Hirschkind shows how sermon tapes have provided one of the means by which Islamic ethical traditions have been recalibrated to a modern political and technological order--to its noise and forms of pleasure and boredom, but also to its political incitements and call for citizen participation. Contrary to the belief that Islamic cassette sermons are a tool of militant indoctrination, Hirschkind argues that sermon tapes serve as an instrument of ethical self-improvement and as a vehicle for honing the sensibilities and affects of pious living.Focusing on Cairo's popular neighborhoods, Hirschkind highlights the pivotal role these tapes now play in an expanding arena of Islamic argumentation and debate--what he calls an "Islamic counterpublic." This emerging arena connects Islamic traditions of ethical discipline to practices of deliberation about the common good, the duties of Muslims as national citizens, and the challenges faced by diverse Muslim communities around the globe. The Ethical Soundscape is a brilliant analysis linking modern media practices of moral self-fashioning to the creation of increasingly powerful religious publics.

    This groundbreaking book, winner of the 1974 Sorokin Award of the American Sociological Association, helped define for an entire generation of anthropologists what their field is ultimately about.

    The poems are haunting, the evocation of emotional life vivid. But her analysis also reveals how deeply implicated poetry and sentiment are in the play of power and the maintenance of a system of social hierarchy. What begins as a puzzle about a single poetic genre becomes a reflection on the politics of sentiment and the relationship between ideology and human experience.

    In Saturday Is for Funerals we learn why that won't happen.Unity Dow and Max Essex tell the true story of lives ravaged by AIDS of orphans, bereaved parents, and widows; of families who devote most Saturdays to the burial of relatives and friends. We witness the actions of community leaders, medical professionals, research scientists, and educators of all types to see how an unprecedented epidemic of death and destruction is being stopped in its tracks.This book describes how a country responded in a time of crisis. In the true-life stories of loss and quiet heroism, activism and scientific initiatives, we learn of new techniques that dramatically reduce rates of transmission from mother to child, new therapies that can save lives of many infected with AIDS, and intricate knowledge about the spread of HIV, as well as issues of confidentiality, distributive justice, and human rights. The experiences of Botswana offer practical lessons along with the critical element of hope.

    He was arrested, interrogated and imprisoned by the communists, and watched illiterate Taliban soldiers burn piles of his books in the street. He even resorted to hiding most of his stock—almost ten thousand books—in attics all over Kabul.But while Khan is passionate in his love of books and his hatred of censorship, he also has strict views on family life and the role of women. As an outsider, Åsne Seierstad found herself in a unique position, able to move freely between the private, restricted sphere of the women—including Khan’s two wives—and the freer, more public lives of the men.It is an experience that Seierstad finds both fascinating and frustrating. As she steps back from the page and allows the Khans to speak for themselves, we learn of proposals and marriages, hope and fear, crime and punishment. The result is a genuinely gripping and moving portrait of a family, and a clear-eyed assessment of a country struggling to free itself from history.' to 'This mesmerizing portrait of a proud man who, through three decades and successive repressive regimes, heroically braved persecution to bring books to the people of Kabul has elicited extraordinary praise throughout the world and become a phenomenal international bestseller. The Bookseller of Kabul is startling in its intimacy and its details—a revelation of the plight of Afghan women and a window into the surprising realities of daily life in today’s Afghanistan.'

    It was in their steep Himalayan villages that McHugh came to know another culture, witnessing and learning the Buddhist appreciation for equanimity in moments of precious joy and inevitable sorrow.Love and Honor in the Himalayas is McHugh's gripping ethnographic memoir based on research among the Gurungs conducted over a span of fourteen years. As she chronicles the events of her fieldwork, she also tells a story that admits feeling and involvement, writing of the people who housed her in the terms in which they cast their relationship with her, that of family. Welcomed to call her host Ama and become a daughter in the household, McHugh engaged in a strong network of kin and friendship. She intimately describes, with a sure sense of comedy and pathos, the family's diverse experiences of life and loss, self and personhood, hope, knowledge, and affection. In mundane as well as dramatic rituals, the Gurungs ever emphasize the importance of love and honor in everyday life, regardless of circumstances, in all human relationships. Such was the lesson learned by McHugh, who arrived a young woman facing her own hardships and came to understand--and experience--the power of their ways of being.While it attends to a particular place and its inhabitants, Love and Honor in the Himalayas is, above all, about human possibility, about what people make of their lives. Through the compelling force of her narrative, McHugh lets her emotionally open fieldwork reveal insight into the privilege of joining a community and a culture. It is an invitation to sustain grace and kindness in the face of adversity, cultivate harmony and mutual support, and cherish life fully.

