In Europe and North America Muslims are often represented in conflict with modernity—but what could be more modern than motivational programs that represent Islamic practice as conducive to business success and personal growth? Daromir Rudnyckyj's innovative and surprising book challenges widespread assumptions about contemporary Islam by showing how moderate Muslims in Southeast Asia are reinterpreting Islam not to reject modernity but to create a "spiritual economy" consisting of practices conducive to globalization.Drawing on more than two years of research in Indonesia, most of which took place at state-owned Krakatau Steel, Rudnyckyj shows how self-styled "spiritual reformers" seek to enhance the Islamic piety of workers across Southeast Asia and beyond. Deploying vivid description and a keen ethnographic sensibility, Rudnyckyj depicts a program called Emotional and Spiritual Quotient (ESQ) training that reconfigures Islamic practice and history to make the religion compatible with principles for corporate success found in Euro-American management texts, self-help manuals, and life-coaching sessions. The prophet Muhammad is represented as a model for a corporate CEO and the five pillars of Islam as directives for self-discipline, personal responsibility, and achieving "win-win" solutions.Spiritual Economies reveals how capitalism and religion are converging in Indonesia and other parts of the developing and developed world. Rudnyckyj offers an alternative to the commonly held view that religious practice serves as a refuge from or means of resistance against modernization and neoliberalism. Moreover, his innovative approach charts new avenues for future research on globalization, religion, and the predicaments of modern life.

The 2010 WikiLeaks release of 250,000 U.S. diplomatic cables has made it eminently clear that there is a vast gulf between the public face of diplomacy and the opinions and actions that take place behind embassy doors. In At Home with the Diplomats, Iver B. Neumann offers unprecedented access to the inner workings of a foreign ministry. Neumann worked for several years at the Norwegian Ministry of Foreign Affairs, where he had an up-close view of how diplomats conduct their business and how they perceive their own practices. In this book he shows us how diplomacy is conducted on a day-to-day basis. Approaching contemporary diplomacy from an anthropological perspective, Neumann examines the various aspects of diplomatic work and practice, including immunity, permanent representation, diplomatic sociability, accreditation, and issues of gender equality. Neumann shows that the diplomat working abroad and the diplomat at home are engaged in two different modes of knowledge production. Diplomats in the field focus primarily on gathering and processing information. In contrast, the diplomat based in his or her home capital is caught up in the seemingly endless production of texts: reports, speeches, position papers, and the like. Neumann leaves the reader with a keen sense of the practices of diplomacy: relations with foreign ministries, mediating between other people's positions while integrating personal and professional into a cohesive whole, adherence to compulsory routines and agendas, and, above all, the generation of knowledge. Yet even as they come to master such quotidian tasks, diplomats are regularly called upon to do exceptional things, such as negotiating peace.

Government bureaucracies across the globe have become increasingly attuned in recent years to cultural diversity within their populations. Using culture as a category to process people and dispense services, however, can create its own problems and unintended consequences. In No Family Is an Island, a comparative ethnography of Samoan migrants living in the United States and New Zealand, Ilana Gershon investigates how and when the categories "cultural" and "acultural" become relevant for Samoans as they encounter cultural differences in churches, ritual exchanges, welfare offices, and community-based organizations. In both New Zealand and the United States, Samoan migrants are minor minorities in an ethnic constellation dominated by other minority groups. As a result, they often find themselves in contexts where the challenge is not to establish the terms of the debate but to rewrite them. To navigate complicated and often unyielding bureaucracies, they must become skilled in what Gershon calls "reflexive engagement" with the multiple social orders they inhabit. Those who are successful are able to parlay their own cultural expertise (their "Samoanness") into an ability to subtly alter the institutions with which they interact in their everyday lives. Just as the "cultural" is sometimes constrained by the forces exerted by acultural institutions, so too can migrant culture reshape the bureaucracies of their new countries. Theoretically sophisticated yet highly readable, No Family Is an Island contributes significantly to our understanding of the modern immigrant experience of making homes abroad.

News journalism is in the midst of radical transformation brought about by the spread of digital information and communication technology and the rise of neoliberalism. What does it look like, however, from the inside of a news organization? In The Life Informatic, Dominic Boyer offers the first anthropological ethnography of contemporary office-based news journalism. The result is a fascinating account of journalists struggling to maintain their expertise and authority, even as they find their principles and skills profoundly challenged by ever more complex and fast-moving streams of information. Boyer conducted his fieldwork inside three news organizations in Germany (a world leader in digital journalism) supplemented by extensive interviews in the United States. His findings challenge popular and scholarly images of journalists as roving truth-seekers, showing instead the extent to which sedentary office-based "screenwork" (such as gathering and processing information online) has come to dominate news journalism. To explain this phenomenon Boyer puts forth the notion of "digital liberalism"—a powerful convergence of technological and ideological forces over the past two decades that has rebalanced electronic mediation from the radial (or broadcast) tendencies of the mid-twentieth century to the lateral (or peer-to-peer) tendencies that dominate in the era of the Internet and social media. Under digital liberalism an entire regime of media, knowledge, and authority has become integrated around liberal principles of individuality and publicity, both unmaking and remaking news institutions of the broadcast era. Finally, Boyer offers some scenarios for how news journalism will develop in the future and discusses how other intellectual professionals, such as ethnographers, have also become more screenworkers than fieldworkers.

Anthropologist Crane (Univ. of Washington-Bothell) presents a solidly documented and well-reasoned discussion of AIDS and its far-reaching effects. An excellent overview deals with resistance to treatment.. Recommended. Graduate students, faculty, professionals.―ChoiceA work of outstanding interdisciplinary scholarship, Scrambling for Africa will be of interest to audiences in anthropology, science and technology studies, African studies, and the medical humanities.Countries in sub-Saharan Africa were once dismissed by Western experts as being too poor and chaotic to benefit from the antiretroviral drugs that transformed the AIDS epidemic in the United States and Europe. Today, however, the region is courted by some of the most prestigious research universities in the world as they search for "resource-poor" hospitals in which to base their international HIV research and global health programs. In Scrambling for Africa, Johanna Tayloe Crane reveals how, in the space of merely a decade, Africa went from being a continent largely excluded from advancements in HIV medicine to an area of central concern and knowledge production within the increasingly popular field of global health science.Drawing on research conducted in the U.S. and Uganda during the mid-2000s, Crane provides a fascinating ethnographic account of the transnational flow of knowledge, politics, and research money-as well as blood samples, viruses, and drugs. She takes readers to underfunded Ugandan HIV clinics as well as to laboratories and conference rooms in wealthy American cities like San Francisco and Seattle where American and Ugandan experts struggle to forge shared knowledge about the AIDS epidemic. The resulting uncomfortable mix of preventable suffering, humanitarian sentiment, and scientific ambition shows how global health research partnerships may paradoxically benefit from the very inequalities they aspire to redress.

Since the early 1990s hundreds of thousands of Tamil villagers in southern India have participated in literacy lessons, science demonstrations, and other events designed to transform them into active citizens with access to state power. These efforts to spread enlightenment among the oppressed are part of a movement known as the Arivoli Iyakkam (the Enlightenment Movement), considered to be among the most successful mass literacy movements in recent history. In The Light of Knowledge, Francis Cody's ethnography of the Arivoli Iyakkam highlights the paradoxes inherent in such movements that seek to emancipate people through literacy when literacy is a power-laden social practice in its own right. The Light of Knowledge is set primarily in the rural district of Pudukkottai in Tamil Nadu, and it is about activism among laboring women from marginalized castes who have been particularly active as learners and volunteers in the movement. In their endeavors to remake the Tamil countryside through literacy activism, workers in the movement found that their own understanding of the politics of writing and Enlightenment was often transformed as they encountered vastly different notions of language and imaginations of social order. Indeed, while activists of the movement successfully mobilized large numbers of rural women, they did so through logics that often pushed against the very Enlightenment rationality they hoped to foster. Offering a rare behind-the-scenes look at an increasingly important area of social and political activism, The Light of Knowledge brings tools of linguistic anthropology to engage with critical social theories of the postcolonial state.

