This cutting-edge Research Handbook, at the intersection of comparative law and anthropology, explores mutually enriching insights and outlooks. The 20 contributors, including several of the most eminent scholars, as well as new voices, offer diverse expertise, national backgrounds and professional experience. Their overall approach is ''ground up'' without regard to unified paradigms of research or objects of study. Through a pluralistic definition of law and multidisciplinary approaches, Comparative Law and Anthropology significantly advances both theory and practice. The Research Handbook's expansive concept of comparative law blends a traditional geographical orientation with historical and jurisprudential dimensions within a broad range of contexts of anthropological inquiry, from indigenous communities, to law schools and transitional societies. This comprehensive and original collection of diverse writings about anthropology and the law around the world offers an inspiring but realistic source for legal scholars, anthropologists and policy-makers. Contributors include: U. Acharya, C. Bell, J. Blake, S. Brink, E. Darian-Smith, R. Francaviglia, M. Lazarus-Black, P. McHugh, S.F. Moore, E. Moustaira, L. Nader, J. Nafziger, M. Novakovic, R. Price, O. Ruppel, J.A. Sanchez, W. Shipley, R. Tejani, A. Telesetsky, K. Thomas

The Globalization of Rural Plays in the Twenty-First Century excavates the neglected ideological substratum of peasant folk plays. By focusing on northeastern Romania and southwest Ukraine-two of the most ruralized regions in Europe-this work reveals the complex landscape of peasant plays and the essential role they perform in shaping local culture, economy, and social life. The rapid demise of these practices and the creation of preservation programs is analyzed in the context of the corrosive effects of global capitalism and the processes of globalization, urbanization, mass-mediatization, and heritagization. Just like peasants in search of better resources, rural plays "migrate" from their villages of origin into the urban, modern, and more dynamic world, where they become more visible and are both appreciated and exploited as forms of transnational, intangible cultural heritage.

This volume introduces the Cross-Cultural Interaction Model (CCIM), a visual tool for studying the exchanges that take place between different cultures in borderland areas or across long distances. The model helps researchers untangle complex webs of connections among people, landscapes, and artifacts, and can be used to support multiple theoretical viewpoints. Through case studies, contributors apply the CCIM to various regions and time periods, including Roman Europe, the Greek province of Thessaly in the Late Bronze Age, the ancient Egyptian-Nubian frontier, colonial Greenland in the eighteenth and nineteenth centuries, the Mississippian realm of Cahokia, ancient Costa Rica and Panama, and the Moquegua Valley of Peru in the early Middle Horizon period. They adapt the model to best represent their data, successfully plotting connections in many different dimensions, including geography, material culture, religion and spirituality, and ideology. The model enables them to expose what motivates people to participate in cultural exchange, as well as the influences that people reject in these interactions. These results demonstrate the versatility and analytical power of the CCIM. Bridging the gap between theory and data, this tool can prompt users to rethink previous interpretations of their research, leading to new ideas, new theories, and new directions for future study.

The concept of 'hybridity' is often still poorly theorized and problematically applied by peace and development scholars and researchers of resource governance. This book turns to a particular ethnographic reading of Michel Foucault's Governmentality and investigates its usefulness to study precisely those mechanisms, processes and practices that hybridity once promised to clarify. Claim-making to land and authority in a post-conflict environment is the empirical grist supporting this exploration of governmentality. Specifically in the periphery of Bukavu. This focus is relevant as urban land is increasingly becoming scarce in rapidly expanding cities of eastern Congo, primarily due to internal rural-to-urban migration as a result of regional insecurity. The governance of urban land is also important analytically as land governance and state authority in Africa are believed to be closely linked and co-evolve. An ethnographic reading of governmentality enables researchers to study hybridization without biasing analysis towards hierarchical dualities. Additionally, a better understanding of hybridization in the claim-making practices may contribute to improved government intervention and development assistance in Bukavu and elsewhere.

