New Books in Anthropology

[Cross-posted from New Books in French Studies] Only in a place like France do the texts and theories of towering intellectual figures like Claude Levi-Strauss and Jacques Lacan come up in public and political discussions of family policy and law. Camille Robcis's new book, The Law of Kinship: Anthropology, Psychoanalysis, and the Family in France (Cornell University Press, 2013) was in part inspired by contemporary French references to structural anthropology and psychoanalysis in contentious debates (within and outside of the National Assembly) about things like same-sex marriage, reproduction, and homosexual adoption. The book is a fascinating political, legal, and intellectual history that takes readers from the Napoleonic Code of 1804 right up to major French societal rifts over the family in recent years. Examining the work of early "familialists" who argued for the family as essential to "the social", Robcis goes on to read Levi-Strauss and Lacan in relationship to ideas and policies dealing with the family in broader political and legal context in France. The book also illuminates the roles of key French "bridge-figures" who translated complex structuralist and psychoanalytic ideas about kinship and "the symbolic", bringing these notions into more widespread political and public discourse. This is a history with important implications for how we understand contemporary struggles over what it means to be French and what defines the family in terms both theoretical and practical.

[Cross-posted from New Books in History] If you have spent a bit of time in Germany or with German friends, you may have noticed the deep interest and affinity many Germans have for American Indians. What are the origins of this striking and enduring fascination? In many ways, it might be said to go back to Tacitus’ Germania – or at least, to 19th-century Germans’ readings of Germania – but it was also indelibly shaped by the writings of explorer Alexander von Humboldt and by James Fenimore Cooper’s Leatherstocking Tales, which were enormously influential in Germany and on Germans abroad. German landscape painters also created some of the most enduring and iconic images of the American West. When Germans in America fought with American Indians over land, their compatriots in Europe tended to side with the Indians. Later, over the successive ruptures of 20th century German history, Germans always found new ways of engaging with American Indians, whether through hobbyist organizations, Wild West shows, through their political commitments to Indian political causes – like the American Indian Movement – or through the astoundingly popular novels of Karl May. Exploring with great verve the transnational connections between various groups of Germans and Native Americans over two centuries, H. Glenn Penny's Kindred by Choice: Germans and American Indians since 1800 (University of North Carolina Press, 2013) engages in a wide-ranging set of discussions that open up new and unexpected vistas onto questions of modern German history, the history of European and American colonialism, histories and legacies of genocide, and a host of other key topics.

[Cross-posted from New Books in Intellectual History] A report to the General Assembly of Scottish Presbyterians of 1923 contains the following passage: “God placed the people of this world in families, and history which is the narrative of His providence tells us that when kingdoms are divided against themselves they cannot stand. Those nations homogenous in race were the most prosperous and were entrusted by the Almighty with the highest tasks.” Strange as it appears today, such a racial theology was commonplace among Christians prior to 1945. Where did the notion that races had providential roles come from? One origin was a theory that the world had been inhabited by humans before Adam. The history of this theory, which formed at the intersections of science, religion and colonial geography, is taken up in Adam's Ancestors: Race, Religion, and the Politics of Human Origins (Johns Hopkins UP, 2011). In this interview with its author, David N. Livingstone, Professor of Geography and Intellectual History at Queen’s University Belfast, we discuss how Pre-Adamism moved from being a seventeenth-century heresy to a widely accepted theological and scientific theory of the nineteenth century.

[Cross-posted from New Books in Religion]  We all know that religion is a universal feature of human history, right? Well, maybe not. In Before Religion: A History of a Modern Concept (Yale University Press, 2013), Brent Nongbri, Post Doctoral Fellow at Macquarie University, argues that throughout time people have conceptualized themselves in various ways but did not classify what they were doing as religious. As someone who works in the antique period Nogbri found it peculiar to find translations of ancient works referring to religion. In the first half of the book, he examines how and why terms like the Latin religio, Greek threskeia, or Arabic din, are repeatedly rendered as "religion" in translations. He also draws our attention to various births of the modern conception of religion, such as the Maccabean revolt or the writings of Eusebius of Caesarea. Ultimately, he concludes this phenomena could be more usefully described in other terms. Nongbri explains that in the pre-modern era Christians generally classified others as bad Christians or heathens and not as other religious traditions. The second half of the book contends that religion as an idea has a history and the way we generally understand it today can be traced back to a number of historical events. Nongbri points to the three moments as instrumental in a public of understanding of religion as a universal, private, non-political affair – Christian disunity following the Reformation, increasing colonial encounters with indigenous people, and the formation of Nation-states. He provides ample evidence for these claims through a number of vignettes tracing this transformation over time. With these complex issues surrounding the concept religion we might feel at a loss as to what we should be doing in Religious Studies. Nongbri offers some useful approaches to how we can examine social activities and ideas in the context of this loaded term. In our conversation we discuss definitions, Wilfred Cantwell Smith, Manichaeans, Muhammad, John of Damascus, the story of Barlam and Ioasaph, John Locke, the early Muslim community, the World Religions model, the invention of Mesopotamian religion, issues of translation, and Talal Asad.