In The Viral Network, Theresa MacPhail examines our collective fascination with and fear of viruses through the lens of the 2009 H1N1 pandemic. In April 2009, a novel strain of H1N1 influenza virus resulting from a combination of bird, swine, and human flu viruses emerged in Veracruz, Mexico. The Director-General of the World Health Organization (WHO) announced an official end to the pandemic in August 2010. Experts agree that the global death toll reached 284,500. The public health response to the pandemic was complicated by the simultaneous economic crisis and by the public scrutiny of official response in an atmosphere of widespread connectivity. MacPhail follows the H1N1 influenza virus's trajectory through time and space in order to construct a three-dimensional picture of what happens when global public health comes down with a case of the flu. The Viral Network affords a rare look inside the U.S. Centers for Disease Control, as well as Hong Kong's virology labs and Centre for Health Protection, during a pandemic. MacPhail looks at the day-to-day practices of virologists and epidemiologists to ask questions about the production of scientific knowledge, the construction of expertise, disease narratives, and the different "cultures" of public health in the United States, Europe, Hong Kong, and China. The chapters of the book move from the micro to the macro, from Hong Kong to Atlanta, from the lab to the WHO, from the pandemic past in 1918 to the future. The various historical, scientific, and cultural narratives about flu recounted in this book show how biological genes and cultural memes become interwoven in the stories we tell during a pandemic. Ultimately, MacPhail argues that the institution of global public health is as viral as the viruses it tracks, studies, and helps to contain or eradicate. The "global" is itself viral in nature.

Roads matter to people. This claim is central to the work of Penny Harvey and Hannah Knox, who in this book use the example of highway building in South America to explore what large public infrastructural projects can tell us about contemporary state formation, social relations, and emerging political economies.Roads focuses on two main sites: the interoceanic highway currently under construction between Brazil and Peru, a major public/private collaboration that is being realized within new, internationally ratified regulatory standards; and a recently completed one-hundred-kilometer stretch of highway between Iquitos, the largest city in the Peruvian Amazon, and a small town called Nauta, one of the earliest colonial settlements in the Amazon. The Iquitos-Nauta highway is one of the most expensive roads per kilometer on the planet. Combining ethnographic and historical research, Harvey and Knox shed light on the work of engineers and scientists, bureaucrats and construction company officials. They describe how local populations anticipated each of the road projects, even getting deeply involved in questions of exact routing as worries arose that the road would benefit some more than others. Connectivity was a key recurring theme as people imagined the prosperity that will come by being connected to other parts of the country and with other parts of the world. Sweeping in scope and conceptually ambitious, Roads tells a story of global flows of money, goods, and people—and of attempts to stabilize inherently unstable physical and social environments.

Swedish designers are noted for producing distinctive and elegant forms; their furniture and household goods have an especially loyal following around the world. Design in Sweden has more than just an aesthetic component, however. Since at least the late nineteenth century, Swedish politicians and social planners have viewed design as a means for advocating and enacting social change and pushing for a more egalitarian social organization. In this book, Keith M. Murphy examines the special relationship between politics and design in Sweden, revealing in particular the cultural meanings this relationship holds for Swedish society.Over the course of fourteen months of research in Stockholm and at other sites, Murphy conducted in-depth interviews with various players involved in the Swedish design industry—designers, design instructors, government officials, artists, and curators—and observed several different design collectives in action. He found that for Swedes design is never socially or politically neutral. Even for common objects like furniture and other household goods, design can be labeled "responsible," "democratic," or "ethical"— descriptors that all neatly resonate with the traditional moral tones of Swedish social democracy. Murphy also considers the example of Ikea and its power to politicize perceptions of the everyday world. More broadly, his book serves as a model for an anthropological approach to the study of design practice, one that accounts for the various ways in which order is purposefully and meaningfully imposed by designers on the domains of human life, and the consequences those impositions have on the social worlds in which they are embedded.

The Technocratic Antarctic is an ethnographic account of the scientists and policymakers who work on Antarctica. In a place with no indigenous people, Antarctic scientists and policymakers use expertise as their primary model of governance. Scientific research and policymaking are practices that inform each other, and the Antarctic environment—with its striking beauty, dramatic human and animal lives, and specter of global climate change—not only informs science and policy but also lends Antarctic environmentalism a particularly technocratic patina.Jessica O'Reilly conducted most of her research for this book in New Zealand, home of the "Antarctic Gateway" city of Christchurch, and on an expedition to Windless Bight, Antarctica, with the New Zealand Antarctic Program. O'Reilly also follows the journeys Antarctic scientists and policymakers take to temporarily "Antarctic" places such as science conferences, policy workshops, and the international Antarctic Treaty meetings in Scotland, Australia, and India. Competing claims of nationalism, scientific disciplines, field experiences, and personal relationships among Antarctic environmental managers disrupt the idea of a utopian epistemic community. O'Reilly focuses on what emerges in Antarctica among the complicated and hybrid forms of science, sociality, politics, and national membership found there. The Technocratic Antarctic unfolds the historical, political, and moral contexts that shape experiences of and decisions about the Antarctic environment.

The Technocratic Antarctic is an ethnographic account of the scientists and policymakers who work on Antarctica. In a place with no indigenous people, Antarctic scientists and policymakers use expertise as their primary model of governance. Scientific research and policymaking are practices that inform each other, and the Antarctic environment—with its striking beauty, dramatic human and animal lives, and specter of global climate change—not only informs science and policy but also lends Antarctic environmentalism a particularly technocratic patina.Jessica O'Reilly conducted most of her research for this book in New Zealand, home of the "Antarctic Gateway" city of Christchurch, and on an expedition to Windless Bight, Antarctica, with the New Zealand Antarctic Program. O'Reilly also follows the journeys Antarctic scientists and policymakers take to temporarily "Antarctic" places such as science conferences, policy workshops, and the international Antarctic Treaty meetings in Scotland, Australia, and India. Competing claims of nationalism, scientific disciplines, field experiences, and personal relationships among Antarctic environmental managers disrupt the idea of a utopian epistemic community. O'Reilly focuses on what emerges in Antarctica among the complicated and hybrid forms of science, sociality, politics, and national membership found there. The Technocratic Antarctic unfolds the historical, political, and moral contexts that shape experiences of and decisions about the Antarctic environment.

In Europe and North America Muslims are often represented in conflict with modernity—but what could be more modern than motivational programs that represent Islamic practice as conducive to business success and personal growth? Daromir Rudnyckyj's innovative and surprising book challenges widespread assumptions about contemporary Islam by showing how moderate Muslims in Southeast Asia are reinterpreting Islam not to reject modernity but to create a "spiritual economy" consisting of practices conducive to globalization.Drawing on more than two years of research in Indonesia, most of which took place at state-owned Krakatau Steel, Rudnyckyj shows how self-styled "spiritual reformers" seek to enhance the Islamic piety of workers across Southeast Asia and beyond. Deploying vivid description and a keen ethnographic sensibility, Rudnyckyj depicts a program called Emotional and Spiritual Quotient (ESQ) training that reconfigures Islamic practice and history to make the religion compatible with principles for corporate success found in Euro-American management texts, self-help manuals, and life-coaching sessions. The prophet Muhammad is represented as a model for a corporate CEO and the five pillars of Islam as directives for self-discipline, personal responsibility, and achieving "win-win" solutions.Spiritual Economies reveals how capitalism and religion are converging in Indonesia and other parts of the developing and developed world. Rudnyckyj offers an alternative to the commonly held view that religious practice serves as a refuge from or means of resistance against modernization and neoliberalism. Moreover, his innovative approach charts new avenues for future research on globalization, religion, and the predicaments of modern life.

The 2010 WikiLeaks release of 250,000 U.S. diplomatic cables has made it eminently clear that there is a vast gulf between the public face of diplomacy and the opinions and actions that take place behind embassy doors. In At Home with the Diplomats, Iver B. Neumann offers unprecedented access to the inner workings of a foreign ministry. Neumann worked for several years at the Norwegian Ministry of Foreign Affairs, where he had an up-close view of how diplomats conduct their business and how they perceive their own practices. In this book he shows us how diplomacy is conducted on a day-to-day basis. Approaching contemporary diplomacy from an anthropological perspective, Neumann examines the various aspects of diplomatic work and practice, including immunity, permanent representation, diplomatic sociability, accreditation, and issues of gender equality. Neumann shows that the diplomat working abroad and the diplomat at home are engaged in two different modes of knowledge production. Diplomats in the field focus primarily on gathering and processing information. In contrast, the diplomat based in his or her home capital is caught up in the seemingly endless production of texts: reports, speeches, position papers, and the like. Neumann leaves the reader with a keen sense of the practices of diplomacy: relations with foreign ministries, mediating between other people's positions while integrating personal and professional into a cohesive whole, adherence to compulsory routines and agendas, and, above all, the generation of knowledge. Yet even as they come to master such quotidian tasks, diplomats are regularly called upon to do exceptional things, such as negotiating peace.