The essays gathered in this volume deal with representations of blackness and the performance of black identities in various historically determined societal contexts of the Americas, Benin, and Spain. The book is grounded on the premise that representations constitute, in part, the world in which we live. An important aspect of the struggles of dominated people consists in more or less overtly challenging, manipulating, combatting, negating, and sometimes inverting representations of themselves reproduced in the dominant discourse of their national society. The contributors approach various forms of blackness within the fluctuation of political, economic, and social processes embedded in particular time/space contexts, which are constituted within local, regional, national, and transnational dimensions. Identities, whatever they may be, cannot be defined once and for all in fixed or essentialist terms as if they were unchanging or frozen in time and space. If, as this book proposes, identities are fluid, it is because they are constantly enacted and reenacted, performed anew within specific situations, and within changing socioeconomic and political contexts that provide sites for their negotiations and renegotiations, definitions and redefinitions. Thus, the book approaches black identities as performances.

Herder Warfare in East Africa presents a regional analysis of the spatial and social history of warfare among the nomadic peoples of East Africa, covering a period of 600 years. The long duree facilitates understanding of how warfare among pastoralist communities in earlier centuries contributed to political, economic and ethnic shifts across the grazing lands in East Africa. The book discusses herder warfare from the perspective of warfare ecology, highlighting the interrelations between environmental and cultural causalities - including droughts, famine, floods, ritual wars, religious wars and migrations - and the processes and consequences of war. Regional synthesis concentrates on frontiers of conflicts extending from the White Nile Basin in south Sudan - into the southern savannas of East Africa, the Great East African Rift Valley, and the northern and southern Horn of Africa - examining historical military power shifts between diverse pastoralist cultures. Case studies are set in the coastal hinterland of East Africa and the Jubaland-Wajir frontiers. Warfare combined with environmental disasters caused social-economic breakdowns and the enslavement of defeated groups. The dynamics of herder warfare changed after colonial entry, response to pastoralist resistance and slave emancipation. The book is of interest to specialist and non-specialist readers exploring pastoralism, social anthropology and warfare and conflict studies; and is suitable for introductory graduate courses in environmental and social history of warfare .

This impressive and inspiring volume has as its modest origins the documentation of a contemporary collecting project for the British Museum. Informed by curators' critiques of uneven collections accompanied by highly variable information, Sillitoe set out with the ambition of recording the totality of the material culture of the Wola of the southern highlands of Papua New Guinea, at a time when the study of artefacts was neglected in university anthropology departments. His achievements, presented in this second edition of Made in Nuigini with a new contextualizing preface and foreword, brought a new standard of ethnography to the incipient revival of material culture studies, and opened up the importance of close attention to technology and material assemblages for anthropology. The `economy' fundamentally concerns the material aspects of life, and as Sillitoe makes clear, Wola attitudes and behaviour in this regard are radically different to those of the West, with emphasis on `maker users' and egalitarian access to resources going hand in hand with their stateless and libertarian principles. The project begun in Made in Niugini, which necessarily restricted itself to moveable artefacts, is continued and extended by the newly published companion volume Built in Niugini, which deals with immoveable structures and buildings. It argues that the study of material constructions offers an unparalleled opportunity to address fundamental philosophical questions about tacit knowledge and the human condition.

Shinto, Nature and Ideology in Contemporary Japan is the first systematic study of Shinto's environmental turn. The book traces the development in recent decades of the idea of Shinto as an 'ancient nature religion,' and a resource for overcoming environmental problems. The volume shows how these ideas gradually achieved popularity among scientists, priests, Shinto-related new religious movements and, eventually, the conservative shrine establishment. Aike P. Rots argues that central to this development is the notion of chinju no mori: the sacred groves surrounding many Shinto shrines. Although initially used to refer to remaining areas of primary or secondary forest, today the term has come to be extended to any sort of shrine land, signifying not only historical and ecological continuity but also abstract values such as community spirit, patriotism and traditional culture. The book shows how Shinto's environmental turn has also provided legitimacy internationally: influenced by the global discourse on religion and ecology, in recent years the Shinto establishment has actively engaged with international organizations devoted to the conservation of sacred sites. Shinto sacred forests thus carry significance locally as well as nationally and internationally, and figure prominently in attempts to reposition Shinto in the centre of public space.