Andrew Strathern - Böcker

For courses in Social Organization, Kinship, and Cultural Ecology.Kinship has made a come-back in Anthropology. Not only is there a line of noted, general, introductory works and readers in the topic, but theoretical discussions have been stimulated both by technological changes in mechanisms of reproduction and by reconsiderations of how to define kinship in the most productive ways for cross-cultural comparisons.In addition, kinship studies have moved away from the minutiae of kin terminological systems and the “kinship algebra” often associated with these, to the broader analysis of processes, historical changes and fundamental cultural meanings in which kin relationships are implicated. In this changed, and changing context both Andrew Strathern and Pamela J. Stewart -- both of the University of Pittsburgh -- bring together a number of interests and concerns, in order to provide pointers for students, as well as scholars, in this field of study. Taking an explicitly processual approach, the authors examine definitions of terms such as kinship itself, approach the topic in a way that is invariably ethnographic, and deploy materials from field areas where they themselves have worked.

The authors present a historical picture of gender relations in Highlands New Guinea by exploring domains of imagination as revealed in courting songs, ballads, and folktales from across the Highlands but with particular reference to field areas in the western Highlands. Texts and/or translations are from a rich corpus of materials previously unpublished in English. The examples draw the reader into the imaginative world of the people, while the analytical framework sets the discussion firmly into debates within interpretive anthropology.The aim is to re-examine the images of gender relations in Highlands New Guinea by revealing the sensuous and emotional modalities of expressive folk genres and their aesthetic qualities. Ideas and practices centered on female spirit entities are shown to be important and pervasive in cult contexts, and these spirits were felt to have a significant influence on relations of courtship, marriage, and reproduction. Both women and men are also shown to have complex expressions of emotional dispositions in the spheres of courting and the choice of marital partners. By entering into these domains, the book modifies earlier analyses that have concentrated on antagonism, behavioral taboos, separation, and domination as themes in gender relations in Highland societies.

This collection of essays, edited by leading scholars in the field, focuses on how expressive genres such as music, dance and poetry are of enduring significance to social organization. Research from New Guinea, Indonesia and Taiwan is used to assess how historical changes modify these forms of expression to adjust to the social and political needs of the moment. The volume is unique in exploring the significance of expressive genres for the social processes of coping with and adjusting to change, either from outside forces or from internal ones. The contributions detail first-hand fieldwork, often conducted over a period of many years, and with each contributor bringing their experience to bear on both the aesthetic and the analytical aspects of their materials. Comparative in scope, the volume covers Austronesian and non-Austronesian speakers in the wider Indo-Pacific region.

Provides an excellent review of anthropological thought on the body

Witchcraft, Sorcery, Rumors, and Gossip combines two classic topics in social anthropology in a new synthesis: the study of witchcraft and sorcery and the study of rumours and gossip. It shows how rumour and gossip are invariably important as catalysts for accusations of witchcraft and sorcery, and demonstrates the role of rumour and gossip in the genesis of social and political violence, as in the case of both peasant rebellions and witch-hunts. Examples supporting the argument are drawn from Africa, Europe, India, Papua New Guinea, Sri Lanka, and Indonesia. They include discussions of witchcraft trials in Essex, England in the seventeenth century, witch-hunts and vampire narratives in colonial and contemporary Africa, millenarian movements in New Guinea, the Indian Mutiny in nineteenth-century Uttar Pradesh, and rumours of construction sacrifice in Indonesia.

In the Mount Hagen area of central New Guinea, warfare has been replaced since the arrival of the Europeans by a vigorous development of moka, a competitive ceremonial exchange of wealth objects. The exchanges of pigs, shells and other valuables are interpreted as acting as a bond between groups, and as a means whereby individuals, notably the big-men, can maximize their status. Professor Strathern analyses the ways in which competition between big-men actually takes place, and the effects of this competition on the overall political system.

Now reissued in paperback with a new preface. The Highlands societies of Papua New Guinea, which have been studied intensively by numerous anthropologists since the 1950s, have been widely described as egalitarian and as characterised by achieved leadership. The Melanesian 'big-man' system, in which men achieve social status largely by their manipulation of wealth in elaborate structures of ceremonial exchange, has become an established anthropological model. However research has suggested that this interpretation has underestimated the elements of structured inequality within these societies, and that the classic picture should be modified and supplemented. The five papers in this volume seek to illuminate patterns of inequality in Highlands societies, which revolve around the categories of elders/juniors, big-men/workers and men/women. In setting these into a context of long-term and recent social changes, they also aim to develop schemes of analysis which will permit discussion of the societies over extended periods of time.

Large-scale comparisons are out of fashion in anthropology, but this book suggests a bold comparative approach to broad cultural differences between Africa and Melanesia. Its theme is personhood, which is understood in terms of what anthropologists call 'embodiment'. These concepts are applied to questions ranging from the meanings of spirit possession, to the logics of witchcraft and kinship relations, the use of rituals to heal the sick, 'electric vampires', and even the impact of capitalism. There are detailed ethnographic analyses, and suggestive comparisons of classic African and Melanesian ethnographic cases, such as the Nuer and the Melpa. The contributors debate alternative strategies for cross-cultural comparison, and demonstrate that there is a surprising range of continuities, putting in question common assumptions about the huge differences between these two parts of the world.