Government bureaucracies across the globe have become increasingly attuned in recent years to cultural diversity within their populations. Using culture as a category to process people and dispense services, however, can create its own problems and unintended consequences. In No Family Is an Island, a comparative ethnography of Samoan migrants living in the United States and New Zealand, Ilana Gershon investigates how and when the categories "cultural" and "acultural" become relevant for Samoans as they encounter cultural differences in churches, ritual exchanges, welfare offices, and community-based organizations. In both New Zealand and the United States, Samoan migrants are minor minorities in an ethnic constellation dominated by other minority groups. As a result, they often find themselves in contexts where the challenge is not to establish the terms of the debate but to rewrite them. To navigate complicated and often unyielding bureaucracies, they must become skilled in what Gershon calls "reflexive engagement" with the multiple social orders they inhabit. Those who are successful are able to parlay their own cultural expertise (their "Samoanness") into an ability to subtly alter the institutions with which they interact in their everyday lives. Just as the "cultural" is sometimes constrained by the forces exerted by acultural institutions, so too can migrant culture reshape the bureaucracies of their new countries. Theoretically sophisticated yet highly readable, No Family Is an Island contributes significantly to our understanding of the modern immigrant experience of making homes abroad.

Anthropologist Crane (Univ. of Washington-Bothell) presents a solidly documented and well-reasoned discussion of AIDS and its far-reaching effects. An excellent overview deals with resistance to treatment.. Recommended. Graduate students, faculty, professionals.―ChoiceA work of outstanding interdisciplinary scholarship, Scrambling for Africa will be of interest to audiences in anthropology, science and technology studies, African studies, and the medical humanities.Countries in sub-Saharan Africa were once dismissed by Western experts as being too poor and chaotic to benefit from the antiretroviral drugs that transformed the AIDS epidemic in the United States and Europe. Today, however, the region is courted by some of the most prestigious research universities in the world as they search for "resource-poor" hospitals in which to base their international HIV research and global health programs. In Scrambling for Africa, Johanna Tayloe Crane reveals how, in the space of merely a decade, Africa went from being a continent largely excluded from advancements in HIV medicine to an area of central concern and knowledge production within the increasingly popular field of global health science.Drawing on research conducted in the U.S. and Uganda during the mid-2000s, Crane provides a fascinating ethnographic account of the transnational flow of knowledge, politics, and research money-as well as blood samples, viruses, and drugs. She takes readers to underfunded Ugandan HIV clinics as well as to laboratories and conference rooms in wealthy American cities like San Francisco and Seattle where American and Ugandan experts struggle to forge shared knowledge about the AIDS epidemic. The resulting uncomfortable mix of preventable suffering, humanitarian sentiment, and scientific ambition shows how global health research partnerships may paradoxically benefit from the very inequalities they aspire to redress.

Since the early 1990s hundreds of thousands of Tamil villagers in southern India have participated in literacy lessons, science demonstrations, and other events designed to transform them into active citizens with access to state power. These efforts to spread enlightenment among the oppressed are part of a movement known as the Arivoli Iyakkam (the Enlightenment Movement), considered to be among the most successful mass literacy movements in recent history. In The Light of Knowledge, Francis Cody's ethnography of the Arivoli Iyakkam highlights the paradoxes inherent in such movements that seek to emancipate people through literacy when literacy is a power-laden social practice in its own right. The Light of Knowledge is set primarily in the rural district of Pudukkottai in Tamil Nadu, and it is about activism among laboring women from marginalized castes who have been particularly active as learners and volunteers in the movement. In their endeavors to remake the Tamil countryside through literacy activism, workers in the movement found that their own understanding of the politics of writing and Enlightenment was often transformed as they encountered vastly different notions of language and imaginations of social order. Indeed, while activists of the movement successfully mobilized large numbers of rural women, they did so through logics that often pushed against the very Enlightenment rationality they hoped to foster. Offering a rare behind-the-scenes look at an increasingly important area of social and political activism, The Light of Knowledge brings tools of linguistic anthropology to engage with critical social theories of the postcolonial state.

Roads matter to people. This claim is central to the work of Penny Harvey and Hannah Knox, who in this book use the example of highway building in South America to explore what large public infrastructural projects can tell us about contemporary state formation, social relations, and emerging political economies.Roads focuses on two main sites: the interoceanic highway currently under construction between Brazil and Peru, a major public/private collaboration that is being realized within new, internationally ratified regulatory standards; and a recently completed one-hundred-kilometer stretch of highway between Iquitos, the largest city in the Peruvian Amazon, and a small town called Nauta, one of the earliest colonial settlements in the Amazon. The Iquitos-Nauta highway is one of the most expensive roads per kilometer on the planet. Combining ethnographic and historical research, Harvey and Knox shed light on the work of engineers and scientists, bureaucrats and construction company officials. They describe how local populations anticipated each of the road projects, even getting deeply involved in questions of exact routing as worries arose that the road would benefit some more than others. Connectivity was a key recurring theme as people imagined the prosperity that will come by being connected to other parts of the country and with other parts of the world. Sweeping in scope and conceptually ambitious, Roads tells a story of global flows of money, goods, and people—and of attempts to stabilize inherently unstable physical and social environments.

Swedish designers are noted for producing distinctive and elegant forms; their furniture and household goods have an especially loyal following around the world. Design in Sweden has more than just an aesthetic component, however. Since at least the late nineteenth century, Swedish politicians and social planners have viewed design as a means for advocating and enacting social change and pushing for a more egalitarian social organization. In this book, Keith M. Murphy examines the special relationship between politics and design in Sweden, revealing in particular the cultural meanings this relationship holds for Swedish society.Over the course of fourteen months of research in Stockholm and at other sites, Murphy conducted in-depth interviews with various players involved in the Swedish design industry—designers, design instructors, government officials, artists, and curators—and observed several different design collectives in action. He found that for Swedes design is never socially or politically neutral. Even for common objects like furniture and other household goods, design can be labeled "responsible," "democratic," or "ethical"— descriptors that all neatly resonate with the traditional moral tones of Swedish social democracy. Murphy also considers the example of Ikea and its power to politicize perceptions of the everyday world. More broadly, his book serves as a model for an anthropological approach to the study of design practice, one that accounts for the various ways in which order is purposefully and meaningfully imposed by designers on the domains of human life, and the consequences those impositions have on the social worlds in which they are embedded.

In The Viral Network, Theresa MacPhail examines our collective fascination with and fear of viruses through the lens of the 2009 H1N1 pandemic. In April 2009, a novel strain of H1N1 influenza virus resulting from a combination of bird, swine, and human flu viruses emerged in Veracruz, Mexico. The Director-General of the World Health Organization (WHO) announced an official end to the pandemic in August 2010. Experts agree that the global death toll reached 284,500. The public health response to the pandemic was complicated by the simultaneous economic crisis and by the public scrutiny of official response in an atmosphere of widespread connectivity. MacPhail follows the H1N1 influenza virus's trajectory through time and space in order to construct a three-dimensional picture of what happens when global public health comes down with a case of the flu. The Viral Network affords a rare look inside the U.S. Centers for Disease Control, as well as Hong Kong's virology labs and Centre for Health Protection, during a pandemic. MacPhail looks at the day-to-day practices of virologists and epidemiologists to ask questions about the production of scientific knowledge, the construction of expertise, disease narratives, and the different "cultures" of public health in the United States, Europe, Hong Kong, and China. The chapters of the book move from the micro to the macro, from Hong Kong to Atlanta, from the lab to the WHO, from the pandemic past in 1918 to the future. The various historical, scientific, and cultural narratives about flu recounted in this book show how biological genes and cultural memes become interwoven in the stories we tell during a pandemic. Ultimately, MacPhail argues that the institution of global public health is as viral as the viruses it tracks, studies, and helps to contain or eradicate. The "global" is itself viral in nature.

Critics of narcology—as addiction medicine is called in Russia—decry it as being "backward," hopelessly behind contemporary global medical practices in relation to addiction and substance abuse, and assume that its practitioners lack both professionalism and expertise. On the basis of his research in a range of clinical institutions managing substance abuse in St. Petersburg, Eugene Raikhel increasingly came to understand that these assumptions and critiques obscured more than they revealed. Governing Habits is an ethnography of extraordinary sensitivity and awareness that shows how therapeutic practice and expertise is expressed in the highly specific, yet rapidly transforming milieu of hospitals, clinics, and rehabilitation centers in post Soviet Russia. Rather than interpreting narcology as a Soviet survival or a local clinical world on the wane in the face of globalizing evidence-based medicine, Raikhel examines the transformation of the medical management of alcoholism in Russia over the past twenty years.Raikhel's book is more than a story about the treatment of alcoholism. It is also a gripping analysis of the many cultural, institutional, political, and social transformations taking place in the postSoviet world, particularly in Putin's Russia. Governing Habits will appeal to a wide range of readers, from medical anthropologists, clinicians, to scholars of post-Soviet Russia, to students of institutions and organizational change, to those interested in therapies and treatments of substance abuse, addiction, and alcoholism.

