Ruth M. Underhill (1883–1984) was one of the twentieth century’s legendary anthropologists, forged in the same crucible as Franz Boas, Ruth Benedict, and Margaret Mead. After decades of trying to escape her Victorian roots, Underhill took on a new adventure at the age of forty-six, when she entered Columbia University as a doctoral student of anthropology. Celebrated now as one of America’s pioneering anthropologists, Underhill reveals her life’s journey in frank, tender, unvarnished revelations that form the basis of An Anthropologist’s Arrival. This memoir, edited by Chip Colwell-Chanthaphonh and Stephen E. Nash, is based on unpublished archives, including an unfinished autobiography and interviews conducted prior to her death, held by the Denver Museum of Nature & Science. In brutally honest words, Underhill describes her uneven passage through life, beginning with a searing portrait of the Victorian restraints on women and her struggle to break free from her Quaker family’s privileged but tightly laced control. Tenderly and with humor she describes her transformation from a struggling “sweet girl” to wife and then divorcée. Professionally she became a welfare worker, a novelist, a frustrated bureaucrat at the Bureau of Indian Affairs, a professor at the University of Denver, and finally an anthropologist of distinction. Her witty memoir reveals the creativity and tenacity that pushed the bounds of ethnography, particularly through her focus on the lives of women, for whom she served as a role model, entering a working retirement that lasted until she was nearly 101 years old. No quotation serves to express Ruth Underhill’s adventurous view better than a line from her own poetry: “Life is not paid for. Life is lived. Now come.”

"What is anthropology? What can it tell us about the world? Why, in short, does it matter? For well over a century, cultural anthropologists have circled the globe, from Papua New Guinea to suburban England and from China to California, uncovering surprising facts and insights about how humans organize their lives and articulate their values. In the process, anthropology has done more than any other discipline to reveal what culture means--and why it matters. By weaving together examples and theories from around the world, Matthew Engelke provides a lively, accessible, and at times irreverent introduction to anthropology, covering a wide range of classic and contemporary approaches, subjects, and practitioners. Presenting a set of memorable cases, he encourages readers to think deeply about some of the key concepts with which anthropology tries to make sense of the world--from culture and nature to authority and blood. Along the way, he shows why anthropology matters: not only because it helps us understand other cultures and points of view but also because, in the process, it reveals something about ourselves and our own cultures, too." --Cover.

In this compact volume two of anthropology’s most influential theorists, Paul Rabinow and George E. Marcus, engage in a series of conversations about the past, present, and future of anthropological knowledge, pedagogy, and practice. James D. Faubion joins in several exchanges to facilitate and elaborate the dialogue, and Tobias Rees moderates the discussions and contributes an introduction and an afterword to the volume. Most of the conversations are focused on contemporary challenges to how anthropology understands its subject and how ethnographic research projects are designed and carried out. Rabinow and Marcus reflect on what remains distinctly anthropological about the study of contemporary events and processes, and they contemplate productive new directions for the field. The two converge in Marcus’s emphasis on the need to redesign pedagogical practices for training anthropological researchers and in Rabinow’s proposal of collaborative initiatives in which ethnographic research designs could be analyzed, experimented with, and transformed. Both Rabinow and Marcus participated in the milestone collection Writing Culture: The Poetics and Politics of Ethnography. Published in 1986, Writing Culture catalyzed a reassessment of how ethnographers encountered, studied, and wrote about their subjects. In the opening conversations of Designs for an Anthropology of the Contemporary, Rabinow and Marcus take stock of anthropology’s recent past by discussing the intellectual scene in which Writing Culture intervened, the book’s contributions, and its conceptual limitations. Considering how the field has developed since the publication of that volume, they address topics including ethnography’s self-reflexive turn, scholars’ increased focus on questions of identity, the Public Culture project, science and technology studies, and the changing interests and goals of students. Designs for an Anthropology of the Contemporary allows readers to eavesdrop on lively conversations between anthropologists who have helped to shape their field’s recent past and are deeply invested in its future.

Twelve months in a tiny island village facing the wild North Sea. . . . Anderson takes readers thereto the experience of first fieldwork. Written with wit and insight, fifteen chapters (each exploring a key anthropological concept) chronicle daily life in a Danish maritime community. From the arrival of the Anderson family to their eventful departure, students follow the professional and personal challenges of a culture change study. Forces of urbanization are turning the life (but not the soul) of thatched-roof Taarnby from the sea to the nearby city of Copenhagen. From cooking and culture shock to data gathering and childbirth, First Fieldwork animates the lighter side of fieldwork, its follies and foibles, triumphs and disasters. Anyone who has done fieldwork will identify with the humor and the pathos; anyone planning it will profit from the demystification that Anderson brings to this anthropological rite of passage. It is wonderfully human, thoroughly professional.