Large-scale comparisons are out of fashion in anthropology, but this book suggests a bold comparative approach to broad cultural differences between Africa and Melanesia. Its theme is personhood, which is understood in terms of what anthropologists call 'embodiment'. These concepts are applied to questions ranging from the meanings of spirit possession, to the logics of witchcraft and kinship relations, the use of rituals to heal the sick, 'electric vampires', and even the impact of capitalism. There are detailed ethnographic analyses, and suggestive comparisons of classic African and Melanesian ethnographic cases, such as the Nuer and the Melpa. The contributors debate alternative strategies for cross-cultural comparison, and demonstrate that there is a surprising range of continuities, putting in question common assumptions about the huge differences between these two parts of the world.

Witchcraft, Sorcery, Rumors, and Gossip combines two classic topics in social anthropology in a new synthesis: the study of witchcraft and sorcery and the study of rumours and gossip. It shows how rumour and gossip are invariably important as catalysts for accusations of witchcraft and sorcery, and demonstrates the role of rumour and gossip in the genesis of social and political violence, as in the case of both peasant rebellions and witch-hunts. Examples supporting the argument are drawn from Africa, Europe, India, Papua New Guinea, Sri Lanka, and Indonesia. They include discussions of witchcraft trials in Essex, England in the seventeenth century, witch-hunts and vampire narratives in colonial and contemporary Africa, millenarian movements in New Guinea, the Indian Mutiny in nineteenth-century Uttar Pradesh, and rumours of construction sacrifice in Indonesia.

How do people perceive the land around them, and how is that perception changed by history? This book explores this question from an anthropological angle, assessing the connections between place, space, identity, nationalism, history and memory in a variety of different settings around the world. Taking historical change and memory as key themes, it is a broad study that will appeal to a readership across the social sciences. Contributors from North America, Australia, New Zealand, Taiwan, and Europe explore a wide variety of case studies that includes seascapes in Jamaica; the Solomon Islands; the forests of Madagascar; Aboriginal and European notions of landscape in Australia; place and identity in 19th century maps and the bogs of Ireland; contemporary concerns over changing landscapes in Papua New Guinea; and representations of landscape and history in the poetry of the Scottish Borders.

What is terror? What are its roots and its results -- and what part does it play in human experience and history? This volume offers a number of timely and original anthropological insights into the ways in which acts of terror -- and reactions to those acts -- impact on the lives of virtually everyone in the world today, as perpetrators, victims or witnesses. As the contributors to this volume demonstrate, what we have come to regard as acts of terror -- whether politically motivated, or state-sanctioned -- have assumed many different forms and provoked widely differing responses throughout the world.At a deeper level, the contributors explore the work of the imagination in extreme contexts of danger, such as those of terror and terrorism. By stressing the role of the imagination, and its role in amplifying the effects of experience, this collection brings together a coherent set of analyses that offer innovative and unexpected ways of understanding a major global problem of contemporary life.

This volume consists of a number of carefully-selected readings that represent a wide range of discussions and theorizing about ritual. The selection encompasses definitional questions, issues of interpretation, meaning, and function, and a roster of ethnographic and analytical topics, covering classic themes such as ancestor worship and sacrifice, initiation, gender, healing, social change, and shamanic practices, as well as recent critical and reconstructive theorizing on embodiment, performance, and performativity. In their Introduction to the volume, the Editors provide an overall survey and critical consideration of topics, incorporating insights from their own long-term field research and reflections on the readings included. The Introduction and readings together provide a unique research tool for those interested in pursuing the study of ritual processes in depth, with the benefit of both historical and contemporary approaches.

This collection of essays, edited by leading scholars in the field, focuses on how expressive genres such as music, dance and poetry are of enduring significance to social organization. Research from New Guinea, Indonesia and Taiwan is used to assess how historical changes modify these forms of expression to adjust to the social and political needs of the moment. The volume is unique in exploring the significance of expressive genres for the social processes of coping with and adjusting to change, either from outside forces or from internal ones. The contributions detail first-hand fieldwork, often conducted over a period of many years, and with each contributor bringing their experience to bear on both the aesthetic and the analytical aspects of their materials. Comparative in scope, the volume covers Austronesian and non-Austronesian speakers in the wider Indo-Pacific region.

This text explores the meanings and contexts in which violent actions occur. The authors build upon David Riches's concept of "the triangle of violence" - which examines the relationship between performers, victims and witnesses - and his proposition that violence is marked by contests regarding its legitimacy as a social act. Adopting an approach which looks at the negotiated and contingent nature of violent behaviour, Stewart and Strathern particularly stress the powerful underlying motivation for revenge and the often unacknowledged association between ideas of revenge and concepts of justice. These theoretical perspectives are applied to in-depth case studies from Rwanda-Burundi, Sri Lanka and Northern Ireland. The authors also draw on extensive field experience in Papua New Guinea, and ethnographic detail is used to address broader issues of considerable global importance.

