Illness is a matter of concern in every society. Social responses to it depend both on the nature of the illness and on cultural interpretation of its significance. This study of the occurrence, recognition and explanation of illness amongst the Gnau makes use of its author's dual training in medicine and anthropology to show why, how far, and in what respects these people of a forest village in New Guinea turn to their religious and magical knowledge in the distress of illness. The analyis shows how a study of ilness can reveal belief and open an illummatlng and crucial perspective on a society's view of its world.

In this book, written between 1979 and 2020, Gilbert Lewis distills a lifetime of insights he garnered as a medical anthropologist. He asks: How do different cultures' beliefs about illness influence patients' abilities to heal? Despite the advances of Western medicine, what can it learn from non-Western societies that consider sickness and curing to be as much a matter of social relationships as biological states? What problems arise when one set of therapeutic practices displaces another? Lewis compares Indigenous medical beliefs in New Guinea in 1968, when villagers were largely self-reliant, and in 1983, after they became dependent on Western medicine. He then widens his comparative scope by turning to West Africa and discussing a therapeutic community run by a prophet who heals the ill through confession and long-term residential care. Pandora's Box began life with the prestigious Lewis Henry Morgan Lectures that Gilbert Lewis delivered in 1979 at the University of Rochester. He expanded them with materials gathered over the next forty years, completing the manuscript a few weeks before his death. Engagingly written, this book will inspire anthropologists, medical professionals, students, and curious readers to look with new eyes at current crises in world health.

Anthropologists, in studying other cultures, are often tempted to offer their own explanations of strange customs when they feel that the people involved have not given a good enough reason for these customs. The question how the anthropologist can justify interpretations of customs which go beyond those offered by the people themselves runs through this book. The book focuses on the various interpretations that have been offered by anthropologists of ritual and symbolism. It offers a critical discussion of theories in this field in general, identifying their strengths and weaknesses when applied to the particular case of puberty rituals in a West Sepik village in Papua New Guinea. It then goes on to suggest an alternative approach, which draws on aesthetic as well as anthropological theory, and pays particular attention to the emotional and aesthetic experiences of people as they perform the rites.

Illness is a matter of concern in every society. Social responses to it depend both on the nature of the illness and on cultural interpretation of its significance. This study of the occurrence, recognition and explanation of illness amongst the Gnau makes use of its author's dual training in medicine and anthropology to show why, how far, and in what respects these people of a forest village in New Guinea turn to their religious and magical knowledge in the distress of illness. The analyis shows how a study of ilness can reveal belief and open an illummatlng and crucial perspective on a society's view of its world.

The Making of the Modern Law: Legal Treatises, 1800-1926 includes over 20,000 analytical, theoretical and practical works on American and British Law. It includes the writings of major legal theorists, including Sir Edward Coke, Sir William Blackstone, James Fitzjames Stephen, Frederic William Maitland, John Marshall, Joseph Story, Oliver Wendell Holmes, Jr. and Roscoe Pound, among others. Legal Treatises includes casebooks, local practice manuals, form books, works for lay readers, pamphlets, letters, speeches and other works of the most influential writers of their time. It is of great value to researchers of domestic and international law, government and politics, legal history, business and economics, criminology and much more.++++The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to insure edition identification: ++++Harvard Law School LibraryCTRG97-B1740Includes index.Boston; New York: Houghton Mifflin, 1911. xii, 105 p., 1] folded leaf of plates; 21 cm

Has truth become a casualty of America's increasingly caustic and volatile political culture? Truth in the Public Sphere seeks to understand the significance of truth for the everyday world of human communication. To this end, this book explores the place of truth in several facets of the public sphere: language, ethics, journalism, politics, media, and art. Featuring an international group of contributors from across the humanities and social sciences, this collection is a definitive supplement to theoretical debates about the meaning and status of truth.

Has truth become a casualty of America's increasingly caustic and volatile political culture? Truth in the Public Sphere seeks to understand the significance of truth for the everyday world of human communication. To this end, this book explores the place of truth in several facets of the public sphere: language, ethics, journalism, politics, media, and art. Featuring an international group of contributors from across the humanities and social sciences, this collection is a definitive supplement to theoretical debates about the meaning and status of truth.

Ethnographers of religion have created a vast record of religious behavior from small-scale non-literate societies to globally distributed religions in urban settings. So a theory that claims to explain prominent features of ritual, myth, and belief in all contexts everywhere causes ethnographers a skeptical pause. In Ritual and Memory, however, a wide range of ethnographers grapple critically with Harvey Whitehouse's theory of two divergent modes of religiosity. Although these contributors differ in their methods, their areas of fieldwork, and their predisposition towards Whitehouse's cognitively-based approach, they all help evaluate and refine Whitehouse's theory and so contribute to a new comparative approach in the anthropology of religion.

Ethnographers of religion have created a vast record of religious behavior from small-scale non-literate societies to globally distributed religions in urban settings. So a theory that claims to explain prominent features of ritual, myth, and belief in all contexts everywhere causes ethnographers a skeptical pause. In Ritual and Memory, however, a wide range of ethnographers grapple critically with Harvey Whitehouse's theory of two divergent modes of religiosity. Although these contributors differ in their methods, their areas of fieldwork, and their predisposition towards Whitehouse's cognitively-based approach, they all help evaluate and refine Whitehouse's theory and so contribute to a new comparative approach in the anthropology of religion.