    Precious food spoils, livestock ails, property vanishes and people suffer convulsions as if possessed by demons. Disturbing dreams and visions proliferate. Children sicken and die. As tensions rise, rumours spread of witches and heretics and the community becomes tangled in a web of distrust, resentment and denunciation. The finger of suspicion falls on a young couple with two small children: Hugh Parsons the prickly brickmaker and his troubled wife, Mary. It will be their downfall.The Ruin of All Witches tells the dark, real-life folktale of witch-hunting in a remote Massachusetts plantation, where dreams of love and liberty, of a 'city upon a hill', gave way to paranoia and terror, rage and violence. Drawing on unique, previously untapped source material, Malcolm Gaskill brings to life a frontier past in which lives were steeped in the divine and the diabolic, in omens, curses and enchantments.Through the gripping micro-history of a family tragedy, we glimpse an entire society caught in agonized transition between superstition and enlightenment, tradition and innovation. We see, in short, the birth of the modern world.

    What is the meaning of life? What was Hitler's religion? What's the deal with the Flying Spaghetti Monster? And what was Mother Teresa's dark secret? This book is highly recommended for everyone curious about America's most misunderstood minority, as well as for those who wish to better understand their atheist friends, neighbors or coworkers.

    Why don't facts work? Why, that is, did the obviously intelligent man beside him sincerely believe in Adam and Eve, the Garden of Eden and a six-thousand-year-old Earth, in spite of the evidence against them? It was the start of a journey that would lead Storr all over the world--from Texas to Warsaw to the Outer Hebrides--meeting an extraordinary cast of modern heretics whom he tries his best to understand. He goes on a tour of Holocaust sites with David Irving and a band of neo-Nazis; experiences his own murder during past-life regression hypnosis; discusses the looming One World Government with iconic climate skeptic Lord Monckton; and investigates the tragic life and death of a woman who believed her parents were high priests in a baby-eating cult. Using a unique mix of highly personal memoir, investigative journalism, and the latest research from neuroscience and experimental psychology, Storr reveals how the stories we tell ourselves about the world invisibly shape our beliefs, and how the neurological "hero maker" inside us all can so easily lead to self-deception, toxic partisanship, and science denial.

    Sanjay Gandhi is dead under unexpected, tragic circumstances; not many years later, Indira Gandhi is assassinated; Rajiv Gandhi, ‘the reluctant politician’, abruptly becomes India’s Prime Minister.Pranab Mukherjee was witness to (and, sometimes, a participant in) the momentous events of the 1980s and the 1990s, a period that was indisputably the most turbulent in India’s post-Independence history. An insider, he sheds new light on every major political occurrence of the time—from Rajiv Gandhi’s ascendance as India’s Prime Minister to the emergence of P.V. Narasimha Rao as the leader of a nation; from Operation Blue Star to the Babri Masjid fiasco.Equally, Mukherjee is candid about each of the professional crises that marked this period of his career—the rumours that he wanted to elbow aside Rajiv Gandhi for the top post; the possible reasons for his ouster from Rajiv’s Cabinet and, later, the party; and the allegation that he aided and abetted the Left by not imposing President’s rule in West Bengal and Tripura in the late 1980s.The second volume of Mukherjee’s autobiography is not only an honest account of his years in power (and in the wilderness), but also a cogent analysis of the political and social turning points of a key period in the evolution of modern India.

    The devil is a stunningly apt symbol of the alienation experienced by peasants as they enter the ranks of the proletariat, and it is largely in terms of that experience that I have cast my interpretation. The historical and ethnographic context lead me to ask: What is the relationship between the image of the devil and capitalist development? What contradictions in social experience does the fetish of the spirit of evil mediate? Is there a structure of connections between the redeeming power of the antichrist and the analytic power of Marxism?

    In this witty and trenchant social analysis, James Twitchell shows how churches, universities, and museums have learned to embrace Madison Avenue rather than risk losing market share. Branded Nation uncovers a society where megachurches resemble shopping malls (and not by accident); where a university lives or dies on the talents of its image makers -- and its ranking in U.S. News & World Report; and where museums have turned to motorcycle exhibits and fashion shows to bolster revenue, even franchising their own institutions into brands. In short, says Twitchell, high culture is beginning to look more and more like the rest of our culture. But in perhaps his most subversive observation, he doesn't condemn this trend; on the contrary, he believes that branding may be invigorating our high culture, bringing it to new audiences and making it a more integral part of our lives. Savvy, sharply observed, and bitingly funny, Branded Nation is sure to both enlighten and entertain.

    It covers the whole spectrum of its beliefs, values, social principles, cultural institutions, and contemporary problems. Edited by Khurshid Ahmad, this book brings together leading Muslim scholarship and covers ideology, culture, the concept of worship, social justice, women in Islam, political theory in Islam, and the objectives of the Islamic economic order. It also discusses what Islam gave to humanity, the Western world and its challenges to Islam, and Islam and the crisis of the modern world.

    She explores the culture of genealogy buffs, the science of DNA, and the business of companies like Ancestry and 23andMe, all while tracing the story of one woman, her unusual results, and a relentless methodical drive for answers that becomes a thoroughly modern genetic detective story.

    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.