for Social Anthropology in Oceania, Special Pubs. No. 1Hawaiian culture as it met foreign traders and settlers is the context for Sahlins's structuralist methodology of historical interpretation.

    These truly remarkable South American people are one of the few primitive sovereign tribal societies left on earth. This new edition includes events and changes that have occurred since 1992, including a recent trip by the author to the Brazilian Yanomamo in 1995.

    In Conquest, Smith places Native American women at the center of her analysis of sexual violence, challenging both conventional definitions of the term and conventional responses to the problem.Beginning with the impact of the abuses inflicted on Native American children at state-sanctioned boarding schools from the 1880s to the 1980s, Smith adroitly expands our conception of violence to include environmental racism, population control and the widespread appropriation of Indian cultural practices by whites and other non-natives. Smith deftly connects these and other examples of historical and contemporary colonialism to the high rates of violence against Native American women—the most likely women in the United States to die of poverty-related illnesses, be victims of rape and suffer partner abuse.Essential reading for scholars and activists, Conquest is the powerful synthesis of Andrea Smith’s intellectual and political work to date. By focusing on the impact of sexual violence on Native American women, Smith articulates an agenda that is compelling to feminists, Native Americans, other people of color and all who are committed to creating viable alternatives to state-based “solutions.”

    As the source of this oil, the Ecuadorian Amazon has borne the far-reaching social and environmental consequences of a growing U.S. demand for petroleum and the dynamics of economic globalization it necessitates. Crude Chronicles traces the emergence during the 1990s of a highly organized indigenous movement and its struggles against a U.S. oil company and Ecuadorian neoliberal policies. Against the backdrop of mounting government attempts to privatize and liberalize the national economy, Suzana Sawyer shows how neoliberal reforms in Ecuador led to a crisis of governance, accountability, and representation that spurred one of twentieth-century Latin America’s strongest indigenous movements.Through her rich ethnography of indigenous marches, demonstrations, occupations, and negotiations, Sawyer tracks the growing sophistication of indigenous politics as Indians subverted, re-deployed, and, at times, capitulated to the dictates and desires of a transnational neoliberal logic. At the same time, she follows the multiple maneuvers and discourses that the multinational corporation and the Ecuadorian state used to circumscribe and contain indigenous opposition. Ultimately, Sawyer reveals that indigenous struggles over land and oil operations in Ecuador were as much about reconfiguring national and transnational inequality—that is, rupturing the silence around racial injustice, exacting spaces of accountability, and rewriting narratives of national belonging—as they were about the material use and extraction of rain-forest resources.

    The tale of Esperanza's extraordinary life yields unexpected and profound reflections on the mutual desires that bind together anthropologists and their "subjects."

    The American demand for Oriental goods took these migrants on a curious path, from New Jersey's beach boardwalks into the heart of the segregated South. Two decades later, hundreds of Indian Muslim seamen began jumping ship in New York and Baltimore, escaping the engine rooms of British steamers to find less brutal work onshore. As factory owners sought their labor and anti-Asian immigration laws closed in around them, these men built clandestine networks that stretched from the northeastern waterfront across the industrial Midwest.The stories of these early working-class migrants vividly contrast with our typical understanding of immigration. Vivek Bald's meticulous reconstruction reveals a lost history of South Asian sojourning and life-making in the United States. At a time when Asian immigrants were vilified and criminalized, Bengali Muslims quietly became part of some of America's most iconic neighborhoods of color, from Treme in New Orleans to Detroit's Black Bottom, from West Baltimore to Harlem. Many started families with Creole, Puerto Rican, and African American women.As steel and auto workers in the Midwest, as traders in the South, and as halal hot dog vendors on 125th Street, these immigrants created lives as remarkable as they are unknown. Their stories of ingenuity and intermixture challenge assumptions about assimilation and reveal cross-racial affinities beneath the surface of early twentieth-century America.

    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.

    Travestis are males who, often beginning at ages as young as ten, adopt female names, clothing styles, hairstyles, and linguistic pronouns. More dramatically, they ingest massive doses of female hormones and inject up to twenty liters of industrial silicone into their bodies to create breasts, wide hips, and large thighs and buttocks. Despite such irreversible physiological changes, virtually no travesti identifies herself as a woman. Moreover, travestis regard any male who does so as mentally disturbed. Kulick analyzes the various ways travestis modify their bodies, explores the motivations that lead them to choose this particular gendered identity, and examines the complex relationships that they maintain with one another, their boyfriends, and their families. Kulick also looks at how travestis earn their living through prostitution and discusses the reasons prostitution, for most travestis, is a positive and affirmative experience. Arguing that transgenderism never occurs in a "natural" or arbitrary form, Kulick shows how it is created in specific social contexts and assumes specific social forms. Furthermore, Kulick suggests that travestis—far from deviating from normative gendered expectations—may in fact distill and perfect the messages that give meaning to gender throughout Brazilian society and possibly throughout much of Latin America. Through Kulick's engaging voice and sharp analysis, this elegantly rendered account is not only a landmark study in its discipline but also a fascinating read for anyone interested in sexuality and gender.

