For research in linguistic anthropology, the successful execution of research projects is a challenging but essential task. Balancing research design with data collection methods, this textbook guides readers through the key issues and principles of the core research methods in linguistic anthropology. Designed for students conducting research projects for the first time, or for researchers in need of a primer on key methodologies, this book provides clear introductions to key concepts, accessible discussions of theory and practice through illustrative examples, and critical engagement with current debates. Topics covered include creating and refining research questions, planning research projects, ethical considerations for research, quantitative and qualitative data collection methods, data processing, data analysis, and how to write a successful grant application. Each chapter is illustrated by cases studies which showcase methods in practice, and are supported by activities and exercises, discussion questions, and further reading lists. Research Methods in Linguistic Anthropology is an essential resource for both experienced and novice linguistic anthropologists and is a valuable textbook for research methods courses.

Where the New World Is assesses how fiction published since 1980 has resituated the U.S. South globally and how earlier twentieth-century writing already had done so in ways traditional southern literary studies tended to ignore. Martyn Bone argues that this body of fiction has, over the course of some eighty years, challenged received readings and understandings of the U.S. South as a fixed place largely untouched by immigration (or even internal migration) and economic globalization. The writers discussed by Bone emphasize how migration and labor have reconfigured the region's relation to the nation and a range of transnational scales: hemispheric (Jamaica, the Bahamas, Haiti), transatlantic/Black Atlantic (Denmark, England, Mauritania), and transpacific/global southern (Australia, China, Vietnam). Writers under consideration include Zora Neale Hurston, Nella Larsen, John Oliver Killens, Russell Banks, Erna Brodber, Cynthia Shearer, Ha Jin, Monique Truong, Lan Cao, Toni Morrison, Peter Matthiessen, Dave Eggers, and Laila Lalami. The book also seeks to resituate southern studies by drawing on theories of "scale" that originated in human geography. In this way, Bone also offers a new paradigm in which the U.S. South is thoroughly engaged with a range of other scales from the local to the global, making both literature about the region and southern studies itself truly transnational in scope.

In 2007, while researching mountain culture in upstate South Carolina, anthropologist John M. Coggeshall stumbled upon the small community of Liberia, in the Blue Ridge foothills. There he met Mable Owens Clarke and her family, the remaining members of a small African American community still living on land obtained immediately after the Civil War. This intimate history tells the story of five generations of the Clarke family and their friends and neighbors, chronicling their struggles through slavery, Reconstruction, the Jim Crow era, and the desegregation of the state. Through hours of interviews with Mable and her relatives, as well as friends and neighbors, Coggeshall presents an ethnographic history that allows a largely ignored community to speak and record their own history for the first time. This story sheds new light on the African American experience in Appalachia, and in it Coggeshall documents the community's 150-year history of resistance to white oppression, while offering a new way to understand the symbolic relationship between residents and the land they occupy, tying together family, memory, and narratives to explain this connection.

Jan Ken Po, Ai Kono Sho"" ""Junk An'a Po, I Canna Show"" These words to a simple child's game brought from Japan and made local, the property of all of Hawaii's people, symbolize the cultural transformation experienced by Hawaii's Japanese. It is the story of this experience that Dennis Ogawa tells so well here.

Carlos Castaneda takes the reader into the very heart of sorcery, challenging both imagination and reason, shaking the very foundations of our belief in what is "natural" and "logical." His landscape is full of terrors and mysterious forces, as sharply etched as a flash of lightning on the deserts and mountains where don Juan takes him to pursue the sorcerer's knowledge--the knowledge that it is the Eagle that gives us, at our births, a spark of awareness, that it expects to reclaim at the end of our lives and which the sorcerer, through his discipline, fights to retain. Castaneda describes how don Juan and his party, left thisworld--"the warriors of don Juan's party had caught me for an eternal instant, before they vanished into the total light, before the Eagle let them go through"--and how he, himself, upon witnessing such a sight, jumped into the abyss.

In The Origins of Shamanism, Spirit Beliefs, and Religiosity, H. Sidky examines shamanism as an ancient magico-religious, divinatory, medical, and psychotherapeutic tradition found in various parts of the world. Sidky uses first-hand ethnographic fieldwork and scientific theoretical work in archaeology, cognitive and evolutionary psychology, and neurotheology to explore the origins of shamanism, spirit beliefs, the evolution of human consciousness, and the origins of ritual behavior and religiosity.

The wolf you feed refers to a powerful Native American metaphor. Feeding the good wolf builds a moral and social order of inclusion and tolerance, whereas feeding the bad wolf leads to fear, hatred, exclusion, and violence. You must decide which wolf to feed. E.N. Anderson and Barbara A. Anderson use this metaphor to examine complicity in genocide. Anderson and Anderson argue that everyday frustration and fear, combined with hatred and social othering toward rivals and victims of discrimination, are powerful precursors to conforming to genocide and the very tools that genocidal leaders use to instigate hatred. Anderson and Anderson examine why individuals and whole nations become complicit in genocide. They propose powerful actions that can both protect against complicity and create social change, as exemplified from populations recovering from genocidal regimes. This book is targeted toward scholars and persons who are interested in understanding genocidal complicity and examining social strategies to counteract it.

Although the human genome exists apart from society, knowledge about it is produced through socially-created language and interactions. As such, genomicists' thinking is informed by their inability to escape the wake of the 'race' concept. This book investigates how racism makes genomics and how genomics makes racism and 'race,' and the consequences of these constructions. Specifically, Williams explores how racial ideology works in genomics. The simple assumption that frames the book is that 'race' as an ideology justifying a system of oppression is persistently recreated as a practical and familiar way to understand biological reality. This book reveals that genomicists' preoccupation with 'race'-regardless of good or ill intent-contributes to its perception as a category of differences that is scientifically rigorous.

Many Americans still envision India as rigidly caste-bound, locked in traditions that inhibit social mobility. In reality, class mobility has long been an ideal, and today globalization is radically transforming how India's citizens perceive class. Living Class in Urban India examines a nation in flux, bombarded with media images of middle-class consumers, while navigating the currents of late capitalism and the surges of inequality they can produce. Anthropologist Sara Dickey puts a human face on the issue of class in India, introducing four people who live in the ""second-tier"" city of Madurai: an auto-rickshaw driver, a graphic designer, a teacher of high-status English, and a domestic worker. Drawing from over thirty years of fieldwork, she considers how class is determined by both subjective perceptions and objective conditions, documenting Madurai residents' palpable day-to-day experiences of class while also tracking their long-term impacts. By analyzing the intertwined symbolic and economic importance of phenomena like wedding ceremonies, religious practices, philanthropy, and loan arrangements, Dickey's study reveals the material consequences of local class identities. Simultaneously, it highlights the poignant drive for dignity in the face of moralizing class stereotypes. Through extensive interviews, Dickey scrutinizes the idioms and commonplaces used by residents to justify class inequality and, occasionally, to subvert it. Along the way, Living Class in Urban India reveals the myriad ways that class status is interpreted and performed, embedded in everything from cell phone usage to religious worship.