Introduction to "Cruelty, Suffering, Imagination: The Lessons of J. M. Coetzee"

For over two decades, Nobel laureate J. M. Coetzee has brilliantly addressed issues of interest to anthropologists: the brutal effects of racist tyranny and injustice in South Africa; the reach of empire; guilt and revenge; and the problem of language in particular historical and political moments. In his recent work Elizabeth Costello (2003a), Coetzee confronts a particularly pressing set of contemporary political and ethical concerns, ones to which anthropologists have much to add. In this "In Focus," anthropologists from each of the subdisciplines use Elizabeth Costello as a lens for working through such concerns, addressing a range of questions—including the nature of evil and its relationship to state power, the burden of belief, the legacy of colonialism, the ethical limits of representations of horror, what it means to live in a world of cruelty and suffering, and the power of humans' sympathetic imagination to confront such a world.     

Giving birth to gonolia: "culture" and sexually transmitted disease among the Huli of Papua New Guinea

The "culture concept" has been challenged on a number of fronts, both by medical anthropologists researching AIDS and in the discipline of cultural anthropology more generally. Medical anthropologists have argued against the "etiologization" of culture, and cultural anthropologists have taken issue with the tendency to treat beliefs and practices as static and seamlessly shared. Using the narrative of one Huli woman's shifting explanation of a diagnosis of syphilis, this article argues that, rather than avoid the notion of culture, we should strive for representations that demonstrate how individuals use discourses in expedient, ad hoc, and yet deeply felt ways. This article also argues for the importance of a sociology of knowledge approach to understanding local notions of etiology. The woman's understanding of her situation was strongly influenced by her entry into a new "community" of women who had similarly been diagnosed with a sexually transmitted disease.     

"Strong Women" and "Pretty Girls": Self-Provisioning, Gender, and Class Identity in Rural Galicia (Spain)

In this article I examine expressions of class and gender identity in a worker-peasant community in rural Galicia (Spain). While men who have worked for decades in migrant destinations define their own class positionality partly through reference to the unpaid, subsistence work that is performed mainly by women who remain in the community, these same women adeptly "code switch" between "strong woman" and '"pretty girl" demeanors through their work activities, dress, and use of domestic spaces. Using the example of ethnographic data from this one part of rural Europe, 1 argue for the broader importance of anthropologists considering how laboring bodies become gendered; the intersections between gender and class identities; and connections among mixed livelihood strategies, the continuity of self-provisioning activities, and resistance to fully commoditized consumption. [Key words: class and gender identity, Galicia, Spain, unpaid provisioning work, consumption]     

Lessons from Appalachia in the 20th Century: Poverty, Power, and the "Grassroots"

Through an exploration of settings in eastern Kentucky, southwest Virginia, and western North Carolina, this article explores lessons that poor and working class people have to offer about grassroots activism in response to processes of economic restructuring and political disenf ranchisement. In addition to displacing simplistic perspectives on Appalachia, the purpose of this discussion is to consider how anthropologists might more effectively convey the insights of—not simply about—the peoples we study into public policy and debates on "the poor. [Keywords: Appalachia, activism, poverty, economic restructuring]     

Introduction to "Moral Economies, State Spaces, and Categorical Violence"

By studying and writing about social revolutions and popular protest, James Scott has provided anthropologists and social theorists with a wide-ranging analytical vocabulary for speaking about peace and its inseparable twin—violence. His particular area of expertise has been the arts of repressive peace, and the artfulness of those who elude or defy such silencing technologies. The publication of The Moral Economy of the Peasant in 1976 initiated the first interactions between Scott's unique brand of political theory and anthropology in the shared topical space of peasant studies and the shared geographic space of Asian studies. The authors of this "In Focus" have assembled this special collection to celebrate and evaluate those and subsequent interactions covering a quarter of a century and spanning the publication of at least three other books: Weapons of the Weak (1985), Domination and the Arts of Resistance (1990), and Seeing Like a State (1998).     