Critics of narcology—as addiction medicine is called in Russia—decry it as being "backward," hopelessly behind contemporary global medical practices in relation to addiction and substance abuse, and assume that its practitioners lack both professionalism and expertise. On the basis of his research in a range of clinical institutions managing substance abuse in St. Petersburg, Eugene Raikhel increasingly came to understand that these assumptions and critiques obscured more than they revealed. Governing Habits is an ethnography of extraordinary sensitivity and awareness that shows how therapeutic practice and expertise is expressed in the highly specific, yet rapidly transforming milieu of hospitals, clinics, and rehabilitation centers in post Soviet Russia. Rather than interpreting narcology as a Soviet survival or a local clinical world on the wane in the face of globalizing evidence-based medicine, Raikhel examines the transformation of the medical management of alcoholism in Russia over the past twenty years.Raikhel's book is more than a story about the treatment of alcoholism. It is also a gripping analysis of the many cultural, institutional, political, and social transformations taking place in the postSoviet world, particularly in Putin's Russia. Governing Habits will appeal to a wide range of readers, from medical anthropologists, clinicians, to scholars of post-Soviet Russia, to students of institutions and organizational change, to those interested in therapies and treatments of substance abuse, addiction, and alcoholism.

In the 2000s, Laos was treated as a model country for the efficacy of privatized, "sustainable" hydropower projects as viable options for World Bank-led development. By viewing hydropower as a process that creates ecologically uncertain environments, Jerome Whitington reveals how new forms of managerial care have emerged in the context of a privatized dam project successfully targeted by transnational activists. Based on ethnographic work inside the hydropower company, as well as with Laotians affected by the dam, he investigates how managers, technicians and consultants grapple with unfamiliar environmental obligations through new infrastructural configurations, locally-inscribed ethical practices, and forms of flexible experimentation informed by American management theory.Far from the authoritative expertise that characterized classical modernist hydropower, sustainable development in Laos has been characterized by a shift from the risk politics of the 1990s to an ontological politics in which the institutional conditions of infrastructure investment are pervasively undermined by sophisticated 'hactivism.' Whitington demonstrates how late industrial environments are infused with uncertainty inherent in the anthropogenic ecologies themselves. Whereas 'anthropogenic' usually describes human-induced environmental change, it can also show how new capacities for being human are generated when people live in ecologies shot through with uncertainty. Implementing what Foucault called a "historical ontology of ourselves," Anthropogenic Rivers formulates a new materialist critique of the dirty ecologies of late industrialism by pinpointing the opportunistic, ambitious and speculative ontology of capitalist natures.

In the 2000s, Laos was treated as a model country for the efficacy of privatized, "sustainable" hydropower projects as viable options for World Bank-led development. By viewing hydropower as a process that creates ecologically uncertain environments, Jerome Whitington reveals how new forms of managerial care have emerged in the context of a privatized dam project successfully targeted by transnational activists. Based on ethnographic work inside the hydropower company, as well as with Laotians affected by the dam, he investigates how managers, technicians and consultants grapple with unfamiliar environmental obligations through new infrastructural configurations, locally-inscribed ethical practices, and forms of flexible experimentation informed by American management theory.Far from the authoritative expertise that characterized classical modernist hydropower, sustainable development in Laos has been characterized by a shift from the risk politics of the 1990s to an ontological politics in which the institutional conditions of infrastructure investment are pervasively undermined by sophisticated 'hactivism.' Whitington demonstrates how late industrial environments are infused with uncertainty inherent in the anthropogenic ecologies themselves. Whereas 'anthropogenic' usually describes human-induced environmental change, it can also show how new capacities for being human are generated when people live in ecologies shot through with uncertainty. Implementing what Foucault called a "historical ontology of ourselves," Anthropogenic Rivers formulates a new materialist critique of the dirty ecologies of late industrialism by pinpointing the opportunistic, ambitious and speculative ontology of capitalist natures.

What is creativity? What is the relationship between work life and personal life? How is it possible to live truthfully in a world of contradiction and compromise? These deep and deeply personal questions spring to the fore in Thomas Yarrow's vivid exploration of the life of architects. Yarrow takes us inside the world of architects, showing us the anxiety, exhilaration, hope, idealism, friendship, conflict, and the personal commitments that feed these acts of creativity. Architects rethinks "creativity," demonstrating how it happens in everyday practice. It highlights how the pursuit of good architecture, relates to the pursuit of a good life in intimate and individually specific ways. And it reveals the surprising and routine social negotiations through which designs and buildings are actually made.

Noelle Molé Liston's The Truth Society seeks to understand how a period of Italian political spectacle, which regularly blurred fact and fiction, has shaped how people understand truth, mass-mediated information, scientific knowledge, and forms of governance. Liston scrutinizes Italy's late twentieth-century political culture, particularly the impact of the former prime minister and media mogul Silvio Berlusconi. By doing so, she examines how this truth-bending political era made science, logic, and rationality into ideas that needed saving.With the prevalence of fake news and our seeming lack of shared reality in the "post-truth" world, many people struggle to figure out where this new normal came from. Liston argues that seemingly disparate events and practices that have unfolded in Italy are historical reactions to mediatized political forms and particular, cultivated ways of knowing. Politics, then, is always sutured to how knowledge is structured, circulated, and processed. The Truth Society offers Italy as a case study for understanding the remaking of politics in an era of disinformation.

Noelle Molé Liston's The Truth Society seeks to understand how a period of Italian political spectacle, which regularly blurred fact and fiction, has shaped how people understand truth, mass-mediated information, scientific knowledge, and forms of governance. Liston scrutinizes Italy's late twentieth-century political culture, particularly the impact of the former prime minister and media mogul Silvio Berlusconi. By doing so, she examines how this truth-bending political era made science, logic, and rationality into ideas that needed saving.With the prevalence of fake news and our seeming lack of shared reality in the "post-truth" world, many people struggle to figure out where this new normal came from. Liston argues that seemingly disparate events and practices that have unfolded in Italy are historical reactions to mediatized political forms and particular, cultivated ways of knowing. Politics, then, is always sutured to how knowledge is structured, circulated, and processed. The Truth Society offers Italy as a case study for understanding the remaking of politics in an era of disinformation.

What constitutes an archive in architecture? What forms does it take? What epistemology does it perform? What kind of craft is archiving? Crafting History provides answers and offers insights on the ontological granularity of the archive and its relationship with architecture as a complex enterprise that starts and ends much beyond the act of building or the life of a creator. In this book we learn how objects are processed and catalogued, how a classification scheme is produced, how models and drawings are preserved, and how born-digital material battles time and technology obsolescence. We follow the work of conservators, librarians, cataloguers, digital archivists, museum technicians, curators, and architects, and we capture archiving in its mundane and practical course. Based on ethnographic observation at the Canadian Centre for Architecture and interviews with a range of practitioners, including Álvaro Siza and Peter Eisenman, Albena Yaneva traces archiving through the daily work and care of all its participants, scrutinizing their variable ontology, scale, and politics. Yaneva addresses the strategies practicing architects employ to envisage an archive-based future and tells a story about how architectural collections are crafted so as to form the epistemological basis of architectural history.

What constitutes an archive in architecture? What forms does it take? What epistemology does it perform? What kind of craft is archiving? Crafting History provides answers and offers insights on the ontological granularity of the archive and its relationship with architecture as a complex enterprise that starts and ends much beyond the act of building or the life of a creator. In this book we learn how objects are processed and catalogued, how a classification scheme is produced, how models and drawings are preserved, and how born-digital material battles time and technology obsolescence. We follow the work of conservators, librarians, cataloguers, digital archivists, museum technicians, curators, and architects, and we capture archiving in its mundane and practical course. Based on ethnographic observation at the Canadian Centre for Architecture and interviews with a range of practitioners, including Álvaro Siza and Peter Eisenman, Albena Yaneva traces archiving through the daily work and care of all its participants, scrutinizing their variable ontology, scale, and politics. Yaneva addresses the strategies practicing architects employ to envisage an archive-based future and tells a story about how architectural collections are crafted so as to form the epistemological basis of architectural history.

A Simpler Life approaches the developing field of synthetic biology by focusing on the experimental and institutional lives of practitioners in two labs at Princeton University. It highlights the distance between hyped technoscience and the more plodding and entrenched aspects of academic research. Talia Dan-Cohen follows practitioners as they wrestle with experiments, attempt to publish research findings, and navigate the ins and outs of academic careers. Dan-Cohen foregrounds the practices and rationalities of these pursuits that give both researchers' lives and synthetic life their distinctive contemporary forms. Rather than draw attention to avowed methodology, A Simpler Life investigates some of the more subtle and tectonic practices that bring knowledge, doubt, and technological intervention into new configurations. In so doing, the book sheds light on the more general conditions of contemporary academic technoscience.

