The Persistence of Medievalism seeks to examine the ways medieval genre shapes contemporary public culture. Through an exploration of several contemporary cultural phenomena, this book reveals the narrative underpinnings of public discourse. The ways these particular forms of storytelling shape our assumptions are examined by Angela Jane Weisl through a series of examples that demonstrate the intrinsic ways medievalism persists in the modern world, thus perpetuating archaic ideas of gender, ideology, and doctrine.

Friendship is an essential part of human experience, involving ideas of love and morality as well as material and pragmatic concerns. Making and having friends is a central aspect of everyday life in all human societies. Yet friendship is often considered of secondary significance in comparison to domains such as kinship, economics and politics. How important are friends in different cultural contexts? What would a study of society viewed through the lens of friendship look like? Does friendship affect the shape of society as much as society moulds friendship? Drawing on long-term ethnographic fieldwork in Asia, the Middle East, Africa, Latin America and Europe, this volume offers answers to these questions and examines the ideology and practice of friendship as it is embedded in wider social contexts and transformations.

"Peasants tell tales," one prominent cultural historian tells us (Robert Darnton). Scholars must then determine and analyze what it is they are saying and whether or not to incorporate such tellings into their histories and ethnographies. Challenging the dominant culturalist approach associated with Clifford Geertz and Marshall Sahlins among others, this book presents a critical rethinking of the philosophical anthropologies found in specific histories and ethnographies and thereby bridges the current gap between approaches to studies of peasant society and popular culture. In challenging the methodology and theoretical frameworks currently used by social scientists interested in aspects of popular culture, the author suggests a common discursive ground can be found in an historical anthropology that recognizes how myths, fairytales and histories speak to a universal need for imagining oneself in different timescapes and for linking one's local world with a "known" larger world.

This book contributes to an understanding of the complex relationship of gender and language alongside religion and religious life as experienced by various religious groups around the world. The intention is to put forward current studies in the field of linguistics and explore how gender and various religions intersect with language use. The universal and diverse experience of religion provides for this unique collection of papers concerning the use of language in religious liturgy, in religious communities, and in interaction with identity. As such, the book will attract students and researchers in discourse, gender studies and religious studies.

The orthodox view of the Mississippian social world hinges on the idea that chiefdoms-dominance- based hierarchical societies in the Eastern Woodlands of North America-vied for power, often violently but at times cooperatively, through political and economic avenues. These chiefdoms represented something of a feudal state in prehistoric North America, which lasted up to the contract period with Europeans around 1500 AD. In From Cahokia to Larson to Moundville, noted archaeologist A. Martin Byers challenges these assumptions and offers a contrasting view by deconstructing the chiefdom model and offering instead an autonomous social world that focused on spiritual renewal and sacred rituals. Byers presents his case through the archaeological record of Cahokia, Larson, and Moundville's monumental earthworks and, in doing so, reveals the Mississippian social community to be more complex, and more cooperative, than previously envisioned.

This book presents accounts of fieldwork conducted in French Louisiana by anthropologists and folklorists between the 1970s and 2000 and looks at the personal, ethical, political, and scientific issues researchers need to confront and resolve when they attempt to explain a modern complex culture by using the traditional tools and methods of anthropology, participant observation, and interviews.

The study casts a critical look at the core anthropological concepts of field, informants, and knowledge. In line with the ongoing reassessment of these concepts, it proposes that the field, identities, and knowledge acquired through research are not set, given entities but rather are a matter of construction. It shows how the personal profiles of the researchers (native or outsider, activist or academic, man or woman, black or white) contribute to frame the research. It illustrates the shifting of these identities during and after the research in response to personal, relational, and political circumstances. It also considers the application of the knowledge derived from research in the fields of tourism, cultural activism, and language policy in the context of the cultural renaissance experienced by Cajuns and Creoles over the past decades.