Biological anthropology of aging--past,present and future

Biological anthropologists have a strong tradition of studying growth and development and research on aging has been limited. This paper explores the past and current contribution of biological anthropologists to the field of aging through an examination of the American Journal of Physical Anthropology (AJPA) and the American Journal of Human Biology (AJHB). It is clear from this survey that biological anthropologists and human biologists have predominantly studied growth and developmental processes relative to aging. However, there is a trend of increasing interest in aging over time. In the AJHB, papers discussing chronic disease were predominant, followed by reproductive aging (19%), bone aging (15%) and body composition (10%). Within the AJPA, the majority of articles were in the field of human biology (43%) and bioarchaelogy (42%) with a lesser contribution from primatology (14%) and dermatogliphics (1%). Biological anthropologists still have great potential to make contributions to gerontology with our evolutionary and holistic perspectives and focus on cross-cultural research.     

The Misuse of Chayanov: "Chayanov's Rule" and Empiricist Bias in Anthropology

Sahlins's "Chayanov's Rule"–the more consumers each worker has to support the more work each worker does-has characterized Chayanov's analysis for most anthropologists. I examine the relationship between the consumer/worker ratio and product per worker for the Shan community of Thongmakhsan in northwestern Thailand. Since there is no systematic relationship between these variables even when the population is divided into production strategy groups, I go on to examine the relationship between Sahlins's "Chayanov's Rule" and Chayanov's own analysis. In conclusion I raise the issue of the continuing identification of Chayanov with "Chayanov's Rule" and consider a number of possible reasons for this.     

Ethnographic inquiry in colonial India: Herbert Risley,William Crooke,and the study of tribes and castes

Sir Herbert Risley and William Crooke, both officials in the colonial government, published the first two handbooks of tribes and castes in British India in the 1890s, each containing a lengthy ethnographic glossary with entries for individual tribes and castes. The handbooks are rarely consulted by modern anthropologists of India and have been criticized as colonialist misrepresentation. This article, which reassesses Risley's and Crooke's handbooks as contributions to anthropological knowledge, examines their collection and presentation of ethnographic information, particularly Risley's inquiry into caste ranking. It discusses criticism of the handbooks and their elitist bias, as well as the collaborative contribution made by Indian assistants. It briefly considers why Risley's and Crooke's work was uninteresting to leading metropolitan anthropologists and notes the greater interest of European sociologists.     

Language,culture, and mind: trends and standards in the latest pendulum swing. Daniel Everett,Language: the cultural tool. London: Profile, 2012.

The study of language in relation to anthropological questions has deep and varied roots, from Humboldt and Boas, Malinowski and Vygotsky, Sapir and Whorf, Wittgenstein and Austin, through to the linguistic anthropologists of now. A recent book by the linguist Daniel Everett, Language: the cultural tool (2012), aims to bring some of the issues to a popular audience, with a focus on the idea that language is a tool for social action. I argue in this essay that the book does not represent the state of the art in this field, falling short on three central desiderata of a good account for the social functions of language and its relation to culture. I frame these desiderata in terms of three questions, here termed the cognition question, the causality question, and the culture question. I look at the relevance of this work for socio‐cultural anthropology, in the context of a major interdisciplinary pendulum swing that is incipient in the study of language today, a swing away from formalist, innatist perspectives, and towards functionalist, empiricist perspectives. The role of human diversity and culture is foregrounded in all of this work. To that extent, Everett's book is representative, but the quality of his argument is neither strong in itself nor representative of a movement that ought to be of special interest to socio‐cultural anthropologists.     

The story catches you and you fall down: tragedy,ethnography, and "cultural competence"

Anne Fadiman's The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures (Noonday Press, 1997) is widely used in "cultural competence" efforts within U.S. medical school curricula. This article addresses the relationship between theory, narrative form, and teaching through a close critical reading of that book that is informed by theories of tragedy and ethnographies of medicine. I argue that The Spirit Catches You is so influential as ethnography because it is so moving as a story; it is so moving as a story because it works so well as tragedy; and it works so well as tragedy precisely because of the static, reified, essentialist understanding of "culture" from which it proceeds. If professional anthropologists wish our own best work to speak to "apparitions of culture" within medicine and other "cultures of no culture," I suggest that we must find compelling new narrative forms in which to convey more complex understandings of "culture."     

