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.

Mountain forests provide important ecological services, and essential products. This book focuses on the importance of mountain forests in Cameroon for the local people who depend most directly on them, and have often developed a wealth of indigenous knowledge on plants and sophisticated institutions for managing limited plant and animal resources. Such knowledge and institutions have often been threatened, or even destroyed, by centralization and globalization; yet there is increasing recognition that community-based institutions are the best adapted to ensuring that mountain forests continue to supply their diverse goods and services to both mountain and other people over the long-term. The book provides a useful combination of case studies on ethnobotanic analysis and cultural values of plants, community-based ecological planning for protected area management and eco-cultural tourism development. It provides an unusually useful combination of overviews and synthesis of theory and experience with in-depth case studies of montane forest-adjacent communities and protected areas. Throughout the book there are good summary tables, case study maps, and diagrams that are relevant to the themes in question. Finally, the book addresses the possible mutual benefits of indigenous knowledge and modern science, indigenous peoples and the development of eco-cultural tourism in protected areas, indigenous peoples and ecological planning in protected areas. It therefore emphasizes cooperation based on partnerships amongst indigenous people, governments and the global conservation community, in the interest of effective conservation. This is a valuable book for land managers, environmental scientists, environmental biologists, natural resource managers and students reading subjects such as geography, biology, forestry, botany and environmental science.

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Robert Grant Haliburton spent his last years proposing the existence of a distinctive tribal group of small stature within the Atlas Mountains and vicinity. He collected local stories and eyewitness accounts of this "dwarf people," debated critics, and published theories. These curious tales disappeared (or at least were never investigated fully) after Haliburton died, but he left an anthropological legacy that serves as a cautionary tale (or perhaps a starting point for future investigation).

A race-based oppositional paradigm has informed Chicano studies since its emergence. In this work, Sandra K. Soto replaces that paradigm with a less didactic, more flexible framework geared for a queer analysis of the discursive relationship between racialization and sexuality. Through rereadings of a diverse range of widely discussed writers-from Americo Paredes to Cherrie Moraga-Soto demonstrates that representations of racialization actually depend on the sexual and that a racialized sexuality is a heretofore unrecognized organizing principle of Chican@ literature, even in the most unlikely texts. Soto gives us a broader and deeper engagement with Chican@ representations of racialization, desire, and both inter- and intracultural social relations. While several scholars have begun to take sexuality seriously by invoking the rich terrain of contemporary Chicana feminist literature for its portrayal of culturally specific and historically laden gender and sexual frameworks, as well as for its imaginative transgressions against them, this is the first study to theorize racialized sexuality as pervasive to and enabling of the canon of Chican@ literature. Exemplifying the broad usefulness of queer theory by extending its critical tools and anti-heteronormative insights to racialization, Soto stages a crucial intervention amid a certain loss of optimism that circulates both as a fear that queer theory was a fad whose time has passed, and that queer theory is incapable of offering an incisive, politically grounded analysis in and of the current historical moment.

The Kuna of Panama, today one of the best known indigenous peoples of Latin America, moved over the course of the twentieth century from orality and isolation towards literacy and an active engagement with the nation and the world. Recognizing the fascination their culture has held for many outsiders, Kuna intellectuals and villagers have collaborated actively with foreign anthropologists to counter anti-Indian prejudice with positive accounts of their people, thus becoming the agents as well as subjects of ethnography. One team of chiefs and secretaries, in particular, independently produced a series of historical and cultural texts, later published in Sweden, that today still constitute the foundation of Kuna ethnography.

As a study of the political uses of literacy, of western representation and indigenous counter-representation, and of the ambivalent inter-cultural dialogue at the heart of ethnography, Chiefs, Scribes, and Ethnographers addresses key issues in contemporary anthropology. It is the story of an extended ethnographic encounter, one involving hundreds of active participants on both sides and continuing today.

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Breaking away from traditional ethnographic accounts often limited by theoretical frameworks and rhetorical styles, Friends for Life, Friends for Death offers an insider's view into the day-to-day lives of a self-selected group of male friends within the Lunda-Ndembu society in northwestern Zambia. During his two decades of fieldwork in this region, James Pritchett followed a group of Lunda-Ndembu males, here called Amabwambu (the friends), revealing the importance of the clique both as a principal agent for receiving and interpreting information from and about the world and as a place where strategies could be hatched, tested, and applied. Viewing friendship, versus kinship, as a critical rather than peripheral element of the Lunda-Ndembu and other groups, the author offers new insights into the ways social structures are able to stay viable even in the face of radical change.