Dance is more than an aesthetic of life - dance embodies life. This is evident from the social history of jive, the marketing of trans-national ballet, ritual healing dances in Italy or folk dances performed for tourists in Mexico, Panama and Canada. Dance often captures those essential dimensions of social life that cannot be easily put into words. What are the flows and movements of dance carried by migrants and tourists? How is dance used to shape nationalist ideology? What are the connections between dance and ethnicity, gender, health, globalization and nationalism, capitalism and post-colonialism? Through innovative and wide-ranging case studies, the contributors explore the central role dance plays in culture as leisure commodity, cultural heritage, cultural aesthetic or cathartic social movement.

Helene Neveu Kringelbach is an Oxford Diaspora Programme Researcher at the University of Oxford. Her current research interests include dance and musical theatre in West Africa and beyond, contemporary choreography in Africa and transnational families across Senegal and Europe.

Jonathan Skinner is Senior Lecturer in Social Anthropology in the School of History and Anthropology, Queen's University Belfast. He is the author of Before the Volcano: Reverberations of Identity on Montserrat (Arawak Publications 2004) and co-editor of Great Expectations: Imagination and Anticipation in Tourism (Berghahn Books 2011).

The contributors assess to what extent regional organizations in Europe and Latin America provide a space for the regulation and provision of social policies in the area of social protection, higher education and health. They analyse the impact of regional organizations on social citizenship following political struggle and contestation.

Jonathan Chu explores individual economic and legal behaviors, connecting them to adjustments in trade relations with Europe and Asia, the rise in debt litigation in Western Massachusetts, deflation and monetary illiquidity, and the Bank of North America.

This book represents the first anthropological ethnography of Ikea consumption and goes to the heart of understanding the unique and at times frantic popularity of this one iconic transnational store. Based on a year of participant observation in Stockholm's Kungens Kurva store - the largest in the world - this book places the retailer squarely within the realm of the home-building efforts of individuals in Stockholm and to a lesser degree in Dublin. Ikea, the world's largest retailer and one of its most interesting, is the focus of intense popular fascination internationally, yet is rarely subject to in-depth anthropological inquiry. In Unpacking Ikea, Garvey explores why Ikea is never 'just a store' for its customers, and questions why it is described in terms of a cultural package, as everyday and classless. Using in-depth interviews with householders over several years, this ethnographic study follows the furniture from the Ikea store outwards to probe what people actually take home with them.

Over several generations villagers of Dominica have been shifting from Patwa, an Afro-French creole, to English, the official language. Despite government efforts at Patwa revitalization and cultural heritage tourism, rural caregivers and teachers prohibit children from speaking Patwa in their presence. Drawing on detailed ethnographic fieldwork and analysis of video-recorded social interaction in naturalistic home, school, village and urban settings, the study explores this paradox and examines the role of children and their social worlds. It offers much-needed insights into the study of language socialization, language shift and Caribbean children's agency and social lives, contributing to the burgeoning interdisciplinary study of children's cultures. Further, it demonstrates the critical role played by children in the transmission and transformation of linguistic practices, which ultimately may determine the fate of a language.

Amy L. Paugh is Associate Professor of Anthropology at James Madison University. Her research investigates language socialization, children's cultures and language ideologies in the Caribbean and United States.

The wider cultural universe of contemporary Eveny is a specific and revealing subset of post-Soviet society. From an anthropological perspective, the author seeks to reveal not only the Eveny cultural universe but also the universe of the children and adolescents within this universe. The first full-length ethnographic study among the adolescence of Siberian indigenous peoples, it presents the young people's narratives about their own future and shows how they form constructs of time, space, agency and personhood through the process of growing up and experiencing their social world. The study brings a new perspective to the anthropology of childhood and uncovers a quite unexpected dynamic in narrating and foreshadowing the future while relating it to cultural patterns of prediction and fulfillment in nomadic cosmology.

This volume brings together new anthropological research on the Greek crisis. With a number of contributions from academics based in Greece, the book addresses a number of key issues such as the refugee crisis, far-right extremism and the psychological impact of increased poverty and unemployment. It provides much needed ethnographic contributions and critical anthropological perspectives at a key moment in Greece's history, and will be of great interest to researchers interested in the social, political and economic developments in southern Europe. It is the first collection to explore the impact of this period of radical social change on anthropological understandings of Greece.

