shaping how we love.The argument of this book is that the modern romantic experience is shaped by a fundamental transformation in the ecology and architecture of romantic choice. The samples from which men and women choose a partner, the modes of evaluating prospective partners, the very importance of choice and autonomy and what people imagine to be the spectrum of their choices: all these aspects of choice have transformed the very core of the will, how we want a partner, the sense of worth bestowed by relationships, and the organization of desire.This book does to love what Marx did to commodities: it shows that it is shaped by social relations and institutions and that it circulates in a marketplace of unequal actors.

    In the seventy thousand years that modern human beings have walked this earth, we've come a long way. Art, science, culture, trade - on the evolutionary food chain, we're real winners. But, frankly, it's not exactly been plain sailing, and sometimes - just occasionally - we've managed to really, truly, quite unbelievably f*ck things up.From Chairman Mao's Four Pests Campaign, to the American Dustbowl; from the Austrian army attacking itself one drunken night, to the world's leading superpower electing a reality TV mogul as President... it's pretty safe to say that, as a species, we haven't exactly grown wiser with age. So, next time you think you've really f*cked up, this book will remind you: it could be so much worse

    The book focuses on the scene surrounding the extreme heavy metal subgenre black metal in Norway in the early 1990s, with a focus on the string of church burnings and murders that occurred in the country around 1993.

    In the sixteenth century, the Protestant Reformation launched an attack on privilege and the Catholic Church, but it rapidly became an established, bourgeois authority itself. Rural laborers and the urban poor, who were still being promised equality in heaven, began to question why they shouldn’t have equality here and now on earth.There ensued a furious struggle between the powerful—the comfortable Protestants—and the others, the wretched. They were led by a number of theologians, one of whom has left his mark on history through his determination and sheer energy. His name was Thomas Müntzer, and he set Germany on fire. The War of the Poor recounts his story—that of an insurrection through the Word.In his characteristically bold, cinematic style, Éric Vuillard draws insights from this revolt from nearly five hundred years ago, which remains shockingly relevant to the dire inequalities we face today.

    This invasion of the world by what Marc Auge calls ‘non-space’ results in a profound alteration of awareness: something we perceive, but only in a partial and incoherent manner. Auge uses the concept of ‘supermodernity’ to describe the logic of these late-capitalist phenomena—a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible.Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained: from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing: place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.

    He governs his realm with an iron hand, but he cannot rule his own family: his sons are weak and their wives adulterous; while his red-blooded daughter Isabella is unhappily married to an English king who prefers the company of men.A web of scandal, murder and intrigue is weaving itself around the Iron King; but his downfall will come from an unexpected quarter. Bent on the persecution of the rich and powerful Knights Templar, Philip sentences Grand Master Jacques Molay to be burned at the stake, thus drawing down upon upon himself a curse that will destroy his entire dynasty ...

    Many of the old-time superstitions and customs have been nurtured and kept alive through the area's relative isolation and the strong attachment of the hillfolk to these old attitudes. Though modern science and education have been making important inroads in the last few decades, the region is still a fertile source of quaint ideas, observances, and traditions.People are normally reticent about their deepest beliefs, especially with outsiders. The author, however, has lived in the Ozarks since 1920 and has long since been a student of Ozark life—and a writer of a number of books and articles on various aspects of the subject. Through casual conversations rather than by direct questioning, he has been able gradually to compile a singularly authentic record of Ozark superstition. His book contains a vast amount of folkloristic material, including legends, beliefs, ritual verses and sayings and odd practices of the hillpeople, plus a wealth of general cultural data. Mr. Randolph discusses weather signs; beliefs about auspicious times for planting crops, butchering hogs, etc.; prenatal influence in "marking" babies; backwoods beauty treatments; lucky charms, omens and auguries; courtship jinxes, love potions, etc.; dummy suppers; and numerous other customs and convictions—many racy and amusing, others somewhat grisly or spooky.Here you'll meet and learn about the yarb doctor who prepared curious remedies of herbs and odd concoctions; power doctors who use charms, spells, and exorcism to effect cures; granny-women (mountain midwives); "doodlebuggers" and witch wigglers who find water with the aid of divining rods; "conjurefolk" and Holy Rollers; witches and goomer doctors; clairvoyants and fortune-tellers; plus the ordinary finger-crossing, wish-making citizens of the area. The general reader as well as the specialist in particular fields of cultural anthropology, etc. will truly enjoy this lively survey of lore and practice—a little-known but fascinating slice of American life.Its gentle humor takes the reader into the hills with the author. The book deserves a place in any general collection of Americana and in all collections of folklore," U.S. QUARTERLY BOOKLIST. "A veritable treasury of backwoods custom and belief… [ a ] wealth of circumstantial detail and cultural background," Carl Withers, N.Y. TIMES.