[Cross-posted from New Books in Latin American Studies] Videography is a powerful tool for recording and representing aspects of human society and culture, and anthropologists have long used – and debated the use of – video as a tool to study indigenous and traditional peoples. Indigenous people themselves, however, have increasingly turn video towards their own cultural and communal ends, and this indigenous use of video raises its own questions: who in indigenous communities will control video production? How can video be integrated into indigenous life? And how should indigenous videomakers relate to state and institutional forces. In Indigenous Media in Mexico: Culture, Community, and the State (Duke University Press, 2013), Erica Cusi Wortham examines these issues in the case of “video indígena” in the  Mexican states of Oaxaca and Chiapas during the 1990s.  Indigenous Media in Mexico places video indígena into the historical context of 1990s Mexico, a period marked by both the constitutional recognition of indigenous groups as integral to the Mexican state, but also by the conflict over NAFTA and the 1994 Zapatista uprising in Chiapas. Video indígena emerged as an initiative of the Mexican Instituto Nacional Indigenista, and was adopted by a range of independent indigenous organizations – some working in collaboration with the state, others in opposition. Through interviews and fieldwork with groups such as Radio y Video Tamix, Ojo de Agua, the K-Xhon Collective, and others, Wortham explores how indigenous videomakers have conceived of video as a tool for activism and community organization, and the difficulties they have faced: problems with equipment and the distribution of their work, but also the deeper problem of developing an accepted social role for video within their own communities.

[Cross-posted from New Books in East Asian Studies] Globalization is locally specific: global connectivity looks different from place to place. Given that, how are global connections made? And why do they happen so differently in different places? In Environmental Winds: Making the Global in Southwest China (University of California Press, 2013), Michael J. Hathaway explores these questions in a rich study of Yunnan’s engagement with environmentalism and the World Wildlife Fund. As celebrated in the book’s title, Hathaway introduces the notion of changing “environmental winds” as a tool for understanding the transformative power of social formations in Yunnan and beyond. The narrative emphasizes the agency of many different kinds of actors in the co-creation of environmentalism in Yunnan, from humans to elephants, and pays special attention to the importance of Chinese intellectuals and local Yunnan people in incorporating China into a global conservation circuit. The story ranges from the global 1960s, touching on China’s role in the anticolonial movement in Africa and feminist movement beyond, through the establishment of the first transnational conservation efforts in Yunnan in the 1980s, and into the shaping of global environmental efforts by an indigenous rights movement in the 1990s. It is a fascinating story that will be of interest to both Chinese and environmental studies. Enjoy!

[Cross-posted from New Books in Genocide Studies] In our fast-paced world, it is easy to move from one crisis to another.  Conflicts loom in rapid succession, problems demand solutions (or at least analysis) and impending disasters require a response. It is all we can do to pay attention to the present moment.  Lingering on the consequences of the past seems to take too much of our finite attention. Jennie Burnet's fantastic new book Genocide Lives in Us:  Women, Memory and Silence in Rwanda (University of Wisconsin Press, 2012), offers a useful corrective to this fascination with the immediate.  Jennie is interested primarily in what it means to live in a society ruptured by violence.  She writes about how people try to speak, or not speak, about the killing that destroyed their families or those of their neighbors.  She reflects on how the government's decision to try to forestall future violence by eliminating ethnic categories affects individuals' efforts to shape their own identity and self-understanding.  She analyzes the way practices of memorialization reflect changing ways of understanding and narrating past atrocities.  And she allows her subjects to share the challenges of living in a world where the past is always present. Jennie, both in print and in the interview, is thoughtful, articulate and compassionate.  I hope the interview gives you a taste of the richness of her book.