In Europe and North America Muslims are often represented in conflict with modernity—but what could be more modern than motivational programs that represent Islamic practice as conducive to business success and personal growth? Daromir Rudnyckyj's innovative and surprising book challenges widespread assumptions about contemporary Islam by showing how moderate Muslims in Southeast Asia are reinterpreting Islam not to reject modernity but to create a "spiritual economy" consisting of practices conducive to globalization.Drawing on more than two years of research in Indonesia, most of which took place at state-owned Krakatau Steel, Rudnyckyj shows how self-styled "spiritual reformers" seek to enhance the Islamic piety of workers across Southeast Asia and beyond. Deploying vivid description and a keen ethnographic sensibility, Rudnyckyj depicts a program called Emotional and Spiritual Quotient (ESQ) training that reconfigures Islamic practice and history to make the religion compatible with principles for corporate success found in Euro-American management texts, self-help manuals, and life-coaching sessions. The prophet Muhammad is represented as a model for a corporate CEO and the five pillars of Islam as directives for self-discipline, personal responsibility, and achieving "win-win" solutions.Spiritual Economies reveals how capitalism and religion are converging in Indonesia and other parts of the developing and developed world. Rudnyckyj offers an alternative to the commonly held view that religious practice serves as a refuge from or means of resistance against modernization and neoliberalism. Moreover, his innovative approach charts new avenues for future research on globalization, religion, and the predicaments of modern life.

The 2010 WikiLeaks release of 250,000 U.S. diplomatic cables has made it eminently clear that there is a vast gulf between the public face of diplomacy and the opinions and actions that take place behind embassy doors. In At Home with the Diplomats, Iver B. Neumann offers unprecedented access to the inner workings of a foreign ministry. Neumann worked for several years at the Norwegian Ministry of Foreign Affairs, where he had an up-close view of how diplomats conduct their business and how they perceive their own practices. In this book he shows us how diplomacy is conducted on a day-to-day basis. Approaching contemporary diplomacy from an anthropological perspective, Neumann examines the various aspects of diplomatic work and practice, including immunity, permanent representation, diplomatic sociability, accreditation, and issues of gender equality. Neumann shows that the diplomat working abroad and the diplomat at home are engaged in two different modes of knowledge production. Diplomats in the field focus primarily on gathering and processing information. In contrast, the diplomat based in his or her home capital is caught up in the seemingly endless production of texts: reports, speeches, position papers, and the like. Neumann leaves the reader with a keen sense of the practices of diplomacy: relations with foreign ministries, mediating between other people's positions while integrating personal and professional into a cohesive whole, adherence to compulsory routines and agendas, and, above all, the generation of knowledge. Yet even as they come to master such quotidian tasks, diplomats are regularly called upon to do exceptional things, such as negotiating peace.

Government bureaucracies across the globe have become increasingly attuned in recent years to cultural diversity within their populations. Using culture as a category to process people and dispense services, however, can create its own problems and unintended consequences. In No Family Is an Island, a comparative ethnography of Samoan migrants living in the United States and New Zealand, Ilana Gershon investigates how and when the categories "cultural" and "acultural" become relevant for Samoans as they encounter cultural differences in churches, ritual exchanges, welfare offices, and community-based organizations. In both New Zealand and the United States, Samoan migrants are minor minorities in an ethnic constellation dominated by other minority groups. As a result, they often find themselves in contexts where the challenge is not to establish the terms of the debate but to rewrite them. To navigate complicated and often unyielding bureaucracies, they must become skilled in what Gershon calls "reflexive engagement" with the multiple social orders they inhabit. Those who are successful are able to parlay their own cultural expertise (their "Samoanness") into an ability to subtly alter the institutions with which they interact in their everyday lives. Just as the "cultural" is sometimes constrained by the forces exerted by acultural institutions, so too can migrant culture reshape the bureaucracies of their new countries. Theoretically sophisticated yet highly readable, No Family Is an Island contributes significantly to our understanding of the modern immigrant experience of making homes abroad.

News journalism is in the midst of radical transformation brought about by the spread of digital information and communication technology and the rise of neoliberalism. What does it look like, however, from the inside of a news organization? In The Life Informatic, Dominic Boyer offers the first anthropological ethnography of contemporary office-based news journalism. The result is a fascinating account of journalists struggling to maintain their expertise and authority, even as they find their principles and skills profoundly challenged by ever more complex and fast-moving streams of information. Boyer conducted his fieldwork inside three news organizations in Germany (a world leader in digital journalism) supplemented by extensive interviews in the United States. His findings challenge popular and scholarly images of journalists as roving truth-seekers, showing instead the extent to which sedentary office-based "screenwork" (such as gathering and processing information online) has come to dominate news journalism. To explain this phenomenon Boyer puts forth the notion of "digital liberalism"—a powerful convergence of technological and ideological forces over the past two decades that has rebalanced electronic mediation from the radial (or broadcast) tendencies of the mid-twentieth century to the lateral (or peer-to-peer) tendencies that dominate in the era of the Internet and social media. Under digital liberalism an entire regime of media, knowledge, and authority has become integrated around liberal principles of individuality and publicity, both unmaking and remaking news institutions of the broadcast era. Finally, Boyer offers some scenarios for how news journalism will develop in the future and discusses how other intellectual professionals, such as ethnographers, have also become more screenworkers than fieldworkers.

Anthropologist Crane (Univ. of Washington-Bothell) presents a solidly documented and well-reasoned discussion of AIDS and its far-reaching effects. An excellent overview deals with resistance to treatment.. Recommended. Graduate students, faculty, professionals.―ChoiceA work of outstanding interdisciplinary scholarship, Scrambling for Africa will be of interest to audiences in anthropology, science and technology studies, African studies, and the medical humanities.Countries in sub-Saharan Africa were once dismissed by Western experts as being too poor and chaotic to benefit from the antiretroviral drugs that transformed the AIDS epidemic in the United States and Europe. Today, however, the region is courted by some of the most prestigious research universities in the world as they search for "resource-poor" hospitals in which to base their international HIV research and global health programs. In Scrambling for Africa, Johanna Tayloe Crane reveals how, in the space of merely a decade, Africa went from being a continent largely excluded from advancements in HIV medicine to an area of central concern and knowledge production within the increasingly popular field of global health science.Drawing on research conducted in the U.S. and Uganda during the mid-2000s, Crane provides a fascinating ethnographic account of the transnational flow of knowledge, politics, and research money-as well as blood samples, viruses, and drugs. She takes readers to underfunded Ugandan HIV clinics as well as to laboratories and conference rooms in wealthy American cities like San Francisco and Seattle where American and Ugandan experts struggle to forge shared knowledge about the AIDS epidemic. The resulting uncomfortable mix of preventable suffering, humanitarian sentiment, and scientific ambition shows how global health research partnerships may paradoxically benefit from the very inequalities they aspire to redress.

Since the early 1990s hundreds of thousands of Tamil villagers in southern India have participated in literacy lessons, science demonstrations, and other events designed to transform them into active citizens with access to state power. These efforts to spread enlightenment among the oppressed are part of a movement known as the Arivoli Iyakkam (the Enlightenment Movement), considered to be among the most successful mass literacy movements in recent history. In The Light of Knowledge, Francis Cody's ethnography of the Arivoli Iyakkam highlights the paradoxes inherent in such movements that seek to emancipate people through literacy when literacy is a power-laden social practice in its own right. The Light of Knowledge is set primarily in the rural district of Pudukkottai in Tamil Nadu, and it is about activism among laboring women from marginalized castes who have been particularly active as learners and volunteers in the movement. In their endeavors to remake the Tamil countryside through literacy activism, workers in the movement found that their own understanding of the politics of writing and Enlightenment was often transformed as they encountered vastly different notions of language and imaginations of social order. Indeed, while activists of the movement successfully mobilized large numbers of rural women, they did so through logics that often pushed against the very Enlightenment rationality they hoped to foster. Offering a rare behind-the-scenes look at an increasingly important area of social and political activism, The Light of Knowledge brings tools of linguistic anthropology to engage with critical social theories of the postcolonial state.

