In recent years an increasing number of scholars have incorporated a focus on emotions in their theories of material culture, transnationalism and globalization, and this book aims to contribute to this field of inquiry. It examines how 'emotions' can be theorized, and serves as a useful analytical tool for understanding the interrelated mobility of humans, objects and images. Ethnographically rich, and theoretically grounded case studies offer new perspectives on the relations between migration, material culture and emotions. While some chapters address the many different ways in which migrants and migrant artists express their emotions through objects and images in transnational contexts, other chapters focus on how particular works of art, everyday objects and artefacts can evoke feelings specific to particular migrant groups and communities. Case studies also analyse how artists, academics and policy makers can stimulate positive interaction between migrants and non-migrant communities.

"Material Identities" examines the way that individuals use material objects as tools for projecting aspects of their identities.
Considers the way identity is fashioned, launched, used, and admired in the material world.
Contributors intervene from the disciplines of art history, anthropology, design and material culture.
Considers contrasting media - painting, print, sculpture, dress, coinage, architecture, furniture, luxury items, and interior design.
Explores the complexity of identity through the intersection notions of gender, ethnicity, age, sexuality, and class.
Reaffirms the central role of public identities and their impact on social life.

Far from being the preserve of a few elite thinkers, critique increasingly dominates public life in modernity, leading to a cacophony of accusation and denunciation around all political issues. The technique of unmasking 'power' or 'hegemony' or 'ideology' has now been adopted across the political spectrum, where critical discourses are routinely used to suggest that anything and everything is only a 'construct' or even a 'conspiracy'. This book draws on anthropological theory to provide a different perspective on this phenomenon; critique appears as a liminal predicament combining imitative polemical and schismatic urges with a haunting sense of uncertainty. It thereby addresses a central academic concern, with a special focus on political critique in the public sphere and within social media. Combining historical interrogations of the roots of critique, as well as examining contemporary political discourse in relation to populism, as seen in presidential elections, historical commemorations and welfare reform, The Spectacle of Critique uses anthropology and genealogy to offer a new sociology of critique that problematises critique and diagnoses its crisis, cultivating acritical and imaginative ways of thinking.

India in Art in Ireland is the first book to address how the relationship between these two ends of the British Empire played out in the visual arts. It demonstrates that Irish ambivalence about British imperialism in India complicates the assumption that colonialism precluded identifying with an exotic other. Examining a wide range of media, including manuscript illuminations, paintings, prints, architecture, stained glass, and photography, its authors demonstrate the complex nature of empire in India, compare these empires to British imperialism in Ireland, and explore the contemporary relationship between what are now two independent countries through a consideration of works of art in Irish collections, supplemented by a consideration of Irish architecture and of contemporary Irish visual culture. The collection features essays on Rajput and Mughal miniatures, on a portrait of an Indian woman by the Irish painter Thomas Hickey, on the gate lodge to the Dromana estate in County Waterford, and a consideration of the intellectual context of Harry Clarke's Eve of St. Agnes window. This book should appeal not only to those seeking to learn more about some of Ireland's most cherished works of art, but to all those curious about the complex interplay between empire, anti-colonialism, and the visual arts.

Routledge is delighted to be re-issuing 79 volumes originally published between 1931 and 1988 in association with the International African Institute. Unavailable outside a few key libraries, many of these republished volumes were at the cutting edge of a fieldwork and ethnographic revolution in African anthropology in the decades after 1930. It involved the production of a wide body of fieldwork-based ethnographic documentation about the cultures of the different societies in Africa. Secondly, it saw a methodological turn to intense, localized investigations of cultural tradition and social change in a rapidly modernizing context. These investigations involved a more sustained and systematic, more professional and 'scientific' form of immersion and participant observation, than anything that had gone before. The sites of engagement were urban as well as rural; the pioneering researchers were female as well as male. No longer was the journal essay the repository of the latest research in the discipline, but rich ethnographies running into hundreds of pages. The volumes are supplemented with maps, which will be available to view on https://www.routledge.com/ or available as pdfs from the publishers.

