In this classic study, Caillois defines play as a free and voluntary activity that occurs in a pure space, isolated and protected from the rest of life. Play is uncertain, since the outcome may not be foreseen, and it is governed by rules that provide a level playing field for all participants. In its most basic form, play consists of finding a response to the opponent's action--or to the play situation--that is free within the limits set by the rules.   Caillois qualifies types of games-- according to whether competition, chance, simulation, or vertigo (being physically out of control) is dominant--and ways of playing, ranging from the unrestricted improvisation characteristic of children's play to the disciplined pursuit of solutions to gratuitously difficult puzzles. Caillois also examines the means by which games become part of daily life and ultimately contribute to various cultures their most characteristic customs and institutions.            Presented here in Meyer Barash's superb English translation, Man, Play and Games is a companion volume to Caillois's Man and the Sacred.

    But what came before the Greeks? What if we could prove that all myths have one common origin in a celestial cosmology? What if the gods, the places they lived & what they did are but ciphers for celestial activity, a language for the perpetuation of complex astronomical data? Drawing on scientific data, historical & literary sources, the authors argue that our myths are the remains of a preliterate astronomy, an exacting science whose power & accuracy were suppressed & then forgotten by an emergent Greco-Roman world view. This fascinating book throws into doubt the self-congratulatory assumptions of Western science about the unfolding development & transmission of knowledge. This is a truly seminal & original thesis, a book that should be read by anyone interested in science, myth & the interactions between the two.

    The well-structured pedagogical framework of the text, with its emphasis on overarching ideas, makes the material accessible to introductory students.

    The place: Europe. The time: 25,000 years ago, the last Ice Age. In reality, you live in an open-air tent or a bone hut. But you also belong to a rich culture that creates art. In and around your cave paintings are handprints and dots, x’s and triangles, parallel lines and spirals. Your people know what they mean. You also use them on tools and jewelry. And then you vanish—and with you, their meanings.Join renowned archaeologist Genevieve von Petzinger on an Indiana Jones-worthy adventure from the open-air rock art sites of northern Portugal to the dark depths of a remote cave in Spain that can only be reached by sliding face-first through the mud. Von Petzinger looks past the beautiful horses, powerful bison, graceful ibex, and faceless humans in the ancient paintings. Instead, she’s obsessed with the abstract geometric images that accompany them, the terse symbols that appear more often than any other kinds of figures—signs that have never really been studied or explained until now.Part travel journal, part popular science, part personal narrative, von Petzinger’s groundbreaking book starts to crack the code on the first form of graphic communication. It’s in her blood, as this talented scientist’s grandmother served as a code-breaker at Bletchley. Discernible patterns emerge that point to abstract thought and expression, and for the first time, we can begin to understand the changes that might have been happening inside the minds of our Ice Age ancestors—offering a glimpse of when they became us.

    In this work, MacCulloch attempts to rebuild Celtic paganism and to guess at its inner spirit. He portrays the Celt as a seeker after God, linking himself by strong ties to the unseen and eager to conquer the unknown by religious rite and magic art. The earliest aspect of his religion was the cult of nature spirits and of life manifested in nature.

    We tend socially to avoid engaging with people unlike ourselves, and modern politics encourages the politics of the tribe rather than of the city. In this thought-provoking book, Richard Sennett discusses why this has happened and what might be done about it.Sennett contends that cooperation is a craft, and the foundations for skillful cooperation lie in learning to listen well and discuss rather than debate. In Together he explores how people can cooperate online, on street corners, in schools, at work, and in local politics. He traces the evolution of cooperative rituals from medieval times to today, and in situations as diverse as slave communities, socialist groups in Paris, and workers on Wall Street. Divided into three parts, the book addresses the nature of cooperation, why it has become weak, and how it could be strengthened. The author warns that we must learn the craft of cooperation if we are to make our complex society prosper, yet he reassures us that we can do this, for the capacity for cooperation is embedded in human nature.

    But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith.What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour’s analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming—and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture—and so, between our culture and others, past and present.Nothing short of a reworking of our mental landscape, We Have Never Been Modern blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.

    A physician-anthropologist with more than fifteen years in the field, Farmer writes from the front lines of the war against these modern plagues and shows why, even more than those of history, they target the poor. This "peculiarly modern inequality" that permeates AIDS, TB, malaria, and typhoid in the modern world, and that feeds emerging (or re-emerging) infectious diseases such as Ebola and cholera, is laid bare in Farmer's harrowing stories of sickness and suffering.Challenging the accepted methodologies of epidemiology and international health, he points out that most current explanatory strategies, from "cost-effectiveness" to patient "noncompliance," inevitably lead to blaming the victims. In reality, larger forces, global as well as local, determine why some people are sick and others are shielded from risk. Yet this moving account is far from a hopeless inventory of insoluble problems. Farmer writes of what can be done in the face of seemingly overwhelming odds, by physicians determined to treat those in need. Infections and Inequalities weds meticulous scholarship with a passion for solutions—remedies for the plagues of the poor and the social maladies that have sustained them.

