Richard Fardon – författare

Globalization is often described as the spread of western culture to other parts of the world. How accurate is the depiction of ''cultural flow''? In Counterworks, ten anthropologists examine the ways in which global processes have affected particular localities where they have carried out research. They challenge the validity of anthropological concepts of culture in the light of the pervasive connections which exist between local and global factors everywhere.Rather than assuming that the world is culturally diverse, this book proposes that culture is itself a representation of the similarities and difference recognized between forms of social life. The authors address issues of globalization in terms of diverse histories and traditions of knowledge, which may include the construction of difference as cultural.In its attention to specific local situations, such as Bali, Cuba, Bolivia, Greece, Kenya, and the Maoris in New Zealand, Counterworks argues that the apparent oppositoin between strong westernizing, global forces and weak concept of culture, which supposes cultures to be integrated and possessed of essential properties, needs rethinking in a contemporary world where a marked sense of culture has become a wide-spread property of people''s social knowledge.The book will have wide appeal to anthropologists, to students of comparative studies in history, religion and language, and to anyone interested in the phenomenon of postmodernism.

Globalization is often described as the spread of western culture to other parts of the world. How accurate is the depiction of ''cultural flow''? In Counterworks, ten anthropologists examine the ways in which global processes have affected particular localities where they have carried out research. They challenge the validity of anthropological concepts of culture in the light of the pervasive connections which exist between local and global factors everywhere.Rather than assuming that the world is culturally diverse, this book proposes that culture is itself a representation of the similarities and difference recognized between forms of social life. The authors address issues of globalization in terms of diverse histories and traditions of knowledge, which may include the construction of difference as cultural.In its attention to specific local situations, such as Bali, Cuba, Bolivia, Greece, Kenya, and the Maoris in New Zealand, Counterworks argues that the apparent oppositoin between strong westernizing, global forces and weak concept of culture, which supposes cultures to be integrated and possessed of essential properties, needs rethinking in a contemporary world where a marked sense of culture has become a wide-spread property of people''s social knowledge.The book will have wide appeal to anthropologists, to students of comparative studies in history, religion and language, and to anyone interested in the phenomenon of postmodernism.

This is the first full length account of the life and ideas of Mary Douglas, the British social anthropologist whose publications span the second half of the twentieth century.Richard Fardon covers Douglas'' family background, and the pervasive influence of her catholic faith on her writings before providing an analysis of two of her most influential works; Purity and Danger (1966) and Natural Symbols (1970). The final section deals with Douglas'' more controversial writings in the fields of economics, consumption, religion and risk analysis in contemporary societies. Throughout, Fardon highlights the centrality of Douglas'' role in the history of anthropology and the discipline''s struggle to achieve relevance to contemporary, western societies.

This is the first full length account of the life and ideas of Mary Douglas, the British social anthropologist whose publications span the second half of the twentieth century.Richard Fardon covers Douglas'' family background, and the pervasive influence of her catholic faith on her writings before providing an analysis of two of her most influential works; Purity and Danger (1966) and Natural Symbols (1970). The final section deals with Douglas'' more controversial writings in the fields of economics, consumption, religion and risk analysis in contemporary societies. Throughout, Fardon highlights the centrality of Douglas'' role in the history of anthropology and the discipline''s struggle to achieve relevance to contemporary, western societies.

The essays focus on the collaborative development of 'cultural theory' from the 'grid and group' analysis of the 1970s through to its application and elaboration in her later thought. The material covers questions of culture and institutions, the challenges to culture posed by climate change and the nature of risk in culture.

What emerges is the most complete picture of Mary Douglas's cultural theory that is currently available to us.

The book will add to the legions of Douglas's readers across the disciplinary divisions of the social sciences.

Mary Douglas was one of the most widely read social anthropologists of the 20th Century. She is celebrated both as a literary stylist and an anthropological thinker who challenged common presuppositions and understandings of religion, economy and society. As a cornerstone of modernism in social anthropology, and a precursor of 21st Century interdisciplinarity, her work remains highly influential both within and outside the social sciences.

Richard Fardon is Mary Douglas's Literary Executor and Head of the Doctoral School and Professor of West African Anthropology at SOAS, University of London, UK.

The essays focus on the collaborative development of 'cultural theory' from the 'grid and group' analysis of the 1970s through to its application and elaboration in her later thought. The material covers questions of culture and institutions, the challenges to culture posed by climate change and the nature of risk in culture.

What emerges is the most complete picture of Mary Douglas's cultural theory that is currently available to us.

The book will add to the legions of Douglas's readers across the disciplinary divisions of the social sciences.

Mary Douglas was one of the most widely read social anthropologists of the 20th Century. She is celebrated both as a literary stylist and an anthropological thinker who challenged common presuppositions and understandings of religion, economy and society. As a cornerstone of modernism in social anthropology, and a precursor of 21st Century interdisciplinarity, her work remains highly influential both within and outside the social sciences.

Richard Fardon is Mary Douglas's Literary Executor and Head of the Doctoral School and Professor of West African Anthropology at SOAS, University of London, UK.

The Handbook is divided into four sections:

-Part I: Interfaces examines Social Anthropology′s disciplinary connections, from Art and Literature to Politics and Economics, from Linguistics to Biomedicine, from History to Media Studies.

-Part II: Places examines place, region, culture, and history, from regional, area studies to a globalized world

-Part III: Methods examines issues of method; from archives to war zones, from development projects to art objects, and from ethics to comparison

-Part IV: Futures anticipates anthropologies to come: in the Brain Sciences; in post-Development; in the Body and Health; and in new Technologies and Materialities

Edited by the leading figures in social anthropology, the Handbook includes a substantive introduction by Richard Fardon, a think piece by Jean and John Comaroff, and a concluding last word on futures by Marilyn Strathern. The authors - each at the leading edge of the discipline - contribute in-depth chapters on both the foundational ideas and the latest research.

Comprehensive and detailed, this magisterial Handbook overviews the last 25 years of the social anthropological imagination. It will speak to scholars in Social Anthropology and its many related disciplines.

Lela in Bali tells the story of an annual festival of eighteenth-century kingdoms in Northern Cameroon that was swept up in the migrations of marauding slave-raiders during the nineteenth century and carried south towards the coast. Lela was transformed first into a mounted durbar, like those of the Muslim states, before evolving in tandem with the German colonial project into a festival of arms. Reinterpreted by missionaries and post-colonial Cameroonians, Lela has become one of the most important of Cameroonian festivals and a crucial marker of identity within the state. Richard Fardon’s recuperation of two hundred years of history is an essential contribution not only to Cameroonian studies but also to the broader understanding of the evolution of African cultures.