Building on an incipient tendency to make comparisons between Indonesian and Melanesian cultural themes, this study makes a fresh comparison of themes that interrelate ethnographies of eastern Indonesia (for example, Sumba, Flores), Irian Jaya (the Bird's Head), and the Highlands of Papua New Guinea (Melpa, Duna). The themes chosen include slavery and personhood, kinship and commoditization, cassowary myths, sky beings, witchcraft, female spirits, and historical changes.Such a comparative sweep of themes has not been attempted before for this part of the world, and the thematic approach adopted also makes it possible to examine topics both in the abstract and in terms of historical time. The comparisons made illuminate both differences between the cases chosen and particularities of each case, bringing together Indonesian and Melanesian ethnographies in a new way that transcends the conventional boundaries of regional analysis.

This book considers in depth the emergent theme of concerns over bodily fluids in health and wellness through an examination of a rich set of ethnographic materials from the Pacific islands of New Guinea. The particular structure of the book draws together otherwise disparate observations made by ethnographers on ideas of the body. It helps to reveal how these are related to ideas of sickness and curing, of witchcraft, of cannibalism, of gender relations, and of ecology and ritual. It facilitates cross-cultural comparisons with other parts of the world, as well as making clear the fundamental similarities between the societies of Irian Jaya and Papua New Guinea.It also discusses the idea of the cosmos and its centrality to ideological representations of the physical and social body. Society is seen to be part of the cosmos, and the human body directly linked to, and in cyclical flow with, the elements of the life-world in general, and society in particular.

Revenge is an important motivation in human affairs relating to conflict and violence, and it is a notable feature in many societies within Oceania, where revenge is traditionally a sacred duty to the dead whose spirits demand it. Revenge instantiates a norm of reciprocity in the cosmos, ensuring a balance between violent and peaceful sequences of ritual action. Revenge further remains an important hidden factor in processes of violence beyond Oceania, revealing deep human propensities for retaliatory acts and the tendency to elevate these into principles of legitimacy. Sacred revenge may also be transcended through practices of wealth exchange.

For courses in Social Organization, Kinship, and Cultural Ecology.Kinship has made a come-back in Anthropology. Not only is there a line of noted, general, introductory works and readers in the topic, but theoretical discussions have been stimulated both by technological changes in mechanisms of reproduction and by reconsiderations of how to define kinship in the most productive ways for cross-cultural comparisons.In addition, kinship studies have moved away from the minutiae of kin terminological systems and thekinship algebra often associated with these, to the broader analysis of processes, historical changes and fundamental cultural meanings in which kin relationships are implicated. In this changed, and changing context both Andrew Strathern and Pamela J. Stewart -- both of the University of Pittsburgh -- bring together a number of interests and concerns, in order to provide pointers for students, as well as scholars, in this field of study. Taking an explicitly processual approach, the authors examine definitions of terms such as kinship itself, approach the topic in a way that is invariably ethnographic, and deploy materials from field areas where they themselves have worked.

In this book, Andrew J. Strathern and Pamela J. Stewart delineate the relationship between “language in particular” and “culture in general” by focusing on language as both social practice and a means of classifying and interpreting the world. A traditional linguistic approach to a focus on language is illuminated by their anthropological emphasis on the embodiment of relationships and experience. In the book, the body is placed in the foreground for understanding language in culture, which helps in turn to understand how it enables us to adapt to the world of lived material experience. Written in an accessible style and drawing on an extensive corpus of primary field research from Papua New Guinea, Samoa, Japan, Taiwan, Scotland, and Ireland, Strathern and Stewart present a world anthropology which links together European, North American, and Asia-Pacific approaches to the topic. Students and scholars alike of sociocultual anthropology, linguistic anthropology, and linguistics will benefit from this engaging work on how the various components of our culture are informed and shaped through language.

Ritual has emerged as a major focus of academic interest. As a concept, the idea of ritual integrates the study of behavior both within and beyond the domain of religion. Ritual can be both secular and religious in character. There is renewed interest in questions such as: Why do rituals exist at all? What has been, and continues to be, their place in society? How do they change over time? Such questions exist against a backdrop of assumptions about development, modernization, and disenchantment of the world.Written with the specific needs of students of religious studies in mind, Ritual: Key Concepts in Religion surveys the field of ritual studies looking at it both historically within anthropology and in terms of its contemporary relevance to mass phenomena.

Ritual has emerged as a major focus of academic interest. As a concept, the idea of ritual integrates the study of behavior both within and beyond the domain of religion. Ritual can be both secular and religious in character. There is renewed interest in questions such as: Why do rituals exist at all? What has been, and continues to be, their place in society? How do they change over time? Such questions exist against a backdrop of assumptions about development, modernization, and disenchantment of the world.Written with the specific needs of students of religious studies in mind, Ritual: Key Concepts in Religion surveys the field of ritual studies, looking at it both historically within anthropology and in terms of its contemporary relevance to world events.