In The Viral Network, Theresa MacPhail examines our collective fascination with and fear of viruses through the lens of the 2009 H1N1 pandemic. In April 2009, a novel strain of H1N1 influenza virus resulting from a combination of bird, swine, and human flu viruses emerged in Veracruz, Mexico. The Director-General of the World Health Organization (WHO) announced an official end to the pandemic in August 2010. Experts agree that the global death toll reached 284,500. The public health response to the pandemic was complicated by the simultaneous economic crisis and by the public scrutiny of official response in an atmosphere of widespread connectivity. MacPhail follows the H1N1 influenza virus's trajectory through time and space in order to construct a three-dimensional picture of what happens when global public health comes down with a case of the flu. The Viral Network affords a rare look inside the U.S. Centers for Disease Control, as well as Hong Kong's virology labs and Centre for Health Protection, during a pandemic. MacPhail looks at the day-to-day practices of virologists and epidemiologists to ask questions about the production of scientific knowledge, the construction of expertise, disease narratives, and the different "cultures" of public health in the United States, Europe, Hong Kong, and China. The chapters of the book move from the micro to the macro, from Hong Kong to Atlanta, from the lab to the WHO, from the pandemic past in 1918 to the future. The various historical, scientific, and cultural narratives about flu recounted in this book show how biological genes and cultural memes become interwoven in the stories we tell during a pandemic. Ultimately, MacPhail argues that the institution of global public health is as viral as the viruses it tracks, studies, and helps to contain or eradicate. The "global" is itself viral in nature.

Roads matter to people. This claim is central to the work of Penny Harvey and Hannah Knox, who in this book use the example of highway building in South America to explore what large public infrastructural projects can tell us about contemporary state formation, social relations, and emerging political economies.Roads focuses on two main sites: the interoceanic highway currently under construction between Brazil and Peru, a major public/private collaboration that is being realized within new, internationally ratified regulatory standards; and a recently completed one-hundred-kilometer stretch of highway between Iquitos, the largest city in the Peruvian Amazon, and a small town called Nauta, one of the earliest colonial settlements in the Amazon. The Iquitos-Nauta highway is one of the most expensive roads per kilometer on the planet. Combining ethnographic and historical research, Harvey and Knox shed light on the work of engineers and scientists, bureaucrats and construction company officials. They describe how local populations anticipated each of the road projects, even getting deeply involved in questions of exact routing as worries arose that the road would benefit some more than others. Connectivity was a key recurring theme as people imagined the prosperity that will come by being connected to other parts of the country and with other parts of the world. Sweeping in scope and conceptually ambitious, Roads tells a story of global flows of money, goods, and people—and of attempts to stabilize inherently unstable physical and social environments.

Swedish designers are noted for producing distinctive and elegant forms; their furniture and household goods have an especially loyal following around the world. Design in Sweden has more than just an aesthetic component, however. Since at least the late nineteenth century, Swedish politicians and social planners have viewed design as a means for advocating and enacting social change and pushing for a more egalitarian social organization. In this book, Keith M. Murphy examines the special relationship between politics and design in Sweden, revealing in particular the cultural meanings this relationship holds for Swedish society.Over the course of fourteen months of research in Stockholm and at other sites, Murphy conducted in-depth interviews with various players involved in the Swedish design industry—designers, design instructors, government officials, artists, and curators—and observed several different design collectives in action. He found that for Swedes design is never socially or politically neutral. Even for common objects like furniture and other household goods, design can be labeled "responsible," "democratic," or "ethical"— descriptors that all neatly resonate with the traditional moral tones of Swedish social democracy. Murphy also considers the example of Ikea and its power to politicize perceptions of the everyday world. More broadly, his book serves as a model for an anthropological approach to the study of design practice, one that accounts for the various ways in which order is purposefully and meaningfully imposed by designers on the domains of human life, and the consequences those impositions have on the social worlds in which they are embedded.

The Technocratic Antarctic is an ethnographic account of the scientists and policymakers who work on Antarctica. In a place with no indigenous people, Antarctic scientists and policymakers use expertise as their primary model of governance. Scientific research and policymaking are practices that inform each other, and the Antarctic environment—with its striking beauty, dramatic human and animal lives, and specter of global climate change—not only informs science and policy but also lends Antarctic environmentalism a particularly technocratic patina.Jessica O'Reilly conducted most of her research for this book in New Zealand, home of the "Antarctic Gateway" city of Christchurch, and on an expedition to Windless Bight, Antarctica, with the New Zealand Antarctic Program. O'Reilly also follows the journeys Antarctic scientists and policymakers take to temporarily "Antarctic" places such as science conferences, policy workshops, and the international Antarctic Treaty meetings in Scotland, Australia, and India. Competing claims of nationalism, scientific disciplines, field experiences, and personal relationships among Antarctic environmental managers disrupt the idea of a utopian epistemic community. O'Reilly focuses on what emerges in Antarctica among the complicated and hybrid forms of science, sociality, politics, and national membership found there. The Technocratic Antarctic unfolds the historical, political, and moral contexts that shape experiences of and decisions about the Antarctic environment.

The Technocratic Antarctic is an ethnographic account of the scientists and policymakers who work on Antarctica. In a place with no indigenous people, Antarctic scientists and policymakers use expertise as their primary model of governance. Scientific research and policymaking are practices that inform each other, and the Antarctic environment—with its striking beauty, dramatic human and animal lives, and specter of global climate change—not only informs science and policy but also lends Antarctic environmentalism a particularly technocratic patina.Jessica O'Reilly conducted most of her research for this book in New Zealand, home of the "Antarctic Gateway" city of Christchurch, and on an expedition to Windless Bight, Antarctica, with the New Zealand Antarctic Program. O'Reilly also follows the journeys Antarctic scientists and policymakers take to temporarily "Antarctic" places such as science conferences, policy workshops, and the international Antarctic Treaty meetings in Scotland, Australia, and India. Competing claims of nationalism, scientific disciplines, field experiences, and personal relationships among Antarctic environmental managers disrupt the idea of a utopian epistemic community. O'Reilly focuses on what emerges in Antarctica among the complicated and hybrid forms of science, sociality, politics, and national membership found there. The Technocratic Antarctic unfolds the historical, political, and moral contexts that shape experiences of and decisions about the Antarctic environment.

In Europe and North America Muslims are often represented in conflict with modernity—but what could be more modern than motivational programs that represent Islamic practice as conducive to business success and personal growth? Daromir Rudnyckyj's innovative and surprising book challenges widespread assumptions about contemporary Islam by showing how moderate Muslims in Southeast Asia are reinterpreting Islam not to reject modernity but to create a "spiritual economy" consisting of practices conducive to globalization.Drawing on more than two years of research in Indonesia, most of which took place at state-owned Krakatau Steel, Rudnyckyj shows how self-styled "spiritual reformers" seek to enhance the Islamic piety of workers across Southeast Asia and beyond. Deploying vivid description and a keen ethnographic sensibility, Rudnyckyj depicts a program called Emotional and Spiritual Quotient (ESQ) training that reconfigures Islamic practice and history to make the religion compatible with principles for corporate success found in Euro-American management texts, self-help manuals, and life-coaching sessions. The prophet Muhammad is represented as a model for a corporate CEO and the five pillars of Islam as directives for self-discipline, personal responsibility, and achieving "win-win" solutions.Spiritual Economies reveals how capitalism and religion are converging in Indonesia and other parts of the developing and developed world. Rudnyckyj offers an alternative to the commonly held view that religious practice serves as a refuge from or means of resistance against modernization and neoliberalism. Moreover, his innovative approach charts new avenues for future research on globalization, religion, and the predicaments of modern life.

The 2010 WikiLeaks release of 250,000 U.S. diplomatic cables has made it eminently clear that there is a vast gulf between the public face of diplomacy and the opinions and actions that take place behind embassy doors. In At Home with the Diplomats, Iver B. Neumann offers unprecedented access to the inner workings of a foreign ministry. Neumann worked for several years at the Norwegian Ministry of Foreign Affairs, where he had an up-close view of how diplomats conduct their business and how they perceive their own practices. In this book he shows us how diplomacy is conducted on a day-to-day basis. Approaching contemporary diplomacy from an anthropological perspective, Neumann examines the various aspects of diplomatic work and practice, including immunity, permanent representation, diplomatic sociability, accreditation, and issues of gender equality. Neumann shows that the diplomat working abroad and the diplomat at home are engaged in two different modes of knowledge production. Diplomats in the field focus primarily on gathering and processing information. In contrast, the diplomat based in his or her home capital is caught up in the seemingly endless production of texts: reports, speeches, position papers, and the like. Neumann leaves the reader with a keen sense of the practices of diplomacy: relations with foreign ministries, mediating between other people's positions while integrating personal and professional into a cohesive whole, adherence to compulsory routines and agendas, and, above all, the generation of knowledge. Yet even as they come to master such quotidian tasks, diplomats are regularly called upon to do exceptional things, such as negotiating peace.