Pedro Oliveira provides a fascinating glimpse into his transition from academia into consultancy, with a guide for those like minded to boot. People-Centered Innovation: Becoming a Practitioner in Innovation Research (Biblio Publishing, 2013) chronicles Oliveira’s journey from his work as a clinical psychologist in Portugal, to becoming an anthropologist in the UK, and moving into the world of business and innovation. Written for a general audience, this book is a mix of case studies, theory for practitioners, and autobiographical information that shows how to apply work in the social sciences to the problems facing businesses today. This is a great read for anyone interested in psychology and anthropology, as well as how business and innovation is changing due to the influence of the humanistic sciences.

[Cross-posted from New Books in East Asian Studies] Thinking about “Noise” in the history and practice of music means thinking in opposites. Noise is both a musical genre, and is not. It both produces a global circulation and emerges from it. It has depended on the live-ness of embodied performance while flourishing in the context of “dead” recordings. In Japanoise: Music at the Edge of Circulation (Duke University Press, 2013), David Novak offers a wonderfully engaging and subtle narrative of noise, Japan, and their confluence. A series of chapters each bring the reader into a crucial scene of the production of “Japanoise,” from the No Fun Fest to the Nihilist Spasm Band, in each case using an exploration of the history and culture of noise to think carefully about conceptual tools that potentially extend well beyond the binding of the book, including the model of “circulation” as an explanatory frame, the importance of feedback, the spaces and experiences of listening and producing, and the intimacies of human and machine. It is a fascinating story and has changed the way I think about listening, making, and sound. Enjoy!

[Cross-posted from New Books in Science, Technology and Society] Addiction has recently emerged as an object of anthropological inquiry. In a wonderful, focused volume of ethnographies of addiction in a wide range of contexts, Eugene Raikhel and William Garriott have curated a collection of essays that each follow a particular "addiction trajectory." Addiction Trajectories (Duke University Press, 2013) includes studies that trace epistemic, therapeutic, experiential and experimental transformations across time and space. Collectively, they blend approaches from ethnography and science studies. Readers who are interested in historical ontologies, the concretion of new diseases and illnesses, the history of pharmaceutics and drug use, local styles of medical and clinical reasoning, the politics of healing, and the spaces of experimentation will find much of interest here. Eugene and Will generously made time to talk with me about the volume itself the workshop with which it began, and their own fascinating contributions on addiction medicine in Russia and methamphetamine addiction in rural West Virginia. Enjoy!

[Cross-posted from New Books in Native American Studies] Is genetic testing a new national obsession? From reality TV shows to the wild proliferation of home testing kits, there's ample evidence it might just be. And among the most popular tests of all is for so-called "Native American DNA." All of this rests upon some uninterrogated (and potentially destructive) assumptions about race and human "origins," however. In Native American DNA: Tribal Belonging and the False Promise of Genetic Science (University of Minnesota Press, 2013), Kim TallBear asks what's at stake for Indigenous communities and First Nations when the premises of this ascendant science are put into practice. TallBear, an Associate Professor of Anthropology at the University of Texas-Austin and enrolled Sisseton-Wahpeton Oyate, conducted years of research on the politics of "human genome diversity," decoding the rhetoric of scientists, for-profit companies, and public consumers. The result is a vital and provocative work, tracing lineages between racial science and genetic testing, "blood talk" and "DNA talk," and the undemocratic culture of a field which claims it can deliver us from racism.