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For anthropologists and social scientists working in North and South America, the past few decades have brought considerable change as issues such as repatriation, cultural jurisdiction, and revitalization movements have swept across the hemisphere. Today scholars are rethinking both how and why they study culture as they gain a new appreciation for the impact they have on the people they study. Key to this reassessment of the social sciences is a rethinking of the concept of borders: not only between cultures and nations but between disciplines such as archaeology and cultural anthropology, between past and present, and between anthropologists and indigenous peoples.
"Border Crossings" is a collection of fourteen essays about the evolving focus and perspective of anthropologists and the anthropology of North and South America over the past two decades. For a growing number of researchers, the realities of working in the Americas have changed the distinctions between being a "Latin," "North," or "Native" Americanist as these researchers turn their interests and expertise simultaneously homeward and out across the globe.

This volume presents 10 papers from the 6th Annual Conference of the British Association for Biological Anthropology and Osteoarchaeology, held at the University of Bristol in September 2004. Contents: 1) Climatic influences on craniofacial variability in modern humans (Mallett, X.D.G.); 2) Canopy height utilisation and trauma in three species of cercopithecoid monkeys (Chapman, C., Legge, S.S. and Johns S.E.); 3) Developmental stress and its morphological correlates (Buckley, C.); 4) Teeth and diet: what more is there? Teeth as markers for population history (Zakrzewski, S.R.); 5) Tracing change. Childhood diet at the Anglo-Saxon Blackgate Cemetery, Newcastle upon Tyne, England (Macpherson, P.M., Chenery, C.A., Chamberlain, A.T.); 6) Growth in modern Western children: A representative sample? (Clegg, M.); 7) Tuberculosis at Spitalfields, London: an initial insight into medieval urban living (Gray Jones, A. & Walker, D.); 8) Klippel-Feil syndrome: Examples from two skeletal collections of Alaskan Natives (Legg, S.S.); 9) The specificity of palaeopathological diagnosis: A case of bilateral Scapholunate Advanced Collapse in a Romano-British skeleton from Ancaster (Roberts, A.M. & Robson Brown, K.); 10) A zooarchaeological contribution to Biological Anthropology: Working towards a better understanding of cut marks and butchery (Seetah, K.).

A volume in Education Policy in Practice: Critical Cultural Studies Series Editors Bradley A. U. Levinson, and Margaret Sutton, Indiana University This book on bilingual education policy represents a multidimensional and longitudinal study of ""policy processes"" as they play out on the ground (a single school in Los Angeles), and over time (both within the same school, and also within the state of Georgia). In order to reconstruct this complex policy process, Anderson impressively marshals a great variety of forms of ""discourse."" Most of this discourse, of course, comes from overheard discussions and spontaneous interviews conducted at a particular school-the voices of teachers and administrators. Such discourse forms the heart of her ethnographic findings. Yet Anderson also brings an ethnographer's eye to national and regional debates as they are conducted and represented in different forms of media, especially newspapers and magazines. She then uses the key theoretical concept of ""articulation"" to conceptually link these media representations with local school discourse. The result is an illuminating account of how everyday debates at a particular school and media debates occurring more broadly mutually inform one another. Reviews: Anderson's timely, methodologically sophisticated, and compelling account surrounding the politics of bilingual education moves beyond instrumental notions of policy to advance the idea that mandates are themselves resources that may be vigorously contested as contending parties vie for inclusion in the schooling process. Her work artfully demonstrates how improving schooling for all children is inseparable from a larger, much-needed discussion of what we as a polity believe about whether and how we are interconnected, together with who should and does have a voice in the policy making and implementation process. -Angela Valenzuela, Professor, University of Texas at Austin, author of Subtractive Schooling and Leaving Children Behind Anderson shows the gap between clear-cut assumptions and ideologies informing education policy and legislation on language and immigration, and the complications that arise for teachers when they actually implement language legislation in the classroom. She also illustrates assumptions about language and being American, as these are both debated and shared by each ""side"" of the language and immigration debates in California and Georgia. Her chapter on California's Proposition 227 is a particular eye-opener, demonstrating in detail the embedding of local identities and oppositions in these debates. Above all, she makes quite clear the complex, often contradictory, web of relations among politics, language, race, and cultural citizenship. --Bonnie Urciuoli, Professor, Hamilton College, author of Exposing Prejudice

