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Jenny Huberman provides an ethnographic study of encounters between western tourists and the children who work as unlicensed peddlers and guides along the riverfront city of Banaras, India. She examines how and why these children elicit such powerful reactions from western tourists and locals in their community as well as how the children themselves experience their work and render it meaningful. Ambivalent Encounters brings together scholarship on the anthropology of childhood, tourism, consumption, and exchange to ask why children emerge as objects of the international tourist gaze; what role they play in representing socio-economic change; how children are valued and devalued; why they elicit anxieties, fantasies, and debates; and what these tourist encounters teach us more generally about the nature of human interaction.
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The Mixtec, or the people of Savi ("Nation of the Rain God"), one of the major civilizations of ancient Mesoamerica, made their home in the highlands of Oaxaca, where they resisted both Aztec military expansion and the Spanish conquest. This book presents and interprets the sacred histories narrated in the Mixtec codices, the largest surviving collection of pre-Columbian manuscripts in existence. In these screenfold books, ancient painter-historians chronicled the politics of the Mixtec from approximately a.d. 900 to 1521, portraying the royal families, rituals, wars, alliances, and ideology of the times. By analyzing and cross-referencing the codices, which have been fragmented and dispersed in far-flung archives, the authors attempt to reconstruct Mixtec history. Adding useful interpretation and commentary, Jansen and Perez Jimenez synthesize the large body of surviving documents into the first unified narrative of Mixtec sacred history.
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This book is a compelling ethnographic analysis of folksongs sung primarily by lower-caste women in north India, in the fields, at weddings, during travels, and in other settings. Smita Tewari Jassal uses these songs to explore how ideas of caste, gender, sexuality, labor, and power may be strengthened, questioned, and fine-tuned through music. At the heart of the book is a library of songs, in their original Bhojpuri and in English translation, framed by Jassal's insights into the complexities of gender and power. The significance of these folksongs, Jassal argues, lies in their suggesting and hinting at themes, rather than directly addressing them: women sing what they often cannot talk about. Women's lives, their feelings, their relationships, and their social and familial bonds are persuasively presented in song. For the ethnographer, the songs offer an entry into the everyday cultures of marginalized groups of women who have rarely been the focus of systematic analytical inquiry.
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In 'Downwardly Global' Lalaie Ameeriar examines the transnational labor migration of Pakistani women to Toronto. Despite being trained professionals in fields including engineering, law, medicine, and education, they experience high levels of unemployment and poverty. Rather than addressing this downward mobility as the result of bureaucratic failures, in practice their unemployment is treated as a problem of culture and racialized bodily difference. In Toronto, a city that prides itself on multicultural inclusion, women are subjected to two distinct cultural contexts revealing that integration in Canada represents not the erasure of all differences, but the celebration of some differences and the eradication of others. 'Downwardly Global' juxtaposes the experiences of these women.
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During the Khmer Rouge's brutal reign in Cambodia during the mid-to-late 1970s, a former math teacher named Duch served as the commandant of the S-21 security center, where as many as 20,000 victims were interrogated, tortured, and executed. In 2009 Duch stood trial for these crimes against humanity. While the prosecution painted Duch as evil, his defense lawyers claimed he simply followed orders. In 'Man or Monster?' Alexander Hinton uses creative ethnographic writing, extensive fieldwork, hundreds of interviews, and his experience attending Duch's trial to create a nuanced analysis of Duch, the tribunal, the Khmer Rouge, and the after-effects of Cambodia's genocide. Interested in how a person becomes a torturer and executioner as well as the law's ability to grapple with crimes against humanity, Hinton adapts Hannah Arendt's notion of the "banality of evil" to consider how the potential for violence is embedded in the everyday ways people articulate meaning and comprehend the world.
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In Hydraulic City Nikhil Anand explores the politics of Mumbai's water infrastructure to demonstrate how citizenship emerges through the continuous efforts to control, maintain, and manage the city's water. Through extensive ethnographic fieldwork in Mumbai's settlements, Anand found that Mumbai's water flows, not through a static collection of pipes and valves, but through a dynamic infrastructure built on the relations between residents, plumbers, politicians, engineers, and the 3,000 miles of pipe that bind them. In addition to distributing water, the public water network often reinforces social identities and the exclusion of marginalized groups, as only those actively recognized by city agencies receive legitimate water services. This form of recognition—what Anand calls "hydraulic citizenship"—is incremental, intermittent, and reversible.
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This volume looks at how different physical environments contribute to the reproduction of cultural forms even in the wake of colonization, migration, and other processes of displacement and change. This raises the question of whether cultural practices are altered by changes in physical environment or if a group’s narratives and practices shape their location. Using case studies from North and South America, the contributors reveal a pattern of abandonment and reestablishment of settlements and how collective memory drives people back to culturally meaningful sites. Through the lenses of archaeology and ethnohistory and by examining the politics of cultural continuity, the authors argue that there is a complex relationship between a people’s heritage and the landscape that affects the making of “place.”
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Panourgia and Marcus bring together anthropologists working in various parts of the world (Greece, Bali, Taiwan, the United States) with classicists, historians, and scholars in cultural studies. The volume takes into account global realities such as 9/11 and the opening of the Cypriot Green Line and explores the different ways in which Geertz’s anthropology has shaped the pedagogy of their disciplines and enabled discussions among them. Focusing on place and time, locations and temporalities, the essays in this volume interrogate the fixity of interpretation and open new spaces of inquiry. The volume addresses a wide audience from the humanities and the social sciences—anyone interested in the development of a new humanism that will relocate the human as a subject of social action.
Book title: Hunter-gatherers in a Changing World
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The periodic emergence of indigenous peoples living in voluntary isolation in Amazonia have given rise to sensational media reports and heated academic
debate. In this chapter we describe briefly the historical and contemporary relations
between indigenous peoples in and out of isolation in the Guiana Shield region of
North-eastern South America and discuss the role of indigenous missionaries in
histories of contact. After considering these facts in relation to some of the general
debates about isolated peoples and policy, we assess the ethical dimensions of the
question of emergence from isolation.
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The global public health community has focused care and funding on TB and HIV in Zambia, but adult policy-makers, doctors, and humanitarians often ignore children's perspectives as they confront infectious diseases. Well-intentioned practioners fail to realize how children take on active caregiving roles when their guardians become seriously ill. Using ethnographic methods, and listening to the voices of children as well as adults, Hunleth makes the caregiving work of children visible. Children actively seek to "get closer" to ill guardians by providing good care. Both children and ill adults define good care as children's attentiveness to adults' physical needs, their ability to carry out treatment and medication programs in the home, and above all, the need to maintain physical closeness and proximity.
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