of older children, adults, and the family unit as a whole. These moral evaluations are, in turn, influenced by such external contingencies as popula tion demography, social and economic factors, subsistence strategies, house hold composition, and by cultural ideas concerning the nature of infancy and childhood, definitions of personhood, and beliefs about the soul and its immortality. MOTHER LOVE AND CHILD DEATH Of all the many factors that endanger the lives of young children, by far the most difficult to examine with any degree of dispassionate objectivity is the quality of parenting. Historians and social scientists, no less than the public at large, are influenced by old cultural myths about childhood inno cence and mother love as well as their opposites. The terrible power and significance attributed to maternal behavior (in particular) is a commonsense perception based on the observation that the human infant (specialized as it is for prematurity and prolonged dependency) simply cannot survive for very long without considerable maternal love and care. The infant's life depends, to a very great extent, on the good will of others, but most especially, of course, that of the mother. Consequently, it has been the fate of mothers throughout history to appear in strange and distorted forms. They may appear as larger than life or as invisible; as all-powerful and destructive; or as helpless and angelic. Myths of the maternal instinct compete, historically, witli -myths of a universal infanticidal impulse."

of older children, adults, and the family unit as a whole. These moral evaluations are, in turn, influenced by such external contingencies as popula tion demography, social and economic factors, subsistence strategies, house hold composition, and by cultural ideas concerning the nature of infancy and childhood, definitions of personhood, and beliefs about the soul and its immortality. MOTHER LOVE AND CHILD DEATH Of all the many factors that endanger the lives of young children, by far the most difficult to examine with any degree of dispassionate objectivity is the quality of parenting. Historians and social scientists, no less than the public at large, are influenced by old cultural myths about childhood inno cence and mother love as well as their opposites. The terrible power and significance attributed to maternal behavior (in particular) is a commonsense perception based on the observation that the human infant (specialized as it is for prematurity and prolonged dependency) simply cannot survive for very long without considerable maternal love and care. The infant's life depends, to a very great extent, on the good will of others, but most especially, of course, that of the mother. Consequently, it has been the fate of mothers throughout history to appear in strange and distorted forms. They may appear as larger than life or as invisible; as all-powerful and destructive; or as helpless and angelic. Myths of the maternal instinct compete, historically, witli -myths of a universal infanticidal impulse."

TWENTIETH ANNIVERSARY EDITION, UPDATED AND EXPANDED
When "Saints, Scholars, and Schizophrenics" was published twenty years ago, it became an instant classic--a beautifully written study tracing the social disintegration of "Ballybran," a small village on the Dingle Peninsula in Ireland. In this richly detailed and sympathetic book, Nancy Scheper-Hughes explores the symptoms of the community's decline: emigration, malaise, unwanted celibacy, damaging patterns of childrearing, fear of intimacy, suicide, and schizophrenia. Following a recent return to "Ballybran," Scheper-Hughes reflects in a new preface and epilogue on the well-being of the community and on her attempts to reconcile her responsibility to honest ethnography with respect for the people who shared their homes and their secrets with her.

When lives are dominated by hunger, what becomes of love? When assaulted by daily acts of violence and untimely death, what happens to trust? Set in the lands of Northeast Brazil, this is an account of the everyday experience of scarcity, sickness and death that centres on the lives of the women and children of a hillside "favela". Bringing her readers to the impoverished slopes above the modern plantation town of Bom Jesus de Mata, where she has worked on and off for 25 years, the author follows three generations of shantytown women as they struggle to survive through hard work, cunning and triage. It is a story of class relations told at the most basic level of bodies, emotions, desires and needs. Most disturbing - and controversial - is her finding that mother love, as conventionally understood, is something of a bourgeois myth, a luxury for those who can reasonably expect, as these women cannot, that their infants will live. The author also wrote "Saints, Scholars and Schizophrenics: Mental Illness in Rural Ireland".

On April 7, 1988, Albie Sachs, an activist South African lawyer and a leading member of the ANC, was car-bombed in Maputo, the capital of Mozambique, by agents of South Africa's security forces. His right arm was blown off, and he lost sight in one eye. This intimate and moving account of his recovery traces the gradual recuperation of his broken body and his triumphant reentry into the world, where his dream of soft vengeance was realized with the achievement of democracy in South Africa. This book captures the spirit of a remarkable man: his enormous optimism, his commitment to social justice, and his joyous wonder at the life that surrounds him. A new preface and epilogue reflect on the making of Abby Ginzberg's documentary film titled "Soft Vengeance: Albie Sachs and the New South Africa." (For information about the film, see www.softvengeancefilm.org.)

William C. Olsen, Walter E. A. van Beek, and the contributors to this volume seek to understand how Africans have confronted evil around them. Grouped around notions of evil as a cognitive or experiential problem, evil as malevolent process, and evil as an inversion of justice, these essays investigate what can be accepted and what must be condemned in order to evaluate being and morality in African cultural and social contexts. These studies of evil entanglements take local and national histories and identities into account, including state politics and civil war, religious practices, Islam, gender, and modernity.