This is an excellent book that adds to the anthropological and historical literature on shared sacred sites. The majority of the articles are very well written, present strong arguments that are revealed with important research. The result is that the book adds to and clarifies some of the debates about the sacred sites, how they are shared as well as the role of the various actors involved in the process. The cases are varied, rich and evocative. Furthermore they are of contemporary importance and relevance. . Karen Barkey, Columbia University

"Shared" sites, where members of distinct, or factionally opposed, religious communities interact-or fail to interact-is the focus of this volume. Chapters based on fieldwork from such diverse sites as India, Nepal, Sri Lanka, China, Turkey, Morocco, Tunisia, and Vietnam demonstrate how sharing and tolerance are both more complex and multifaceted than they are often recognized to be. By including both historical processes (the development of Chinese funerals in late imperial Beijing or the refashioning of memorial commemoration in the wake of the Vietnam war) and particular events (the visit of Pope John Paul II to shared shrines in Sri Lanka or the Al-Qaeda bombing of an ancient Jewish synagogue on the Island of Djerba in Tunisia), the volume demonstrates the importance of understanding the wider contexts within which social interactions take place and shows that tolerance and intercommunalism are simultaneously possible and perpetually under threat.

Glenn Bowman is Reader in Social Anthropology at the University of Kent where he directs the postgraduate program in the Anthropology of Ethnicity, Nationalism, and Identity. He has done extensive field research on Jerusalem pilgrimages as well as on intercommunal shrine practices in the Middle East and the Balkans. In addition to this research on holy places he has worked in Jerusalem and the West Bank on issues of nationalism and resistance for nearly thirty years and has carried out fieldwork in the former Yugoslavia on political mobilization and the politics of contemporary art.

Transdisciplinarity is a new way of scientifically meeting the challenges of sustainability. Indeed, interdisciplinary collaboration and co-operation with non-academic 'practice partners' is at the core of this; creating contextualised, socially relevant knowledge about complex real-world problems. Transdisciplinary Research and Sustainability breaks new ground by presenting transdisciplinary research in practice, drawing on recent advances by the vibrant transdisciplinary research communities in the German-speaking world. It describes methodological innovations developed to address wide-ranging contemporary issues including climate change adaptation, energy policy, sustainable agriculture and soil conservation. Furthermore, the authors reflect on the challenges involved in integrating non-academic actors in scientific research, on the tensions that arise in the encounter of theory and praxis, and on the inherently normative, political nature of sustainability research. Highlighting the need for academic institutions to be transformed to reflect transdisciplinarity, this timely volume will appeal to postgraduate students and postdoctoral researchers interested in fields such as Sustainability Science, Transdisciplinary Studies and Philosophy of Science.

This is an elegantly written and well-organised book on a subject whose star continues to rise. Those who are familiar with Rapport's project will be anticipating its publication with some excitement. Those who are not familiar with his work are in for a treat in that this is the culmination of his work so far... He is an exceptional essayist and although each chapter might stand alone, together they form a considerable contribution which is significant both in terms of the theoretical and moral advance of the discipline. . Peter Collins, Durham University

The book is one of the first full-length monographs on the cosmopolitan project in anthropology, and should draw a wide readership... It]is well researched and brings together a wealth of important scholarly sources. Readers stand to learn much from the discussion. . Lisette Josephides, Queen's University Belfast

The significance that people grant to their affiliations as members of nations, religions, classes, races, ethnicities and genders is evidence of the vital need for a cosmopolitan project that originates in the figure of Anyone - the universal and yet individual human being. Cosmopolitanism offers an alternative to multiculturalism, a different vision of identity, belonging, solidarity and justice, that avoids the seemingly intractable character of identity politics: it identifies samenesses of the human condition that underlie the surface differences of history, culture and society, nation, ethnicity, religion, class, race and gender. This book argues for the importance of cosmopolitanism as a theory of human being, as a methodology for social science and as a moral and political program.