Migration is the talk of the town. On the whole, however, the current situation is seen as resulting from unique political upheavals. Such a-historical interpretations ignore the fact that migration is a fundamental phenomenon in human societies from the beginning and plays a crucial role in the cultural, economic, political and social developments and innovations. So far, however, most studies are limited to the last four centuries, largely ignoring the spectacular advances made in other disciplines which study the 'deep past', like anthropology, archaeology, population genetics and linguistics, and that reach back as far as 80.000 years ago. This is the first book that offers an overview of the state of the art in these disciplines and shows how historians and social scientists working in the recent past can profit from their insights.

In 1926/27 the Soviet Central Statistical Administration initiated several yearlong expeditions to gather primary data on the whereabouts, economy and living conditions of all rural peoples living in the Arctic and sub-Arctic at the end of the Russian civil war. Due partly to the enthusiasm of local geographers and ethnographers, the Polar Census grew into a massive ethnological exercise, gathering not only basic demographic and economic data on every household but also a rich archive of photographs, maps, kinship charts, narrative transcripts and museum artifacts. To this day, it remains one of the most comprehensive surveys of a rural population anywhere. The contributors to this volume OCo all noted scholars in their region OCo have conducted long-term fieldwork with the descendants of the people surveyed in 1926/27. This volume is the culmination of eight yearsOCO work with the primary record cards and was supported by a number of national scholarly funding agencies in the UK, Canada and Norway. It is a unique historical, ethnographical analysis and of immense value to scholars familiar with these communitiesOCO contemporary cultural dynamics and legacy."

Though many still think that we live in an information economy, Ernest Sternberg asserts that the driving force in 21st-century capitalism is not information, but image. Through studies of food processing, real estate development, tourism, movies, and labor performances, he examines how businesses endow products with evocative meaning.

It has become common wisdom that we live in a postindustrial information society in which data and calculation underlie wealth. But now that information is as routinely produced as industrial or agricultural goods, businesses are discovering that they best achieve competitive advantage by producing what consumers most dearly seek--personal meaning. The 21st-century economy produces just that: not merely information, but evocative images; not just commodities, but meaning-laden icons. As Sternberg shows, foods now appeal through their sensuality and nostalgia; houses and stores draw customers through their exoticism; people sell their labor through the deliberate performance of the self for the market; and tourist destinations offer up carefully crafted thematic experiences. Whereas farms, factories, and information processors once stood at the core of the economy, now movie studios do, producing the product valued above all, meaningful content, from which downstream firms acquire the themes that animate desire.

Now that meaning pervades production, Sternberg argues, modes of inquiry once reserved for the humanities make sense in the study of the economy. Drawing on art history and aesthetics, he introduces iconography as a mode of cultural analysis adapted to the study of commercial production. Through comparative studies of diverse economic sectors, ranging from food processing to tourism, Sternberg carries out an iconographic analysis of the new economy. This is a provocative study for scholars, students, and professionals dealing with marketing and consumer research, culture and media studies, socio-economics, and economic geography.

There was a time, in this century, when liberals championed the working class, when Democrats were indisputably the party of those who worked rather than invested for a living. Today, however, most Americans have come to see liberals as drifting and aimless, somehow lacking in backbone and moral fiber, beholden to radical ideologies that have little to do with the average American's life. Few incidents cast this phenomenon into greater relief than George Bush's successful tarring of Michael Dukakis as a liberal in 1988--and, tellingly, Dukakis's subsequent flight from the liberal tradition.

How has it come to this? Why have liberals allowed themselves to be so portrayed? In this book, Gordon MacInnes--state senator, fiscal conservative, frustrated Democrat, and a man who believes deeply in America's civic culture--reveals how progressive forces have retreated from the battle of ideas, at great cost. Squarely at the nexus of race, poverty, and politics, Wrong for All the Right Reasons charts the sources of liberal decline and the high costs of conservative rule.