In many societies and for many people, religiosity is only incidentally connected with texts or theologies, church or mosque, temple or monastery. Drawing on a lifetime of ethnographic work among people for whom religion is not principally a matter of faith, doctrine, or definition, Michael Jackson turns his attention to those situations in life where we come up against the limits of language, our strength, and our knowledge, yet are sometimes thrown open to new ways of understanding our being-in-the-world, to new ways of connecting with others.

Through sixty-one beautifully crafted essays based on sojourns in Europe, West Africa, the United States, Australia, and New Zealand, and taking his cue from Wallace Stevens's late poem, "Of Mere Being," Jackson explores a range of experiences where "the palm at the end of the mind" stands "beyond thought," on "the edge of space," "a foreign song." Moments of crisis as well as everyday experiences in cafes, airports, and offices disclose the subtle ways in which a single life shades into others, the boundaries between cultures become blurred, fate unfolds through genealogical time, elective affinities make their appearance, and different values contend.

"I'm going to break the ashes," yelled one daily drinker to another as their paths crossed early in the morning in the Sri Lankan village Michele Ruth Gamburd calls Naeaegama. The drinker's cryptic comment compared the warming power of alcohol in the form of his first shot of kasippu, the local moonshine with the rekindled heat of a kitchen fire. As the adverse effects of globalization have brought poverty to many areas of the world, more people, particularly men, have increased their use and abuse of alcohol. Despite Buddhist prohibitions against the consumption of mind-altering substances, men in Naeaegama are drinking more, at a younger age, and the number of problem drinkers has begun to grow.

In Breaking the Ashes, Gamburd explores the changing role of alcohol. Her account is populated with lively characters, many of whom Gamburd has known since visiting the village for the first time as a child. In wonderfully clear prose Gamburd offers readers an understanding of the cultural context for social and antisocial alcohol consumption, insight into everyday and ceremonial drinking in Naeaegama, and an overview of the production of illicit alcohol. Breaking the Ashes includes a discussion of the key economic aspects that fuel conflicts between husbands and wives, moonshine-makers and police. Addressing Western and indigenous ways to conceptualize and treat alcohol dependence, Gamburd explores the repercussions at the family as well as the community level of alcohol's abuse."

Crucible of Conflict is an ethnographic and historical study of Hindu castes, matrilineal family structure, popular religious traditions, and ethnic conflict. It is also the first full-length ethnography of Sri Lanka's east coast, an area that suffered heavily in the 2004 tsunami and that is of vital significance to the political future of the island nation. Since the bitter guerrilla war for an independent Tamil homeland in Sri Lanka broke out in 1983, the easternmost region of the island has emerged as a strategic site of conflict. Dennis B. McGilvray argues that any long-term resolution of the ethnic conflict must accommodate this region, in which Sinhalese Buddhists, Tamil Hindus, and Tamil-speaking Muslims are each a significant share of the population. McGilvray explores the densely populated farming and fishing settlements in this coastal zone, focusing on the Tamil and Muslim inhabitants of an agricultural town in the Ampara District. Drawing on fieldwork conducted over more than thirty years as well as on Tamil and Dutch historical sources, he describes the regional dominance of a non-Brahmin matrilineal caste of thirteenth-century Kerala origin. The Muslims, who acquired dowry lands and matrilineal family patterns through local intermarriages, have in the twentieth century emerged from Hindu caste domination and are now the Tamil Hindus' political and economic equals. Crucible of Conflict offers a uniquely detailed account of Muslim kinship and community organization in eastern Sri Lanka, as well as a comparison of Tamil and Muslim practices and institutions. McGilvray concludes with an analysis of the interethnic tensions and communal violence that have intensified in recent years.

13 papers from the BABAO conference in 2006. Topics vary considerably from Anglo-Saxon times to the early twentieth century, and from specific skeletal samples to methodological issues with the subjects discussed including anthropometrics, palaeopathology, the history and development of medicine, identifying immigration in archaeological populations and modern forensics.

