Ethnographic Studies in Subjectivity – serie

While doing fieldwork in a village in east Madagascar that had suffered both heavy settler colonialism and a bloody anticolonial rebellion, Jennifer Cole found herself confronted by a puzzle. People in the area had lived through almost a century of intrusive French colonial rule, but they appeared to have forgotten the colonial period in their daily lives. Then, during democratic elections in 1992-93, the terrifying memories came flooding back. Cole asks, How do once-colonized peoples remember the colonial period? Drawing on a fine-grained ethnography of the social practices of remembering and forgetting in one community, she develops a practice-based approach to social memory.

Adding her stimulating and finely framed ethnography to recent work in the anthropology of the senses, Kathryn Geurts investigates the cultural meaning system and resulting sensorium of Anlo-Ewe-speaking people in southeastern Ghana. Geurts discovered that the five-senses model has little relevance in Anlo culture, where balance is a sense, and balancing (in a physical and psychological sense as well as in literal and metaphorical ways) is an essential component of what it means to be human. Much of perception falls into an Anlo category of seselelame (literally feel-feel-at-flesh-inside), in which what might be considered sensory input, including the Western sixth-sense notion of 'intuition', comes from bodily feeling and the interior milieu. The kind of mind-body dichotomy that pervades Western European-Anglo American cultural traditions and philosophical thought is absent. Geurts relates how Anlo society privileges and elaborates what we would call kinesthesia, which most Americans would not even identify as a sense.After this nuanced exploration of an Anlo-Ewe theory of inner states and their way of delineating external experience, readers will never again take for granted the 'naturalness' of sight, touch, taste, hearing, and smell.

Robert Desjarlais's graceful ethnography explores the life histories of two Yolmo elders, focusing on how particular sensory orientations and modalities have contributed to the making and the telling of their lives. These two are a woman in her late eighties known as Kisang Omu and a Buddhist priest in his mid-eighties known as Ghang Lama, members of an ethnically Tibetan Buddhist people whose ancestors have lived for three centuries or so along the upper ridges of the Yolmo Valley in north central Nepal. It was clear through their many conversations that both individuals perceived themselves as nearing death, and both were quite willing to share their thoughts about death and dying. The difference between the two was remarkable, however, in that Ghang Lama's life had been dominated by motifs of vision, whereas Kisang Omu's accounts of her life largely involved a "theatre of voices." Desjarlais offers a fresh and readable inquiry into how people's ways of sensing the world contribute to how they live and how they recollect their lives.

In a world of swift and sweeping cultural transformations, few have seen changes as rapid and dramatic as those experienced by the Urapmin of Papua New Guinea in the last four decades. A remote people never directly "missionized," the Urapmin began in the 1960s to send young men to study with Baptist missionaries living among neighboring communities. By the late 1970s, the Urapmin had undergone a charismatic revival, abandoning their traditional religion for a Christianity intensely focused on human sinfulness and driven by a constant sense of millennial expectation. Exploring the Christian culture of the Urapmin, Joel Robbins shows how its preoccupations provide keys to understanding the nature of cultural change more generally. In so doing, he offers one of the richest available anthropological accounts of Christianity as a lived religion. Theoretically ambitious and engagingly written, his book opens a unique perspective on a Melanesian society, religious experience, and the very nature of rapid cultural change.

In "Jesus in Our Wombs", Rebecca J. Lester takes us behind the walls of a Roman Catholic convent in central Mexico to explore the lives, training, and experiences of a group of postulants - young women in the first stage of religious training as nuns. Lester, who conducted eighteen months of fieldwork in the convent, provides a rich ethnography of these young women's journeys as they wrestle with doubts, fears, ambitions, and setbacks in their struggle to follow what they believe to be the will of God. Gracefully written, finely textured, and theoretically rigorous, this book considers how these aspiring nuns learn to experience God by cultivating an altered experience of their own female bodies, a transformation they view as a political stance against modernity. Lester explains that the Postulants work toward what they see as an 'authentic' femininity - one that has been eclipsed by the values of modern society. The outcome of this process has political as well as personal consequences. The Sisters learn to understand their very intimate experiences of 'the Call' - and their choices in answering it - as politically relevant declarations of self.Readers become intimately acquainted with the personalities, family backgrounds, friendships, and aspirations of the Postulants as Lester relates the practices and experiences of their daily lives. Combining compassionate, engaged ethnography with an incisive and provocative theoretical analysis of embodied selves, "Jesus in Our Wombs" delivers a profound analysis of what Lester calls the convent's 'technology of embodiment' on multiple levels - from the phenomenological to the political.