Tracing the origins of the liberal retreat to the fall-out over Senator Daniel Patrick Moynihan's report on the black family in the 1960s, MacInnes claims that white liberals have somewhere along the way stopped taking black people seriously enough to argue with them. Continuously put on the desfensive, liberals have been unable to forge an aggressive, proactive agenda of that addresses the needs of working-class and poor Americans. This has led to a breakdown of honest dialogue which to this day continues to plague liberal Democrats, as evidenced by Bill Bradley's withdrawal from active party politics last fall.

Finding room for optimism in the groundswell of grass-roots progressivism, Wrong for All the Right Reasons is a timely, necessary call to arms for liberal, progressive Democrats, outlining ways in which they can reverse their party's dangerous decline.

At first glance, several literary portrayals of Viking Age women represent them as kings, as warriors, and as inciters of violence, which seems to contradict the image of the passive, housebound female figure. However, those images need to be read and re-interpreted with a measured critical suspicion. For example, several scholars have argued that those images tell little about the real history of Scandinavian and European women but instead represent fantasies expressed by later male authors. In contrast to the literary portrayals, Viking Age women and European women in the Middle Ages stayed at home and were not allowed to let their voices be heard publicly. In this groundbreaking study by Scandinavian scholar, Lena Norrman, this book posits that women had ways to communicate their lore through visual representations such as weavings and embroideries. The verhogdal tapestries were found in the northern part of Sweden and dated to circa 1000 AD. Woven with locally-dyed wool and linen, these tapestries and weavings have received relatively little scholarly attention. According to the author, the verhogdal tapestries tell the story of Sigurr the Dragon Slayer, a depiction that comes more than 200 years earlier than the oldest manuscript of this well-known legend, which was disseminated through different parts of Northern Europe as well in Iceland and Greenland. Equally important, these textile representations are told from a female perspective where the focus is on love, passion, honor and revenge instead of finding the gold, magical weapons and depictions of the killing of the dragon. Using a refreshing perspective, the author's reading of these textiles is based on theories of oraltradition. She contextualizes these tapestries as narratives in circulation, and more specifically, argues that they allow us to "see" or read women's stories despite the fact that women's voices were silent. Such untraditional outlets as weavings and miracle writings contradict the view of women as silent, passive participants in the events that shaped history. With respect to the Viking Age, this book shows that women had ways to communicate their lore through visual representations such as weavings and embroideries, which are a crucial object of this study. This is a critical reference for scholars in Scandinavian studies and Women's studies.

The name "AIDS" is an accusation. It implies punishment for sin--homosexuality and promiscuity. AIDS is a moral judgement masquerading as a scientific name, which is at the very heart of discrimination against the infected. At the bottom are drug users, victims of the War On Drugs, condemned to contract AIDS by using contaminated syringes necessitated by scarcity resulting from restrictive policies. A rational way to control HIV is to liberalize drug paraphernalia policies as in Europe. The U.S. has not taken this simple step, thus unleashing the AIDS epidemic among drug users, their sexual partners, and neonates. While this policy neglect can be understood in the context of AIDS prevention dominated by moral, political, and religious ideologies rather than epidemiological facts, there are critical racial implications. The ethnic divide separating the white researchers and the infected who belong to minorities has fuelled comparisons of AIDS with the infamous Tuskegee Syphilis Study and some preventive strategies have been called genocidal plots. Recent research indicating the ineffectiveness of bleach to disinfect paraphernalia has exposed the deadly consequences of a nonchalant attitude to research and compromises for political expediency.

In post-1991 Macedonia, Barok furniture came to represent affluence and success during a period of transition to a new market economy. This furniture marked the beginning of a larger Baroque style that influenced not only interior decorations in people's homes but also architecture and public spaces. By tracing the signifier Baroque, the book examines the reconfiguration of hierarchical relations among (ethnic) groups, genders, and countries in a transnational context. Investigating how Baroque has come to signify larger social processes and transformations in the current rebranding of the country, the book reveals the close link between aesthetics and politics, and how ethno-national conflicts are reflected in visually appealing ornamentation.

