Metaphor, as an act of human fancy, combines ideas in improbable ways to sharpen meanings of life and experience. Theoretically, this arises from an association between a sign—for example, a cattle car—and its referent, the Holocaust. These “sign-vehicles” serve as modes of semiotic transportation through conceptual space. Likewise, on-the-ground vehicles can be rich metaphors for the moral imagination. Following on this insight, Vehicles presents a collection of ethnographic essays on the metaphoric significance of vehicles in different cultures. Analyses include canoes in Papua New Guinea, pedestrians and airplanes in North America, lowriders among Mexican-Americans, and cars in contemporary China, Japan, and Eastern Europe, as well as among African-Americans in the South. Vehicles not only “carry people around,” but also “carry” how they are understood in relation to the dynamics of culture, politics and history.

Mortuary Dialogues presents fresh perspectives on death and mourning across the Pacific Islands. Through a set of rich ethnographies, the book examines how funerals and death rituals give rise to discourse and debate about sustaining moral personhood and community amid modernity and its enormous transformations. The book's key concept, "mortuary dialogue," describes the different genres of talk and expressive culture through which people struggle to restore individual and collective order in the aftermath of death in the contemporary Pacific.

Knots are well known as symbols of moral relationships. This book develops an exciting new view of this otherwise taken-for-granted image and considers their metaphoric value in and for moral order. In chapters that focus on Japan, China, Europe, South America and in several Pacific Island societies, granular ethnography depicts how knots are deployed to express unity in daily and ritual embodiment, political authority and the cosmos, as well as in social thought. The volume will be of interest to anthropologists and other scholars concerned with metaphor and symbolism, material culture and technology.

Metaphor, as an act of human fancy, combines ideas in improbable ways to sharpen meanings of life and experience. Theoretically, this arises from an association between a sign-for example, a cattle car-and its referent, the Holocaust. These "sign-vehicles" serve as modes of semiotic transportation through conceptual space. Likewise, on-the-ground vehicles can be rich metaphors for the moral imagination. Following on this insight, Vehicles presents a collection of ethnographic essays on the metaphoric significance of vehicles in different cultures. Analyses include canoes in Papua New Guinea, pedestrians and airplanes in North America, lowriders among Mexican-Americans, and cars in contemporary China, Japan, and Eastern Europe, as well as among African-Americans in the South. Vehicles not only "carry people around," but also "carry" how they are understood in relation to the dynamics of culture, politics and history.

The Murik of Papua New Guinea conceptualize women as the source of nurture, generosity and love. Men have political power, but their claim to sustain and reproduce society requires them to appropriate the nurturant qualities of women. So they must, in some sense, model certain aspects of themselves after women. A "maternal schema" or "poetics" of the female body, which underlines Murik sociocultural patterns, expresses itself in a range of societal domains. These issues tie in with some of the major contemporary debates in the social sciences, including the relationship between ideas of male and female power.

This book analyses the dual alienations of a coastal group rural men, the Murik of Papua New Guinea. David Lipset argues that Murik men engage in a Bakhtinian dialogue: voicing their alienation from both their own, indigenous masculinity, as well as from the postcolonial modernity in which they find themselves adrift. Lipset analyses young men's elusive expressions of desire in courtship narratives, marijuana discourse, and mobile phone use-in which generational tensions play out together with their disaffection from the state. He also borrows from Lacanian psychoanalysis in discussing how men's dialogue of dual alienation appears in folk theater, in material substitutions-most notably, in the replacement of outrigger canoes by fiberglass boats-as well as in rising sea-levels, and the looming possibility of resettlement.

Mortuary Dialogues presents fresh perspectives on death and mourning across the Pacific Islands. Through a set of rich ethnographies, the book examines how funerals and death rituals give rise to discourse and debate about sustaining moral personhood and community amid modernity and its enormous transformations. The book's key concept, "mortuary dialogue," describes the different genres of talk and expressive culture through which people struggle to restore individual and collective order in the aftermath of death in the contemporary Pacific.

This book is the first modern ethnography of the Murik, a relatively large and important community settled on the Sepik River estuary in Papua New Guinea, and the only book of a non-Western culture drawing on the conceptual framework of the Russian literary theorist, Mikhail Bakhtin. Murik men, who exercise political power, conceptualize women as the source of nurture, generosity and love. This conceptualization creates for men a kind of existential problem, and their claim to sustain and reproduce society requires them to appropriate the nurturant qualities of women. So they must, in some sense, model certain aspects of themselves after women. A 'maternal schema' or 'poetics of the female body', therefore underlines the sociocultural patterns of these societies. This schema expresses itself in a range of societal domains: in kinship relations, life-cycle rituals, the men's cults, and in disputes and processes of conflict resolution. The issues discussed tie in with some of the major contemporary debates in the social sciences: the relationship between ideas of male and female power.