Social drinking is an accepted aspect of working life in Japan, and women are left to manage their drunken husbands when the men return home, restoring them to sobriety for the next day of work. In attempting to cope with their husbands' alcoholism, the women face a profound cultural dilemma: when does the nurturing behavior expected of a good wife and mother become part of a pattern of behavior that is actually destructive? How does the celebration of nurturance and dependency mask the exploitative aspects not just of family life but also of public life in Japan? "The Too-Good Wife" follows the experiences of a group of middle-class women in Tokyo who participated in a weekly support meeting for families of substance abusers at a public mental-health clinic. Amy Borovoy deftly analyzes the dilemmas of being female in modern Japan and the grace with which women struggle within a system that supports wives and mothers but thwarts their attempts to find fulfillment outside the family.The central concerns of the book reach beyond the problem of alcoholism to examine the women's own processes of self-reflection and criticism and the deeper fissures and asymmetries that undergird Japanese productivity and social order.

This innovative volume is an extended intellectual conversation about the ways personal lives are being undone and remade today. Examining the ethnography of the modern subject, this preeminent group of scholars probes the continuity and diversity of modes of personhood across a range of Western and non-Western societies. Contributors consider what happens to individual subjectivity when stable or imagined environments such as nations and communities are transformed or displaced by free trade economics, terrorism, and war; how new information and medical technologies reshape the relation one has to oneself; and which forms of subjectivity and life possibilities are produced against a world in pieces. The transdisciplinary conversation includes anthropologists, historians of science, psychologists, a literary critic, a philosopher, physicians, and an economist. The authors touch on how we think and write about contingency, human agency, and ethics today.

The essays in this volume reflect on the nature of subjectivity in the diverse places where anthropologists work at the beginning of the twenty-first century. Contributors explore everyday modes of social and psychological experience, the constitution of the subject, and forms of subjection that shape the lives of Basque youth, Indonesian artists, members of nongovernmental HIV/AIDS programs in China and the Republic of Congo, psychiatrists and the mentally ill in Morocco and Ireland, and persons who have suffered trauma or been displaced by violence in the Middle East and in South and Southeast Asia. Painting on book jacket by Entang Wiharso

What does it mean to be accompanied? How can autonomy and a sense of self emerge through one's involvement with others? This book examines the formation of self among the Urarina, an Amazonian people of lowland Peru. Based on detailed ethnography, the analysis highlights the role of intimate but asymmetrical attachments and dependencies which begin in the womb, but can extend beyond human society to include a variety of animals, plants, spirits and material objects. It thereby raises fundamental questions about what it means to be alive, to be an experiencing subject, and to be human. From the highly personalized relationships that develop between babies and their hammocks, to the demonstrations of love and respect between spouses and the power asymmetries that structure encounters between shamans and spirits, hunters and game animals, or owners and pets, what emerges is a strong sense that the lived experience of togetherness lies at the heart of the human condition.Recognizing this relational quality of existence enables us to see how acting effectively in the world may be less a matter of individual self-assertion than learning how to elicit empathetic acts of care and attentiveness by endearing oneself to others.