"The Divine Impatience": Ritual, Narrative, and Symbolization in the Practice of Martyrdom in Palestine

Violence is obscured by habits of thought, which predispose us to reject that which falls outside of our notion of "normal' human behavior. By dismissing as incomprehensible, or "pathologic" embodied practices that do not correspond to a "rationally ordered' everyday life, some anthropologists concerned with issues of violence forsake a fundamental responsibility to foster an understanding of phenomena that affronts, offends, or questions our own cultural norms and assumptions. Situations of violence, whether due to contextual or individual instability, by definition defy pregiven notions of "rationality" and "normal behavior." This article is about Palestinian martyrs, youths killed in confrontations with the Israeli military. It seeks to identify the cultural and psychological processes that make Palestinian martyrdom possible within the specific context of Israeli military occupation. It elaborates the ritual, narrative, and symbolic dimensions of a practice that exists within a Palestinian discourse of sacrifice and of national liberation. [Palestinian, martyrdom, embodiment, psychoanalysis, violence]     

"Race"—Still an Issue for Physical Anthropology? Results of Polish Studies Seen in the Light of the U.S. Findings

The racial paradigm, which became rooted in physical anthropology at its very beginning, was, for decades, treated as a concept needing no verification. It was only in the mid-20th century that the first attempts were made to question the usefulness of the race concept in describing our species variation. Since then, an ever growing number of anthropologists, particularly in the United States, have rejected the concept (nearly seventy percent in 1999). In Poland, the situation is different—in the 2001 study, the race concept was rejected by only 25 percent; the remaining respondents differing widely as to the accepted meaning of race. Unlike the U.S. anthropologists, Polish anthropologists tend to regard race as a term without taxonomic value, often as a substitute for population. The discrepancy may stem from differences in the traditions of anthropological schools, the differing sociopolitical histories, education, semantics, and possible attitudinal factors. [Keywords: race, human variation, subspecies, anthropological schools]     

Maya mobile medicine in Guatemala: the "other" public health

Maya mobile medical providers in highland Guatemala and the goods and services that they offer from "soapboxes" on street corners, local markets, and on buses exemplify an important yet underinvestigated domain of localized health care, one that I refer to as the "other" public health. This medical and linguistic examination of traveling medical salespeople calls for a reconsideration (on a global scale) of what has come to be understood as "public health," arguing that "othered," local forms of public health that are often overlooked by anthropologists as "nontraditional" and delegitimized by bio-medicine as nonscientific merit serious consideration and investigation. This ethnography of marginalized forms of public health offers global insights into emerging heterodoxical forms of public health care that contest bio-medical authority and challenge our preexisting definitions of what counts as "access," wellness seeking, and even health care itself.     

Genetic admixture, self-reported ethnicity, self-estimated admixture, and skin pigmentation among Hispanics and Native Americans

The relationship between ethnicity and biology is of interest to anthropologists, biomedical scientists, and historians in understanding how human groups are constructed. Ethnic self-identification in recently admixed groups such as Hispanics, African Americans, and Native Americans (NA) is likely to be complex due to the heterogeneity in individual admixture proportions and social environments within these groups. This study examines the relationships between self-identified ethnicity, self-estimated admixture proportions, skin pigmentation, and genetic marker estimated admixture proportions. These measures were assessed using questionnaires, skin color measurements, and genotyping of a panel of 76 ancestry informative markers, among 170 Hispanics and NAs from New Mexico, a state known for its complex history of interactions between people of NA and European (EU) ancestry. Results reveal that NAs underestimate their degree of EU admixture, and that Hispanics underestimate their degree of NA admixture. Within Hispanics, genetic-marker estimated admixture is better predicted by forehead skin pigmentation than by self-estimated admixture. We also find that Hispanic individuals self-identified as "half-White, half Hispanic" and "Spanish" have lower levels of NA admixture than those self-identified as "Mexican" and "Mexican American." Such results highlight the interplay between culture and biology in how individuals identify and view themselves, and have implications for how ethnicity and disease risk are assessed in a medical setting.     