"Small Wars" gathers together a hard-hitting series of essays that demonstrate how, at the close of the twentieth century, the world's children are affected by global political-economic structures and by everyday practices embedded in the micro-level interactions of local cultures. Perceived as avenging spirits of aborted fetuses in Japan; as obstacles to, or desired commodities of, narcissistic adult fulfillment in North America; as foot soldiers cast onto the paths of drug wars in Spanish Harlem and ethnic wars in the former Yugoslavia; and as 'street kids' and public enemies of the middle classes in Brazil, children - these authors suggest - are losing ground. The modern conception of the child as vulnerable and needing protection is giving way to that of the child as miniature adult, a full-circle return to Philippe Aries' notion of premodern childhood. The authors raise vital questions about social and structural violence and its impact on children and families; about policies that portray children as innocent victims on the one hand and as irredeemable criminals on the other; and about the global economic and political conditions that place many of the world's children at risk. Providing groundbreaking contributions to the contemporary social history and ethnography of childhood, this volume will be important to readers across the social sciences.

William C. Olsen, Walter E. A. van Beek, and the contributors to this volume seek to understand how Africans have confronted evil around them. Grouped around notions of evil as a cognitive or experiential problem, evil as malevolent process, and evil as an inversion of justice, these essays investigate what can be accepted and what must be condemned in order to evaluate being and morality in African cultural and social contexts. These studies of evil entanglements take local and national histories and identities into account, including state politics and civil war, religious practices, Islam, gender, and modernity.

Increasingly the body is a possession that does not belong to us. It is bought and sold, bartered and stolen, marketed wholesale or in parts. The professions - especially reproductive medicine, transplant surgery, and bioethics but also journalism and other cultural specialists - have been pliant partners in this accelerating commodification of live and dead human organisms. Under the guise of healing or research, they have contributed to a new 'ethic of parts' for which the divisible body is severed from the self, torn from the social fabric, and thrust into commercial transactions -- as organs, secretions, reproductive capacities, and tissues -- responding to the dictates of an incipiently global marketplace.

Breaking with established approaches which prioritize the body as 'text', the chapters in this book examine not only images of the body-turned-merchandise but actually existing organisms considered at once as material entities, semi-magical tokens, symbolic vectors and founts of lived experience. The topics covered range from the cultural disposal and media treatment of corpses, the biopolitics of cells, sperm banks and eugenics, to the international trafficking of kidneys, the development of 'transplant tourism', to the idioms of corporeal exploitation among prizefighters as a limiting case of fleshly commodity.

This insightful and arresting volume combines perspectives from anthropology, law, medicine, and sociology to offer compelling analyses of the concrete ways in which the body is made into a commodity and how its marketization in turn remakes social relations and cultural meanings.

This text examines the links between hunger and race. It looks at the contemporary and historical reasons why hunger is concentrated among coloured people, both domestically and globally. The 11 essays presented are written from sociological, political, geographical and economic perspectives.

In the Americas, debates around issues of citizen's public safety-from debates that erupt after highly publicized events, such as the shootings of Jordan Davis and Trayvon Martin, to those that recurrently dominate the airwaves in Latin America-are dominated by members of the middle and upper-middle classes. However, a cursory count of the victims of urban violence in the Americas reveals that the people suffering the most from violence live, and die, at the lowest of the socio-symbolic order, at the margins of urban societies. However, the inhabitants of the urban margins are hardly ever heard in discussions about public safety. They live in danger but the discourse about violence and risk belongs to, is manufactured and manipulated by, others-others who are prone to view violence at the urban margins as evidence of a cultural, or racial, defect, rather than question violence's relationship to economic and political marginalization. As a result, the experience of interpersonal violence among the urban poor becomes something unspeakable, and the everyday fear and trauma lived in relegated territories is constantly muted and denied. This edited volume seeks to counteract this pernicious tendency by putting under the ethnographic microscope-and making public-the way in which violence is lived and acted upon in the urban peripheries. It features cutting-edge ethnographic research on the role of violence in the lives of the urban poor in South, Central, and North America, and sheds light on the suffering that violence produces and perpetuates, as well as the individual and collective responses that violence generates, among those living at the urban margins of the Americas.

Increasingly the body is a possession that does not belong to us. It is bought and sold, bartered and stolen, marketed wholesale or in parts. The professions - especially reproductive medicine, transplant surgery, and bioethics but also journalism and other cultural specialists - have been pliant partners in this accelerating commodification of live and dead human organisms. Under the guise of healing or research, they have contributed to a new 'ethic of parts' for which the divisible body is severed from the self, torn from the social fabric, and thrust into commercial transactions -- as organs, secretions, reproductive capacities, and tissues -- responding to the dictates of an incipiently global marketplace.

Breaking with established approaches which prioritize the body as 'text', the chapters in this book examine not only images of the body-turned-merchandise but actually existing organisms considered at once as material entities, semi-magical tokens, symbolic vectors and founts of lived experience. The topics covered range from the cultural disposal and media treatment of corpses, the biopolitics of cells, sperm banks and eugenics, to the international trafficking of kidneys, the development of 'transplant tourism', to the idioms of corporeal exploitation among prizefighters as a limiting case of fleshly commodity.

This insightful and arresting volume combines perspectives from anthropology, law, medicine, and sociology to offer compelling analyses of the concrete ways in which the body is made into a commodity and how its marketization in turn remakes social relations and cultural meanings.