Anthropology

In writing his Self-Portrait of Black America, anthropologist, folklorist, and humanist John Gwaltney went in search of "Core Black People"--the ordinary men and women who make up black America--and asked them to define their culture. Their responses, recorded in Drylongso, are to American oral history what blues and jazz are to American music. If the people in William H. Johnson's and Jacob Lawrence's paintings could talk, this is what they would say.

The Lakota Indians made their home in the majestic Black Hills mountain range during the last millennium, drawing on the hills' endless bounty for physical and spiritual sustenance. Yet the arrival of white settlers brought the Lakotas into inexorable conflict with the changing world, at a time when their tribe would produce some of the most famous Native Americans in history, including Red Cloud, Sitting Bull, and Crazy Horse. Jeffrey Ostler's powerful history of the Lakotas' struggle captures the heart of a people whose deep relationship with their homeland would compel them to fight for it against overwhelming odds, on battlefields as varied as the Little Bighorn and the chambers of U.S. Supreme Court.

In medical school, Paul Farmer found his life's calling: to cure infectious diseases and to bring the lifesaving tools of modern medicine to those who need them most. Kidder's magnificent account takes us from Harvard to Haiti, Peru, Cuba, and Russia as Farmer changes minds and practices through his dedication to the philosophy that "the only real nation is humanity." At the heart of this book is the example of a life based on hope and on an understanding of the truth of the Haitian proverb "Beyond mountains there are mountains"-as you solve one problem, another problem presents itself, and so you go on and try to solve that one too.

"Mountains Beyond Mountains unfolds with a force of gathering revelation," says Annie Dillard, and Jonathan Harr notes, "[Paul Farmer] wants to change the world. Certainly this luminous and powerful book will change the way you see it."

Indigenous societies throughout Latin America are facing difficult choices. After centuries of colonization, the ongoing struggle to preserve communal knowledge, rituals, language, traditions, teaching and learning practices has taken on even more significance in the increasingly standardized world of globalization. For many indigenous societies, protecting community-based customs has involved the rejection of state-provided education, raising a series of interconnected issues regarding autonomy, modernity and cultural sustainability.

In New World of Indigenous Resistance, these questions are approached from multiple perspectives by means of an innovative exchange between linguist and human rights advocate Noam Chomsky, and more than twenty scholars, activists and educators from across the Americas.

Two interviews with Chomsky open the exchange with lessons from world history, linguistics, economics and anti-authoritarian philosophy, parallel histories of peoples worldwide who have resisted state power while attempting to sustain or even revitalize community traditions. In response to Chomsky's ideas, voices from Argentina, Bolivia, Ecuador, Guatemala, Mexico, Panama, Peru, the United States and Uruguay dray from their first-hand experience and scholarship, speaking to, with, and at times against Chomsky's views. In a final interview Chomsky reflects upon the commentaries; the result is a nuanced intellectual and political exchange--a compelling conversation that offers a contemporary vision of indigenous resistance, survival and hope.

"Two direct interviews with Chomsky enhance this articulate examination of challenges facing indigenous peoples today, including a positive viewpoint of means by which indigenous cultures can resist total assimilation, endure and spread hope. Highly recommended."--Midwest Book Review

"The key issue facing indigenous peoples as they gain new rights and raise their profile within Latin America's newly democratic states is how to reconcile the cultural inheritance that makes them indigenous with forces that aim to tether them to national identities or unleash upon them the corrosive acculturation implied by globalization. . . . This collection of commentaries - framed by the wisdom of Noam Chomsky--offers an excellent point of departure for the student interested in addressing such questions. With a significant focus on education, the writers address the thorny yet timeless issue of how to reconcile the ancient with the modern. . . . If there is one theme that emerges, it is of the potential for inter-communal co-operation and the concrete benefits diversity can bring to Latin American social life."--Gavin O'Toole, Latin American Review of Books

"This book is unique, thought-provoking and inspiring. The voices included in this edited collection, most of them unheard in mainstream Western academia, not only denounce the crimes committed against Indigenous peoples, but also reflect decades of Indigenous struggle, resistance, hope and commitment. . . . This book speaks to students, teachers, administrators and researchers from different disciplines and invites them to work together and follow the exemplary struggles of Indigenous peoples in different parts of America."--Teachers College Record

