About 150 years ago Lewis Henry Morgan compared relationship terminologies, societal forms and ideas of property to recognize the interdependence of the three domains. From a new perspective, the book re-examines, confirms and criticizes Morgan’s findings to conclude that reciprocal affinal relations determine most ‘classificatory’ terminologies and regulate many non-state societies, their property notions and their rituals. Apart from references to American and Australian features, such holistic socio-cultural constructs are exemplified by elaborate descriptions of little known contemporary Indigenous societies in Highland Middle India, altogether comprising many millions of members.

In The Value of Comparison Peter van der Veer makes a compelling case for using comparative approaches in the study of society and for the need to resist the simplified civilization narratives popular in public discourse and some social theory. He takes the quantitative social sciences and the broad social theories they rely on to task for their inability to question Western cultural presuppositions, demonstrating that anthropology's comparative approach provides a better means to understand societies. This capacity stems from anthropology's engagement with diversity, its fragmentary approach to studying social life, and its ability to translate difference between cultures. Through essays on topics as varied as iconoclasm, urban poverty, Muslim immigration, and social exclusion van der Veer highlights the ways that studying the particular and the unique allows for gaining a deeper knowledge of the whole without resorting to simple generalizations that elide and marginalize difference.

In his 1978 Lewis Henry Morgan Lectures, unpublished until now, Gilbert Lewis takes on essential problems for medical anthropology. Has there been progress in medicine? Consider what it was like to be ill in a Gnau village in the West Sepik Province of Papua New Guinea in 1968 and compare it with the experience of illness fifteen years later, after they gained independence. The changes involved some loss of self-reliance. Or consider Bregbo, a community in the Ivory Coast whose prophet offers healing through confession and, in some cases, long-term care in a therapeutic setting. What does this offer that psychiatric approaches to healing do not? Drawing on these and other cases, Lewis conveys the importance of the ethnographic comparison of medical beliefs in dynamic spaces of knowledge to do with illness, health, and healing, especially as these change over time and intersect with others. Capturing debates during a key moment in the development of medical anthropology, these lectures also inspire us to look with new eyes at contemporary problems in the field.

How are different cultures to be described and compared? This book provides a clear and concise discussion of the theoretical issues involved in ethnographic description and comparative study. Taking up the classic problems in the study of of social organisation, Professor Goodenough describes the major issues in the cross-cultural study of kinship and the family, revealing the kinds of constants, both formal and functional, on which such study must be based. The result is new definitions of marriage, family and parenthood for use in cross-cultural analysis and a greater understanding of this form of analysis itself. The statement on the interdependence of description and comparison in cultural anthropology and its implications for a science of culture, provides fresh insights into cross-cultural analysis for both the theoretical and the practical anthropologist.

Law has often been seen as a relatively autonomous domain, one in which a professional elite sharply control the impact of broader social relations and cultural concepts. By contrast this study asserts that the analysis of legal systems, like the analysis of social systems generally, requires an understanding of the concepts and relationships encountered in everyday social life. Using as its substantive base the Islamic law courts of Morocco, the study explores the cultural basis of judicial discretion. From the proposition that in Arabic culture relationships are subject to considerable negotiation the idea is developed that the shaping of facts in a court of law, the use of local experts, and the organization of the judicial structure all contribute to the reliance on local concepts and personnel to inform the range of judicial discretion. By drawing comparisons with the exercise of judicial discretion in America the study demonstrates that cultural concepts deeply inform the evaluation of issues and the shapes of a judge's decision. The Anthropology of Justice is not only the first full-scale study of the actual operations of the actual operations of a modern Islamic law court anywhere in the Arab world but a demonstration of the theoretical basis on which a cultural analysis of the law may be founded.

In this innovative collaborative ethnography of Italian-Chinese ventures in the fashion industry, Lisa Rofel and Sylvia J. Yanagisako offer a new methodology for studying transnational capitalism. Drawing on their respective linguistic and regional areas of expertise, Rofel and Yanagisako show how different historical legacies of capital, labor, nation, and kinship are crucial in the formation of global capitalism. Focusing on how Italian fashion is manufactured, distributed, and marketed by Italian-Chinese ventures and how their relationships have been complicated by China's emergence as a market for luxury goods, the authors illuminate the often-overlooked processes that produce transnational capitalism—including privatization, negotiation of labor value, rearrangement of accumulation, reconfiguration of kinship, and outsourcing of inequality. In so doing, Fabricating Transnational Capitalism reveals the crucial role of the state and the shifting power relations between nations in shaping the ideas and practices of the Italian and Chinese partners.

A comparative look at religion and spirituality in postcolonial China and India The Modern Spirit of Asia challenges the notion that modernity in China and India are derivative imitations of the West, arguing that these societies have transformed their ancient traditions in unique and distinctive ways. Peter van der Veer begins with nineteenth-century imperial history, exploring how Western concepts of spirituality, secularity, religion, and magic were used to translate the traditions of India and China. He traces how modern Western notions of religion and magic were incorporated into the respective nation-building projects of Chinese and Indian nationalist intellectuals, yet how modernity in China and India is by no means uniform. While religion is a centerpiece of Indian nationalism, it is viewed in China as an obstacle to progress that must be marginalized and controlled. The Modern Spirit of Asia moves deftly from Kandinsky's understanding of spirituality in art to Indian yoga and Chinese qi gong, from modern theories of secularism to histories of Christian conversion, from Orientalist constructions of religion to Chinese campaigns against magic and superstition, and from Muslim Kashmir to Muslim Xinjiang. Van der Veer, an outspoken proponent of the importance of comparative studies of religion and society, eloquently makes his case in this groundbreaking examination of the spiritual and the secular in China and India.

A theory of human evolution and history based on ever-increasing mutual dependency between humans and things In this engaging exploration, archaeologist Ian Hodder departs from the two prevailing modes of thought about human evolution: the older idea of constant advancement toward a civilized ideal and the newer one of a directionless process of natural selection. Instead, he proposes a theory of human evolution and history based on “entanglement,” the ever-increasing mutual dependency between humans and things. Not only do humans become dependent on things, Hodder asserts, but things become dependent on humans, requiring an endless succession of new innovations. It is this mutual dependency that creates the dominant trend in both cultural and genetic evolution. He selects a small number of cases, ranging in significance from the invention of the wheel down to Christmas tree lights, to show how entanglement has created webs of human-thing dependency that encircle the world and limit our responses to global crises.