"Virtual War and Magical Death" is a provocative examination of the relations between anthropology and contemporary global war. Several arguments unite the collected essays, which are based on ethnographic research in varied locations, including Guatemala, Uganda, and Tanzania, as well as Afghanistan, Pakistan, Iraq, and the United States. Foremost is the contention that modern high-tech warfare--as it is practiced and represented by the military, the media, and civilians--is analogous to rituals of magic and sorcery. Technologies of "virtual warfare," such as high-altitude bombing, remote drone attacks, night-vision goggles, and even music videoes and computer games that simulate battle, reproduce the imaginative worlds and subjective experiences of witchcraft, magic, and assault sorcery long studied by cultural anthropologists.

Another significant focus of the collection is the U.S. military's exploitation of ethnographic research, particularly through its controversial Human Terrain Systems (HTS) Program, which embeds anthropologists as cultural experts in military units. Several pieces address the ethical dilemmas that HTS and other counterinsurgency projects pose for anthropologists. Other essays reveal the relatively small scale of those programs in relation to the military's broader use of, and ambitions for, social scientific data.
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Contributors." Robertson Allen, Brian Ferguson, Sverker Finnstrom, Roberto J. Gonzalez, David H. Price, Antonius Robben, Victoria Sanford, Jeffrey Sluka, Koen Stroeken, Matthew Sumera, Neil L. Whitehead

Since 1986, the Acholi people of northern Uganda have lived in the crossfire of a violent civil war, with the Lord's Resistance Army and other groups fighting the Ugandan government. Acholi have been murdered, maimed, and driven into displacement. Thousands of children have been abducted and forced to fight. Many observers have perceived Acholiland and northern Uganda to be an exception in contemporary Uganda, which has been celebrated by the international community for its increased political stability and particularly for its fight against AIDS. These observers tend to portray the Acholi as war-prone, whether because of religious fanaticism or intractable ethnic hatreds. In Living with Bad Surroundings, Sverker Finnstroem rejects these characterizations and challenges other simplistic explanations for the violence in northern Uganda. Foregrounding the narratives of individual Acholi, Finnstroem enables those most affected by the ongoing "dirty war" to explain how they participate in, comprehend, survive, and even resist it.Finnstroem draws on fieldwork conducted in northern Uganda between 1997 and 2006 to describe how the Acholi-especially the younger generation, those born into the era of civil strife-understand and attempt to control their moral universe and material circumstances. Structuring his argument around indigenous metaphors and images, notably the Acholi concepts of good and bad surroundings, he vividly renders struggles in war and the related ills of impoverishment, sickness, and marginalization. In this rich ethnography, Finnstroem provides a clear-eyed assessment of the historical, cultural, and political underpinnings of the civil war while maintaining his focus on Acholi efforts to achieve "good surroundings," viable futures for themselves and their families.