Ken MacLeish offers an ethnographic look at daily lives and the true costs borne by soldiers, their families, and communities, in his new book Making War at Fort Hood: Life and Uncertainty in a Military Community (Princeton University Press, 2013). His intimate exploration of military lives makes salient the numerous and often contradictory ways that war enters into the everyday lives of soldiers and their families in Killeen, Texas. MacLeish begins by defining the site of research–Fort Hood is one of the largest military installations in the world, and many of the 55,000 personnel based there have served multiple tours in Iraq and Afghanistan. He then moves to an intense and palpable examination of the embodied experience of being a soldier, making a striking argument that "war persist in the lives, bodies and social worlds it has touched” (4). Thus, he connects the experiences of the body and the mind, exploring both physical and mental pain and the issues that surround the pursuit of healing. Moreover, he analyzes the complex burdens placed on people’s relationships and the love that binds them in contradictory ways through the ins and outs of military life. The final chapters examine the gap between obligations and exchange in relation to the value of a soldier’s labor, showing how they materialize in different aspects of soldiers’ lives from the “burden of gratitude” to the overdistribution, and hence devaluation, of medals and honors. Interweaving brutally honest narratives with critical theory and anthropological analysis, MacLeish invites us to re-examine the condition of vulnerability pervasive in the words and lives of soldiers and their families in Fort Hood, fleshing out the myriad ways in which military life is always mired in the production of war, at home and abroad.

[Cross-posted from New Books in East Asian Studies] Two main questions frame Sienna R. Craig’s beautifully written and carefully argued new book about Tibetan medical practices and cultures: How is efficacy determined, and what is at stake in those determinations? Healing Elements: Efficacy and the Social Ecologies of Tibetan Medicine (University of California Press, 2012) guides readers through the ecologies of mind, body, and society within which Sowa Rigpa is practiced, understood, and transformed from rural Nepal to New York City. The first two chapters each chronicle a day spent in one of the main ethnographic sites featured in the book: a rural clinic and school in Mustang, Nepal; and a major medical institution in urban China. After this grounding in the wide varieties of experience that might collectively fall under the category of “Tibetan medicine,” the following chapters explore how associated people, objects, and practices engage with the opportunities and challenges posed by encounters in very different contexts. These contexts range from warehouses meant to prepare drugs for the global pharmaceutical market, to government-supported medical facilities in Nepal and China, to dissertation defenses, to private clinics in a variety of towns and cities, to fields in which medicinal drugs grow wild, to randomized clinical drug trials. It is a fascinating story, a moving and engaging narrative, and a pleasure to read.

[Cross-posted from New Books in Philosophy] Social cognition involves a small bundle of cognitive capacities and behaviors that enable us to communicate and get along with one another, a bundle that even our closest primate cousins don’t have, at least not to the same level of sophistication: pervasive collaboration, language, mind-reading and what Tadeusz Zawidzki, Associate Professor of Philosophy at The George Washington University, calls “mindshaping”. Mindshaping includes our capacities and dispositions to imitate, to be natural learners, and to conform to and enforce social norms, and in Mindshaping: A New Framework for Understanding Human Social Cognition (MIT Press, 2013), Zawidzki defends the idea that mind-shaping is the basic capacity from which the rest of social cognition evolves. Most researchers hold that mind-reading – our “theory of mind” – is the linch-pin of the rest: our ability to ascribe to one another mental states with propositional content is necessary for sophisticated language use and for mindshaping. Zawidzki argues, in contrast, that our ability to “homogenize” our minds via mindshaping is what makes sophisticated mind-reading and language possible. On his view, language didn’t evolve so that we could express thought; it evolved so that we could express our commitment to cooperative behavior. Zawidzki’s innovative approach centers on reinterpreting and extending Daniel Dennett’s intentional stance to explain the social-cognitive development of the species and of individuals.

[Cross-posted from New Book in East Asian Studies] This cat has a complicated history. In addition to filling stationery stores across the globe with cute objects festooned with little whiskers and bowties, Hello Kitty has inspired tributes from Lisa Loeb and Lady Gaga, and artistic renderings from Hello Kitty Nativity to Hello (Sex) Kitty: Mad Asian Bitch on Wheels. In Pink Globalization: Hello Kitty's Trek across the Pacific (Duke University Press, 2013), Christine Yano offers a fascinating study of Hello Kitty as a global commodity and “world idol.” Focusing on the period from 1998-present, the book considers the iconic spread and transformation of Sanrio’s character in the context of marketing strategies based on creating an ideal of “happiness” sustained through gift-mediated sociality and the production of nostalgia. Yano considers the Hello Kitty phenomenon as a process of “pink globalization” in which Kitty becomes a cultural “wink,” an invitation to play, a friend, a mediator of the realms of childhood and adult desire. The narrative is grounded in a series of ethnographic accounts of fans and critics of the global icon, including artists, collectors, Sanrio employees, and others. Enjoy!