Environmental history as an anthropologic topic. Contribution to "chemical anthropology"

Human population history is firmly connected with temporal and regional changes of the environment. Whether natural or anthropogene, alteration of environmental features lead to changes of human life-style and to the development of adaptive strategies. The demand of resources for his subsistence has led man to diverse impacts on his environment since ever. Thus, environmental history is a scientific topic for anthropologists. The research potential of trace element studies of excavated human skeletons for the reconstruction of natural and socio-cultural environments as well as for distribution patterns of hazardous substances is outlined for the European Middle Ages. The scientific value of unravelling past man/environment-interrelationships for both the historical and applied sciences and the place of any "chemical anthropology" within this context is discussed.     

Terrorism in Native America: Interrogating the Past, Examining the Present, and Constructing a Liberatory Future

Drawing on Critical Race Theory, I examine the concept and practice of terrorism as it has been imposed on Native Americans by the United States government and its agents, and provide two concrete examples of terrorism. For anthropologists, this article amplifies the "voice" of the historical Other, describing terrorism from an emic perspective. For educators and educational anthropologists, I argue that we must critically examine issues of power and media portrayals of terrorism and terrorists in order to engage students in liberatory education.     

Giving Voice to Children's Voices: Practices and Problems, Pitfalls and Potentials

In this article, I explore the lessons that the anthropological debates of the 1980s about writing culture might have for contemporary childhood research within anthropology and the social sciences more generally. I argue that the current rhetoric about "giving voice to children," commonplace both inside and outside the academy, poses a threat to the future of childhood research because it masks a number of important conceptual and epistemological problems. In particular, these relate to questions of representation, issues of authenticity, the diversity of children's experiences, and children's participation in research, all of which need to be addressed by anthropologists in their own research practices with children. Unless anthropologists do so, childhood research risks becoming marginalized once more and will fail to provide an arena within which children are seen as social actors who can provide a unique perspective on the social world about matters that concern them as children.     

Introduction: Expanding the Discourse on "Race"

In response to Mukhopadhyay and Moses's call for biological and cultural anthropologists to reestablish a dialogue on race, anthropologists from the four major subfields join colleagues from two allied disciplines to address the possible ways in which the anthropological discourse on race can become more holistic and amenable to the urgent needs and interests of the public. This essay offers an overview of the current resurgence of race-focused scholarship in anthropology, as well as a framework for an intertextual reading of the articles featured in this theme forum. Anthropologists' current conversation on race and racism is built on a rich legacy, elements of which are still being uncovered in gender- and racecognizant explorations of the discipline's past Despite the considerable hiatus since the last major juncture of race-centered debate and research, that legacy has recently inspired a promising upsurge of critical analysis which, if mobilized effectively, may contribute to the subversion of the often subtle cultural and structural logics of contemporary racism, as well as clear the ground for a new culture for multiracial democracy. Toward this end, anthropologists and others interested in using anthropological tools must cultivate more richly nuanced analyses and intervention strategies informed by insights emerging from the cross-fertilization of ideas from the various subfields along with such fields as human genetics and ethnic studies. Anthropology's unique role in interrogating, theorizing, and potentially disrupting the dynamics of racism may be dependent on understanding the conceptual and methodological significance of strategic intradisciplinary and interdisciplinary interfaces.     

How "Caucasoids" got such big crania and why they shrank. From Morton to Rushton

In the 19th century measurements of cranial capacity by Morton and others supported a "Caucasoid>Mongoloid>Negroid" hierarchy of intelligence. This continued through most of the 20th century but was challenged by a nonhierarchical view originating with Boas. Beginning in the 1980s Rushton correlated cranial and IQ measurements and presented a hierarchy with "Mongoloids" at the top. Each of these periods relates to its social context: the 19th-century hierarchy paralleled the height of European world domination; the nonhierarchy of the 20th century reflected world wars, worldwide depression, and the breakup of empires; the "Mongoloid>Caucasoid>Negroid" hierarchy followed the economic success of several Asian nations. Morton's cranial ranking was the result of his sampling error and his acceptance of the hierarchical thinking of his time. But how is it possible for Rushton to support the M>C>N ordering while using the data of several anthropologists who have rejected racial hierarchies on empirical grounds? The answer to this question involves a critique of Rushton's use of the race concept, his aggregation of diverse populations into three traditional races, his claim to explain differences in "cultural achievements" on the basis of variation in brain size, and a number of other problems. The study concludes by noting that the major consequence of these hierarchies is the apparent justification for the exploitation of those at the bottom.