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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.
Totem and Taboois among Freud's most-maligned works.
It struck me like lightning when I picked up a copy in a Sydney bookstore during a break from fieldwork in a New Guinea Highlands village. Like nothing else I had read as a graduate student in anthropology in New York, it seemed to describe what I was actually experiencing and learning.
Freud discovered Some Points of Agreement between the Mental Lives of Savages and Neurotics not because he was racist, sexist, and imperialist, as all late 19thC European bourgeois white men are supposed to have been, but rather because, like the neurotics who came to his consulting room, the myths and rituals of small-scale, kinship-based, non-literate societies fixate upon problems of individual development, the child who persists in all of us.
Originally published in 1918, this landmark collection of essays by the father of psychoanalysis represents one of Freud's most penetrating attempts to decipher the mysteries of human behavior. Its focus is the conflict between primitive feelings and the demands of civilization, i.e., the struggle to reconcile unconscious desires with socially acceptable behavior. Totemism involves the belief in a sacred relationship between an object (totem) and a human kinship group. Men and women bearing the same totem are prohibited from marrying each other, this being a form of incest taboo. Freud identifies a strong unconscious inclination as the basis of taboo,…
A moving story of love, betrayal, and the enduring power of hope in the face of darkness.
German pianist Hedda Schlagel's world collapsed when her fiancé, Fritz, vanished after being sent to an enemy alien camp in the United States during the Great War. Fifteen years later, in 1932, Hedda…
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 is a very short book with a single brilliant insight into the human condition.
It shows how wrong it is to suppose (as Marx and Engels did) that first there were self-sufficient nuclear families who thenproduced surpluses to exchange with other nuclear families.
Mauss used early fieldwork in the South Pacific and Northwest Coast of Canada, to demonstrate that exchange is the very essence of human social life, inseparable from the incest taboo, marriage rules, and a fully realized highly elaborate symbolic universe based upon principles of animism, sympathetic magic and rites of passage.
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. We appreciate your support of the preservation process, and thank…
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.
Still exciting after all these years! Perhaps because it is politically incorrect and unself-conscious.
The cover blurb says it is an "investigation of the sex lives of the men and women of the Trobriand Islands and deals with prenuptial intercourse, marriage, divorce, pregnancy, erotic psychology, ritual, morals, and manners" – forbidden territory nowadays.
I do not excuse the sexism and racism occasionally detectable, but think the detail, intimacy, and authorial reflexivity about a disappeared world are more valuable now than ever. A century ahead of his time, Malinowski included himself in his observations and ideas about others.
This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.
Coyote weather is the feral, hungry season, drought-stricken, and ready to catch fire. It’s 1967, and the American culture is violently remaking itself while the country is forcibly sending its young men to fight in a deeply unpopular war.
Jerry has stubbornly made no plans for the future because he…
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.
Given the general skepticism about Freud, it is hard to find a brilliant application of histheory of psychoanalysis in anthropology that also focuses on women.
This book about Hindu-Buddhist religious devotees at Kataragama in southeastern Sri Lanka includes detailed case studies of female ascetic-ecstatics that explore the symbolism of long locks of matted hair. Obeyesekere demonstrates that the conventional distinction between personal and cultural symbols is inadequate and naive.
The great pilgrimage center of southeastern Sri Lanka, Kataragama, has become in recent years the spiritual home of a new class of Hindu-Buddhist religious devotees. These ecstatic priests and priestesses invariably display long locks of matted hair, and they express their devotion to the gods through fire walking, tongue-piercing, hanging on hooks, and trance-induced prophesying.
The increasing popularity of these ecstatics poses a challenge not only to orthodox Sinhala Buddhism (the official religion of Sri Lanka) but also, as Gananath Obeyesekere shows, to the traditional anthropological and psychoanalytic theories of symbolism. Focusing initially on one symbol, matted hair, Obeyesekere demonstrates…
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.
The Anti-Witch is kind of a follow-up to Favret-Saada’s complex and brilliant Deadly Words, in which the author wrestled with the phenomenon of modern witchcraft beliefs in northern France’s Bocage region and tried to get inside the logic of those beliefs. I said modern witchcraft beliefs, because for me as a historian, what Favret-Saada contributed most to my understanding of this phenomenon lay in the way that she insisted on its historicity. That’s a historian’s way of saying that she did not treat witchcraft beliefs as “timeless relics” that some people weirdly “still” believe, but rather as an evolving set of practices and ways of thinking about how the world works, and the place of evil within it.
Jeanne Favret-Saada is arguably one of France's most brilliant anthropologists, and The Anti-Witch is nothing less than a masterpiece. A synthesis of ethnographic theory and psychoanalytic revelation, where the line between researcher and subject is blurred - if not erased - The Anti-Witch develops the contours of an anthropology of therapy, while deeply engaging with what it means to be caught in the logic of witchcraft. Through an intimate and provocative sharing of the ethnographic voice with Madame Flora, a "dewitcher," Favret-Saada delivers a critical challenge to some of anthropology's fundamental concepts. Sure to be of interest to practitioners of…
Elesha Coffman writes about religion and ideas in twentieth century America. A journalist before she trained as a historian, she’s especially interested in the circulation of ideas—how they were communicated, how they were received, why some ideas gained traction and others did not. Her first book examined how a magazine, The Christian Century, helped define the religious tradition known as the Protestant mainline. She didn’t realize that Margaret Mead belonged to that tradition until she was invited to write about Mead for the Oxford Spiritual Lives series, billed as spiritual biographies of people who are famous for something other than being spiritual. Elesha lives in Texas, but she’d rather be at the beach in North Carolina.