    This book, essentially an “anarchist history,” is the first-ever examination of the huge literature on state-making whose author evaluates why people would deliberately and reactively remain stateless. Among the strategies employed by the people of Zomia to remain stateless are physical dispersion in rugged terrain; agricultural practices that enhance mobility; pliable ethnic identities; devotion to prophetic, millenarian leaders; and maintenance of a largely oral culture that allows them to reinvent their histories and genealogies as they move between and around states.In accessible language, James Scott, recognized worldwide as an eminent authority in Southeast Asian, peasant, and agrarian studies, tells the story of the peoples of Zomia and their unlikely odyssey in search of self-determination. He redefines our views on Asian politics, history, demographics, and even our fundamental ideas about what constitutes civilization, and challenges us with a radically different approach to history that presents events from the perspective of stateless peoples and redefines state-making as a form of “internal colonialism.” This new perspective requires a radical reevaluation of the civilizational narratives of the lowland states. Scott’s work on Zomia represents a new way to think of area studies that will be applicable to other runaway, fugitive, and marooned communities, be they Gypsies, Cossacks, tribes fleeing slave raiders, Marsh Arabs, or San-Bushmen.

    Like civilization, play requires structure and participants willing to create within limits. Starting with Plato, Huizinga traces the contribution of Homo Ludens, or "Man the player" through Medieval Times, the Renaissance, and into our modern civilization. Huizinga defines play against a rich theoretical background, using cross-cultural examples from the humanities, business, and politics. Homo Ludens defines play for generations to come."A happier age than ours once made bold to call our species by the name of Homo Sapiens. In the course of time we have come to realize that we are not so reasonable after all as the Eighteenth Century with its worship of reason and naive optimism, though us; "hence moder fashion inclines to designate our species asHomo Faber Man the Maker. But though faber may not be quite so dubious as sapiens it is, as a name specific of the human being, even less appropriate, seeing that many animals too are makers. There is a third function, howver, applicable to both human and animal life, and just as important as reasoning and making--namely, playing. it seems to me that next to Homo Faber, and perhaps on the same level as Homo Sapiens, Homo Ludens, Man the Player, deserves a place in our nomenclature. "--from the Foreward, by Johan Huizinga

    Erving Goffman effectively extends his argument in favor of a diagnosis of deviant behavior which takes account of the whole social situation.

    The theories and methods of linguistic anthropology are introduced through a discussion of linguistic diversity, grammar in use, the role of speaking in social interaction, the organization and meaning of conversational structures, and the notion of participation as a unit of analysis. Linguistic Anthropology will appeal to undergraduate and graduate students.

    This deeply human and illuminating portrait sheds new light on her parents' prodigious achievements and stands alone as an important contribution for scholars of Mead and Bateson. But for readers everywhere, this engaging, poignant, and powerful book is first and foremost a singularly candid memoir of a unique family by the only person who could have written it.

    Discusses biological and cultural inheritance, the fallacy of racial, cultural or ethnic superiority, the scientific basis for human individuality, and much more. One of the most influential books of the century, now in a value-priced edition. Introduction by Ruth Bunzel.

    Shortly before his death in August, 1950, when he was the "keeper of the sacred pipe," he said, "It is my prayer that, through our sacred pipe, and through this book in which I shall explain what our pipe really is, peace may come to those peoples who can understand, and understanding which must be of the heart and not of the head alone. Then they will realize that we Indians know the One true God, and that we pray to Him continually."Black Elk was the only qualified priest of the older Oglala Sioux still living when The Sacred Pipe was written. This is his book: he gave it orally to Joseph Epes Brown during the latter's eight month's residence on the Pine Ridge Reservation in South Dakota, where Black Elk lived. Beginning with the story of White Buffalo Cow Woman's first visit to the Sioux to give them the sacred pip~, Black Elk describes and discusses the details and meanings of the seven rites, which were disclosed, one by one, to the Sioux through visions. He takes the reader through the sun dance, the purification rite, the "keeping of the soul," and other rites, showing how the Sioux have come to terms with God and nature and their fellow men through a rare spirit of sacrifice and determination.The wakan Mysteries of the Siouan peoples have been a subject of interest and study by explorers and scholars from the period of earliest contact between whites and Indians in North America, but Black Elk's account is without doubt the most highly developed on this religion and cosmography. The Sacred Pipe, published as volume thirty-six in the Civilization of the American Indian Series, will be greeted enthusiastically by students of comparative religion, ethnologists, historians, philosophers, and everyone interested in American Indian life.