Nigel Rapport is Professor of Anthropological and Philosophical Studies at the University of St. Andrews, where he directs the Centre for Cosmopolitan Studies. He has also held a Canada Research Chair in Globalization, Citizenship and Justice. He is a Fellow of the Royal Society of Edinburgh."

Interest in the study of kinship, a key area of anthropological enquiry, has recently reemerged. Dubbed 'the new kinship', this interest was stimulated by the 'new genetics' and revived interest in kinship and family patterns. This volume investigates the impact of biotechnology on contemporary understandings of kinship, of family and 'belonging' in a variety of European settings and reveals similarities and differences in how kinship is conceived. What constitutes kinship for different publics? How significant are biogenetic links? What does family resemblance tell us? Why is genetically modified food an issue? Are 'genes' and 'blood' interchangeable? It has been argued that the recent prominence of genetic science and genetic technologies has resulted in a 'geneticization' of social life; the ethnographic examples presented here do show shifts occurring in notions of 'nature' and of what is 'natural'. But, they also illustrate the complexity of contemporary kinship thinking in Europe and the continued interconnectedness of biological and sociological understandings of relatedness and the relationship between nature and nurture.

This volume is very well put-together. The editors have done a good job to rein in the various authors to a single collective argument...It's an important volume on an important issue. . Jon Mitchell, University of Sussex

The topic of everyday religion is becoming an increasingly attractive in the social sciences of religion, as an alternative to more orthodox and canonical accounts of religious phenomena... This volume sets out to debate the concept of 'everyday religion' in a very explicit and straightforward manner...The final result is a convincing volume with diverse and challenging case studies that open different paths for the discussion of the main theme. . Ruy Blanes, Institute of Social Sciences at the University of Lisbon

Everyday practice of religion is complex in its nature, ambivalent and at times contradictory. The task of an anthropology of religious practice is therefore precisely to see how people navigate and make sense of that complexity, and what the significance of religious beliefs and practices in a given setting can be. Rather than putting everyday practice and normative doctrine on different analytical planes, the authors argue that the articulation of religious doctrine is also an everyday practice and must be understood as such.

Samuli Schielke is a research fellow at the Zentrum Moderner Orient in Berlin. His research interests include Islam, festive culture, subjectivity and morality, and migration and aspiration in Egypt.

Liza Debevec is a research fellow at the Scientific Research Centre of the Slovene Academy of Sciences and Arts. Her research focuses on the anthropology of everyday life practices in urban Burkina Faso."

In this richly contextualized study, Liana Chua explores how a largely Christian Bidayuh community has been reconfiguring its relationship to its old animist rituals through the trope and politics of "culture." Placing her ethnography in dialogue with developments in the nascent anthropology of Christianity, Chua argues that such efforts at "continuity speaking" are the product not only of Malaysian cultural politics, but also of conversion and Christianity itself. This book invites scholars to rethink the nature and scope of conversion, as well as the multifarious, yet distinctive, forms that Christianity can take.

The Indigo Child concept is a contemporary New Age redefinition of self. Indigo Children are described in their primary literature as a spiritually, psychically, and genetically advanced generation. Born from the early 1980s, the Indigo Children are thought to be here to usher in a new golden age by changing the world's current social paradigm. However, as they are "paradigm busters", they also claim to find it difficult to fit into contemporary society. Indigo Children recount difficult childhoods and school years, and the concept has also been used by members of the community to reinterpret conditions such as Attention Deficit Hyperactive Disorder (ADHD) and autism. Cynics, however, can claim that the Indigo Child concept is an example of "special snowflake" syndrome, and parodies abound. This book is the fullest introduction to the Indigo Child concept to date. Employing both on- and offline ethnographic methods, Beth Singler objectively considers the place of the Indigo Children in contemporary debates around religious identity, self-creation, online participation, conspiracy theories, race and culture, and definitions of the New Age movement.