What does it mean to be accompanied? How can autonomy and a sense of self emerge through one's involvement with others? This book examines the formation of self among the Urarina, an Amazonian people of lowland Peru. Based on detailed ethnography, the analysis highlights the role of intimate but asymmetrical attachments and dependencies which begin in the womb, but can extend beyond human society to include a variety of animals, plants, spirits and material objects. It thereby raises fundamental questions about what it means to be alive, to be an experiencing subject, and to be human. From the highly personalized relationships that develop between babies and their hammocks, to the demonstrations of love and respect between spouses and the power asymmetries that structure encounters between shamans and spirits, hunters and game animals, or owners and pets, what emerges is a strong sense that they lived experience of togetherness lies at the heart of the human condition.Recognizing this relational quality of existence enables us to see how acting effectively in the world may be less a matter of individual self-assertion than learning how to elicit empathetic acts of care and attentiveness by endearing oneself to others.

In 1963, Kenya gained independence from Britain, ending decades of white colonial rule. While tens of thousands of whites relocated in fear of losing their fortunes, many stayed. But over the past decade, protests, scandals, and upheavals have unsettled families with colonial origins, reminding them that their belonging is tenuous. In this book, Janet McIntosh looks at the lives and dilemmas of settler descendants living in post-independence Kenya. From clinging to a lost colonial identity to pronouncing a new Kenyan nationality, the public face of white Kenyans has undergone changes fraught with ambiguity. Drawing on fieldwork and interviews, McIntosh focuses on their discourse and narratives to ask: What stories do settler descendants tell about their claim to belong in Kenya? How do they situate themselves vis-a-vis the colonial past and anti-colonial sentiment, phrasing and re-phrasing their memories and judgments as they seek a position they feel is ethically acceptable?McIntosh explores contradictory and diverse responses: moral double consciousness, aspirations to uplift the nation, ideological blind-spots, denials, and self-doubt as her respondents strain to defend their entitlements in the face of mounting Kenyan rhetorics of ancestry.

In 1963, Kenya gained independence from Britain, ending decades of white colonial rule. While tens of thousands of whites relocated in fear of losing their fortunes, many stayed. But over the past decade, protests, scandals, and upheavals have unsettled families with colonial origins, reminding them that their belonging is tenuous. In this book, Janet McIntosh looks at the lives and dilemmas of settler descendants living in post-independence Kenya. From clinging to a lost colonial identity to pronouncing a new Kenyan nationality, the public face of white Kenyans has undergone changes fraught with ambiguity. Drawing on fieldwork and interviews, McIntosh focuses on their discourse and narratives to ask: What stories do settler descendants tell about their claim to belong in Kenya? How do they situate themselves vis-a-vis the colonial past and anti-colonial sentiment, phrasing and re-phrasing their memories and judgments as they seek a position they feel is ethically acceptable?McIntosh explores contradictory and diverse responses: moral double consciousness, aspirations to uplift the nation, ideological blind-spots, denials, and self-doubt as her respondents strain to defend their entitlements in the face of mounting Kenyan rhetorics of ancestry.

Schizophrenia has long puzzled researchers in the fields of psychiatric medicine and anthropology. Why is it that the rates of developing schizophrenia - long the poster child for the biomedical model of psychiatric illness - are low in some countries and higher in others? And why do migrants to Western countries find that they are at higher risk for this disease after they arrive? T. M. Luhrmann and Jocelyn Marrow argue that the root causes of schizophrenia are not only biological, but also sociocultural. This book gives an intimate, personal account of those living with serious psychotic disorder in the United States, India, Africa, and Southeast Asia. It introduces the notion that social defeat-the physical or symbolic defeat of one person by another-is a core mechanism in the increased risk for psychotic illness. Furthermore, "care-as-usual" treatment as it occurs in the United States actually increases the likelihood of social defeat, while "care-as-usual" treatment in a country like India diminishes it.

Schizophrenia has long puzzled researchers in the fields of psychiatric medicine and anthropology. Why is it that the rates of developing schizophrenia - long the poster child for the biomedical model of psychiatric illness - are low in some countries and higher in others? And why do migrants to Western countries find that they are at higher risk for this disease after they arrive? T. M. Luhrmann and Jocelyn Marrow argue that the root causes of schizophrenia are not only biological, but also sociocultural. This book gives an intimate, personal account of those living with serious psychotic disorder in the United States, India, Africa, and Southeast Asia. It introduces the notion that social defeat-the physical or symbolic defeat of one person by another-is a core mechanism in the increased risk for psychotic illness. Furthermore, "care-as-usual" treatment as it occurs in the United States actually increases the likelihood of social defeat, while "care-as-usual" treatment in a country like India diminishes it.

