A methodological follow-up to Arts of Living on a Damaged Planet   The environmental and climatic crises of our time are fundamentally multispecies crises. And the Anthropocene, a time of “human-made� disruptions on a planetary scale, is a disruption of the fabric of life as a whole. The contributors to Rubber Boots Methods for the Anthropocene argue that understanding the multispecies nature of these disruptions requires multispecies methods. Answering methodological challenges posed by the Anthropocene, Rubber Boots Methods for the Anthropocene retools the empirical study of the socioecological chaos of the contemporary moment across the arts, human science, and natural science. Based on critical landscape history, multispecies curiosity, and collaboration across disciplines and knowledge systems, the volume presents thirteen transdisciplinary accounts of practical methodological experimentation, highlighting diverse settings ranging from the High Arctic to the deserts of southern Africa and from the pampas of Argentina to the coral reefs of the Western Pacific, always insisting on the importance of firsthand, “rubber boots� immersion in the field. The methodological companion to Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene (Minnesota, 2017), this collection puts forth empirical studies of the multispecies messiness of contemporary life that investigate some of the critical questions of our time. Contributors: Filippo Bertoni, Museum für Naturkunde, Berlin; Harshavardhan Bhat, U of Westminster; Nathalia Brichet, U of Copenhagen; Janne Flora, Aarhus U, Denmark; Natalie Forssman, U of British Columbia; Peter Funch, Aarhus U; Kirsten Hastrup, U of Copenhagen; Colin Hoag, Smith College; Joseph Klein, U of California, Santa Cruz; Andrew S. Mathews, U of California, Santa Cruz; Daniel Münster, U of Oslo; Ursula Münster, U of Oslo; Jon Rasmus Nyquist, U of Oslo; Katy Overstreet, U of Copenhagen; Pierre du Plessis, U of Oslo; Meredith Root-Bernstein; Heather Anne Swanson, Aarhus U; Anna Lowenhaupt Tsing, U of California, Santa Cruz; Stine Vestbo.

Expert-authored chapters that each demonstrate how the ideas of an influential philosopher can be applied to anthropological fieldwork. This book provides a template for how philosophy and anthropology, as disciplines, can inform and illuminate one another.

Expert-authored chapters that each demonstrate how the ideas of an influential philosopher can be applied to anthropological fieldwork. This book provides a template for how philosophy and anthropology, as disciplines, can inform and illuminate one another.

The Anthropocene and the Undead describes how our experience of an increasingly erratic environment and the idea of the undead are more closely linked than the obvious zombie horde signaling the end of the world. In fact, as described here, much of how we understand the anthropocene both conceptually and in practice involves undead entities from the past that will not die, undead traumas that rise up and consume the world, and undead temporalities that can never end. fifteen original essays by cultural and anthropological experts such as Kyle William Bishop, Nils Bubandt, Johan Hoeglund, and Steffen Hantke, among others, study the nature of humanity's ongoing complicated relationship to the environment via the concept of the undead. In doing so, The Anthropocene and the Undead sheds invaluable light on adjacent concepts such as the Capitalocene, Necrocene, Disanthropocene, Post-anthropocene, and the Symbiocene to trace real and imagined trajectories of our more-than-human selves into undead and undying futures.

Indonesia has been an electoral democracy for more than a decade, and yet the political landscape of the world's third-largest democracy is as complex and enigmatic as ever. The country has achieved a successful transition to democracy and yet Indonesian democracy continues to be flawed, illiberal, and predatory. This book suggests that this and other paradoxes of democracy in Indonesia often assume occult forms in the Indonesian political imagination, and that the spirit-like character of democracy and corruption traverses into the national media and the political elite. Through a series of biographical accounts of political entrepreneurs, all of whom employ spirits in various, but always highly contested, ways, the book seeks to provide a portrait of Indonesia's contradictory democracy, contending that the contradictions that haunt democracy in Indonesia also infect democracy globally. Exploring the intimate ways in which the world of politics and the world of spirits are entangled, it argues that Indonesia's seemingly peculiar problems with democracy and spirits in fact reflect a set of contradictions within democracy itself. Engaging with recent attempts to look at contemporary politics through the lens of the occult, Democracy, Corruption and the Politics of Spirits in Contemporary Indonesia will be of interest to academics in the fields of Asian Studies, Anthropology and Political Science and relevant for the study of Indonesian politics and for debates about democracy in Asia and beyond.

Indonesia has been an electoral democracy for more than a decade, and yet the political landscape of the world s third-largest democracy is as complex and enigmatic as ever. The country has achieved a successful transition to democracy and yet Indonesian democracy continues to be flawed, illiberal, and predatory.

