With nutritional anthropology at its core, Dancing Skeletons presents informal, engaging, and oftentimes dramatic stories that relate the author's experiences conducting research on infant feeding and health in Mali.Through fascinating vignettes and honest, vivid descriptions, Dettwyler explores such diverse topics as ethnocentrism, culture shock, population control, breastfeeding, child care, the meaning of disability and child death in different cultures, female circumcision, women's roles in patrilineal societies, the dangers of fieldwork, and facing emotionally draining realities. Readers will laugh and cry as they meet the author's friends and informants, follow her through a series of encounters with both peri-urban and rural Bambara culture, and struggle with her as she attempts to reconcile her very different roles as objective ethnographer, subjective friend, and mother in the field.

    During the Argentine junta's Dirty War against subversives, as tens of thousands were abducted, tortured, and disappeared, a group of women forged the Mothers of the Plaza de Mayo and changed Argentine politics forever. The Mothers began in the 1970s as an informal group of working-class housewives making the rounds of prisons and military barracks in search of their disappeared children. As they realized that both state and church officials were conspiring to withhold information, they started to protest, claiming the administrative center of Argentina the Plaza de Mayo for their center stage. In this volume, Marguerite G. Bouvard traces the history of the Mothers and examines how they have transformed maternity from a passive, domestic role to one of public strength. Bouvard also gives a detailed history of contemporary Argentina, including the military's debacle in the Falklands, the fall of the junta, and the efforts of subsequent governments to reach an accord with the Mothers. Finally, she examines their current agenda and their continuing struggle to bring the murderers of their children to justice.

    Structured around the forty questions Luiselli translates and asks undocumented Latin-American children facing deportation, Tell Me How It Ends (an expansion of her 2016 Freeman's essay of the same name) humanizes these young migrants and highlights the contradiction of the idea of America as a fiction for immigrants with the reality of racism and fear both here and back home."

    With a balanced blend of case excerpts and author commentary, Samaha guides you as you hone your critical thinking and legal analysis skills. You'll see the principles, defenses, and elements of crime at work as you progress through the book-and you'll learn about the general principles of criminal liability and its defenses, as well as the elements of crimes against persons property, society, and crimes against the state. Featuring the latest topics and court cases, as well as many study tools to help you do well in this course, Samaha's CRIMINAL LAW is a text you will want to keep as a valuable reference even after you graduate and begin your career in the criminal justice field of your choosing.

    The debate has raged up to the present day. Yet Liebow's shadow theory of values-especially the values of poor, urban, black men-remains the single most parsimonious account of the reasons why the behavior of the poor appears to be at odds with the values of the American mainstream. While Elliot Liebow's vivid narrative of "street-corner" black men remains unchanged, the new introductions to this long-awaited revised edition bring the book up to date. Wilson and Lemert describe the debates since 1965 and situate Liebow's classic text in respect to current theories of urban poverty and race. They account for what Liebow might have seen had he studied the street corner today after welfare has been virtually ended and the drug economy had taken its toll. They also take stock of how the new global economy is a source of added strain on the urban poor. Discussion of field methods since the 1960s rounds out the book's new coverage.

    How valid is the process? To what extent do the cultural data become artifacts of the interaction between anthropologist and informants? Having first published a more standard ethnographic study about Morocco, Rabinow here describes a series of encounters with his informants in that study, from a French innkeeper clinging to the vestiges of a colonial past, to the rural descendants of a seventeenth-century saint. In a new preface Rabinow considers the thirty-year life of this remarkable book and his own distinguished career.

    His pages have become an almost indispensable link between the knowing of exotic and remote people with theoretical knowledge about humankind. This volume--originally published in 1922--can be considered the founding document of economic anthropology, and remains the best one to read. It emphasizes the great significance of primitive economics by singling out the notable exchange system of the Trobriand Islands for special consideration. Although the main theme is economic, constant reference is made in this milestone of anthropological research and interpretation to social organization, life and meaning, the power of magic, and to mythology and folklore.

    Here, lead author Joseph Tobin—along with new collaborators Yeh Hsueh and Mayumi Karasawa—revisits his original research to discover how two decades of globalization and sweeping social transformation have affected the way these three cultures educate and care for their youngest pupils. Putting their subjects’ responses into historical perspective, Tobin, Hsueh, and Karasawa analyze the pressures put on schools to evolve and to stay the same, discuss how the teachers adapt to these demands, and examine the patterns and processes of continuity and change in each country. Featuring nearly one hundred stills from the videotapes, Preschool in Three Cultures Revisited artfully and insightfully illustrates the surprising, illuminating, and at times entertaining experiences of four-year-olds—and their teachers—on both sides of the Pacific.

    The rise of DNA testing has further complicated the issues and raised the stakes.In Native American DNA, Kim TallBear shows how DNA testing is a powerful—and problematic—scientific process that is useful in determining close biological relatives. But tribal membership is a legal category that has developed in dependence on certain social understandings and historical contexts, a set of concepts that entangles genetic information in a web of family relations, reservation histories, tribal rules, and government regulations. At a larger level, TallBear asserts, the “markers” that are identified and applied to specific groups such as Native American tribes bear the imprints of the cultural, racial, ethnic, national, and even tribal misinterpretations of the humans who study them.TallBear notes that ideas about racial science, which informed white definitions of tribes in the nineteenth century, are unfortunately being revived in twenty-first-century laboratories. Because today’s science seems so compelling, increasing numbers of Native Americans have begun to believe their own metaphors: “in our blood” is giving way to “in our DNA.” This rhetorical drift, she argues, has significant consequences, and ultimately she shows how Native American claims to land, resources, and sovereignty that have taken generations to ratify may be seriously—and permanently—undermined.