Anthropologists have long looked to forager-cultivator cultures for insights into human lifeways. But they have often not been attentive enough to locals' horizons of concern and to the enormous disparity in population size between these groups and other societies. Us, Relatives explores how scalar blindness skews our understanding of these cultures and the debates they inspire. Drawing on her long-term research with a community of South Asian foragers, Nurit Bird-David provides a scale-sensitive ethnography of these people as she encountered them in the late 1970s and reflects on the intellectual journey that led her to new understandings of their lifeways and horizons. She elaborates on indigenous modes of "being many" that have been eclipsed by scale-blind anthropology, which generally uses its large-scale conceptual language of persons, relations, and ethnic groups for even tiny communities. Through the idea of pluripresence, Bird-David reveals a mode of plural life that encompasses a diversity of humans and nonhumans through notions of kinship and shared life.She argues that this mode of belonging subverts the modern ontological touchstone of "imagined communities," rooted not in sameness among dispersed strangers but in intimacy among relatives of infinite diversity.

Anthropologists have long looked to forager-cultivator cultures for insights into human lifeways. But they have often not been attentive enough to locals' horizons of concern and to the enormous disparity in population size between these groups and other societies. Us, Relatives explores how scalar blindness skews our understanding of these cultures and the debates they inspire. Drawing on her long-term research with a community of South Asian foragers, Nurit Bird-David provides a scale-sensitive ethnography of these people as she encountered them in the late 1970s and reflects on the intellectual journey that led her to new understandings of their lifeways and horizons. She elaborates on indigenous modes of "being many" that have been eclipsed by scale-blind anthropology, which generally uses its large-scale conceptual language of persons, relations, and ethnic groups for even tiny communities. Through the idea of pluripresence, Bird-David reveals a mode of plural life that encompasses a diversity of humans and nonhumans through notions of kinship and shared life.She argues that this mode of belonging subverts the modern ontological touchstone of "imagined communities," rooted not in sameness among dispersed strangers but in intimacy among relatives of infinite diversity.

The Likeness is a close ethnographic study of subjectivity in the former Yugoslav republic of Slovenia. In this highly imaginative work, the author argues that much of what matters in Slovenia plays out on surfaces—of people and things, systems and locations—rendering the complexity of expression external and legible, but rarely unique or original. Here likenesses are everywhere in bloom and powerfully deployed. Moving blithely from Slovenia’s most famous thinkers to its most confounding artists, from grammatical categories of number to the particularities of history, The Likeness explores alternative modes of self-expression as postsocialist Slovenia gains visibility on the world stage.

The Likeness is a close ethnographic study of subjectivity in the former Yugoslav republic of Slovenia. In this highly imaginative work, the author argues that much of what matters in Slovenia plays out on surfaces—of people and things, systems and locations—rendering the complexity of expression external and legible, but rarely unique or original. Here likenesses are everywhere in bloom and powerfully deployed. Moving blithely from Slovenia’s most famous thinkers to its most confounding artists, from grammatical categories of number to the particularities of history, The Likeness explores alternative modes of self-expression as postsocialist Slovenia gains visibility on the world stage.

Loneliness is everybody’s business. Neither a pathology nor a rare affliction, it is part of the human condition. Severe and chronic loneliness, however, is a threat to individual and public health and appears to be on the rise. In this illuminating book, anthropologist Chikako Ozawa-de Silva examines loneliness in Japan, focusing on rising rates of suicide, the commodification of intimacy, and problems impacting youth. Moving from interviews with college students, to stories of isolation following the 2011 natural and nuclear disasters, to online discussions in suicide website chat rooms, Ozawa-de Silva points to how society itself can exacerbate experiences of loneliness. A critical work for our world, The Anatomy of Loneliness considers how to turn the tide of the “lonely society” and calls for a deeper understanding of empathy and subjective experience on both individual and systemic levels.

