Employing methodological perspectives from the fields of political geography, environmental studies, anthropology, and their cognate disciplines, this volume explores alternative logics of sentient landscapes as racist, xenophobic, and right-wing. While the field of sentient landscapes has gained critical attention, the literature rarely seems to question the intentionality of sentient landscapes, which are often romanticized as pure, good, and just, and perceived as protectors of those who are powerless, indigenous, and colonized. The book takes a new stance on sentient landscapes with the intention of dispelling the denial of "coevalness" represented by their scholarly romanticization.

This book, based on ethnographic research in Romania, traces the ontological red lines that form a world in which xenophobic landscapes are possible. The last couple hundred years in Romania's history have been marked by change of political regimes, but this manuscript pays equal attention to an important continuity in Romania's ontological world: its understanding of the landscape, and the relationship between Romanian people and their land. From political discourses to children's books, to literature, and explanations found for everyday events, the book follows the ways in which the landscape of Romania has been understood as a sentient being imbued with willpower and ability to act on the world. The sentience specific to Romania's landscape is characterized by xenophobia-a fear and distrust of ethno-religious others-that has been historically interpreted by Romanians as manifesting through acts of violence enacted by the landscape towards various groups of humans understood as dangerous to the country's unity. The novelty of this book lies in the fact that it is an in-depth analysis of an ontological world in which sentient landscapes are de-romanticized and presented in their uncomfortable complexity. The concept of sentient xenophobic mountains can add a great deal to the current literature on the ontological turn and ontological multiplicities, by questioning binaries like colonized/colonizer, indigenous/colonial, sentient landscape/industrial superpower. Romania's history makes it a good case study for this exercise, as the country has been at the margins of empires, both desired because of its natural resources and rejected because of the perceived inferiority of its people, both racialized and racist, both neoliberal and imagining absolute sovereignty.

Religion and magic have played important roles within Eastern European societies where social reality and socio-political balance may differ greatly from those in the West. Although often thought of as being two distinct, even antagonistic forces, religion and magic find ways to work together. By taking on various examples in the multicultural settings of post-Soviet and post-socialist spaces, this collection brings together diverse historical and ethnographic analyses of orthodoxy and heterodoxy from the pre- and post-1989 periods, studies on the relationship of religious and state institutions to individuals practicing alternative forms of spirituality, and examples of borderlands as spaces of ambiguity. This volume is at the crossroads of anthropology, history, as well as cultural memory studies. Its archival and field research results help us understand how repurposing religious and magic practices worked into the transition that countries in Eastern Europe and beyond have experienced after the end of the Cold War.

Religion and magic have often played important roles in Baltic, Eastern European, and post- USSR societies like those in Russia, Romania, Serbia, Latvia, Kyrgyzstan, and Estonia. Taken together, the studies presented in this collection suggest that the idea that religion and magic are connected to each other in some consistent, universal way may be nothing more than a reminiscence from nineteenth century anthropology. Further, these studies challenge another part of anthropology's historical legacy: the idea that magic is something that modernity and modernization will transcend. Rather, these studies suggest instead that magic is a form of work that brings modernity into being and helps render it intelligible to those who find themselves engaged in its creation. This volume brings together historical (pre- and post-1989), ethnographic, and areal studies which look at the divergent roles of state, culture, society, tradition, and the individual in enactments of magic and religion. Assessing the role magic and religion have played in the countries of Eastern Europe and beyond before and after the Cold War, it is an absorbing read for scholars of anthropology and history as well as ethnology.