Margaret Mead belonged to a rambunctious generation of anthropologists who were trained by Franz Boas at Columbia. His star students were unconventional women—Mead, Ruth Benedict, Ella Deloria, and Zora Neal Hurston—who asked different questions and told different stories than any scholars before them. Were gender and race merely cultural constructions, and what would it take to overhaul them? How did Native Americans and Black Americans understand themselves, without the distortion of the white gaze? Could humans learn to live with their differences, or would the fascists win?
King unpacks the human drama in which these scholars participated on both the interpersonal and the global scale.
2020 Anisfield-Wolf Book Award Winner Finalist for the National Book Critics Circle Award
From an award-winning historian comes a dazzling history of the birth of cultural anthropology and the adventurous scientists who pioneered it—a sweeping chronicle of discovery and the fascinating origin story of our multicultural world.
A century ago, everyone knew that people were fated by their race, sex, and nationality to be more or less intelligent, nurturing, or warlike. But Columbia University professor Franz Boas looked at the data and decided everyone was wrong. Racial categories, he insisted, were biological fictions. Cultures did not come in neat packages…
Homeless following the death of his adoptive parents in a car crash and the subsequent loss of their farm tenancy, Seb decides to enrol as a residential student at the Asklepios Foundation, a College of Natural Medicine, boasting a sanctuary modelled on an ancient Greek healing temple. Spending a night…
I have read the future studies literature for decades. A few years ago an alumnus suggested that my university should create a course about the future. My dean encouraged me to look into it. On reading Bishop and Hines, Teaching About the Future, I was struck by the maturity of the field, the strength of their program that they describe, and the fact that they bemoan the lack of a book that could introduce newcomers to the field. I decided that I could write such a book, combining the latest research in the field with my own understandings of interdisciplinarity, world history, economics, and political activism.
Our views of how the future will unfold affect how we behave in the present.
This book summarizes the interdisciplinary research into how people anticipate the future and how this influences decisions. With the exception of one highly technical chapter (whose results are reprised in plain language), the book is very accessible.
This book presents the theory of anticipation, and establishes anticipation of the future as a legitimate topic of research. It examines anticipatory behavior, i.e. a behavior that 'uses' the future in its actual decisional process. The book shows that anticipation violates neither the ontological order of time nor causation. It explores the question of how different kinds of systems anticipate, and examines the risks and uses of such anticipatory practices. The book first summarizes the research on anticipation conducted within a range of different disciplines, and describes the connection between the anticipatory point of view and futures studies. Following that,…
I have always been fascinated by how the human mind adapts, both individually and through history. Julian Jaynes, who taught me while pursuing my PhD in anthropology from Princeton University, provided me with a theoretical framework to explore how the personal and cultural configure each other. Jaynes inspired me to publish on psychotherapeutics, the history of Japanese psychology, linguistics, education, nationalism, the origin of religion, the Bible, ancient Egypt, popular culture, and changing definitions of self, time, and space. My interests have taken me to China and Japan, where I lived for many years. I taught at the University of Arizona and currently work as a licensed mental health counselor.
This book, in a fashion similar to Julian Jaynes’s theories about bicameral mentality and consciousness, challenges comfortable assumptions. It does this by demonstrating that though what we think (content) differs by place and period, mentalities (processes) themselves are neither invariant nor universal.
Specifically, it offers a detailed study of literature and shows how notions of causality and temporal thought processes that we take for granted were undeveloped in earlier centuries.
LePan challenges the assumption that everybody thinks in the same way by examining a particular mental faculty - expectation. He concludes that certain forms of expectation did not exist in the minds of most medieval people, any more than they do in children or adults in many primitive societies.
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.
Marriage and Fatherhood in the Nazi SS
by
Amy Carney,
When I was writing this book, several of my friends jokingly called it the Nazi baby book, with one insisting it would make a great title. Nazi Babies – admittedly, that is a catchy title, but that’s not exactly what my book is about. SS babies would be slightly more…
I find it crucially important that we acknowledge that slavery is a global phenomenon that still exists this very day. Dutch historians like me have an obligation to show that the Dutch East India Company, called the world’s first multinational, was a major slave trader and employer of slavery. I am also personally involved in this endeavour as I am one of the leaders of the “Exploring the Slave Trade in Asia” project, an international consortium that brings together knowledge on this subject, and is currently a slave trade in Asia database.
Nieboer did groundbreaking research on slavery outside the Atlantic world, and not the least on Southeast Asia. He was the first to propose a universal economic theory for the occurrence of slavery, namely that its existence was the result of a scarcity of labour in relation to the availability of land. After Evsey Domar expanded this argument to serfdom, it became known as the Nieboer-Domar hypothesis and has been widely cited both by historians and economic historians. In any talk about slavery and bondage in Southeast Asia I refer to this thesis to explain why slavery had practically disappeared in densely populated Java in the eighteenth century whereas it probably increased almost everywhere else in the Indonesian archipelago.
