The death of authority figures like fathers or leaders can be experienced as either liberation or loss. In the twentieth century, the authority of the father and of the leader became closely intertwined; constraints and affective attachments intensified in ways that had major effects on the organization of regimes of authority. This comparative volume examines the resulting crisis in symbolic identification, the national traumas that had crystallized around four state political forms: Fascist Italy, Nazi Germany, Imperial Japan, and East European Communism. The defeat of Imperial and Fascist regimes in 1945 and the implosion of Communist regimes in 1989 were critical moments of rupture, of "death of the father." What was the experience of their ends, and what is the reconstruction of those ends in memory?

This volume represents is the beginning of a comparative social anthropology of caesurae: the end of traumatic political regimes, of their symbolic forms, political consequences, and probable futures.

John Borneman, Professor of Anthropology at Princeton University, specializes in political and legal anthropology. He has written widely on national identification and symbolic form in Germany and on the relation of culture to international order. His most recent work is on accountability and the use of retributive justice in preventing cycles of violence.

Migration across Europe's external and internal borders has introduced unprecedented sociocultural diversity, and with it, new questions about belonging, identity, and the incorporation of others into extant and emergent groups and communities. Bringing together leading cultural anthropologists, Digesting Difference offers a series of ethnographic studies that show incorporation to be a process rooted in the everyday encounters and exchanges between strangers, friends, lovers, neighbors, parents, workers, and others. Rich in ethnographic detail and ambitious in its theorizing, the volume tells the stories of Europe's transformative engagement with sociocultural difference in the wake of migration associated with EU expansion, the Eurozone meltdown, and the 2015-2016 refugee crisis. It promises to be essential reading for scholars and students of cultural anthropology, migration, integration, and European studies.

The death of authority figures like fathers or leaders can be experienced as either liberation or loss. In the twentieth century, the authority of the father and of the leader became closely intertwined; constraints and affective attachments intensified in ways that had major effects on the organization of regimes of authority. This comparative volume examines the resulting crisis in symbolic identification, the national traumas that had crystallized around four state political forms: Fascist Italy, Nazi Germany, Imperial Japan, and East European Communism. The defeat of Imperial and Fascist regimes in 1945 and the implosion of Communist regimes in 1989 were critical moments of rupture, of "death of the father." What was the experience of their ends, and what is the reconstruction of those ends in memory? This volume represents is the beginning of a comparative social anthropology of caesurae: the end of traumatic political regimes, of their symbolic forms, political consequences, and probable futures. John Borneman, Professor of Anthropology at Princeton University, specializes in political and legal anthropology. He has written widely on national identification and symbolic form in Germany and on the relation of culture to international order. His most recent work is on accountability and the use of retributive justice in preventing cycles of violence.

What need is there for kinship? What good is it anyway? The questions are as old as anthropology itself, but few answers have been enduringly persuasive. Kinship systems can contribute to our enslavement, but more often they permit, channel, and facilitate our relations with others and our further fashioning of ourselves--as kin but also as subjects of other kinds. When they do, they are among the matrices of our lives as ethical beings. Each contributor to this innovative book treats his or her own alterity as the touchstone of the exploration of an ethnographically and historically specific ethics of kinship. Together, the chapters reveal the irreducible complexity of the entanglement of the subject of kinship with the subject of nation, class, ethnicity, gender, desire. The chapters speak eloquently to the sometimes liberating stories that we cannot help but keep telling about our kin and ourselves.

Migration across Europe's external and internal borders has introduced unprecedented sociocultural diversity, and with it, new questions about belonging, identity, and the incorporation of others into extant and emergent groups and communities. Bringing together leading cultural anthropologists, Digesting Difference offers a series of ethnographic studies that show incorporation to be a process rooted in the everyday encounters and exchanges between strangers, friends, lovers, neighbors, parents, workers, and others. Rich in ethnographic detail and ambitious in its theorizing, the volume tells the stories of Europe's transformative engagement with sociocultural difference in the wake of migration associated with EU expansion, the Eurozone meltdown, and the 2015-2016 refugee crisis. It promises to be essential reading for scholars and students of cultural anthropology, migration, integration, and European studies.

