"Elena Haumann arrived in Grand Central Station at precisely 9:37 p.m., September 3, in the Eighth Year of the Empire. Disembarking from an Alpha-type train, she found herself alone on the polished t
You are what you eat, but do you know what is in the food you’re eating – or how it’s grown?Chicken, corn, potatoes, a slice of bread, and a glass of milk. Where does a meal like this come from? Who a
This groundbreaking book challenges standard interpretations of metropolitan strategies of rule in the early nineteenth century. After the Napoleonic wars, the British government ruled a more diverse
This volume responds to the often-proclaimed 'death of the subject' in post-structuralist theorizing, and to calls from across the social sciences for 'post-humanist' alternatives to liberal humanism in a distinctively anthropological manner. It asks: can we use the intellectual resources developed in those approaches and debates to reconstruct a new account of how individual human subjects are contingently put together in diverse historical and ethnographic contexts? Anthropologists know that the people they work with think in terms of particular, distinctive, individual human personalities, and that in times of change and crisis these individuals matter crucially to how things turn out. The volume features a classic essay by Caroline Humphrey, 'Reassembling individual subjects', that provides a focus for the debate, and it brings together a distinguished collection of essays, which exhibit a range of theoretical approaches and rich and varied ethnography.
The Lost Art of the Phoenicians Fifty years have passed since the British School of Archaeology in Iraq raised the last ivory from the soil of Fort Shalmaneser. Literally thousands were found, many of
Eleven-year-old Noor, who lives in a Mumbai brothel with her mother and siblings, is grateful for the opportunity to go to school, hoping it will give her a chance to escape her fate of following in h
Humphrey and Laidlaw present a new and radical general theory of ritual by drawing on an ethnographically rich account of the ritual worship of the Jains of western India. Ritual, they argue, is not a
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