Here are 100 books that The Forest of Symbols fans have personally recommended if you like
The Forest of Symbols.
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I am an emeritus professor from Harvard and have spent decades trying to develop an anthropological mode of understanding history. Far from being “one damned thing after another,” as Henry Ford allegedly put it, history is an attempt to understand the human condition. It brings us into contact with people in the past, showing us how they thought, felt, and acted. For many decades, anthropologists have endeavored to do the same thing, concentrating on people separated from us by space rather than time. By applying anthropological insights to historical research, I think it is possible to make the past come alive to modern readers, while at the same time making it interesting and even amusing.
This collection of essays by one of the greatest anthropologists of the last century inspired a whole generation of historians—for example, Joan Scott and William Sewell, Jr. as well as myself. The essays also should appeal to the general reader because of their well-wrought style and wit. Drawing on Max Weber, Geertz treats cultures as symbolic systems and shows how they helped ordinary people make sense of the world. Far from wandering off into abstractions, he offers fine-grained descriptions of actual events, notably a Balinese cockfight in an essay that has been cited and debated endlessly among social scientists.
In The Interpretation of Cultures, the most original anthropologist of his generation moved far beyond the traditional confines of his discipline to develop an important new concept of culture. This groundbreaking book, winner of the 1974 Sorokin Award of the American Sociological Association, helped define for an entire generation of anthropologists what their field is ultimately about.
It is April 1st, 2038. Day 60 of China's blockade of the rebel island of Taiwan.
The US government has agreed to provide Taiwan with a weapons system so advanced that it can disrupt the balance of power in the region. But what pilot would be crazy enough to run…
I am fascinated by the things people do and the reasons they give for doing them. That people also do things in culturally specific ways and that their culturally specific ways of doing things are related to their culturally specific ideas about what makes sense and what does not inspires in me a sense of awe. As a professor and historian, thinking anthropologically has always been an important tool, because it helps me look for the hidden, cultural logics that guided the behavior of people in history. It helps me ask different questions. And it sharpens my sense of humility for the fundamental unknowability of this world we call home.
For me, the power of both history and anthropology as disciplines of knowledge is their shared capacity for taking a thing you thought you knew and showing you that you didn’t actually know anything about it at all—in fact, you didn’t even know what questions to ask about it. I would be seriously remiss in a list like this if I did not mention the book that first fascinated me, as a historian, with the anthropologist’s way of posing questions. In this towering classic of British social anthropology, Professor Douglas forces us completely to rethink something we actually never think about at all: dirt. But trust me, once you pose the question, “what is dirt?” you can never think about filth (and its structural counterpart, purity) in the same way again.
Is cleanliness next to godliness? What does such a concept really mean? Why does it recur as a universal theme across all societies? And what are the implications for the unclean?
In Purity and Danger Mary Douglas identifies the concern for purity as a key theme at the heart of every society. In lively and lucid prose she explains its relevance for every reader by revealing its wide-ranging impact on our attitudes to society, values, cosmology and knowledge. This book has been hugely influential in many areas of debate - from religion to social theory. With a specially commissioned preface…
I am an emeritus professor from Harvard and have spent decades trying to develop an anthropological mode of understanding history. Far from being “one damned thing after another,” as Henry Ford allegedly put it, history is an attempt to understand the human condition. It brings us into contact with people in the past, showing us how they thought, felt, and acted. For many decades, anthropologists have endeavored to do the same thing, concentrating on people separated from us by space rather than time. By applying anthropological insights to historical research, I think it is possible to make the past come alive to modern readers, while at the same time making it interesting and even amusing.
In translucent prose, Evans-Pritchard shows how the belief in witchcraft and oracles held together with the world-view of the Azande people of the former Anglo-Egyptian Sudan. They reinforced each other, so that if a prophecy failed to identify a witch, it was attributed to a fault in the performance of a ritual, and the power of ritual was reinforced rather than undermined. The Azande were empiricists and discussed the evidence of witchcraft in rational exchanges with Evans-Pritchard. He recreates their dialogue convincingly, often giving them the upper hand. When they asked him to explain why a granary collapsed on a particular person at a particular time, he said, “bad luck.” They replied that “luck” was a shallow concept in comparison with witchcraft, which could be identified with certain individuals and traced in the body.