Belonging in the two Berlins is an ethnographic investigation into the meaning of German selfhood during the Cold War. Taking the practices of everyday life in the divided Berlin as his point of departure, Borneman shows how ideas of kin, state, and nation were constructed through processes of mirror-imaging and misrecognition. Using linguistics and narrative analysis, he compares the autobiographies of two generations of Berlins residents with the official version of the lifecourse prescribed by the two German states. He examines the relation of the dual political structure to everyday life, the way in which the two states legally regulated the lifecourse in order to define the particular categories of self which signify Germanness, and how citizens experientially appropriated the frameworks provided by these states. Living in the two Berlins constantly compelled residents to define themselves in opposition to their other half. Borneman argues that this resulted in a de facto divided Germany with two distinct nations and peoples. The formation of German subjectivity since World War II is unique in that the distinctive features for belonging - for being at home - to one side exclude the other. Indeed, these divisions inscribed by the Cold War account for many of the problems in forging a new cultural unity.

Loss is a fundamental human condition that often leads both individuals and groups to seek redress in the form of violence. But are there possible modes of redress to reckon with loss that might lead to a departure from the violence of collective and individual revenge? This book focuses on the redress of political crime in Germany and Lebanon, extending its analysis to questions of accountability and democratization in the United States and elsewhere. To understand the proposed modes of redress, John Borneman links the way the actors define their injuries to the cultural forms of redress these injuries assume and to the social contexts in which they are open to refiguring. Borneman theorizes modes of accountability, the meaning of "regime change" and the American occupation of Iraq, and the mechanisms of democratic authority in Europe and North America.

There is no more seemingly incorrigible criminal type than the child sex offender. Said to suffer from a deeply rooted paraphilia, he is often considered to be outside the moral limits of the human, profoundly resistant to change. Despite these assessments, in much of the West an increasing focus on rehabilitation through therapy provides hope that psychological transformation is possible. Examining the experiences of child sex offenders undergoing therapy in Germany - where such treatments are both a legal right and duty - John Borneman, in Cruel Attachments, offers a fine - grained account of rehabilitation for this reviled criminal type. Carefully exploring different cases of the attempt to rehabilitate child sex offenders, Borneman details a secular ritual process aimed not only at preventing future acts of molestation but also at fundamentally transforming the offender, who is ultimately charged with creating an almost entirely new self. Acknowledging the powerful repulsion felt by a public that is often extremely skeptical about the success of rehabilitation, he challenges readers to confront the contemporary contexts and conundrums that lie at the heart of regulating intimacy between children and adults.

When Princeton anthropologist John Borneman arrived in Syria's second-largest city in 2004 as a visiting Fulbright professor, he took up residence in what many consider a "rogue state" on the frontline of a "clash of civilizations" between the Orient and the West. Hoping to understand intimate interactions of religious, political, and familial authority in this secular republic, Borneman spent much time among different men, observing and becoming part of their everyday lives. "Syrian Episodes" is the striking result.

Recounting his experience of living and lecturing in Aleppo, Syria's second-largest city, John Borneman offers deft, first-person stories of the longings and discontents expressed by Syrian sons and fathers, as well as a prescient analysis of the precarious power held by the regime, its relation to domestic authority, and the conditions of its demise. Combining literary imagination and anthropological insight, the book's discrete narratives converge in an unforgettable portrait of contemporary culture in Aleppo.

We read of romantic seductions, rumors of spying, the play of light in rooms, the bargaining of tourists in bazaars, and an attack of wild dogs. With unflinching honesty and frequent humor, Borneman describes his encounters with students and teachers, customers and merchants, and women and families, many of whom are as intrigued with the anthropologist as he is with them. Refusing to patronize those he meets or to minimize his differences with them, Borneman provokes his interlocutors, teasing out unexpected confidences, comic responses, and mutual misunderstandings. He engages the curiosity and desire of encounter and the possibility of ethical conduct that is willing to expose cultural differences.

Combining literary imagination and anthropological insight, "Syrian Episodes" offers an unforgettable portrait of contemporary culture in Aleppo.

