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    Paul’s School in Concord, New Hampshire, has long been the exclusive domain of America’s wealthiest sons. But times have changed. Today, a new elite of boys and girls is being molded at St. Paul’s, one that reflects the hope of openness but also the persistence of inequality.In Privilege, Shamus Khan returns to his alma mater to provide an inside look at an institution that has been the private realm of the elite for the past 150 years. He shows that St. Paul’s students continue to learn what they always have — how to embody privilege. Yet, while students once leveraged the trappings of upper-class entitlement, family connections, and high culture, current St. Paul’s students learn to succeed in a more diverse environment. To be the future leaders of a more democratic world, they must be at ease with everything from highbrow art to everyday life — from Beowulf to Jaws — and view hierarchies as ladders to scale. Through deft portrayals of the relationships among students, faculty, and staff, Khan shows how members of the new elite face the opening of society while still preserving the advantages that allow them to rule.

    The Clash of Civilizations and the Remaking of World Order is one of the most important books to have emerged since the end of the Cold War." --HENRY A. KISSINGERBased on the author's seminal article in Foreign Affairs, Samuel P. Huntington's The Clash of Civilizations and the Remaking of World Order is a provocative and prescient analysis of the state of world politics after the fall of communism. In this incisive work, the renowned political scientist explains how "civilizations" have replaced nations and ideologies as the driving force in global politics today and offers a brilliant analysis of the current climate and future possibilities of our world's volatile political culture."An intellectual tour de force: bold, imaginative, and provocative. A seminal work that will revolutionize our understanding of international affairs." --ZBIGNIEW BRZEZINSKI"The book is studded with insights, flashes of rare brilliance, great learning, and in particular, an ability to see the familiar in a new and provocative way." --MICHAEL ELLIOTT, THE WASHINGTON POST BOOK WORLD"A benchmark for informed speculation on those always fascinating questions: Just where are we in history? What hidden hand is controlling our destiny?...A searching reflection on our global state." --RICHARD BERNSTEIN, THE NEW YORK TIMES"This is what is so stunning about The Clash of Civilizations: It is not just about the future, but may actually help to shape it." --WANG GUNGWU, THE NATIONAL INTEREST

    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.

    Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. Saba Mahmood's compelling exposition of these practices challenges this assumption by showing how the ethical and the political are indelibly linked within the context of such movements.Not only is this book a sensitive ethnography of a critical but largely ignored dimension of the Islamic revival, it is also an unflinching critique of the secular-liberal principles by which some people hold such movements to account. The book addresses three central questions: How do movements of moral reform help us rethink the normative liberal account of politics? How does the adherence of women to the patriarchal norms at the core of such movements parochialize key assumptions within feminist theory about freedom, agency, authority, and the human subject? How does a consideration of debates about embodied religious rituals among Islamists and their secular critics help us understand the conceptual relationship between bodily form and political imaginaries? Politics of Piety is essential reading for anyone interested in issues at the nexus of ethics and politics, embodiment and gender, and liberalism and postcolonialism.

    As the youngest-ever op-ed columnist for The New York Times and the author of the critically acclaimed books Privilege and Grand New Party, Ross Douthat has emerged as one of the most provocative and influential voices of his generation. Now he offers a masterful and hard-hitting account of how American Christianity has gone off the rails — and why it threatens to take American society with it.In a story that moves from the 1950s to the age of Obama, Douthat brilliantly charts traditional Christianity’s decline from a vigorous, mainstream, and bipartisan faith — which acted as a “vital center” and the moral force behind the Civil Rights movement — through the culture wars of the 1960s and 1970s down to the polarizing debates of the present day. He argues that Christianity’s place in American life has increasingly been taken over, not by atheism, but by heresy: Debased versions of Christian faith that breed hubris, greed, and self-absorption. Ranging from Glenn Beck to Eat Pray Love, Joel Osteen to The Da Vinci Code, Oprah Winfrey to Sarah Palin, Douthat explores how the prosperity gospel’s mantra of “pray and grow rich”; a cult of self-esteem that reduces God to a life coach; and the warring political religions of left and right have crippled the country’s ability to confront our most pressing challenges, and accelerated American decline.His urgent call for a revival of traditional Christianity is sure to generate controversy, and it will be vital reading for all those concerned about the imperiled American future.

    She explores the importance of women's religious practices along with related themes of family and of social change. Weaving several of her own voices--analytic, descriptive, and personal--with the voices of her subjects in alternate chapters of traditional ethnography and ethnographic fiction, Brown presents herself as a character in Mama Lola's world and allows the reader to evaluate her interactions there. Startlingly original, Brown's work endures as an important experiment in ethnography as a social art form rooted in human relationships. A new preface, epilogue, bibliography, and a collection of family photographs tell the story of the effect of the book's publication on Mama Lola's life.

    Helplessness in the face of disease and human disaster helped to perpetuate this belief in magic and the supernatural. As Keith Thomas shows, England during these years resembled in many ways today's underdeveloped areas. The English population was exceedingly liable to pain, sickness, and premature death; many were illiterate; epidemics such as the bubonic plague plowed through English towns, at times cutting the number of London's inhabitants by a sixth; fire was a constant threat; the food supply was precarious; and for most diseases there was no effective medical remedy. In this fascinating and detailed book, Keith Thomas shows how magic, like the medieval Church, offered an explanation for misfortune and a means of redress in times of adversity. The supernatural thus had its own practical utility in daily life. Some forms of magic were challenged by the Protestant Reformation, but only with the increased search for scientific explanation of the universe did the English people begin to abandon their recourse to the supernatural. Science and technology have made us less vulnerable to some of the hazards which confronted the people of the past. Yet Religion and the Decline of Magic concludes that if magic is defined as the employment of ineffective techniques to allay anxiety when effective ones are not available, then we must recognize that no society will ever be free from it.

