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Street-Gang and Tribal-Warrior Autobiographies is a study of the autobiographies of tribal-warrior cultures in North America, the Amazon, the Orinoco Basin, the highlands of Luzon, the island of Alor — of headhunters, women, Apaches, New Guinea big men and a Yanomami captive. The book also discusses tribal-warrior autobiographies closer to home: Colton Simpson’s Inside the Crips, Mona Ruiz’s Two Badges, Nathan McCall’s Makes Me Wanna Holler and Sanyika Shakur’s Monster, autobiographies that remember gangbanging at a time when there were close to 500 gang-related homicides a year in Los Angeles—a time when gangbangers were so alienated from the larger society that they reinvented something very similar to the tribal-warrior cultures right in the asphalt heart of American cities. Grisly, probing and resonant with the voices of generations of fighters, Street-Gang and Tribal-Warrior Autobiographies is an unsettling work of cross-disciplinary scholarship.
The first edition of this book proved to be extremely useful to students of archaeology because it provided a highly readable explanation for why people might bury valued family members under house and plaza floors in Preclassic and Classic Maya societies of the first millennium BCE and CE. By casting this ancestralizing practice within the larger framework of land, inheritance, identity, and genealogies of place, the author demonstrates the cultural logic of a practice that initially appears alien to Western eyes. This new edition contains an entirely new introduction that synthesizes new scholarship, as well as an updated bibliography.
This volume is a comprehensive listing of reference sources for Philippine ethnology, excluding physical anthropology and de-emphasizing folklore and linguistics. It is published as part of the East-West Bibliographic Series. This listing includes books, journal articles, mimeographed papers, and official publications selected on the basis of the ratings of sixty-two Philippine specialists. Several titles were added to fill the need for material in certain areas.
Niklas Luhmann is recognised as a major social theorist, and his treatise on the sociology of law is a classic text. For Luhmann, law provides the framework of the state, lawyers are the main human resource for the state, and legal theory provides the most suitable base from which to theorize on the nature of society. He explores the concept of law in the light of a general theory of social systems, showing the important part law plays in resolving fundamental problems a society may face. He then goes on to discuss in detail how modern 'positive' – as opposed to ‘natural’ – law comes to fulfil this function. The work as a whole is not only a contribution to legal sociology, but a major work in social theory. With a revised translation, and a new introduction by Martin Albrow.
The ruler in the Indic States of Southeast Asia was seen not as the "head of state" but as the center or navel of the world. Like polities, persons and houses were and are viewed as centered spaces (locations) where spiritual potency can gather. Shelly Errington explores the politics of constituting and maintaining such centered socio-political spaces in a former Indic State called Luwu, which lies in South Sulawesi (Celebes), Indonesia. The meaning of political life and the ways its cultural forms were and are sustained depend on locally construed ideas of "power" or spiritual potency and "the person," which the author explores in detail. She views the polity neither as a frame in which political actors pursue advantage nor as a structure for extracting wealth but as a hierarchical system of signs ultimately backed by force--but force which was not fully centralized and whose import must be understood within ideas about spiritual potency widespread in the region. Although focused on Luwu, the book's theoretical scope is wide, and it ranges comparatively over a broad geographical area, making a contribution to ethnographic, historical, and regional studies as well as to the study of politics in nonsecular societies. Part One traces how the person, the house, and the polity are constituted symbolically in everyday practices as centered spaces. Part Two examines how centers can be de-centered, while Part Three explores the structure that tended to hold centers together in Luwu and other Indic States. The introduction and the three conclusions (each of the three being broader than the last in comparative scope) locate the author's views with respect to other current theoretical approaches to power and culture. Originally published in 1989. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
When we consider modern American animal advocacy, we often think of veganism, no-kill shelters, Internet campaigns against trophy hunting, or celebrities declaring that they would "rather go naked" than wear fur. Contemporary critics readily dismiss animal protectionism as a modern secular movement that privileges animals over people. Yet the movement's roots are deeply tied to the nation's history of religious revivalism and social reform. In The Gospel of Kindness, Janet M. Davis explores the broad cultural and social influence of the American animal welfare movement at home and overseas from the Second Great Awakening to the Second World War. Dedicated primarily to laboring animals at its inception in an animal-powered world, the movement eventually included virtually all areas of human and animal interaction. Embracing animals as brethren through biblical concepts of stewardship, a diverse coalition of temperance groups, teachers, Protestant missionaries, religious leaders, civil rights activists, policy makers, and anti-imperialists forged an expansive transnational "gospel of kindness," which defined animal mercy as a signature American value. Their interpretation of this "gospel" extended beyond the New Testament to preach kindness as a secular and spiritual truth. As a cultural product of antebellum revivalism, reform, and the rights revolution of the Civil War era, animal kindness became a barometer of free moral agency, higher civilization, and assimilation. Yet given the cultural, economic, racial, and ethnic diversity of the United States, its empire, and other countries of contact, standards of kindness and cruelty were culturally contingent and potentially controversial. Diverse constituents defended specific animal practices, such as cockfighting, bullfighting, songbird consumption, and kosher slaughter, as inviolate cultural traditions that reinforced their right to self-determination. Ultimately, American animal advocacy became a powerful humanitarian ideal, a touchstone of inclusion and national belonging at home and abroad that endures to this day.
The Ifugao of Northern Luzon, the Philippines, are famous for their extensive system of irrigated rice terraces, and previous anthropological accounts of the Ifugao have stressed their immense importance for social life. This book attempts to "go against the grain" and approach Ifugao society through an often overlooked element, namely their pigs. By a detailed ethnographic description of Ifugao cultural practices related to kinship, animism, prestige, and death, Pigs and Persons in the Philippines shows how pigs are involved in the constitution and re-constitution of relations between humans and between humans and spirits. Remme draws upon theories of relationality, performativity, and assemblages to argue that the exchange and consumption of pig meat have the ontological effect of enacting persons. He also shows how pigs are the prime means of engaging in relations with spirits and argues further that prestige can be understood as a heterogeneous assemblage of relations of which pigs play a central role. While pigs are thus constitutively involved in the enactment of persons, Remme also shows how they are operative in the re-constitution of relations that occurs at death. In documenting these practices, Remme argues for a relational understanding of personhood that goes beyond inter-human relations and includes relations with nonhuman beings, including spirits, and animals.
Contract workers from the Philippines make up one of the world's largest movements of temporary labor migrants. Deirdre McKay follows Filipino migrants from one rural community to work sites overseas and then home again. Focusing on the experiences of individuals, McKay interrogates current approaches to globalization, multi-sited research, subjectivity, and the village itself. She shows that rather than weakening village ties, temporary labor migration gives the village a new global dimension created in and through the relationships, imaginations, and faith of its members in its potential as a site for a better future.