This volume presents a set of theoretically inventive pieces that engage with data across its many locations, from government databases to ecological field stations, from kitchen tables to concrete bunkers. Contributors demonstrate how thinking with data can be conceptually generative for anthropology, prompting us to reconsider our understanding of topics including bodies, persons, and the social itself Shows how 'big' data which may have once seemed limited to business or high tech, ethnographers are now finding data – and its attendant values and practices – in their field sites around the world Examines how data has motivated a sweep of dystopian visions, signaling the invasion of privacy, political manipulation, or shadowy data doubles Discusses how anthropologists have been cautious in taking data itself as an object of theoretical interest, even as the effects of data become manifest in our ethnographies By putting data in its place, the chapters collected here develop conceptual tools that will prove useful for anthropologists who find 'data' in their data

Does the way we think about our minds matter? Our judgements about what counts as thought are so intimate that we may not even realize that we make them. But we do – and the way we make them has consequences for our sense of the real. The Mind and Spirit project (presented in this volume) finds that the way people think about thinking, shapes the way they experience (what they take to be) gods and spirits Authors are a team of anthropologists and psychologists who worked together for two years across sites in the United States, Ghana, Thailand, China, and Vanuatu Argues that there are cultural differences in the way social worlds represent ‘the mind’ – we call these local theories of mind – and that these differences affect whether and how people, for instance, hear the voices of the dead or feel the presence of God Discusses how the ways people think about thought and interiority can alter human sensory experience itself

This volume presents a much-needed rethinking and proposes a more nuanced, inclusive, and capacious approach to energy ethics that will help us grapple with some of the most pressing issues of our time. The contributors demonstrate how ethics emerge through people’s everyday thoughts and practices, whether they work in renewables, nuclear, or fossil fuels; whether they work in industry, policy, or advocacy; whether they produce, distribute, or consume energy It shows how to create an analytical space in which we can attend to people’s own experiences and evaluations without uncritically imposing judgements of how we would like the world to be By attending to the broader political and economic contexts in which these everyday energy encounters take place, this volume draws attention to the plurality and complexity that characterises the multiple and overlapping ‘ethical worlds’ in which we, our interlocutors, and other beings participate

How does an urban community come to terms with the loss of its future? The former socialist model city of Hoyerswerda is an extreme case of a declining postindustrial city. Built to serve the GDR coal industry, it lost over half its population to outmigration after German reunification and the coal industry crisis, leading to the large-scale deconstruction of its cityscape. This book tells the story of its inhabitants, now forced to reconsider their futures. Building on recent theoretical work, it advances a new anthropological approach to time, allowing us to investigate the postindustrial era and the futures it has supposedly lost.

The Crown is the bedrock of Westminster-style democracies, yet its meanings, powers and effects are opaque and little understood.

Scholars from various disciplines have used key concepts to grasp mobilities, but as of yet, a working vocabulary of these has not been fully developed. Given this context and inspired in part by Raymond Williams’ Keywords (1976), this edited volume presents contributions that critically analyze mobility-related keywords: capital, cosmopolitanism, freedom, gender, immobility, infrastructure, motility, and regime. Each chapter provides an historical context, a critical analysis of how the keyword has been used in relation to mobility, and a conclusion that proposes future usage or research.

In Magic’s Reason, Graham M. Jones tells the entwined stories of anthropology and entertainment magic. The two pursuits are not as separate as they may seem at first. As Jones shows, they not only matured around the same time, but they also shared mutually reinforcing stances toward modernity and rationality. It is no historical accident, for example, that colonial ethnographers drew analogies between Western magicians and native ritual performers, who, in their view, hoodwinked gullible people into believing their sleight of hand was divine. Using French magicians’ engagements with North African ritual performers as a case study, Jones shows how magic became enshrined in anthropological reasoning. Acknowledging the residue of magic’s colonial origins doesn’t require us to dispense with it. Rather, through this radical reassessment of classic anthropological ideas, Magic’s Reason develops a new perspective on the promise and peril of cross-cultural comparison.

How does the need to obtain and deliver health services engender particular (im)mobility forms? And how is mobility experienced and imagined when it is required for healthcare access or delivery? Guided by these questions, Healthcare in Motion explores the dynamic interrelationship between mobility and healthcare, drawing on case studies from across the world and shedding light on the day-to-day practices of patients and professionals.

Co-authored by three anthropologists with long–term expertise studying Pentecostalism in Vanuatu, Angola, and Papua New Guinea/the Trobriand Islands respectively, Going to Pentecost offers a comparative study of Pentecostalism in Africa and Melanesia, focusing on key issues as economy, urban sociality, and healing. More than an ordinary comparative book, it recognizes the changing nature of religion in the contemporary world – in particular the emergence of “non-territorial” religion (which is no longer specific to places or cultures) – and represents an experimental approach to the study of global religious movements in general and Pentecostalism in particular.