    Arrest quotas and high-tech surveillance techniques criminalize entire blocks, and transform the very associations that should stabilize young lives—family, relationships, jobs—into liabilities, as the police use such relationships to track down suspects, demand information, and threaten consequences. Alice Goffman spent six years living in one such neighborhood in Philadelphia, and her close observations and often harrowing stories reveal the pernicious effects of this pervasive policing. Goffman introduces us to an unforgettable cast of young African American men who are caught up in this web of warrants and surveillance—some of them small-time drug dealers, others just ordinary guys dealing with limited choices. All find the web of presumed criminality, built as it is on the very associations and friendships that make up a life, nearly impossible to escape. We watch as the pleasures of summer-evening stoop-sitting are shattered by the arrival of a carful of cops looking to serve a warrant; we watch—and can’t help but be shocked—as teenagers teach their younger siblings and cousins how to run from the police (and, crucially, to keep away from friends and family so they can stay hidden); and we see, over and over, the relentless toll that the presumption of criminality takes on families—and futures. While not denying the problems of the drug trade, and the violence that often accompanies it, through her gripping accounts of daily life in the forgotten neighborhoods of America's cities, Goffman makes it impossible for us to ignore the very real human costs of our failed response—the blighting of entire neighborhoods, and the needless sacrifice of whole generations.

    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.

    In The Puppet and the Dwarf he offers a close reading of today's religious constellation from the viewpoint of Lacanian psychoanalysis. He critically confronts both predominant versions of today's spirituality -- New Age gnosticism and deconstructionist-Levinasian Judaism -- and then tries to redeem the "materialist" kernel of Christianity. His reading of Christianity is explicitly political, discerning in the Pauline community of believers the first version of a revolutionary collective. Since today even advocates of Enlightenment like Jurgen Habermas acknowledge that a religious vision is needed to ground our ethical and political stance in a "postsecular" age, this book -- with a stance that is clearly materialist and at the same time indebted to the core of the Christian legacy -- is certain to stir controversy.

    This book is the story of the life of Nisa, a member of the !Kung tribe of hunter-gatherers from southern Africa's Kalahari desert. Told in her own words--earthy, emotional, vivid--to Marjorie Shostak, a Harvard anthropologist who succeeded, with Nisa's collaboration, in breaking through the immense barriers of language and culture, the story is a fascinating view of a remarkable woman.

    In The Location of Culture, he uses concepts such as mimicry, interstice, hybridity, and liminality to argue that cultural production is always most productive where it is most ambivalent. Speaking in a voice that combines intellectual ease with the belief that theory itself can contribute to practical political change, Bhabha has become one of the leading post-colonial theorists of this era.

       An anthropologist and MD in the mold of Paul Farmer and Didier Fassin, Seth Holmes shows how market forces, anti-immigrant sentiment, and racism undermine health and healthcare. Holmes’s material is visceral and powerful. He trekked with his companions illegally through the desert into Arizona and was jailed with them before they were deported. He lived with indigenous families in the mountains of Oaxaca and in farm labor camps in the U.S., planted and harvested corn, picked strawberries, and accompanied sick workers to clinics and hospitals. This “embodied anthropology” deepens our theoretical understanding of how health equity is undermined by a normalization of migrant suffering, the natural endpoint of systemic dehumanization, exploitation, and oppression that clouds any sense of empathy for “invisible workers.”  Fresh Fruit, Broken Bodies is far more than an ethnography or supplementary labor studies text; Holmes tells the stories of food production workers from as close to the ground as possible, revealing often theoretically-discussed social inequalities as irreparable bodily damage done. This book substantiates the suffering of those facing the danger of crossing the border, threatened with deportation, or otherwise caught up in the structural violence of a system promising work but endangering or ignoring the human rights and health of its workers.All of the book award money and royalties from the sales of this book have been donated to farm worker unions, farm worker organizations and farm worker projects in consultation with farm workers who appear in the book.

    But for some reason they choose to ignore those guidelines and churn out turgid, pompous, and obscure prose. Distinguished sociologist Howard S. Becker, true to his calling, looks for an explanation for this bizarre behavior not in the psyches of his colleagues but in the structure of his profession. In this highly personal and inspirational volume he considers academic writing as a social activity.Both the means and the reasons for writing a thesis or article or book are socially structured by the organization of graduate study, the requirements for publication, and the conditions for promotion, and the pressures arising from these situations create the writing style so often lampooned and lamented. Drawing on his thirty-five years' experience as a researcher, writer, and teacher, Becker exposes the foibles of the academic profession to the light of sociological analysis and gentle humor. He also offers eminently useful suggestions for ways to make social scientists better and more productive writers. Among the topics discussed are how to overcome the paralyzing fears of chaos and ridicule that lead to writer's block; how to rewrite and revise, again and again; how to adopt a persona compatible with lucid prose; how to deal with that academic bugaboo, "the literature." There is also a chapter by Pamela Richards on the personal and professional risks involved in scholarly writing.In recounting his own trials and errors Becker offers his readers not a model to be slavishly imitated but an example to inspire. Throughout, his focus is on the elusive work habits that contribute to good writing, not the more easily learned rules of grammar and punctuation. Although his examples are drawn from sociological literature, his conclusions apply to all fields of social science, and indeed to all areas of scholarly endeavor. The message is clear: you don't have to write like a social scientist to be one.