Rozita Dimova is Associate Professor of South East European Languages and Culture at Ghent University (Belgium) and Senior Research Fellow at the Institute of Slavonic Studies at Humboldt University in Berlin (Germany). She is guest co-editor of the issue of "History and Anthropology" (Winter 2013, vol. 24), entitled "Contested Nation-building within the International 'Order of Things': Performance, Festivals and Legitimization in South-Eastern Europe." Currently, she is completing a book manuscript on borders and neoliberalism in South-Eastern Europe.

Forms of group identity play a prominent role in everyday lives and politics in northeast Africa. Case studies from Sudan, Ethiopia, Uganda, and Kenya illustrate the way that identities are formed and change over time, and how local, national, and international politics are interwoven. Specific attention is paid to the impact of modern weaponry, new technologies, religious conversion, food and land shortages, international borders, civil war, and displacement on group identities. Drawing on the expertise of anthropologists, historians and geographers, these volumes provide a significant account of a society profoundly shaped by identity politics and contribute to a better understanding of the nature of conflict and war, and forms of alliance and peacemaking, thus providing a comprehensive portrait of this troubled region.

Forms of group identity play a prominent role in everyday lives and politics in north-east Africa. These volumes provide an interdisciplinary account of the nature and significance of ethnic, religious, and national identity in north-east Africa. Case studies from Sudan, Ethiopia, Uganda, and Kenya illustrate the way that identities are formed and change over time, and how local, national, and international politics are interwoven. Specific attention is paid to the impact of modern weaponry, new technologies, religious conversion, food and land shortages, international borders, civil war, and displacement on group identities. Drawing on the expertise of anthropologists, historians and geographers, these volumes provide a significant account of a society profoundly shaped by identity politics and contribute to a better understanding of the nature of conflict and war, and forms of alliance and peacemaking, thus providing a comprehensive portrait of this troubled region.

Contemporary accounts of Malay culture that focus on shamanism, dance, medicine and performance reveal only a partial view of Malay mysticism. However, given knowledge of the Malay martial art (silat) a more comprehensive understanding of Malay mysticism, religion, sorcery and magic becomes possible. Recognizing the silat master's (guru silat) role in Malay mysticism recon? gures the social anth- pology of Malay religion, sorcery and magic. Hence this account explores Malay mysticism, shamanism and sorcery from the perspective of silat, which may be considered as a kind of embodied war magic or warrior religion. Shadows of the Prophet: Martial Arts and Su Mysticism is based upon my d- toral dissertation (Farrer 2006b). Part I of the book, re ections, outlines the meth- ological and theoretical base of the research. Chapter 1 outlines the ? eldwork method of performance ethnography used to investigate a transnational silat organization called Seni Silat Haqq Melayu. This group are an offshoot of the Islamic Haqqani- Naqshbandi Su? Order headed internationally by Shaykh Nazim, and led in Sou- east Asia by a Malay Prince; H. R. H. Shaykh Raja Ashman. Readers who prefer to delve directly into the ethnographic materials may skip Chapter 2, which contains an extensive academic literature review of anthropological theories of art, embo- ment, magic, and performance read alongside Malay animism, shamanism, ritual and theatre.

Psychologist Hans Askenasy has put together the first comprehensive history of a subject combining violence, horror, and exotic customs. In Part One of his study, Dr. Askenasy gives a historical and geographic overview of humankind's practice of and attitudes toward cannibalism.
Part Two discusses motivational factors for cannibalism, including famines (natural and man-made), survival in extreme situations, magic, ritual, and madness. Among the people and events covered are the siege of Leningrad by the Nazis; the wreckage of the frigate Medusa; the Donner Party; the notorious nineteenth-century "Colorado Man-Eater," Alferd Packer; the Andes plane crash of 1972; Elizabeth Bathory (b. 1560), the "Vampire Lady of the Carpathians"; and Georg Haarmann, who ground up his victims and sold them as potted meat.
In Part Three, "Cannibalism in Culture and Society," Askenasy addresses our continuing fascination with cannibals, man-eating witches, werewolves, and vampires in literature, myth, and the media, ranging from Francis Ford Coppola's film version of Bram Stoker's Dracula and Anne Rice's Vampire Chronicles to the blood curdling events surrounding the cases of Issei Sagawa, Jeffrey Dahmer, and the Russian schoolteacher-turned torturer, Andrei Romanovitsch Chikatilo.

