The glossy guide book image of Bali is of a timeless paradise whose people are devoutly religious and artistically gifted. However, a hundred years of colonialism, war and Indonesian independence, and tourism have produced both modernizing changes and created an image of Bali as 'traditional'.

Incorporating up-to-date ethnographic field work the book investigates the myriad of ways in which the Balinese has responded to the influx of outside influence. The book focuses on the fascinating interrelationship between tourism, economy, culture and religion in Bali, painting a twenty-first century picture of the Balinese. In documenting these diverse changes Howe critically assesses some of the work of Bali's most famous ethnographer, Clifford Geertz and demonstrates the importance of a historically grounded and broadly contextualized approach to the analysis of a complex society.

The glossy guide book image of Bali is of a timeless paradise whose people are devoutly religious and artistically gifted. However, a hundred years of colonialism, war and Indonesian independence, and tourism have produced both modernizing changes and created an image of Bali as 'traditional'.

Incorporating up-to-date ethnographic field work the book investigates the myriad of ways in which the Balinese has responded to the influx of outside influence. The book focuses on the fascinating interrelationship between tourism, economy, culture and religion in Bali, painting a twenty-first century picture of the Balinese. In documenting these diverse changes Howe critically assesses some of the work of Bali's most famous ethnographer, Clifford Geertz and demonstrates the importance of a historically grounded and broadly contextualized approach to the analysis of a complex society.

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.

Auguries, oracles, omens ... and software simulation. From antiquity to the electronic age, Predicting the Future examines humankind's obsessive urge to look beyond the present in the hope of controlling events in the days to come. Opening with Stephen Hawking's predictions about the billion year future of the universe, closing with Don Cupitt's insights into the Last Judgement, the book examines both the history of prediction and the ways we set about foretelling the future today. In the past soothsayers, diviners, holy men and astrologers made prophecies on the basis of religious ideology and traditional authority. Today accredited experts predict the future, of the economy, of medicine's place in society, of the entire universe, on the basis of empirical observation and scientific theory. Yet as all the contributors admit, prediction remains an uncertain business even in the computer age, steering a hazardous course between scaremongering and complacency, liable always to be thrown dramatically off course by human unpredictability, catastrophic change, or faulty initial data. The book originates in the sixth annual series of Darwin College Lectures, delivered in Cambridge in 1991 under the title 'Predictions'.

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.