The concept of 'radicalization' is now used to account for all forms of violent and non-violent political Islam. Used widely within the security services and picked up by academia, the term was initially coined by the General Intelligence and Security Service of the Netherlands (AIVD) after the 9/11 and Pentagon attacks, an origin that is rarely recognised. This book comprises contributions from leading scholars in the field of critical security studies to trace the introduction, adoption and dissemination of 'radicalization' as a concept. It is the first book to offer a critical analysis and history of the term as an 'empty signifier', that is, a word that might not necessarily refer to something existing in the real world. The diverse contributions consider how the term has circulated since its emergence in the Netherlands and Belgium, its appearance in academia, its existence among the people categorized as 'radicals' and its impact on relationships of trust between public officials and their clients. Building on the traditions of critical security studies and critical studies on terrorism, the book reaffirms the importance of a reflective approach to counter-radicalization discourse and policies. It will be essential reading for scholars of security studies, political anthropology, the study of Islam in the west and European studies.

How does a craft reinvent itself as `traditional' following cultural, social and political upheaval? In the township of Dingshu, Jiangsu province of China, artisans produce zisha or Yixing teapots that have been highly valued for centuries. Yet in twentieth-century socialist imagination, handicrafts were an anomaly in a modern society. The Maoist government had clear ambitions to transform the country by industrialization, replacing craft with mechanized methods of production. Four decades later, some of the same artisans identified as `backward' handicraft producers in the 1950s and made to join workers' cooperatives, were now encouraged to set up private workshops, teach their children and become entrepreneurs. By the 2000s ceramic production in Dingshu is booming and artisans are buying their first cars, often luxury brands. However, many involvements of the Chinese state are apparent, from the control of raw materials, to the inscription of the craft on China's national list of intangible cultural heritage. In this perceptive study, Gowlland argues that this re-evaluation of heritage is no less inherently political than the collectivism of the communist regime. Reflecting that the craft objects, although produced in very different contexts, have remained virtually the same over time and that it is the artisans' subjectivities that have been transformed, he explores the construction of mastery and its relationship to tradition and authenticity, bringing to the fore the social dimension of mastery that goes beyond the skill of simply making things, to changing the way these things are perceived, made and talked about by others.

Pastoralist Livelihoods in Asian Drylands brings together the work of scholars from across Asia to discuss the transforming boundaries, agencies and risks involved in pastoralist livelihoods. The authors, whose research sites range from Oman to Mongolia, Syria to Pakistan, share methodological commitment to long-term field research, participant observation and engagement with local communities. There is a focus on pastoralist engagements with governance institutions and the essays collectively argue that risk, which is often imagined in environmental terms for pastoralist peoples, often stems from government policies and political circumstances. The authors challenge common ecological approaches to understanding social change amongst pastoralist groups by focusing on the politics of resource distribution and control. Papers in the volume support an indigenous perspective on pastoralists and present academic perceptions and assessments of key issues in their local context.

Contained Empowerment and the Liminal Nature of Feminisms and Activisms examines the processes by which activist successes are limited, outlines a theoretical framing of the liminal and temporal limits to social justice efforts as "contained empowerment." With a focused lens on the third wave and contemporary forms of feminism, the author investigates feminist activity from the early 1990s through responses and reactions to the overturning of Roe v. Wade in 2022, and contrasts these efforts with anti-feminist, white supremacist, and other structural normalizing efforts designed to limit and repress women's, gendered, and reproductive rights. This book includes analyses of celebrity activism, girl power, transnational feminist NGOs, digital feminisms, and the feminist mimicry applied by practitioners of neo-liberal and anti-feminism. Victoria A. Newsome concludes that the contained nature of feminist empowerment illustrates how activists must engage directly with intersectional challenges and address the multiplicities of structural oppressions in order to breach containment.

This book raises the question of what an Indigenous church is and how its members define their ties of affiliation or separation. Establishing a pioneering dialogue between Amazonian and Gran Chaco studies on Indigenous Christianity, the contributions address historical processes, cosmological conceptions, ritual practices, leadership dynamics, and material formations involved in the creation and diversification of Indigenous churches. Instead of focusing on the study of missionary ideologies and praxis, the book explores Indigenous peoples' interpretations of Christianity and the institutional arrangements they make to create, expand, or dismantle their churches. In doing so, the volume offers a South American contribution to the theoretical project of the anthropology of Christianity, especially as it relates to the issue of denominationalism and inter-denominational relations.

Thanks to Renzo Duin's annotated translation, the voice of Lodewijk Schmidt-an Afrodiasporic Saramaka Maroon from Suriname-is finally available for Anglophone audiences worldwide. More than anything else, Schmidt's journals constitute meticulous ethnographic accounts telling the tragic story of the Indigenous Peoples of the Eastern Guiana Highlands (northern Brazil and southern French Guiana and Suriname). Schmidt's is a story that takes account of the pathological mechanisms of colonialism in which Indigenous Peoples and African Diaspora communities-both victims of colonialism-vilify each other, falling privy to the divide-and-conquer mentality mechanisms of colonialism. Moreover, silenced in the original 1942 publication, Schmidt was sent on a covert mission to determine if the Nazis had established bases and airfields at the southern border of Suriname. Schmidt described the precariousness of the Amazonian forest and the Indigenous Peoples and African Diasporic people who lived and continue to live there, drawing on language that foreshadows our current anthropic and ecological concerns. Duin's profound knowledge of the history, geography, and ecology of the region contextualizes Schmidt's accounts in a new introduction and in his analysis and afterthought forces us to take account of the catastrophe that is deforestation and ethnocide of the Indigenous Peoples of Amazonian Guiana. Lodewijk J. Schmidt (1898-1992) Saramaka from Gansee (modern Saamaka spelling: Ganze; pronounced Ganze), upper Suriname river, Suriname, South America. The Saramaka are one of the largest African Diaspora communities in Suriname. He was educated by the Herrnhutters in the school of the Moravian Church, and during the mid-twentieth century he took part in several momentous expeditions, such as the 1935-38 Border Expedition between Suriname and Brazil. The present work is the annotated translation of his accounts of a tri-partite expedition conducted between 1940 and 1942 at and across the southern border of Suriname. Renzo S. Duin (1974) obtained a PhD in Anthropology from the University of Florida (USA). Between 1996 and 2019 he conducted over 40 months of fieldwork in the Guianas (Suriname, French Guiana, and Guyana). His research and publications cover a broad range of topics: socio-political landscape studies; material culture; intangible heritage; social memory; oral history; identity; ethno-astronomy; historical ecology; decolonization; and the intertwining nature of these topics, and as such offers an alternative to the twentieth century model of tropical forest cultures in Amazonia.

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 .

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.

The volume deals with the history of the concept of Arya and Aryans in East and West, with the linguistic, textual and archaeological evidence in South Asia and beyond. The terms Aryan and Non-Aryan, corresponding to Sanskrit arya and anarya, can readily be shown that among the literary traditions indigenous to South Asia have always evoked strong responses, both positive and negative, as they continue to do even today; but it can also be shown that while they designate a boundary that is in some sense an ethnic one in the Veda, in other literatures the distinction has a religious or moral character. There have been reconsiderations and reinterpretations of the terms within and outside of the academy. There is on the one hand the established view of a migration of Aryans into South Asia; on the other hand there are new voices calling the whole endeavour fanciful, motivated by colonialism, "Orientalism", nationalism, or something else. What is startling is that the criticism of the status quo comes from completely different directions.