This book suggests that this and other paradoxes of democracy in Indonesia often assume occult forms in the Indonesian political imagination, and that the spirit-like character of democracy and corruption traverses into the national media and the political elite. Through a series of biographical accounts of political entrepreneurs, all of whom employ spirits in various, but always highly contested, ways, the book seeks to provide a portrait of Indonesia s contradictory democracy, contending that the contradictions that haunt democracy in Indonesia also infect democracy globally. Exploring the intimate ways in which the world of politics and the world of spirits are entangled, it argues that Indonesia s seemingly peculiar problems with democracy and spirits in fact reflect a set of contradictions within democracy itself.

Engaging with recent attempts to look at contemporary politics through the lens of the occult, "Democracy, Corruption and the Politics of Spirits in Contemporary Indonesia" will be of interest to academics in the fields of Asian Studies, Anthropology and Political Science and relevant for the study of Indonesian politics and for debates about democracy in Asia and beyond.

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Living on a damaged planet challenges who we are and where we live. This timely anthology calls on twenty eminent humanists and scientists to revitalize curiosity, observation, and transdisciplinary conversation about life on earth. As human-induced environmental change threatens multispecies livability, Arts of Living on a Damaged Planet puts forward a bold proposal: entangled histories, situated narratives, and thick descriptions offer urgent “arts of living.� Included are essays by scholars in anthropology, ecology, science studies, art, literature, and bioinformatics who posit critical and creative tools for collaborative survival in a more-than-human Anthropocene. The essays are organized around two key figures that also serve as the publication’s two openings: Ghosts, or landscapes haunted by the violences of modernity; and Monsters, or interspecies and intraspecies sociality. Ghosts and Monsters are tentacular, windy, and arboreal arts that invite readers to encounter ants, lichen, rocks, electrons, flying foxes, salmon, chestnut trees, mud volcanoes, border zones, graves, radioactive waste—in short, the wonders and terrors of an unintended epoch. Contributors: Karen Barad, U of California, Santa Cruz; Kate Brown, U of Maryland, Baltimore; Carla Freccero, U of California, Santa Cruz; Peter Funch, Aarhus U; Scott F. Gilbert, Swarthmore College; Deborah M. Gordon, Stanford U; Donna J. Haraway, U of California, Santa Cruz; Andreas Hejnol, U of Bergen, Norway; Ursula K. Le Guin; Marianne Elisabeth Lien, U of Oslo; Andrew Mathews, U of California, Santa Cruz; Margaret McFall-Ngai, U of Hawaii, Manoa; Ingrid M. Parker, U of California, Santa Cruz; Mary Louise Pratt, NYU; Anne Pringle, U of Wisconsin, Madison; Deborah Bird Rose, U of New South Wales, Sydney; Dorion Sagan; Lesley Stern, U of California, San Diego; Jens-Christian Svenning, Aarhus U.

A methodological follow-up to Arts of Living on a Damaged Planet   The environmental and climatic crises of our time are fundamentally multispecies crises. And the Anthropocene, a time of “human-made� disruptions on a planetary scale, is a disruption of the fabric of life as a whole. The contributors to Rubber Boots Methods for the Anthropocene argue that understanding the multispecies nature of these disruptions requires multispecies methods. Answering methodological challenges posed by the Anthropocene, Rubber Boots Methods for the Anthropocene retools the empirical study of the socioecological chaos of the contemporary moment across the arts, human science, and natural science. Based on critical landscape history, multispecies curiosity, and collaboration across disciplines and knowledge systems, the volume presents thirteen transdisciplinary accounts of practical methodological experimentation, highlighting diverse settings ranging from the High Arctic to the deserts of southern Africa and from the pampas of Argentina to the coral reefs of the Western Pacific, always insisting on the importance of firsthand, “rubber boots� immersion in the field. The methodological companion to Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene (Minnesota, 2017), this collection puts forth empirical studies of the multispecies messiness of contemporary life that investigate some of the critical questions of our time. Contributors: Filippo Bertoni, Museum für Naturkunde, Berlin; Harshavardhan Bhat, U of Westminster; Nathalia Brichet, U of Copenhagen; Janne Flora, Aarhus U, Denmark; Natalie Forssman, U of British Columbia; Peter Funch, Aarhus U; Kirsten Hastrup, U of Copenhagen; Colin Hoag, Smith College; Joseph Klein, U of California, Santa Cruz; Andrew S. Mathews, U of California, Santa Cruz; Daniel Münster, U of Oslo; Ursula Münster, U of Oslo; Jon Rasmus Nyquist, U of Oslo; Katy Overstreet, U of Copenhagen; Pierre du Plessis, U of Oslo; Meredith Root-Bernstein; Heather Anne Swanson, Aarhus U; Anna Lowenhaupt Tsing, U of California, Santa Cruz; Stine Vestbo.