In Creating Our Own, anthropologist Zoila S. Mendoza explores the early-twentieth-century development of the "folkloric arts"-particularly music, dance, and drama-in Cuzco, Peru, revealing the central role that these expressive practices played in shaping ethnic and regional identities. Mendoza argues that the folkloric productions emerging in Cuzco in the early twentieth century were integral to, rather than only a reflection of, the social and political processes underlying the development of the indigenismo movement. By demonstrating how Cuzco's folklore emerged from complex interactions between artists and intellectuals of different social classes, she challenges the idea that indigenismo was a project of the elites.Mendoza draws on early-twentieth-century newspapers and other archival documents as well as interviews with key artistic and intellectual figures and their descendants. She offers vivid descriptions of the Peruvian Mission of Incaic Art, a tour undertaken by a group of artists from Cuzco, at their own expense, to represent Peru to Bolivia, Argentina, and Uruguay in 1923-24, as well as of the origins in the 1920s of the Qosqo Center of Native Art, the first cultural institution dedicated to regional and national folkloric art. She highlights other landmarks, including both The Charango Hour, a radio show that contributed to the broad acceptance of rural Andean music from its debut in 1937, and the rise in that same year of another major cultural institution, the American Art Institute of Cuzco. Throughout, she emphasizes the intricate local, regional, national, and international pressures that combined to produce folkloric art, especially the growing importance of national and international tourism in Cuzco. Please visit the Web site http://nas.ucdavis.edu/creatingbook for samples of the images and music discussed in this book.

"Bad Fruits of the Civilized Tree" examines the role of alcohol among the Cherokees through more than two hundred years, from contact with white traders until Oklahoma reached statehood in 1907. While acknowledging the addictive and socially destructive effects of alcohol, Izumi Ishii also examines the ways in which alcohol was culturally integrated into Native society and how it served the overarching economic and political goals of the Cherokee Nation. Europeans introduced alcohol into Cherokee society during the colonial era, trading it for deerskins and using it to cement alliances with chiefs. In turn Cherokee leaders often redistributed alcohol among their people in order to buttress their power and regulate the substance's consumption. Alcohol was also seen as containing spiritual power and was accordingly consumed in highly ritualized ceremonies. During the early-nineteenth century, Cherokee entrepreneurs learned enough about the business of the alcohol trade to throw off their American partners and begin operating alone within the Cherokee Nation. The Cherokees intensified their internal efforts to regulate alcohol consumption during the 1820s to demonstrate that they were "civilized" and deserved to coexist with American citizens rather than be forcibly relocated westward. After removal from their land, however, the erosion of Cherokee sovereignty undermined the nation's ongoing attempts to regulate alcohol. "Bad Fruits of the Civilized Tree" provides a new historical framework within which to study the meeting between Natives and Europeans in the New World and the impact of alcohol on Native communities.

Traveling back and forth between the Guatemalan highlands and Providence, Rhode Island, the author followed the migration paths of a community of K'iche' Indians, often acting as a courier to bring news and photographs to families. As several said to the author, "Now you have lived with your own skin what we have gone through, only you can leave at any time."

This ethnography juxtaposes the context of post-war reconstruction at home, shaped by a fragile institutional peace process and emerging pan-Maya movement, with the hidden, marginal lives of mostly undocumented K'iche' transmigrants in New England, and describes the continuous movement of people, money, symbols, and ideas between the two locations. Transnational migration creates tension between material success and K'iche' traditional suspicion of standing out and displaying that success. Showing off or losing touch with one's responsibilities at home can invite envidias (envy), chismes (malicious gossip), and even brujeria (witchcraft).

Some of the perpetrators of violence in Guatemala have re-created their positions of dominance in Providence. One K'iche' recounts, "He used a notebook, like the one you have, and each time I took even a glass of water he would write it down. He charged me $300 just for arriving, those $300 were like a tip for him. He told me he would not help me find work, and he would drink a lot and would say, 'You thought it would be easy here, you thought it is just picking up dollars here--well, you are screwed.'"

For students, the book provides rich accounts of the difficulties of entering the field and maintaining trust among people in divided and changing communities."