This acknowledged masterpiece has been abridged to make it more accessible to students. In her introduction, Eva Gillies presents the case for the relevance of the book to modern anthropologists.
A Duke with rigid opinions, a Lady whose beliefs conflict with his, a long disputed parcel of land, a conniving neighbour, a desperate collaboration, a failure of trust, a love found despite it all.
Alexander Cavendish, Duke of Ravensworth, returned from war to find that his father and brother had…
I am an emeritus professor from Harvard and have spent decades trying to develop an anthropological mode of understanding history. Far from being “one damned thing after another,” as Henry Ford allegedly put it, history is an attempt to understand the human condition. It brings us into contact with people in the past, showing us how they thought, felt, and acted. For many decades, anthropologists have endeavored to do the same thing, concentrating on people separated from us by space rather than time. By applying anthropological insights to historical research, I think it is possible to make the past come alive to modern readers, while at the same time making it interesting and even amusing.
Like the anthropologists mentioned above, Sahlins is a superb writer, and succeeds in making esoteric ideas come alive for the non-academic reader. In this work, he shows how Cook’s exploration of the Pacific islands, especially Hawaii, became incorporated in the cosmologies of the indigenous peoples. Because of the time and the way Cook arrived in Kealakekua Bay, Hawaiians took him to be the god Lono. And his death at their hands fit in with their ritual of sacrificing the god to restore the power of the king. It was congruent with local power struggles as well as the cosmological calendar. This book as well as the others will sharpen the reader’s awareness of how events are made to be meaningful in alien cultures, and they can provoke reflections about how we make sense of happenings close to home.
Marshall Sahlins centers these essays on islands—Hawaii, Fiji, New Zealand—whose histories have intersected with European history. But he is also concerned with the insular thinking in Western scholarship that creates false dichotomies between past and present, between structure and event, between the individual and society. Sahlins's provocative reflections form a powerful critique of Western history and anthropology.
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
Malinowski's pioneering work on people of the Trobriand Islands of Papua New Guinea still holds a thrill because, after a century, it remains unique in its depth and precision.
Malinowski was an aristocrat and a snob who, like the armchair thinkers he admired, considered himself a scientist after Darwin. But when World War I broke out, as a Pole in London, he risked deportation to Austria-Hungary or internment as an 'enemy alien'.
Instead, Malinowski remained 'stuck' in the Trobriands for the duration of the War where, with the scrupulousness of one trained in math and physics and the intensity of an 'imprisoned' participant-observer, he produced the first firsthand accounts of indigenous life.
This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it.
This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been…
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
The discovery that 'rituals of transition' in the lives of individuals—birth, puberty, marriage, childbirth, death—are structurally the same and analogous to a destabilizing "passage" through 'no man's land'—is an insight of genius.
My enduring 'affection' for ivory tower thinkers comes from having actually applied their ideas among a people in the New Guinea Highlands over a period of 15 years.
The methods of these early masters are sometimes faulty—"shreds and patches" of exotic beliefs and practices are grouped together, torn from their contexts in time and geography—but by trying to extend Charles Darwin’s theory of biological evolution into the realm of culture, they came up with universals of human existence that should never be forgotten.
Folklorist Arnold van Gennep's masterwork, The Rites of Passage, has been a staple of anthropological education for more than a century. First published in French in 1909, and translated into English by the University of Chicago Press in 1960, this landmark book explores how the life of an individual in any society can be understood as a succession of stages: birth, puberty, marriage, parenthood, advancement to elderhood, and, finally, death. Van Gennep's command of the ethnographic record enabled him to discern crosscultural patterns in rituals of separation, transition, and incorporation. With compelling precision, he elaborated the terms that would both…
The Duke's Christmas Redemption
by
Arietta Richmond,
A Duke who has rejected love, a Lady who dreams of a love match, an arranged marriage, a house full of secrets, a most unneighborly neighbor, a plot to destroy reputations, an unexpected love that redeems it all.