Loneliness is everybody’s business. Neither a pathology nor a rare affliction, it is part of the human condition. Severe and chronic loneliness, however, is a threat to individual and public health and appears to be on the rise. In this illuminating book, anthropologist Chikako Ozawa-de Silva examines loneliness in Japan, focusing on rising rates of suicide, the commodification of intimacy, and problems impacting youth. Moving from interviews with college students, to stories of isolation following the 2011 natural and nuclear disasters, to online discussions in suicide website chat rooms, Ozawa-de Silva points to how society itself can exacerbate experiences of loneliness. A critical work for our world, The Anatomy of Loneliness considers how to turn the tide of the “lonely society” and calls for a deeper understanding of empathy and subjective experience on both individual and systemic levels.

The Avatar Faculty creatively examines the parallels between spiritual and digital activities to explore the roles that symbolic second selves—avatars—can play in our lives. The use of avatars can allow for what anthropologists call ecstasy, from the Greek ekstasis, meaning "standing outside oneself." The archaic techniques of promoting spiritual ecstasy, which remain central to religious healing traditions around the world, now also have contemporary analogues in virtual worlds found on the internet. In this innovative book, Jeffrey G. Snodgrass argues that avatars allow for the ecstatic projection of consciousness into alternate realities, potentially providing both the spiritually possessed and gamers access to superior secondary identities with elevated social standing. Even if only temporary, self-transformations of these kinds can help reduce psychosocial stress and positively improve health and well-being.

The Avatar Faculty creatively examines the parallels between spiritual and digital activities to explore the roles that symbolic second selves—avatars—can play in our lives. The use of avatars can allow for what anthropologists call ecstasy, from the Greek ekstasis, meaning "standing outside oneself." The archaic techniques of promoting spiritual ecstasy, which remain central to religious healing traditions around the world, now also have contemporary analogues in virtual worlds found on the internet. In this innovative book, Jeffrey G. Snodgrass argues that avatars allow for the ecstatic projection of consciousness into alternate realities, potentially providing both the spiritually possessed and gamers access to superior secondary identities with elevated social standing. Even if only temporary, self-transformations of these kinds can help reduce psychosocial stress and positively improve health and well-being.

A free open access ebook is available upon publication. Learn more at www.luminosoa.org.Today, the majority of the world's population lives in a country with falling marriage rates, a phenomenon with profound impacts on women, gender, and sexuality. In this exceptionally crafted ethnography, Sarah Lamb probes the gendered trend of single women living in India, examining what makes living outside marriage for women increasingly possible and yet incredibly challenging. Featuring the stories of never-married women as young as 35 and as old as 92, the book offers a remarkable portrait of a way of life experienced by women across class and caste divides, from urban professionals and rural day laborers, to those who identify as heterosexual and lesbian, to others who evaded marriage both by choice and by circumstance. For women in India, complex social-cultural and political-economic contexts are foundational to their lives and decisions, and evading marriage is often an unintended consequence of other pressing life priorities. Arguing that never-married women are able to illuminate their society's broader social-cultural values, Lamb offers a new and startling look at prevailing systems of gender, sexuality, kinship, freedom, and social belonging in India today.

A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more.Who, what, and how we fear reflects who we are. In less than half a century, people in Vietnam have gone from fearing bombing raids, political persecution, and starvation to worrying about decisions over the best career path or cell phone plan. This shift in the landscape of people’s anxieties is the result of economic policies that made Vietnam the second-fastest-growing economy in the world and a triumph of late capitalist development. Yet as much as people marvel at the speed of progress, all this change can be difficult to handle.  A Life of Worry unpacks an ethnographic puzzle. What accounts for the simultaneous rise of economic prosperity and anxiety among Ho Chi Minh City’s middle class? The social context of anxiety in Vietnam is layered within the development of advanced capitalism, the history of the medical and psychological sciences, and new ways of drawing the line between self and society. At a time when people around the world are turning to the pharmaceutical and wellness industries to soothe their troubled minds, it is worth considering the social and political dynamics that make the promises of these industries so appealing.