A book that properly illuminates in rich detail not only developmental and socioecological aspects of primate behavior but also how and why certain questions are asked. In addition, the book frequently focuses on insufficiently answered questions, especially those concerned with the evolution of primate sex differences. Fedigan's book is unique . . . because it places primate adaptations and our explanation of those patterns in a larger intellectual framework that is easily and appropriately connected to many lines of research in different fields (sociology, psychology, anthropology, neurobiology, endocrinology, and biology)--and not in inconsequential ways, either.--James McKenna, American Journal of Primatology

This is the feminist critique of theories of primate and human evolution.--John H. Cook, Nature

"Sex at Dawn challenges conventional wisdom about sex in a big way. By examining the prehistoric origins of human sexual behavior the authors are able to expose the fallacies and weaknesses of standard theories proposed by most experts. This is a provocative, entertaining, and pioneering book. I learned a lot from it and recommend it highly." -- Andrew Weil, M.D.

"Sex at Dawn irrefutably shows that what is obvious--that human beings, both male and female, are lustful--is true, and has always been so.... The more dubious its evidentiary basis and lack of connection with current reality, the more ardently the scientific inevitability of monogamy is maintained--even as it falls away around us." -- Stanton Peele, Ph.D.

A controversial, idea-driven book that challenges everything you (think you) know about sex, monogamy, marriage, and family. In the words of Steve Taylor (The Fall, Waking From Sleep), Sex at Dawn is "a wonderfully provocative and well-written book which completely re-evaluates human sexual behavior and gets to the root of many of our social and psychological ills."

"This collection amounts to a retrospective exhibition of a working life. . . . Bateson has come to this position during a career that carried him not only into anthropology, for which he was first trained, but into psychiatry, genetics, and communication theory. . . . He . . . examines the nature of the mind, seeing it not as a nebulous something, somehow lodged somewhere in the body of each man, but as a network of interactions relating the individual with his society and his species and with the universe at large."--D. W. Harding, New York Review of Books

"[Bateson's] view of the world, of science, of culture, and of man is vast and challenging. His efforts at synthesis are tantalizingly and cryptically suggestive. . . .This is a book we should all read and ponder."--Roger Keesing, American Anthropologist

A Thrice-Told Tale is one ethnographer's imaginative and powerful response to the methodological issues raised by feminist and postmodernist critics of traditional ethnography. The author, a feminist anthropologist, uses three texts developed out of her research in Taiwan--a piece of fiction, anthropological fieldnotes, and a social science article--to explore some of these criticisms.

Each text takes a different perspective, is written in a different style, and has different "outcomes," yet all three involve the same fascinating set of events. A young mother began to behave in a decidedly abherrant, perhaps suicidal manner, and opinion in her village was sharply divided over the reason. Was she becoming a shaman, posessed by a god? Was she deranged, in need of physical restraint, drugs, and hospitalization? Or was she being cynically manipulated by her ne'er-do-well husband to elicit sympathy and money from her neighbors? In the end, the woman was taken away from the area to her mother's house. For some villagers, this settled the matter; for others the debate over her behavior was probably never truly resolved.

The first text is a short story written shortly after the incident, which occurred almost thrity years ago; the second text is a copy of the fieldnotes collected about the events covered in the short story; the third text is an article published in 1990 in American Ethnologist that analyzes the incident from the author's current perspective. Following each text is a Commentary in which the author discusses such topics as experimental ethnography, polyvocality, authorial presence and control, reflexivity, and some of the differences between fiction and ethnography.

The three texts are framed by two chapters in which the author discusses the genereal problems posed by feminist and postmodernist critics of ethnography and presents her personal exploration of these issues in an argument that is strongly self-reflexive and theoretically rigorous. She considers some feminist concerns over colonial research methods and takes issues with the insistence of some feminists tha the topics of ethnographic research be set by those who are studied. The book concludes with a plea for ethnographic responsibility based on a less academic and more practical perspective.