The purposes of this book are rooted in the move from invisibility to visibility and silence to voice. This work uses auto ethnography as an enterprise to break down traditional barriers that support the invisibility of diverse epistemologies (Altheide & Johnson,2011). The reality of invisibility and silence has plagued scholars of colour in their attempt to make known the cultural significance found in the planning and execution of research. As a result, this book purposes to support the visibility and voice of scholars of colour who conduct auto ethnographic research from a racial, gendered, and critical theoretical framework. This work further supports the research community as it examines and re-examines culturally indigenous epistemologies as a viable vehicle for rigorous and authentic inquiry (Dillard, 2000). The significance of this book can be grafted from its attention to new ways of thinking about doing research. While much of the previous scholarship on auto ethnography highlights the importance of personal narrative and voice, this book includes the latter but also examines the concept of race and culture as undisputable factors in the doing of research. Burdell & Swadener (1999) contends that auto ethnography should interrogate the subjective nature and question master narratives and empirical assumptions. Spry (2011) emphasizes auto ethnography as a moral discourse that foster intimate experiences grounded in historical processes. Authoethnographic research then, has the potential to provide a lens by which researchers can delve into research with a greater sense of personal experiences and critical understanding of the inquiry context.

This book is an ethnographic account of English football fans, based upon sixteen years' of participant observation. The author identifies a distinct sub-culture of supporter - the 'carnival fan' - who dominated the travelling support of the three teams observed - Manchester United, Blackpool and the England National Team. This accessible account follows these groups home and abroad, describing their interpretations, motivations and behaviour and challenging a number of the myths about 'hooliganism' and crowd control. The text will be of value to anyone studying, researching or interested in ethnographic modes of enquiry or the behaviour of football fans. In particular it will be of value to anyone involved in the academic disciplines of policing, criminal justice, sociology, criminology, sports studies and research methods. It also makes recommendations for the management of football crowds that will be of use to practitioners involved in policing, crowd control and event management. -- .

Based on detailed ethnographic material, "New Lithuania in Old Hands" analyzes the impact that European Union accession has had upon the country's aging smallscale farmers, and describes how the reality of Lithuania's EU membership has been a far cry from the scenarios of wealth and overabundance once promised. The text reveals that, in many instances, membership has resulted in a return to subsistence production, increased insecurity and a reinforcement of kinship obligations. Thus instead of treating the European Union as an elite project and voicing the support of various other segments of the population, this volume shows how broad parts of the rural population have been affected by and engaged in processes of change following Lithuania's accession - changes that threaten to have a large impact upon the future of the country's family structures and its farming demographic.

Blackness, as a concept, is extremely fluid: it can refer to cultural and ethnic identity, socio-political status, an aesthetic and embodied way of being, a social and political consciousness, or a diasporic kinship. It is used as a description of skin color ranging from the palest cream to the richest chocolate; as a marker of enslavement, marginalization, criminality, filth, or evil; or as a symbol of pride, beauty, elegance, strength, and depth. Despite the fact that it is elusive and difficult to define, blackness serves as one of the most potent and unifying domains of identity. God and Blackness offers an ethnographic study of blackness as it is understood within a specific community--that of the First Afrikan Church, a middle-class Afrocentric congregation in Atlanta, Georgia. Drawing on nearly two years of participant observation and in‑depth interviews, Andrea C. Abrams examines how this community has employed Afrocentrism and Black theology as a means of negotiating the unreconciled natures of thoughts and ideals that are part of being both black and American. Specifically, Abrams examines the ways in which First Afrikan's construction of community is influenced by shared understandings of blackness, and probes the means through which individuals negotiate the tensions created by competing constructions of their black identity. Although Afrocentrism operates as the focal point of this discussion, the book examines questions of political identity, religious expression and gender dynamics through the lens of a unique black church.

Drawing on Louis Althusser's concept of internal distantiation, " Reconstituting Americans" reads post-1960s U.S. literature to reveal the representational paradoxes of liberal multicultural subjecthood. This engaging study uses historicist and formalist methodologies within Marxist, psychoanalytic, and critical race frameworks to discuss the formal techniques in the work of Arturo Islas, Bharati Mukherjee, Jamaica Kincaid, Reginald McKnight, and Audre Lorde. Megan Obourn deftly looks at the historical and social realities of social identities, while simultaneously bringing to the fore the limitations of liberal multicultural ways of conceptualizing identity and difference.