Lady Charlotte Wyndham, given in an arranged marriage to a man she…
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
This book consists of two exquisite essays, "The Collective Representation of Death" and "The Pre-Eminence of the Right Hand: A Study in Religious Polarity," written by an "armchair" philosopher searching for the origins and essence of human existence in exotic places: he looked for the meaning of death in the mortuary rites of the Dyak in Borneo; and the source of dualistic thinking in human anatomy.
The excitement of these works comes from recognizing ourselves in others, distant in time and space. They serve as a corrective and departure from the current exaggeration of cultures' uniqueness and national identities that lead, ultimately, to indifference about the fates of other peoples.
First published in English 1960. The historical value of Hertz's writings is that they are a representative example of the culmination of two centuries of development of sociological thought in France, from Montesquieu to Durkheim and his pupils. In the intervening years since publication, that development has grown into the systematic comparative study of primitive institutions, based on a great body of ethnographic facts from all over the world: in effect social anthropology.
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
A fascinating in-depth look at why ideas of Dead White Men of the late 19th and early 20th Century—Émile Durkheim, Arnold van Gennep, Robert Hertz—still matter and are, indeed, indispensable for understanding funerals and death rituals in places like Borneo, Bali, Thailand, early Egypt, Africa, and America.
By examining mortuary rites cross-culturally, the authors expose elements of a 'deep structure' in ritual that may be universal, thus offering the 'thrill of recognition' of ourselves in others.
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 is that in understanding other people's death rituals we are able to gain a better understanding of our own. The authors 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, as well as the dramas of medieval French royal funerals and the burial alive of the Dinka 'masters of the spear' in the Sudan, and other rituals…
I am an anthropologist with a background in evolutionary biology, primate behavior, and cross-cultural approaches to parenting. I taught “The Anthropology of Parenting” for 20 years at Cornell University. The book grew from interviews with anthropologists, pediatricians, and child development experts taking a different stance about parents and babies—that we should look at how babies are designed by evolution and how cultures then interfere with those expectations. My book shows there is no perfect way to raise a child but there are styles in other cultures we can borrow to make our babies, and ourselves, more at ease.
Konner is an anthropologist and physician who spent time with the !Kung hunters and gatherers studying children. This book is based on the PBS show Childhood, and it is everything you might want to know about childhood because it traverses both biology and culture. A dense read, but worth it.
This Channel 4 TV tie-in book by anthropologist and psychiatrist Melvin Konner takes a journey through the childhood years - from conception and birth through adolescence - showing how children experience them, how parents and societies shape them and how science is beginning to understand them.
This book follows the journey of a writer in search of wisdom as he narrates encounters with 12 distinguished American men over 80, including Paul Volcker, the former head of the Federal Reserve, and Denton Cooley, the world’s most famous heart surgeon.
In these and other intimate conversations, the book…
I love words, their sound, and their power. When I was a little girl, I would adopt one and make it my own. My parents long recalled my love affair with “nonsense,” which I would wield like a wand when hearing anything silly or irrational. I think words are interwoven with what we feel in a deep and inextricable way. I am also fascinated with how Indian thought offers millennia of wide and deep explorations of human experience in ways that trouble the basic assumptions of the modern West.
Though I am not an anthropologist, I devour ethnographies with a gusto that can only be attributed to disciplinary envy. There are several fascinating ethnographies of emotions and how they differ across cultures. Beatty’s book stands out among them for its rich ethnographic description as well as the sophistication with which he treats the relationship of emotion and culture.
He spots the limitations that lab experiments impose on studying emotions and suggests instead that we have to pay attention to the narratives in which emotions are situated, made, and deemed meaningful. And I rather like how he punctures “affect theory.”
Are emotions human universals? Is the concept of emotion an invention of Western tradition? If people in other cultures live radically different emotional lives how can we ever understand them? Using vivid, often dramatic, examples from around the world, and in dialogue with current work in psychology and philosophy, Andrew Beatty develops an anthropological perspective on the affective life, showing how emotions colour experience and transform situations; how, in turn, they are shaped by culture and history. In stark contrast with accounts that depend on lab simulations, interviews, and documentary reconstruction, he takes the reader into unfamiliar cultural worlds through…