    Documenting the categories of subculture and style that high school students use to explain class and racial/ethnic differences among themselves, Bettie depicts the complex identity performances of contemporary girls. The title, Women Without Class, refers at once to young working-class women who have little cultural capital to enable class mobility, to the fact that class analysis and social theory has remained insufficiently transformed by feminist and ethnic studies, and to the fact that some feminist analysis has itself been complicit in the failure to theorize women as class subjects. Bettie's research and analysis make a case for analytical and political attention to class, but not at the expense of attention to other axes of identity and social formations.

    So are its nearly five thousand sickened and frail inhabitants. How do poor people make sense of and cope with toxic pollution? Why do they fail to understand what is objectively a clear and present danger? How are perceptions and misperceptionsshared within a community?Based on archival research and two and a half years of collaborative ethnographic fieldwork in Flammable, this book examines the lived experiences of environmental suffering. Despite clear evidence to the contrary, residents allow themselves to doubt or even deny the hard facts of industrialpollution. This happens, the authors argue, through a labor of confusion enabled by state officials who frequently raise the issue of relocation and just as frequently suspend it; by the companies who fund local health care but assert that the area is unfit for human residence; by doctors who saythe illnesses are no different from anywhere else but tell mothers they must leave the neighborhood if their families are to be cured; by journalists who randomly appear and focus on the most extreme aspects of life there; and by lawyers who encourage residents to hold out for a settlement. Thesecontradictory actions, advice, and information work together to shape the confused experience of living in danger and ultimately translates into a long, ineffective, and uncertain waiting time, a time dictated by powerful interests and shared by all marginalized groups.With luminous and vivid descriptions of everyday life in the neighborhood, Auyero and Swistun depict this on-going slow motion human and environmental disaster and dissect the manifold ways in which it is experienced by Flammable residents.

    Winner of the Francis Parkman PrizeIn this landmark work of environmental history, William Cronon offers an original and profound explanation of the effects European colonists' sense of property and their pursuit of capitalism had upon the ecosystems of New England. Reissued here with an updated afterword by the author and a new preface by the distinguished colonialist John Demos, Changes in the Land, provides a brilliant inter-disciplinary interpretation of how land and people influence one another. With its chilling closing line, "The people of plenty were a people of waste," Cronon's enduring and thought-provoking book is ethno-ecological history at its best.

    Intrigued by a Carnaval parade that mysteriously paid homage to a Rio de Janeiro plastic surgeon, anthropologist Alexander Edmonds conducted research that took him from Ipanema socialite circles to glitzy telenovela studios to the packed waiting rooms of public hospitals offering free cosmetic surgery. The result is provocative exploration of the erotic, commercial, and intimate aspects of beauty in a nation with extremes of wealth and poverty and a reputation for natural sensuality. Drawing on conversations with maids and their elite mistresses, divorced housewives, black celebrities, and favela residents aspiring to be fashion models, Edmonds analyzes what sexual desirability means and does for women in different social positions. He argues that beauty is a distinct realm of modern experience that does not simply reflect other inequalities. It mimics the ambiguous emancipatory potential of capital, challenging traditional hierarchies while luring consumers into a sexual culture that reduces the body to the brute biological criteria of attractiveness. Illustrated with color photographs, Pretty Modern offers a fresh theoretical perspective on the significance of female beauty in consumer capitalism.

    In Money Has No Smell, Paul Stoller offers us a more complete portrait of the complex lives of West African immigrants like Diallo, a portrait based on years of research Stoller conducted on the streets of New York City during the 1990s.Blending fascinating ethnographic description with incisive social analysis, Stoller shows how these savvy West African entrepreneurs have built cohesive and effective multinational trading networks, in part through selling a simulated Africa to African Americans. These and other networks set up by the traders, along with their faith as devout Muslims, help them cope with the formidable state regulations and personal challenges they face in America. As Stoller demonstrates, the stories of these West African traders illustrate and illuminate ongoing debates about globalization, the informal economy, and the changing nature of American communities.

    Service providers, bureaucrats, and employers exhort them to be self-reliant, individualistic, and free, even as the system and the culture constrain them within terms of ethnicity, race, and class. Buddha Is Hiding tells the story of Cambodian Americans experiencing American citizenship from the bottom-up. Based on extensive fieldwork in Oakland and San Francisco, the study puts a human face on how American institutions—of health, welfare, law, police, church, and industry—affect minority citizens as they negotiate American culture and re-interpret the American dream.In her earlier book, Flexible Citizenship, anthropologist Aihwa Ong wrote of elite Asians shuttling across the Pacific. This parallel study tells the very different story of "the other Asians" whose route takes them from refugee camps to California's inner-city and high-tech enclaves. In Buddha Is Hiding we see these refugees becoming new citizen-subjects through a dual process of being-made and self-making, balancing religious salvation and entrepreneurial values as they endure and undermine, absorb and deflect conflicting lessons about welfare, work, medicine, gender, parenting, and mass culture. Trying to hold on to the values of family and home culture, Cambodian Americans nonetheless often feel that "Buddha is hiding." Tracing the entangled paths of poor and rich Asians in the American nation, Ong raises new questions about the form and meaning of citizenship in an era of globalization.