Islamic powers in secular countries have presented a challenge for states around the world, including Indonesia, home to the largest Muslim population as well as the third largest democracy in the world. This book explores the history of the relationships between Islam, state, and society in Indonesia with a focus on local politics in Madura. It identifies and explains factors that have shaped and characterized the development of contemporary Islam and politics in Madura and recognizes and elucidates forms and aspects of the relationships between Islam and politics; between state and society; between conflicts and accommodations; between piety, tradition and violence in that area, and the forms and characters of democratization and decentralization processes in local politics. This book shows how the area's experience in dealing with Islam and politics may illuminate the socio-political trajectory of other developing Muslim countries at present living through comparable democratic transformations. Madura was chosen because it has one of the most complex relationships between Islam and politics during the last years of the New Order and the first years of the post-New Order in Indonesia, and because it is a strong Muslim area with a history of a very strong religious as well as cultural tradition than is commonly understood and is largely ignored in literature on Islam and politics. Based on extensive sets of anthropological fieldwork and historical research, this book makes an important contribution to the analysis of Islam and politics in Indonesia and future socio-political trajectory of other developing Muslim countries experiencing comparable democratic transformations. It will be of interest to academics in the field of Religion and Politics and Southeast Asian Studies, in particular Southeast Asian politics, anthropology and history.

Anthropologists have been keenly aware of the tension between cultural relativism and absolute norms, and nowhere has this been more acute than with regards to moral values. Can we study the OtherOCOs morality without applying our own normative judgments? How do social anthropologists keep both the distance required by science and the empathy required for the analysis of lived experiences? The plurality of moralities has not received an explicit and focused attention until recently, when accelerated globalization often resulted in the collision of different value systems. Observing, describing and assessing values cross-culturally, the authors propose various methodological approaches to the study of moralities, illustrated with rich ethnographic accounts, thus offering a valuable guide for students of anthropology, sociology and cultural studies and for professionals concerned with the empirical and cross-cultural study of values."

Drawing from extended fieldwork in La Reunion, in the Indian Ocean, the author suggests an innovative re-reading of different concepts of magic that emerge in the global cultural economics of tourism. Following the making and unmaking of the tropical island tourism destination of La Reunion, he demonstrates how destinations are transformed into magical pleasure gardens in which human life is cultivated for tourist consumption. Like a gardener would cultivate flowers, local development policy, nature conservation, and museum initiatives dramatise local social life so as to evoke modernist paradigms of time, beauty and nature. Islanders who live in this 'human garden' are thus placed in the ambivalent role of 'human flowers', embodying ideas of authenticity and biblical innocence, but also of history and social life in perpetual creolisation.

In its most general sense, the term "Spiritual but Not Religious" denotes those who, on the one hand, are disillusioned with traditional institutional religion and, on the other hand, feel that those same traditions contain deep wisdom about the human condition. This edited collection speaks to what national surveys agree is a growing social phenomenon referred to as the "Spiritual but Not Religious Movement" (SBNRM). Each essay of the volume engages the past, present and future(s) of the SBNRM. Their collective contribution is analytic, descriptive, and prescriptive, taking stock of not only the various analyses of the SBNRM to date but also the establishment of a new ground upon which the continued academic discussion can take place. This volume is a watershed in the growing academic and public interest in the SBNRM. As such, it will vital reading for any academic involved in Religious Studies, Spirituality and Sociology.

Hardbound. Cultural Studies is an interdisciplinary series, drawing on contemporary scholarship in such fields as speech communication, education, anthropology, sociology, history, and English. Papers focus on the intersection of interpretive critical theory, qualitative inquiry, culture, media, history, biography and social structure. This international research publication creates a space for the study of those global cultural practices and cultural forms that shape the meanings of race, ethnicity, class, nationality, and gender in the contemporary world.