This book describes how anthropologists in the twentieth century went about documenting the religions of those independent peoples who still lived beyond the frontiers of the global economy and the world religions. It begins by examining the enormous popularity of the newly invented field of anthropology in the nineteenth century as a site of multiple intellectual developments. Its climax was Frazer's Golden Bough, which is a pillar of modernity second only to Darwin's Origin of Species. But its notion of religion was entirely speculative. When anthropologists went to see for themselves, they encountered formidable obstacles. How to access a people's most profound understandings of the world and everything in it? Holding fast to the premise that ethnographers have no special powers of seeing inside other people's brains, this book teaches students to proceed slowly, a step at a time, watching how people perform rituals great and small, asking questions that seem stupid to their hosts, and struggling to translate abstract terms in unrecorded languages. Using a handful of examples from different continents, the book shows the potential of an anthropological approach to religion.

This book describes how anthropologists in the twentieth century went about documenting the religions of those independent peoples who still lived beyond the frontiers of the global economy and the world religions. It begins by examining the enormous popularity of the newly invented field of anthropology in the nineteenth century as a site of multiple intellectual developments. Its climax was Frazer's Golden Bough, which is a pillar of modernity second only to Darwin's Origin of Species. But its notion of religion was entirely speculative. When anthropologists went to see for themselves, they encountered formidable obstacles. How to access a people's most profound understandings of the world and everything in it? Holding fast to the premise that ethnographers have no special powers of seeing inside other people's brains, this book teaches students to proceed slowly, a step at a time, watching how people perform rituals great and small, asking questions that seem stupid to their hosts, and struggling to translate abstract terms in unrecorded languages. Using a handful of examples from different continents, the book shows the potential of an anthropological approach to religion.

Many anthropologists return to their original fieldwork sites a number of times during their careers, but this experience has seldom been subjected to analytic and theoretical scrutiny. The contributors to Returns to the Field have all undertaken multitemporal fieldwork repeated visits to the same place over periods ranging from 20 to 40 years among minority groups in Africa, Latin America, Asia, and Melanesia. Over the years of contact, these anthropologists have witnessed dramatic changes, but also the perseverance of the people they have worked with. In vivid and personal essays, the authors examine the ramifications of this type of fieldwork practice the kind of knowledge it produces, what methodological tools are appropriate, and how relationships with people in the field site change over time."

The ultimate guide for the student encountering anthropology for the first time, Anthropology: The Basics explains and explores key anthropological concepts including:

• 
  
• what is anthropology?
• 
  
• how can we distinguish cultural differences from physical ones?
• 
  
• what is culture, anyway?
• 
  
• how do anthropologists study culture?
• 
  
• what are the key theories and approaches used today?
• 
  
• How has the discipline changed over time?

This student-friendly text provides an overview of the fundamental principles of anthropology and is an invaluable guide for anyone wanting to learn more about this fascinating subject.

They Lie, We Lie is an attempt by an experienced fieldworker to engage recent critiques in ethnography, that is the writing of culture, made both from within anthropology and from such disciplines as cultural studies and post-colonial theory. Metcalf analyses the contradictions of fieldwork in connection with a particular 'informant', a formidable old lady who tried for twenty years to control what he would and would not learn. At each stage, the author draws out the general implications of his predicament by making comparisions to the most famous of all fieldwork relationships, that between Victor Turner and Muchona.
The result is an account that is accessible to those unfamiliar with the current critiques of ethnography, and helpful to those who are only too familiar to them. His discussion shows, not how to evade the critiques, but how in fact anthropologists have coped with the existential dilemmas of fieldwork.