Government bureaucracies across the globe have become increasingly attuned in recent years to cultural diversity within their populations. Using culture as a category to process people and dispense services, however, can create its own problems and unintended consequences. In No Family Is an Island, a comparative ethnography of Samoan migrants living in the United States and New Zealand, Ilana Gershon investigates how and when the categories "cultural" and "acultural" become relevant for Samoans as they encounter cultural differences in churches, ritual exchanges, welfare offices, and community-based organizations. In both New Zealand and the United States, Samoan migrants are minor minorities in an ethnic constellation dominated by other minority groups. As a result, they often find themselves in contexts where the challenge is not to establish the terms of the debate but to rewrite them. To navigate complicated and often unyielding bureaucracies, they must become skilled in what Gershon calls "reflexive engagement" with the multiple social orders they inhabit. Those who are successful are able to parlay their own cultural expertise (their "Samoanness") into an ability to subtly alter the institutions with which they interact in their everyday lives. Just as the "cultural" is sometimes constrained by the forces exerted by acultural institutions, so too can migrant culture reshape the bureaucracies of their new countries. Theoretically sophisticated yet highly readable, No Family Is an Island contributes significantly to our understanding of the modern immigrant experience of making homes abroad.

Anthropologist Crane (Univ. of Washington-Bothell) presents a solidly documented and well-reasoned discussion of AIDS and its far-reaching effects. An excellent overview deals with resistance to treatment.. Recommended. Graduate students, faculty, professionals.―ChoiceA work of outstanding interdisciplinary scholarship, Scrambling for Africa will be of interest to audiences in anthropology, science and technology studies, African studies, and the medical humanities.Countries in sub-Saharan Africa were once dismissed by Western experts as being too poor and chaotic to benefit from the antiretroviral drugs that transformed the AIDS epidemic in the United States and Europe. Today, however, the region is courted by some of the most prestigious research universities in the world as they search for "resource-poor" hospitals in which to base their international HIV research and global health programs. In Scrambling for Africa, Johanna Tayloe Crane reveals how, in the space of merely a decade, Africa went from being a continent largely excluded from advancements in HIV medicine to an area of central concern and knowledge production within the increasingly popular field of global health science.Drawing on research conducted in the U.S. and Uganda during the mid-2000s, Crane provides a fascinating ethnographic account of the transnational flow of knowledge, politics, and research money-as well as blood samples, viruses, and drugs. She takes readers to underfunded Ugandan HIV clinics as well as to laboratories and conference rooms in wealthy American cities like San Francisco and Seattle where American and Ugandan experts struggle to forge shared knowledge about the AIDS epidemic. The resulting uncomfortable mix of preventable suffering, humanitarian sentiment, and scientific ambition shows how global health research partnerships may paradoxically benefit from the very inequalities they aspire to redress.

Since the early 1990s hundreds of thousands of Tamil villagers in southern India have participated in literacy lessons, science demonstrations, and other events designed to transform them into active citizens with access to state power. These efforts to spread enlightenment among the oppressed are part of a movement known as the Arivoli Iyakkam (the Enlightenment Movement), considered to be among the most successful mass literacy movements in recent history. In The Light of Knowledge, Francis Cody's ethnography of the Arivoli Iyakkam highlights the paradoxes inherent in such movements that seek to emancipate people through literacy when literacy is a power-laden social practice in its own right. The Light of Knowledge is set primarily in the rural district of Pudukkottai in Tamil Nadu, and it is about activism among laboring women from marginalized castes who have been particularly active as learners and volunteers in the movement. In their endeavors to remake the Tamil countryside through literacy activism, workers in the movement found that their own understanding of the politics of writing and Enlightenment was often transformed as they encountered vastly different notions of language and imaginations of social order. Indeed, while activists of the movement successfully mobilized large numbers of rural women, they did so through logics that often pushed against the very Enlightenment rationality they hoped to foster. Offering a rare behind-the-scenes look at an increasingly important area of social and political activism, The Light of Knowledge brings tools of linguistic anthropology to engage with critical social theories of the postcolonial state.

Roads matter to people. This claim is central to the work of Penny Harvey and Hannah Knox, who in this book use the example of highway building in South America to explore what large public infrastructural projects can tell us about contemporary state formation, social relations, and emerging political economies.Roads focuses on two main sites: the interoceanic highway currently under construction between Brazil and Peru, a major public/private collaboration that is being realized within new, internationally ratified regulatory standards; and a recently completed one-hundred-kilometer stretch of highway between Iquitos, the largest city in the Peruvian Amazon, and a small town called Nauta, one of the earliest colonial settlements in the Amazon. The Iquitos-Nauta highway is one of the most expensive roads per kilometer on the planet. Combining ethnographic and historical research, Harvey and Knox shed light on the work of engineers and scientists, bureaucrats and construction company officials. They describe how local populations anticipated each of the road projects, even getting deeply involved in questions of exact routing as worries arose that the road would benefit some more than others. Connectivity was a key recurring theme as people imagined the prosperity that will come by being connected to other parts of the country and with other parts of the world. Sweeping in scope and conceptually ambitious, Roads tells a story of global flows of money, goods, and people—and of attempts to stabilize inherently unstable physical and social environments.

Swedish designers are noted for producing distinctive and elegant forms; their furniture and household goods have an especially loyal following around the world. Design in Sweden has more than just an aesthetic component, however. Since at least the late nineteenth century, Swedish politicians and social planners have viewed design as a means for advocating and enacting social change and pushing for a more egalitarian social organization. In this book, Keith M. Murphy examines the special relationship between politics and design in Sweden, revealing in particular the cultural meanings this relationship holds for Swedish society.Over the course of fourteen months of research in Stockholm and at other sites, Murphy conducted in-depth interviews with various players involved in the Swedish design industry—designers, design instructors, government officials, artists, and curators—and observed several different design collectives in action. He found that for Swedes design is never socially or politically neutral. Even for common objects like furniture and other household goods, design can be labeled "responsible," "democratic," or "ethical"— descriptors that all neatly resonate with the traditional moral tones of Swedish social democracy. Murphy also considers the example of Ikea and its power to politicize perceptions of the everyday world. More broadly, his book serves as a model for an anthropological approach to the study of design practice, one that accounts for the various ways in which order is purposefully and meaningfully imposed by designers on the domains of human life, and the consequences those impositions have on the social worlds in which they are embedded.

In The Viral Network, Theresa MacPhail examines our collective fascination with and fear of viruses through the lens of the 2009 H1N1 pandemic. In April 2009, a novel strain of H1N1 influenza virus resulting from a combination of bird, swine, and human flu viruses emerged in Veracruz, Mexico. The Director-General of the World Health Organization (WHO) announced an official end to the pandemic in August 2010. Experts agree that the global death toll reached 284,500. The public health response to the pandemic was complicated by the simultaneous economic crisis and by the public scrutiny of official response in an atmosphere of widespread connectivity. MacPhail follows the H1N1 influenza virus's trajectory through time and space in order to construct a three-dimensional picture of what happens when global public health comes down with a case of the flu. The Viral Network affords a rare look inside the U.S. Centers for Disease Control, as well as Hong Kong's virology labs and Centre for Health Protection, during a pandemic. MacPhail looks at the day-to-day practices of virologists and epidemiologists to ask questions about the production of scientific knowledge, the construction of expertise, disease narratives, and the different "cultures" of public health in the United States, Europe, Hong Kong, and China. The chapters of the book move from the micro to the macro, from Hong Kong to Atlanta, from the lab to the WHO, from the pandemic past in 1918 to the future. The various historical, scientific, and cultural narratives about flu recounted in this book show how biological genes and cultural memes become interwoven in the stories we tell during a pandemic. Ultimately, MacPhail argues that the institution of global public health is as viral as the viruses it tracks, studies, and helps to contain or eradicate. The "global" is itself viral in nature.

Critics of narcology—as addiction medicine is called in Russia—decry it as being "backward," hopelessly behind contemporary global medical practices in relation to addiction and substance abuse, and assume that its practitioners lack both professionalism and expertise. On the basis of his research in a range of clinical institutions managing substance abuse in St. Petersburg, Eugene Raikhel increasingly came to understand that these assumptions and critiques obscured more than they revealed. Governing Habits is an ethnography of extraordinary sensitivity and awareness that shows how therapeutic practice and expertise is expressed in the highly specific, yet rapidly transforming milieu of hospitals, clinics, and rehabilitation centers in post Soviet Russia. Rather than interpreting narcology as a Soviet survival or a local clinical world on the wane in the face of globalizing evidence-based medicine, Raikhel examines the transformation of the medical management of alcoholism in Russia over the past twenty years.Raikhel's book is more than a story about the treatment of alcoholism. It is also a gripping analysis of the many cultural, institutional, political, and social transformations taking place in the postSoviet world, particularly in Putin's Russia. Governing Habits will appeal to a wide range of readers, from medical anthropologists, clinicians, to scholars of post-Soviet Russia, to students of institutions and organizational change, to those interested in therapies and treatments of substance abuse, addiction, and alcoholism.