The Empty Seashell explores what it is like to live in a world where cannibal witches are undeniably real, yet too ephemeral and contradictory to be an object of belief. In a book based on more than three years of fieldwork between 1991 and 2011, Nils Bubandt argues that cannibal witches for people in the coastal, and predominantly Christian, community of Buli in the Indonesian province of North Maluku are both corporeally real and fundamentally unknowable.

Witches (known as gua in the Buli language or as suanggi in regional Malay) appear to be ordinary humans but sometimes, especially at night, they take other forms and attack people in order to kill them and eat their livers. They are seemingly everywhere and nowhere at the same time. The reality of gua, therefore, can never be pinned down. The title of the book comes from the empty nautilus shells that regularly drift ashore around Buli village. Convention has it that if you find a live nautilus, you are a gua. Like the empty shells, witchcraft always seems to recede from experience.

Bubandt begins the book by recounting his own confusion and frustration in coming to terms with the contradictory and inaccessible nature of witchcraft realities in Buli. A detailed ethnography of the encompassing inaccessibility of Buli witchcraft leads him to the conclusion that much of the anthropological literature, which views witchcraft as a system of beliefs with genuine explanatory power, is off the mark. Witchcraft for the Buli people doesn't explain anything. In fact, it does the opposite: it confuses, obfuscates, and frustrates. Drawing upon Jacques Derrida s concept of aporia an interminable experience that remains continuously in doubt Bubandt suggests the need to take seriously people s experiential and epistemological doubts about witchcraft, and outlines, by extension, a novel way of thinking about witchcraft and its relation to modernity."

What it is like to live in a world where witches are undeniably real, yet too ephemeral and contradictory to be an object of belief? Nils Bubandt argues that cannibal witches for people in the predominantly Christian community of Buli in the Indonesian province of North Maluku are both corporeally real and fundamentally unknowable. Witches (known as gua in the Buli language) appear to be ordinary humans but sometimes, especially at night, they take other forms and attack people in order to eat their livers. They are seemingly everywhere and nowhere at the same time. The reality of gua, therefore, can never be pinned down. The title of the book comes from the empty nautilus shells that regularly drift ashore around Buli village. Convention has it that if you find a live nautilus, you are a gua. Like the empty shells, witchcraft always seems to recede from experience. Bubandt begins the book by recounting his own confusion and frustration in coming to terms with the contradictory and inaccessible nature of witchcraft realities in Buli. A detailed ethnography of the encompassing inaccessibility of Buli witchcraft leads him to the conclusion that much of the anthropological literature, which views witchcraft as a system of beliefs with genuine explanatory power, is off the mark. Witchcraft for the Buli people doesn't explain anything. In fact, it does the opposite: it confuses, obfuscates, and frustrates. Drawing upon Jacques Derrida's concept of aporia-an interminable experience that remains continuously in doubt-Bubandt suggests the need to take seriously people's experiential and epistemological doubts about witchcraft, and outlines, by extension, a novel way of thinking about witchcraft and its relation to modernity.

The Empty Seashell explores what it is like to live in a world where cannibal witches are undeniably real, yet too ephemeral and contradictory to be an object of belief. In a book based on more than three years of fieldwork between 1991 and 2011, Nils Bubandt argues that cannibal witches for people in the coastal, and predominantly Christian, community of Buli in the Indonesian province of North Maluku are both corporeally real and fundamentally unknowable.

Witches (known as gua in the Buli language or as suanggi in regional Malay) appear to be ordinary humans but sometimes, especially at night, they take other forms and attack people in order to kill them and eat their livers. They are seemingly everywhere and nowhere at the same time. The reality of gua, therefore, can never be pinned down. The title of the book comes from the empty nautilus shells that regularly drift ashore around Buli village. Convention has it that if you find a live nautilus, you are a gua. Like the empty shells, witchcraft always seems to recede from experience.

Bubandt begins the book by recounting his own confusion and frustration in coming to terms with the contradictory and inaccessible nature of witchcraft realities in Buli. A detailed ethnography of the encompassing inaccessibility of Buli witchcraft leads him to the conclusion that much of the anthropological literature, which views witchcraft as a system of beliefs with genuine explanatory power, is off the mark. Witchcraft for the Buli people doesn't explain anything. In fact, it does the opposite: it confuses, obfuscates, and frustrates. Drawing upon Jacques Derrida s concept of aporia an interminable experience that remains continuously in doubt Bubandt suggests the need to take seriously people s experiential and epistemological doubts about witchcraft, and outlines, by extension, a novel way of thinking about witchcraft and its relation to modernity."