This book prompts architects and anthropologists to think and act together. In order to fully grasp the relationship between human beings and their built environments and design more livable and sustainable buildings and cities in the future, we need new cross-disciplinary approaches combining anthropology and architecture. This is neither anthropology of architecture, nor ethnography for architects, but a new approach beyond these positions: Architectural Anthropology. The anthology gathers contributions from leading researchers from various Nordic universities, architectural schools, and architectural firms as well as prominent international scholars like Tim Ingold, Albena Yaneva, and Sarah Pink – all exploring, developing, and innovating the cross-disciplinary field between anthropology and architecture. Several contributions are co-written by architects and anthropologists, merging approaches from the two disciplines in order to fully explore the dynamics of lived space. Through a broad range of empirical examples, methodological approaches, and theoretical reflections, the anthology provides inspiration and tools for scholars, students, and practitioners working with lived space. The first part focusses on homes, walls, and boundaries, the second on urban space and public life, and the third on processes of creativity, participation, and design.

Biography.

When British anthropologist Nigel Barley set up home among the Dowayo people in northern Cameroon, he knew how fieldwork should be conducted. Unfortunately, nobody had told the Dowayo. His compulsive, witty account of first fieldwork offers a wonderfully inspiring introduction to the real life of a cultural anthropologist doing research in a Third World area. Both touching and hilarious, Barley’s unconventional story—in which he survived boredom, hostility, disaster, and illness—addresses many critical issues in anthropology and in fieldwork.

Christian theologians in the Pacific Islands see culture as the grounds on which one understands God. In this pathbreaking book, Matt Tomlinson engages in an anthropological conversation with the work of “contextual theologians,” exploring how the combination of Pacific Islands culture and Christianity shapes theological dialogues. Employing both scholarly research and ethnographic fieldwork, the author addresses a range of topics: from radical criticisms of biblical stories as inappropriate for Pacific audiences to celebrations of traditional gods such as Tagaloa as inherently Christian figures. This book presents a symphony of voices—engaged, critical, prophetic—from the contemporary Pacific’s leading religious thinkers and suggests how their work articulates with broad social transformations in the region. Each chapter in this book focuses on a distinct type of culturally driven theological dialogue. One type is between readers and texts, in which biblical scholars suggest new ways of reading, and even rewriting, the Bible so it becomes more meaningful in local terms. A second kind concerns the state of the church and society. For example, feminist theologians and those calling for “prophetic” action on social problems propose new conversations about how people in Oceania should navigate difficult times. A third kind of discussion revolves around identity, emphasizing what makes Oceania unique and culturally coherent. A fourth addresses the problems of climate change and environmental degradation to sacred lands by encouraging “eco-theological” awareness and interconnection. Finally, many contextual theologians engage with the work of other disciplines— prominently, anthropology—as they develop new discourse on God, people, and the future of Oceania. Contextual theology allows people in Oceania to speak with God and fellow humans through the idiom of culture in a distinctly Pacific way. Tomlinson concludes, however, that the most fruitful topic of dialogue might not be culture, but rather the nature of dialogue itself. Written in an accessible, engaging style and presenting innovative findings, this book will interest students and scholars of anthropology, world religion, theology, globalization, and Pacific studies.

Elliot Fratkin shares the story of his early anthropological fieldwork in Kenya in the 1970s. Using his fieldnotes and letters home to bring to life the voices of those he met, Fratkin invites the reader to experience his cross-cultural friendships with the enigmatic laibon (a diviner and healer of the Samburu and Maasai peoples) Lonyoki, his family, and the people of the nomadic community of Lukumai. Fratkin participated in the daily lives of the Ariaal livestock herders and accompanied the laibon as he performed divination and healing rituals throughout Marsabit and Samburu Districts. After Fratkin reunited Lonyoki with his son and wife, Lonyoki adopted Fratkin into his family, and Fratkin continues his close friendship with Lonyoki’s son Lembalen today. Black-and-white photographs, a guide to the characters, words, and places, and a list of suggested readings supplement the engaging narrative. Laibon is more than a memoir; it delves into nitty-gritty details of fieldwork, speaks to larger questions about ethnographic research, and provides unparalleled insight into the world of the laibon.

Millions of people around the world today spend portions of their lives in online virtual worlds. Second Life is one of the largest of these virtual worlds. The residents of Second Life create communities, buy property and build homes, go to concerts, meet in bars, attend weddings and religious services, buy and sell virtual goods and services, find friendship, fall in love--the possibilities are endless, and all encountered through a computer screen. At the time of its initial publication in 2008, Coming of Age in Second Life was the first book of anthropology to examine this thriving alternate universe. Tom Boellstorff conducted more than two years of fieldwork in Second Life, living among and observing its residents in exactly the same way anthropologists traditionally have done to learn about cultures and social groups in the so-called real world. He conducted his research as the avatar "Tom Bukowski," and applied the rigorous methods of anthropology to study many facets of this new frontier of human life, including issues of gender, race, sex, money, conflict and antisocial behavior, the construction of place and time, and the interplay of self and group. Coming of Age in Second Life shows how virtual worlds can change ideas about identity and society. Bringing anthropology into territory never before studied, this book demonstrates that in some ways humans have always been virtual, and that virtual worlds in all their rich complexity build upon a human capacity for culture that is as old as humanity itself. Now with a new preface in which the author places his book in light of the most recent transformations in online culture, Coming of Age in Second Life remains the classic ethnography of virtual worlds.