In 1933 and 1934, Thomas Minehan, a young sociologist at the University of Minnesota, joined the ranks of a roving army of 250,000 boys and girls torn from their homes during the Great Depression. Disguised in old clothes, he hopped freight trains crisscrossing six midwestern states. While undercover, Minehan associated on terms of social equality with several thousand transients, collecting five hundred life histories of the young migrants. The result was a vivid and intimate portrayal of a harrowing existence, one in which young people suffered some of the deadliest blows of the economic disaster. Boy and Girl Tramps of America reveals the poignant experiences of American youth who were sent out on the road by grinding poverty, shattered family relationships, and financially strapped schools that locked their doors. For these young people, danger was a constant companion that could turn deadly in an instant. The book documents the hunger and hardships these youth faced, capturing an appalling spectacle and social problem in America's history before any effort was made to meet the problem on a nationwide basis by the federal government. Boy and Girl Tramps of America is a work unique in its ability to extend beyond statistical analyses to uncover the opinions, ideas, and attitudes of the boxcar boys and girls. Originally published in 1934, it remains highly relevant to the turbulent moments of the twenty-first century. This reprint features an introduction by scholar Susan Honeyman that puts the work into our current context.

This anthropological work thoroughly illustrates the novel synthesis of Christian religion and New Age spirituality in Greece. It challenges the single-faith approach that traditionally ties southern European countries to Christianity and focuses on how processes of globalization influence and transform vernacular religiosity. Based on long-term anthropological fieldwork in Greece, this book demonstrates how the popular belief in the 'evil eye' produces a creative affinity between religion and spirituality in everyday practice. The author analyses a variety of significant research themes, including lived and vernacular religion, alternative spirituality and healing, ritual performance and religious material culture. The book offers an innovative social scientific interpretation of contemporary religiosity, while engaging with a multiplicity of theoretical, analytic and empirical directions. It contributes to current key debates in social sciences with regard to globalization and secularization, religious pluralism, contemporary spirituality and the New Age movement, gender, power and the body, health, illness and alternative therapeutic systems, senses, perception and the supernatural, the spiritual marketplace, creativity and the individualization of religion in a multicultural world.

Born into a wealthy and privileged family in Philadelphia, Charles Godfrey Leland (1824-1903) showed a clear interest in the supernatural and occult literature during his youth. Legend has it that, soon after his birth, an old Dutch nurse carried him up to the garret of the house and performed a ritual to guarantee that Leland would be fortunate in his life and eventually become a scholar and a wizard. Whether or not this incident ever occurred, we do know that his interest in fairy tales, folklore, and the supernatural would eventually lead him to a life of travel and documentation of the stories of numerous groups across the United States and Europe. Jack Zipes selected the tales in Charles Godfrey Leland and His Magical Talesfrom five different books- The Algonquin Legends (1884), Legends of Florence (1895-96), The Unpublished Letters of Virgil (1901), The English Gypsies (1882), and Gypsy Sorcery and Fortune-Telling (1891)-and has arranged them thematically. Though these tales cannot be considered authentic folk tales-not written verbatim from the lips of Romani, Native Americans, or other sources of the tales-they are highly significant because of their historical and cultural value. Like most of the aspiring American folklorists of his time, who were mainly all white, male, and from the middle classes, Leland recorded these tales in personal encounters with his informants or collected them from friends and acquaintances, before grooming them for publication so that they became translations of the original narratives. What distinguishes Leland from the major folklorists of the nineteenth century is his literary embellishment to represent his particular regard for their poetry, purity, and history. Readers with an interest in folklore, oral tradition, and nineteenth-century literature will value this curated and annotated glimpse into a breadth of work.

Afghanistan in the 20th century was virtually unknown in Europe and America. At peace until the 1970s, the country was seen as a remote and exotic land, visited only by adventurous tourists or researchers. Afghan Village Voices is a testament to this little-known period of peace and captures a society and culture now lost. Prepared by two of the most accomplished and well-known anthropologists of the Middle East and Central Asia, Richard Tapper and Nancy Tapper-Lindisfarne, this is a book of stories told by the Piruzai, a rural Afghan community of some 200 families who farmed in northern Afghanistan and in summer took their flocks to the central Hazarajat mountains. The book comprises a collection of remarkable stories, folktales and conversations and provides unprecedented insight into the depth and colour of these people's lives. Recorded in the early 1970s, the stories range from memories of the Piruzai migration to the north a half century before, to the feuds, ethnic strife and the doings of powerful khans. There are also stories of falling in love, elopements, marriages, childbirth and the world of spirits. The book includes vignettes of the narrators, photographs, maps and a full glossary. It is a remarkable document of Afghanistan at peace, told by a people whose voices have rarely been heard.