    This clear, accessible, and even humorous book is ideal for young readers new to economics and for all readers who seek a better understanding of the full sweep of economic history and ideas. Economic historian Niall Kishtainy organizes short, chronological chapters that center on big ideas and events. He recounts the contributions of key thinkers including Adam Smith, David Ricardo, Karl Marx, John Maynard Keynes, and others, while examining topics ranging from the invention of money and the rise of agrarianism to the Great Depression, entrepreneurship, environmental destruction, inequality, and behavioral economics. The result is a uniquely enjoyable volume that succeeds in illuminating the economic ideas and forces that shape our world.

    Here Girard explores violence as it is represented and occurs throughout history, literature and myth. Girard's forceful and thought-provoking analyses of Biblical narrative, Greek tragedy and the lynchings and pogroms propagated by contemporary states illustrate his central argument that violence belongs to everyone and is at the heart of the sacred.

    From a master class in "The Impunity of Power" to a seminar on "The Sacred Car"—with tips along the way on "How to Resist Useless Vices" and a declaration of the "The Right to Rave"—he surveys a world unevenly divided between abundance and deprivation, carnival and torture, power and helplessness.We have accepted a "reality" we should reject, he writes, one where poverty kills, people are hungry, machines are more precious than humans, and children work from dark to dark. In the North, we are fed on a diet of artificial need and all made the same by things we own; the South is the galley slave enabling our greed.

    His account of the people he encountered changed the field of anthropology, transforming Western notions of ‘primitive’ man. Tristes Tropiques is a major work of art as well as of scholarship. It is a memoir of exquisite beauty and a masterpiece of travel writing: funny, discursive, movingly detailing personal and cultural loss, and brilliantly connecting disparate fields of thought. Few books have had as powerful and broad an impact.

    It asks what follows when we make our desires and even our own happiness conditional on the happiness of others: “I just want you to be happy”; “I’m happy if you’re happy.” Combining philosophy and feminist cultural studies, Sara Ahmed reveals the affective and moral work performed by the “happiness duty,” the expectation that we will be made happy by taking part in that which is deemed good, and that by being happy ourselves, we will make others happy. Ahmed maintains that happiness is a promise that directs us toward certain life choices and away from others. Happiness is promised to those willing to live their lives in the right way.Ahmed draws on the intellectual history of happiness, from classical accounts of ethics as the good life, through seventeenth-century writings on affect and the passions, eighteenth-century debates on virtue and education, and nineteenth-century utilitarianism. She engages with feminist, antiracist, and queer critics who have shown how happiness is used to justify social oppression, and how challenging oppression causes unhappiness. Reading novels and films including Mrs. Dalloway, The Well of Loneliness, Bend It Like Beckham, and Children of Men, Ahmed considers the plight of the figures who challenge and are challenged by the attribution of happiness to particular objects or social ideals: the feminist killjoy, the unhappy queer, the angry black woman, and the melancholic migrant. Through her readings she raises critical questions about the moral order imposed by the injunction to be happy.

    Looking at this concept through the lens of his own encounters in Africa, Asia and Latin America, and considering its formative significance for his own work, Kapuscinski traces how the West has understood the non-European from classical times to the present day. He observes how in the twenty-first century we continue to treat the residents of the Global South as hostile aliens, objects of study rather than full partners sharing responsibility for the fate of humankind.In our globalised but increasingly polarised world, Kapuscinski shows how the Other remains one of the most compelling ideas of our times.

    The gift is a perfect example of what Mauss calls a total social phenomenon, since it involves legal, economic, moral, religious, aesthetic, and other dimensions. He sees the gift exchange as related to individuals and groups as much as to the objects themselves, and his analysis calls into question the social conventions and economic systems that had been taken for granted for so many years. In a modern translation, introduced by distinguished anthropologist Mary Douglas, The Gift is essential reading for students of social anthropology and sociology.

    At every stage of civilization, people have relied on symbolic expression, and advances in science and technology have only increased our dependence on symbols. The language of symbols is considered a science, and this informative volume offers an indispensable tool in the study of symbology. It can be used as a reference or simply browsed for pleasure. Many of its entries — those on architecture, mandala, numbers, serpent, water, and zodiac, for example — can be read as independent essays. The vitality of symbology has never been greater: An essential part of the ancient arts of the Orient and of the Western medieval traditions, symbolism underwent a 20th-century revival with the study of the unconscious, both directly in the field of dreams, visions, and psychoanalysis, and indirectly in art and poetry. A wide audience awaits the assistance of this dictionary in elucidating the symbolic worlds encountered in both the arts and the history of ideas.