Critics of narcology—as addiction medicine is called in Russia—decry it as being "backward," hopelessly behind contemporary global medical practices in relation to addiction and substance abuse, and assume that its practitioners lack both professionalism and expertise. On the basis of his research in a range of clinical institutions managing substance abuse in St. Petersburg, Eugene Raikhel increasingly came to understand that these assumptions and critiques obscured more than they revealed. Governing Habits is an ethnography of extraordinary sensitivity and awareness that shows how therapeutic practice and expertise is expressed in the highly specific, yet rapidly transforming milieu of hospitals, clinics, and rehabilitation centers in post Soviet Russia. Rather than interpreting narcology as a Soviet survival or a local clinical world on the wane in the face of globalizing evidence-based medicine, Raikhel examines the transformation of the medical management of alcoholism in Russia over the past twenty years.Raikhel's book is more than a story about the treatment of alcoholism. It is also a gripping analysis of the many cultural, institutional, political, and social transformations taking place in the postSoviet world, particularly in Putin's Russia. Governing Habits will appeal to a wide range of readers, from medical anthropologists, clinicians, to scholars of post-Soviet Russia, to students of institutions and organizational change, to those interested in therapies and treatments of substance abuse, addiction, and alcoholism.

In the 2000s, Laos was treated as a model country for the efficacy of privatized, "sustainable" hydropower projects as viable options for World Bank-led development. By viewing hydropower as a process that creates ecologically uncertain environments, Jerome Whitington reveals how new forms of managerial care have emerged in the context of a privatized dam project successfully targeted by transnational activists. Based on ethnographic work inside the hydropower company, as well as with Laotians affected by the dam, he investigates how managers, technicians and consultants grapple with unfamiliar environmental obligations through new infrastructural configurations, locally-inscribed ethical practices, and forms of flexible experimentation informed by American management theory.Far from the authoritative expertise that characterized classical modernist hydropower, sustainable development in Laos has been characterized by a shift from the risk politics of the 1990s to an ontological politics in which the institutional conditions of infrastructure investment are pervasively undermined by sophisticated 'hactivism.' Whitington demonstrates how late industrial environments are infused with uncertainty inherent in the anthropogenic ecologies themselves. Whereas 'anthropogenic' usually describes human-induced environmental change, it can also show how new capacities for being human are generated when people live in ecologies shot through with uncertainty. Implementing what Foucault called a "historical ontology of ourselves," Anthropogenic Rivers formulates a new materialist critique of the dirty ecologies of late industrialism by pinpointing the opportunistic, ambitious and speculative ontology of capitalist natures.

In the 2000s, Laos was treated as a model country for the efficacy of privatized, "sustainable" hydropower projects as viable options for World Bank-led development. By viewing hydropower as a process that creates ecologically uncertain environments, Jerome Whitington reveals how new forms of managerial care have emerged in the context of a privatized dam project successfully targeted by transnational activists. Based on ethnographic work inside the hydropower company, as well as with Laotians affected by the dam, he investigates how managers, technicians and consultants grapple with unfamiliar environmental obligations through new infrastructural configurations, locally-inscribed ethical practices, and forms of flexible experimentation informed by American management theory.Far from the authoritative expertise that characterized classical modernist hydropower, sustainable development in Laos has been characterized by a shift from the risk politics of the 1990s to an ontological politics in which the institutional conditions of infrastructure investment are pervasively undermined by sophisticated 'hactivism.' Whitington demonstrates how late industrial environments are infused with uncertainty inherent in the anthropogenic ecologies themselves. Whereas 'anthropogenic' usually describes human-induced environmental change, it can also show how new capacities for being human are generated when people live in ecologies shot through with uncertainty. Implementing what Foucault called a "historical ontology of ourselves," Anthropogenic Rivers formulates a new materialist critique of the dirty ecologies of late industrialism by pinpointing the opportunistic, ambitious and speculative ontology of capitalist natures.

What is creativity? What is the relationship between work life and personal life? How is it possible to live truthfully in a world of contradiction and compromise? These deep and deeply personal questions spring to the fore in Thomas Yarrow's vivid exploration of the life of architects. Yarrow takes us inside the world of architects, showing us the anxiety, exhilaration, hope, idealism, friendship, conflict, and the personal commitments that feed these acts of creativity. Architects rethinks "creativity," demonstrating how it happens in everyday practice. It highlights how the pursuit of good architecture, relates to the pursuit of a good life in intimate and individually specific ways. And it reveals the surprising and routine social negotiations through which designs and buildings are actually made.

Noelle Molé Liston's The Truth Society seeks to understand how a period of Italian political spectacle, which regularly blurred fact and fiction, has shaped how people understand truth, mass-mediated information, scientific knowledge, and forms of governance. Liston scrutinizes Italy's late twentieth-century political culture, particularly the impact of the former prime minister and media mogul Silvio Berlusconi. By doing so, she examines how this truth-bending political era made science, logic, and rationality into ideas that needed saving.With the prevalence of fake news and our seeming lack of shared reality in the "post-truth" world, many people struggle to figure out where this new normal came from. Liston argues that seemingly disparate events and practices that have unfolded in Italy are historical reactions to mediatized political forms and particular, cultivated ways of knowing. Politics, then, is always sutured to how knowledge is structured, circulated, and processed. The Truth Society offers Italy as a case study for understanding the remaking of politics in an era of disinformation.

Noelle Molé Liston's The Truth Society seeks to understand how a period of Italian political spectacle, which regularly blurred fact and fiction, has shaped how people understand truth, mass-mediated information, scientific knowledge, and forms of governance. Liston scrutinizes Italy's late twentieth-century political culture, particularly the impact of the former prime minister and media mogul Silvio Berlusconi. By doing so, she examines how this truth-bending political era made science, logic, and rationality into ideas that needed saving.With the prevalence of fake news and our seeming lack of shared reality in the "post-truth" world, many people struggle to figure out where this new normal came from. Liston argues that seemingly disparate events and practices that have unfolded in Italy are historical reactions to mediatized political forms and particular, cultivated ways of knowing. Politics, then, is always sutured to how knowledge is structured, circulated, and processed. The Truth Society offers Italy as a case study for understanding the remaking of politics in an era of disinformation.

What constitutes an archive in architecture? What forms does it take? What epistemology does it perform? What kind of craft is archiving? Crafting History provides answers and offers insights on the ontological granularity of the archive and its relationship with architecture as a complex enterprise that starts and ends much beyond the act of building or the life of a creator. In this book we learn how objects are processed and catalogued, how a classification scheme is produced, how models and drawings are preserved, and how born-digital material battles time and technology obsolescence. We follow the work of conservators, librarians, cataloguers, digital archivists, museum technicians, curators, and architects, and we capture archiving in its mundane and practical course. Based on ethnographic observation at the Canadian Centre for Architecture and interviews with a range of practitioners, including Álvaro Siza and Peter Eisenman, Albena Yaneva traces archiving through the daily work and care of all its participants, scrutinizing their variable ontology, scale, and politics. Yaneva addresses the strategies practicing architects employ to envisage an archive-based future and tells a story about how architectural collections are crafted so as to form the epistemological basis of architectural history.

What constitutes an archive in architecture? What forms does it take? What epistemology does it perform? What kind of craft is archiving? Crafting History provides answers and offers insights on the ontological granularity of the archive and its relationship with architecture as a complex enterprise that starts and ends much beyond the act of building or the life of a creator. In this book we learn how objects are processed and catalogued, how a classification scheme is produced, how models and drawings are preserved, and how born-digital material battles time and technology obsolescence. We follow the work of conservators, librarians, cataloguers, digital archivists, museum technicians, curators, and architects, and we capture archiving in its mundane and practical course. Based on ethnographic observation at the Canadian Centre for Architecture and interviews with a range of practitioners, including Álvaro Siza and Peter Eisenman, Albena Yaneva traces archiving through the daily work and care of all its participants, scrutinizing their variable ontology, scale, and politics. Yaneva addresses the strategies practicing architects employ to envisage an archive-based future and tells a story about how architectural collections are crafted so as to form the epistemological basis of architectural history.

A Simpler Life approaches the developing field of synthetic biology by focusing on the experimental and institutional lives of practitioners in two labs at Princeton University. It highlights the distance between hyped technoscience and the more plodding and entrenched aspects of academic research. Talia Dan-Cohen follows practitioners as they wrestle with experiments, attempt to publish research findings, and navigate the ins and outs of academic careers. Dan-Cohen foregrounds the practices and rationalities of these pursuits that give both researchers' lives and synthetic life their distinctive contemporary forms. Rather than draw attention to avowed methodology, A Simpler Life investigates some of the more subtle and tectonic practices that bring knowledge, doubt, and technological intervention into new configurations. In so doing, the book sheds light on the more general conditions of contemporary academic technoscience.