    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.

    Tracing the history of the dialogue between anthropology and economics, Richard Wilk and Lisa Cliggett move economic anthropology beyond the narrow concerns of earlier debates and place the field directly at the center of current issues in the social sciences. They focus on the unique strengths of economic anthropology as a meeting place for symbolic and materialist approaches and for understanding human beings as both practical and cultural. In so doing, the authors argue for the wider relevance of economic anthropology to applied anthropology and identify other avenues for interaction with economics, sociology, and other social and behavioral sciences.The second edition of Economies and Cultures contains an entirely new chapter on gifts and exchange that critically approaches the new literature in this area, as well as a thoroughly updated bibliography and guide for students for finding case studies in economic anthropology.

    This eloquent ethnographic portrayal of an Islamic community articulates how an alternative modernity, and specifically an enchanted modernity, may be constructed by Shi'I Muslims who consider themselves simultaneously deeply modern, cosmopolitan, and pious.In this depiction of a Shi'I Muslim community in Beirut, Deeb examines the ways that individual and collective expressions and understandings of piety have been debated, contested, and reformulated.Women take center stage in this process, a result of their visibility both within the community, and in relation to Western ideas that link the status of women to modernity. By emphasizing the ways notions of modernity and piety are lived, debated, and shaped by everyday Islamists, this book underscores the inseparability of piety and politics in the lives of pious Muslims.

    . . . The combination of utility with beauty makes Kondo's book required reading, for those with an interest not only in Japan but also in reflexive anthropology, women's studies, field methods, the anthropology of work, social psychology, Asian Americans, and even modern literature."—Paul H. Noguchi, American Anthropologist"Kondo's work is significant because she goes beyond disharmony, insisting on complexity. Kondo shows that inequalities are not simply oppressive-they are meaningful ways to establish identities."—Nancy Rosenberger, Journal of Asian Studies

    In Music as Social Life, Thomas Turino explores why it is that music and dance are so often at the center of our most profound personal and social experiences. Turino begins by developing tools to think about the special properties of music and dance that make them fundamental resources for connecting with our own lives, our communities, and the environment. These concepts are then put into practice as he analyzes various musical examples among indigenous Peruvians, rural and urban Zimbabweans, and American old-time musicians and dancers. To examine the divergent ways that music can fuel social and political movements, Turino looks at its use by the Nazi Party and by the American civil rights movement. Wide-ranging, accessible to anyone with an interest in music’s role in society, and accompanied by a compact disc, Music as Social Life is an illuminating initiation into the power of music.

    Over the course of five years, author Kimberly Kay Hoang worked at four exclusive Saigon hostess bars catering to diverse clientele: wealthy local Vietnamese and Asian businessmen, Viet Kieus (ethnic Vietnamese living abroad), Western businessmen, and Western budget-tourists. Dealing in Desire takes an in-depth and often personal look at both the sex workers and their clients to show how Vietnamese high finance and benevolent giving are connected to the intimate spheres of the informal economy. For the domestic super-elite who use the levers of political power to channel foreign capital into real estate and manufacturing projects, conspicuous consumption is a means of projecting an image of Asian ascendancy to potential investors. For Viet Kieus and Westerners who bring remittances into the local economy, personal relationships with local sex workers reinforce their ideas of Asia’s rise and Western decline, while simultaneously bolstering their diminished masculinity. Dealing in Desire illuminates Ho Chi Minh City’s sex industry as not just a microcosm of the global economy, but a critical space where dreams and deals are traded.

    Along the way, Stevenson troubles our commonsense understanding of what life is and what it means to care for the life of another. Through close attention to the images in which we think and dream and through which we understand the world, Stevenson describes a world in which life is beside itself: the name-soul of a teenager who dies in a crash lives again in his friend’s newborn baby, a young girl shares a last smoke with a dead friend in a dream, and the possessed hands of a clock spin uncontrollably over its face. In these contexts, humanitarian policies make little sense because they attempt to save lives by merely keeping a body alive. For the Inuit, and perhaps for all of us, life is "somewhere else," and the task is to articulate forms of care for others that are adequate to that truth.