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This work offers productive insight into the field of medical anthropology and its future, as viewed by some of the world's leading medical anthropologists.
Climate change is one of the most pressing issues of our times, yet global solutions have proved elusive. This book draws together cutting-edge anthropological research to uncover new ways of approaching the critical questions that surround climate change. Leading anthropologists engage in three major areas of inquiry: how climate change issues have been framed in previous times compared to present-day discourse, how knowledge about climate change and its impacts is produced and interpreted by different groups, and how imagination plays a role in shaping conceptions of climate change.
A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program for monographs. Visit www.luminosoa.org to learn more. Luxury and Rubble is the tale of two cities in Ho Chi Minh City. It is the story of two planned, mixed-use residential and commercial developments that are changing the face of Vietnam’s largest city. Since the early 1990s, such developments have been steadily reorganizing urban landscapes across the country. For many Vietnamese, they are a symbol of the country’s emergence into global modernity and of post-socialist economic reforms. However, they are also sites of great contestation, sparking land disputes and controversies over how to compensate evicted residents. In this penetrating ethnography, Erik Harms vividly portrays the human costs of urban reorganization as he explores the complex and sometimes contradictory experiences of individuals grappling with the forces of privatization in a socialist country.
This text brings together a collection of essays by leading anthropologists, covering an entire range of visual representation and including discussions on the anthropology of art, the study of landscape, and the history of anthropology.
Bronislaw Malinowski, born and educated in Poland, helped to establish British social anthropology. His classic monographs on the Trobriand Islanders were published between 1922 and 1935, when he was professor of anthropology at the London School of Economics. This 1993 collection of Malinowski's early writings, establishes the intellectual background to this achievement. Written between 1904 and 1914, before he went to Melanesia, all but two of the essays are published here in English for the first time. They show how Malinowski's considerable impact on twentieth-century thought is rooted in the late nineteenth-century philosophy of central Europe, especially the work of philosopher and physicist Ernst Mach, Friedrich Nietzsche, and in the ethnological theories of James Frazer.
The emergence of symbolic culture is generally linked with the development of the hunger-gatherer adaptation based on a sexual division of labor. This original and ingenious book presents a new theory of how this symbolic domain originated. Integrating perspectives of evolutionary biography and social anthropology within a Marxist framework, Chris Knight rejects the common assumption that human culture was a modified extension of primate behavior and argues instead that it was the product of an immense social, sexual, and political revolution initiated by women. Culture became established, says Knight, when evolving human females began to assert collective control over their own sexuality, refusing sex to all males except those who came to them with provisions. Women usually timed their ban on sexual relations with their periods of infertility while they were menstruating, and to the extent that their solidarity drew women together, these periods tended to occur in synchrony. The result was that every month with the onset of menstruation, sexual relations were ruptured in a collective, ritualistic way as the prelude to each successful hunting expedition. This ritual act was the means through which women motivated men not only to hunt but also to concentrate energies on bringing back the meat. Knight shows how this hypothesis sheds light on the roots of such cultural traditions as totemic rituals, incest and menstrual taboos, blood-sacrifice, and hunters’ atonement rites. Providing detailed ethnographic documentation, he also explains how Native American, Australian Aboriginal, and other magico-religious myths can be read as derivatives of the same symbolic logic.
Essays discuss chimpanzees as an evolutionary model, modern examples of hunter-gatherer tribes, women's and men's roles in prehistoric times, and primitive human adaptations
Russia is among the world’s leading oil producers, sitting atop the planet’s eighth largest reserves. Like other oil-producing nations, it has been profoundly transformed by the oil industry. In The Depths of Russia, Douglas Rogers offers a nuanced and multifaceted analysis of oil’s place in Soviet and Russian life, based on ethnographic fieldwork and archival research in the Perm region of the Urals. Moving beyond models of oil calibrated to capitalist centers and postcolonial "petrostates," Rogers traces the distinctive contours of the socialist—and then postsocialist—oil complex, showing how oil has figured in the making and remaking of space and time, state and corporation, exchange and money, and past and present. He pays special attention to the material properties and transformations of oil (from depth in subsoil deposits to toxicity in refining) and to the ways oil has echoed through a range of cultural registers. The Depths of Russia challenges the common focus on high politics and Kremlin intrigue by considering the role of oil in barter exchanges and surrogate currencies, industry-sponsored social and cultural development initiatives, and the city of Perm’s campaign to become a European Capital of Culture. Rogers also situates Soviet and post-Soviet oil in global contexts, showing that many of the forms of state and corporate power that emerged in Russia after socialism are not outliers but very much part of a global family of state-corporate alliances gathered at the intersection of corporate social responsibility, cultural sponsorship, and the energy and extractive industries.
Drawing on both original texts and critical literature, Linguistics in a Colonial World surveys the methods, meanings, and uses of early linguistic projects around the world. Explores how early endeavours in linguistics were used to aid in overcoming practical and ideological difficulties of colonial rule Traces the uses and effects of colonial linguistic projects in the shaping of identities and communities that were under, or in opposition to, imperial regimes Examines enduring influences of colonial linguistics in contemporary thinking about language and cultural difference Brings new insight into post-colonial controversies including endangered languages and language rights in the globalized twenty-first century
The Old Faith and the Russian Land is a historical ethnography that charts the ebbs and flows of ethical practice in a small Russian town over three centuries. The town of Sepych was settled in the late seventeenth century by religious dissenters who fled to the forests of the Urals to escape a world they believed to be in the clutches of the Antichrist. Factions of Old Believers, as these dissenters later came to be known, have maintained a presence in the town ever since. The townspeople of Sepych have also been serfs, free peasants, collective farmers, and, now, shareholders in a post-Soviet cooperative. Douglas Rogers traces connections between the town and some of the major transformations of Russian history, showing how townspeople have responded to a long series of attempts to change them and their communities: tsarist-era efforts to regulate family life and stamp out Old Belief on the Stroganov estates, Soviet collectivization drives and antireligious campaigns, and the marketization, religious revival, and ongoing political transformations of post-Soviet times. Drawing on long-term ethnographic fieldwork and extensive archival and manuscript sources, Rogers argues that religious, political, and economic practice are overlapping arenas in which the people of Sepych have striven to be ethical—in relation to labor and money, food and drink, prayers and rituals, religious books and manuscripts, and the surrounding material landscape. He tracks the ways in which ethical sensibilities—about work and prayer, hierarchy and inequality, gender and generation—have shifted and recombined over time. Rogers concludes that certain expectations about how to be an ethical person have continued to orient townspeople in Sepych over the course of nearly three centuries for specific, identifiable, and often unexpected reasons. Throughout, he demonstrates what a historical and ethnographic study of ethics might look like and uses this approach to ask new questions of Russian, Soviet, and post-Soviet history.