As new states in the former East bloc begin to reckon with their criminal pasts in the years following a revolutionary change of regimes, a basic pattern emerges: In those states where some form of retributive justice has been publicly enacted, there has generally been much less of a recourse to collective retributive violence. In "Settling Accounts," John Borneman explores the attempts by these aspiring democratic states to invoke the principles of the "rule of law" as a means of achieving retributive justice, that is, convicting wrongdoers and restoring dignity to victims of moral injuries. Democratic regimes, Borneman maintains, require a strict form of accountability that holds leaders responsible for acts of criminality. This accountability is embodied in the principles of the rule of law, and retribution is at the moral center of these principles.

Drawing from his ethnographic work in the former East Germany and with select comparisons to other East-Central European states, Borneman critically examines the construction of categories of criminality. He argues against the claims that economic growth, liberal democracy, or acts of reconciliation are adequate means to legitimate the transformed East bloc states. The cycles of violence in states lacking a system of retributive justice help to support this claim. Invocation of the principles of the rule of law must be seen as a chance for a more democratic, more accountable, and less violent world.

Challenges to ethnographic authority and to the ethics of representation have led many contemporary anthropologists to abandon fieldwork in favor of strategies of theoretical puppeteering, textual analysis, and surrogate ethnography. In "Being There, "John Borneman and Abdellah Hammoudi argue that ethnographies based on these strategies elide important insights. To demonstrate the power and knowledge attained through the fieldwork experience, they have gathered essays by anthropologists working in Morocco, Saudi Arabia, Syria, Tanzania, the Canadian Arctic, India, Germany, and Russia that shift attention back to the subtle dynamics of the ethnographic encounter. From an Inuit village to the foothills of Kilimanjaro, each account illustrates how, despite its challenges, fieldwork yields important insights outside the reach of textual analysis.

“A firsthand confrontation with the inner fears and the outer realities of [German Jews] as they themselves reflect post-Shoah history and experience. This is not merely lived ‘history,’ it is ‘history’ with a living face.�—Sander L. Gilman This absorbing book of interviews takes one to the heart of modern German Jewish history. Of the eleven German Jews interviewed, four are from West Berlin, and seven are from East Berlin. The interviews provide an exceptionally varied and intimate portrait of Jewish experience in twentieth-century Germany. There are first-hand accounts of the Weimar Republic, the Nazi era, the Holocaust, and the divided Germany of the Cold War era. There are also vivid descriptions of the new united Germany, with its alarming resurgence of xenophobia and anti-Semitism. Some of the men and women interviewed affirm their dual German and Jewish identities with vigor. There is the West Berliner, for instance, who proclaims, “I am a German Jew. I want to live here.� Others describe the impossibility of being both German and Jewish: “I don’t have anything in common with the whole German people.� Many confess to profound ambivalence, such as the East Berliner who feels that he is neither a native nor a foreigner in Germany: “If someone asks me, ‘Who are you?’ then I can only say, ‘I am a fish out of water.’� Uncertain, angry, resolute, anguished—the diverse testimonies of these people provide startling evidence that “the history of German Jews is not over.�

There is no more seemingly incorrigible criminal type than the child sex offender. Said to suffer from a deeply rooted paraphilia, he is often considered to be outside the moral limits of the human, profoundly resistant to change. Despite these assessments, in much of the West an increasing focus on rehabilitation through therapy provides hope that psychological transformation is possible. Examining the experiences of child sex offenders undergoing therapy in Germany - where such treatments are both a legal right and duty - John Borneman, in Cruel Attachments, offers a fine-grained account of rehabilitation for this reviled criminal type. Carefully exploring different cases of the attempt to rehabilitate child sex offenders, Borneman details a secular ritual process aimed not only at preventing future acts of molestation but also at fundamentally transforming the offender, who is ultimately charged with creating an almost entirely new self. Acknowledging the powerful repulsion felt by a public that is often extremely skeptical about the success of rehabilitation, he challenges readers to confront the contemporary contexts and conundrums that lie at the heart of regulating intimacy between children and adults.