Writing in the wake of neoliberalism, where human rights and social justice have increasingly been subordinated to proliferating "consumer choices" and ideals of market justice, contributors to this collection argue that feminist ethnographers are in a key position to reassert the central feminist connections between theory, methods, and activism. Together, we suggest avenues for incorporating methodological innovations, collaborative analysis, and collective activism in our scholarly projects. What are the possibilities (and challenges) that exist for feminist ethnography 25 years after initial debates emerged in this field about reflexivity, objectivity, reductive individualism, and the social relevance of activist scholarship? How can feminist ethnography intensify efforts towards social justice in the current political and economic climate? This collection continues a crucial dialog about feminist activist ethnography in the 21st century-at the intersection of engaged feminist research and activism in the service of the organizations, people, communities, and feminist issues we study.

Writing in the wake of neoliberalism, where human rights and social justice have increasingly been subordinated to proliferating "consumer choices" and ideals of market justice, contributors to this collection argue that feminist ethnographers are in a key position to reassert the central feminist connections between theory, methods, and activism. Together, we suggest avenues for incorporating methodological innovations, collaborative analysis, and collective activism in our scholarly projects. What are the possibilities (and challenges) that exist for feminist ethnography 25 years after initial debates emerged in this field about reflexivity, objectivity, reductive individualism, and the social relevance of activist scholarship? How can feminist ethnography intensify efforts towards social justice in the current political and economic climate? This collection continues a crucial dialog about feminist activist ethnography in the 21st century-at the intersection of engaged feminist research and activism in the service of the organizations, people, communities, and feminist issues we study.

A resource book of grammar games and interactive activities. Games for Grammar Practice is a teacher's resource book containing a selection of more than forty games and activities for grammar practice. The activities are designed to promote intensive and interactive practice with learners of all ages from elementary to advanced level. Photocopiable pages and step-by-step instructions provide instant supplementary activities for busy teachers. The emphasis on peer interaction and cooperation helps students find grammar practice meaningful and rewarding. The grammar areas covered in the book are all commonly found in courses, making the activities easy to slot into a lesson.

Unconventional and provocative, My Life with Things is Elizabeth Chin's meditation on her relationship with consumer goods and a critical statement on the politics and method of anthropology. Chin centers the book on diary entries that focus on everyday items-kitchen cabinet knobs, shoes, a piano-and uses them to intimately examine the ways consumption resonates with personal and social meaning: from writing love haikus about her favorite nail polish and discussing the racial implications of her tooth cap, to revealing how she used shopping to cope with a miscarriage and contemplating how her young daughter came to think that she needed Lunesta. Throughout, Chin keeps Karl Marx and his family's relationship to their possessions in mind, drawing parallels between Marx's napkins, the production of late nineteenth-century table linens, and Chin's own vintage linen collection. Unflinchingly and refreshingly honest, Chin unlocks the complexities of her attachments to, reliance on, and complicated relationships with her things. In so doing, she prompts readers to reconsider their own consumption, as well as their assumptions about the possibilities for creative scholarship.

Unconventional and provocative, My Life with Things is Elizabeth Chin's meditation on her relationship with consumer goods and a critical statement on the politics and method of anthropology. Chin centers the book on diary entries that focus on everyday items-kitchen cabinet knobs, shoes, a piano-and uses them to intimately examine the ways consumption resonates with personal and social meaning: from writing love haikus about her favorite nail polish and discussing the racial implications of her tooth cap, to revealing how she used shopping to cope with a miscarriage and contemplating how her young daughter came to think that she needed Lunesta. Throughout, Chin keeps Karl Marx and his family's relationship to their possessions in mind, drawing parallels between Marx's napkins, the production of late nineteenth-century table linens, and Chin's own vintage linen collection. Unflinchingly and refreshingly honest, Chin unlocks the complexities of her attachments to, reliance on, and complicated relationships with her things. In so doing, she prompts readers to reconsider their own consumption, as well as their assumptions about the possibilities for creative scholarship.

Katherine Dunham was an anthropologist. One of the first African Americans to obtain a degree in anthropology, she conducted groundbreaking fieldwork in Jamaica and Haiti in the early 1930s and wrote several books including Journey to Accompong, Island Possessed, and Las Danzas de Haiti. Decades before Margaret Mead was publishing for popular audiences in Redbook, Dunham wrote ethnographically informed essays for Esquire and Mademoiselle under the pseudonym Kaye Dunn. Katherine Dunham was a dancer. The first person to head a black modern dance company, Dunham toured the world, appeared in numerous films in the United States and abroad, and worked globally to promote the vitality and relevance of African diasporic dance and culture. Dunham was a cultural advisor, teacher, Kennedy Center honoree, and political activist. This book explores Katherine Dunham's contribution to anthropology and the ongoing relevance of her ideas and methodologies, rejecting the idea that art and academics need to be cleanly separated from each other. Drawing from Dunham's holistic vision, the contributors began to experiment with how to bring the practise of art back into the discipline of anthropology - and vice versa.