They Lie, We Lie is an attempt by an experienced fieldworker to engage recent critiques in ethnography, that is the writing of culture, made both from within anthropology and from such disciplines as cultural studies and post-colonial theory. This is necessary because there has been a polarization within anthropology between those who react dismissively to what Marshall Sahlins calls 'afterology' and those who find the critiques so crippling as to make it hard to get on with anthropology at all. Metcalf bridges this divide by analyzing the contradictions of fieldwork in connection with a particular 'informant', a formidable old lady who tried for twenty years to control what he would and would not learn. At each stage, the author draws out the general implications of his predicament by making comparisions to the most famous of all fieldwork relationships, that between Victor Turner and Muchona.
The result is an account that is accessible to those unfamiliar with the current critiques of ethnography, and helpful to those who are only too familiar to them. His discussion shows, not how to evade the critiques, but how in fact anthropologists have coped with the existential dilemmas of fieldwork.

Related link: www.anthropologyarena.com

The ultimate guide for the student encountering anthropology for the first time, Anthropology: The Basics explains and explores key anthropological concepts including:

• what is anthropology?
• how can we distinguish cultural differences from physical ones?
• what is culture, anyway?
• how do anthropologists study culture?
• what are the key theories and approaches used today?
• How has the discipline changed over time?

This student-friendly text provides an overview of the fundamental principles of anthropology and is an invaluable guide for anyone wanting to learn more about this fascinating subject.

For two centuries, travellers were amazed at the massive buildings found along the rivers that flow from the mountainous interior of Borneo. They concentrated hundreds of people under one roof, in the middle of empty rainforests. There was no practical necessity for this arrangement, and it remains a mystery. In this book Peter Metcalf provides an answer by showing the historical context, using both oral histories and colonial records. The key factor was a pre-modern trading system that funneled rare and exotic jungle products to China via the ancient coastal city of Brunei. Meanwhile the elite manufactured goods traded upriver shaped the political and religious institutions of longhouse society. However, the apparent permanence of longhouses was an illusion. In historical terms, longhouse communities were both mobile and labile, and the patterns of ethnicity they created more closely resemble the contemporary world than any stereotype of 'tribal' societies.

For two centuries, travellers were amazed at the massive buildings found along the rivers that flow from the mountainous interior of Borneo. They concentrated hundreds of people under one roof, in the middle of empty rainforests. There was no practical necessity for this arrangement, and it remains a mystery. In this book Peter Metcalf provides an answer by showing the historical context, using both oral histories and colonial records. The key factor was a pre-modern trading system that funneled rare and exotic jungle products to China via the ancient coastal city of Brunei. Meanwhile the elite manufactured goods traded upriver shaped the political and religious institutions of longhouse society. However, the apparent permanence of longhouses was an illusion. In historical terms, longhouse communities were both mobile and labile, and the patterns of ethnicity they created more closely resemble the contemporary world than any stereotype of 'tribal' societies.

This revised edition of a cross-cultural study of rituals surrounding death has become a standard text in anthropology, sociology, and religion. Part of its fascination and success is that in understanding other people's death rituals we are able to gain a better understanding of our own. Peter Metcalf and Richard Huntington refer to a wide variety of examples from different continents and epochs. They compare the great tombs of the Berawan of Borneo and the pyramids of Egypt, or the dramas of medieval French royal funerals and the burial alive of the Dinka "masters of the spear" in the Sudan, and other burials which at first sight seem to have little in common. Many of these cases are anthropological classics, and the authors use these examples partly in order to illustrate the many different ways in which anthropologists have tried to interpret these rites. A new introduction reviews theoretical developments in the anthropological study of death since the book first appeared in 1979.

Many anthropologists return to their original fieldwork sites a number oftimes during their careers, but this experience has seldom been subjected toanalytic and theoretical scrutiny. The contributors to Returns to the Field have allundertaken multitemporal fieldwork -- repeated visits to the same place -- overperiods ranging from 20 to 40 years among minority groups in Africa, Latin America, Asia, and Melanesia. Over the years of contact, these anthropologists have witnesseddramatic changes, but also the perseverance of the people they have worked with. Invivid and personal essays, the authors examine the ramifications of this type offieldwork practice -- the kind of knowledge it produces, what methodological toolsare appropriate, and how relationships with people in the field site change overtime.