Classic Anthropology is Bennett's label for the work produced by anthropologists during the period 1915-1955, which many believe represents the most productive era in the discipline's history. It is also one that can never be repeated, given the fact that most of anthropology's basic data - the ideas and customs of tribal peoples - have been extinguished or greatly transformed by modernization and nationalization. The book is composed of some fifteen essays. Among the issues examined are: the emergence of a functionalist viewpoint in ethnology; the difficulties of developing a theory of human behavior because of the focus on culture; the "search" for concepts of culture to serve specialized needs; the neglect of social psychology by the "culture and personality" field; how value judgments emerged, willy-nilly - or conversely, were neglected, in ethnological research; how applied anthropology was challenged by "Action Anthropology"; and how the interdisciplinary anthropology of the late 1940s was submerged in the postwar effort to return the discipline to traditionalroots. Individual anthropologists whose work is examined include, among others. Bronislaw Malinowski, Leslie Spier, Alfred Kroeber, Ralph Linton, Margaret Mead, Ruth Benedict, Clyde Kluckhohn, Gregory Bateson, and Walter Taylor.

Bronislaw Malinowski's path-breaking research in the Trobriand Islands shaped much of modern anthropology's disciplinary paradigm. Yet many conundrums remain. For example, Malinowski asserted that baloma spirits of the dead were responsible for procreation but had limited influence on their living descendants in magic and other matters, claims largely unchallenged by subsequent field investigators, until now. Based on extended fieldwork at Omarakana village--home of the Tabalu "Paramount Chief"--Mark S. Mosko argues instead that these and virtually all contexts of indigenous sociality are conceived as sacrificial reciprocities between the mirror worlds that baloma and humans inhabit. Informed by a synthesis of Strathern's model of "dividual personhood" and L vy-Bruhl's theory of "participation," Mosko upends a century of discussion and debate extending from Malinowski to anthropology's other leading thinkers. His account of the intimate interdependencies of humans and spirits in the cosmic generation and coordination of "life" (momova) and "death" (kaliga) strikes at the nexus of anthropology's received wisdom, and Ways of Baloma will inevitably lead practitioners and students to reflect anew on the discipline's multifold theories of personhood, ritual agency, and sociality.

First published in 2006. Claiming origins in the mysteries of the Shaolin monastery and its martial traditions, the Triads are Chinese secret societies that overthrew the Qing Dynasty, evolved into organised crime syndicates, spread through the Chinese diaspora and are more powerful now than ever before. The symbol of the Triads is a triangle enclosing the characters for heaven, earth and man, emblematic of the societies’ far-reaching influence, and membership involves challenging rites of initiation and the practice of complex rituals little changed over the centuries. On one level, these practices can be seen simply as the customs of a purely mystical order; on another, they may be seen as the organising principles by which secret societies continue to operate as powerful political organisations invisible in our midst. This classic work, the definitive study of the history, symbols and secret rituals of the Triads, reveals the Triad initiation ritual of the mystical journey; sacred Triad signs, words and slang; the rite of the magic mirror and the oath of blood brotherhood; the symbolic decoration of Triad temples, Triad magic, and the meaning of the sacred objects and ceremonies at the heart of Triad practice in minute detail. The authors show that the Triad ritual is a potent mystical allegory with an immense power that can be used for good or ill.

With Karma and Rebirth: A Cross Cultural Study on the very first comparison of rebirth concepts across a wide range of cultures. Exploring in rich detail the beliefs of small scale indigenous societies of West Africa, Melanesia, and North America, Obeyesekere compares their ideas with those of the ancient and modern Indic civilizations and with the Greek rebirth theories of Pythagoras, Empedocles, Pindar and Plato. His groundbreaking and authoritiative discussion decenters the popular notion that India was the origin and locus of ideas of rebirth.

In a time of intense uncertainty, social strife, and ecological upheaval, what does it take to envision the world as it yet may be? The field of anthropology, Anand Pandian argues, has resources essential for this critical and imaginative task. Anthropology is no stranger to injustice and exploitation. Still, its methods can reveal unseen dimensions of the world at hand and radical experience as the seed of a humanity yet to come. A Possible Anthropology is an ethnography of anthropologists at work: canonical figures like Bronislaw Malinowski and Claude Lévi-Strauss, ethnographic storytellers like Zora Neale Hurston and Ursula K. Le Guin, contemporary scholars like Jane Guyer and Michael Jackson, and artists and indigenous activists inspired by the field. In their company, Pandian explores the moral and political horizons of anthropological inquiry, the creative and transformative potential of an experimental practice.

Bronislaw Maliniowski claimed in his monograph Argonauts of the Western Pacific that to approach the goal of ethnographic field-work, requires a "collection of ethnographic statements, characteristic narratives, typical utterances, items of folk-lore and magical formulae ... as a corpus inscriptionum, as documents of native mentality". This book finally meets Malinowski's demand. Based on more than 40 months of field research the author presents, documents and illustrates the Trobriand Islanders' own indigenous typology of text categories or genres, covering the spectrum from ditties children chant while spinning a top, to gossip, songs, tales, and myths. The typology is based on Kilivila metalinguistic terms for these genres, and considers the relationship they have with registers or varieties which are also metalinguistically distinguished by the native speakers of this language. Rooted in the 'ethnography of speaking' paradigm and in the 'anthropological linguistics/linguistic anthropology' approach, the book highlights the relevance of genres for researching the role of language, culture and cognition in social interaction, and demonstrates the importance of understanding genres for achieving linguistic and cultural competence. In addition to the data presented in the book, its readers have the opportunity to access the original audio- and video-data presented via the internet on a special website, which mirrors the structure of the book. Thus, the reader can check the transcriptions against the original data recordings. This makes the volume particularly valuable for teaching purposes in (general, Austronesian/ Oceanic, documentary, and anthropological) linguistics and ethnology.

A multidisciplinary collaboration exploring the role of cultural knowledge in everyday language and understanding.

With 'Imagining Karma', Gananath Obeyesekere embarks on the comparison of rebirth concepts across a wide range of cultures. The book makes a case for disciplined comparison, a humane view of human nature, and a theoretical understanding of 'family resemblances' and differences across great cultural divides.

The Trobriand Islanders' eschatological belief system explains what happens when someone dies. Bronislaw Malinowski described essentials of this eschatology in his articles "Baloma: the Spirits of the Dead in the Trobriand Islands" and "Myth in Primitive Psychology". There he also presented the Trobrianders' belief that a "baloma" can be reborn; he claimed that Trobrianders are unaware of the father's role as genitor. This volume presents a critical review of Malinowski's ethnography of Trobriand eschatology – finally settling the "virgin birth" controversy. It also documents the ritualized and highly poetic "wosi milamala" – the harvest festival songs. They are sung in an archaic variety of Kilivila called "biga baloma" – the baloma language. Malinowski briefly refers to these songs but does not mention that they codify many aspects of Trobriand eschatology. The songs are still sung at specific occasions; however, they are now moribund. With these songs Trobriand eschatology will vanish.