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In the last three decades the anthropology of Western Europe has become almost exclusively an anthropology of urban life. The anthropology of rural life in Western Europe has been progressively neglected. Yet, just because cities concentrate people who continue to produce new and unexpected forms of social organization does not mean rurality becomes the emptying home of a tired traditionalism. Far from it. Since the city is only defined by opposition to the countryside, and since rural movements have urban effects, we cannot ignore the changes taking place in hamlets, villages, and rural towns throughout Western Europe. They are a integral part and parcel of life in Europe today. The key aim of this book is to redress this academic imbalance, by examining some of the central changes in the rural zones of contemporary Western Europe. In particular, most contributors look at the newcomers to these areas and the rainbow variety of effects they are having. The ‘alternative’ in our title is to be understood broadly. The contributors are not just looking at the self-proclaimed alternatives (hippies, New Agers, back-to-nature types, etc.) but at labour migrants from outside Western Europe and affluent resettlers as well. Members of all these groups are, in their own way, contributing towards the construction of a non-traditional countryside. All of them help to maintain life in rural areas which would otherwise be emptying of residents.

Anthropology after Gluckman places the intimate circle around Max Gluckman, his Manchester School, in the vanguard of modern social anthropology. The book discloses the School’s intense, argument-rich collaborations, developing beyond an original focus in south and central Africa. Where outsiders have seen dominating leadership by Gluckman, a common stock of problems, and much about conflict, Richard Werbner highlights how insiders were drawn to explore many new frontiers in fieldwork and in-depth, reflexive ethnography, because they themselves, in class and gender, ethnicity and national origins, were remarkably inclusive. Characteristically different anthropologists, their careers met the challenges of being a public intellectual, an international celebrity, an institutional good citizen, a social and political activist, an advocate of legal justice. Their living legacies are shown, for the first time, through interlinked social biography and intellectual history to reach broadly across politics, law, ritual, semiotics, development studies, comparative urbanism, social network analysis and mathematical sociology. Innovation – in research methods and techniques, in documenting people’s changing praxis and social relations, in comparative analysis and a destabilizing strategy of re-analysis within ethnography – became the School’s hallmark. Much of this exploration confronted troubling times in Africa, colonial and postcolonial, which put the anthropologists and their anthropological knowledge at risk. The resurgence of debate about decolonization makes the accounts of fierce, End of Empire argument and recent postcolonial anthropology all the more topical. The lessons, even in activism, for social scientists, teachers as well as graduate and undergraduate students are compelling for our own troubled times.

Beyond text?: Critical practices and sensory anthropology addresses a series of questions concerning the relationship between anthropological understandings of the world, sensory perception and aesthetic practices. The book suggests that if different sensory experiences embody and facilitate different kinds of knowledge, then we need to develop new methods and more appropriate forms of representation that are not based simply in text, writing or correspondence theories of truth. As such, Beyond Text: Critical Practices and Sensory Anthropology brings together leading figures in anthropology, visual, sound and film studies to explore how knowledge, sensation and embodied experiences can be researched and represented by combining different visual, aural, and textual forms—for example text and image, image and sound, body and voice. What—we ask—is the relationship between the interiority of a person’s experience and its exteriority that is present to the eye, the ear and other sense organs that make the experience ‘open’ to anthropological forms of documentation, theorisation and representation? We argue that there is a necessary, critical development in our ways of knowing that must take place not merely at the level of theory and representation but also through innovative fieldwork methods and media practices. The collected papers and audio-visual materials presented on a DVD, explore the potential for a more sensorially-grounded, critically aware and creative approach to cultural analysis, media production and field research.

This book is a theoretical and ethnographic study of the shifting border between the Republic of North Macedonia and Greece. The central argument is that political borders between states not only restrict or regulate the movement of people and things but are also always porous and permeable, exceeding state governmentality. To support this argument the book draws on scholarship from geology that describes and classifies different kinds of rock porosity. Just as seemingly solid rock is often laden with pores that allow the passage of liquids and gases, so too are ostensibly impenetrable borders laden with forms and infrastructures of passage. This metaphor is theoretically powerful, as it facilitates the idea of border porosities through a varied set of case studies centered on the Greek–Macedonian border. The case studies include: the history of railways in the region, border–town beauty tourism, child refugees during the Greek Civil War, transnational mining corporations and environmental activism, and, finally, a massive, highly politicized urban renewal project. Using interdisciplinary frameworks combining anthropology, history, philosophy, and geology, the book analyzes permeations triggered by the border and its porous nature that underline the empirical, political, and philosophical processes with all their emancipatory or restrictive effects.

In Cairo collages, the large-scale political, economic, and social changes in Egypt brought on by the 2011 revolution are set against the declining fortunes of a single apartment building in a specific Cairo neighbourhood. The violence in Tahrir Square and Mohamed Mahmud Street; the post-January euphoric moment; the increasing militarisation of urban life; the flourishing of dystopian novels set in Cairo; the neo-liberal imaginaries of Dubai and Singapore as global models; gentrification and evictions in poor neighbourhoods; the forthcoming new administrative capital for Egypt – all are narrated in parallel to the ‘little’ story of the adventures and misfortunes of everyday interactions in a middle-class building in the neighbourhood of Doqi.

What is the future of curatorial practice? How can the relationships between Indigenous people in the Pacific, collections in Euro-American institutions, and curatorial knowledge in museums globally be (re)conceptualised in reciprocal and symmetrical ways? Is there an ideal model, a ‘curatopia,’ whether in the form of a utopia or dystopia, which can enable the reinvention of ethnographic museums and address their difficult colonial legacies? This volume addresses these questions by considering the current state of the play in curatorial practice, reviewing the different models and approaches operating in different museums, galleries and cultural organisations around the world, and debating the emerging concerns, challenges, and opportunities. The subject areas range over native and tribal cultures, anthropology, art, history, migration and settler culture, among others. Topics covered include: contemporary curatorial theory, new museum trends, models and paradigms, the state of research and scholarship, the impact of new media, and current issues such as curatorial leadership, collecting and collection access and use, exhibition development, and community engagement. The volume is international in scope and covers three broad regions—Europe, North America and the Pacific. The contributors are leading and emerging scholars and practitioners in their respective fields, all of whom have worked in and with universities and museums, and are therefore perfectly placed to reshape the dialogue between academia and the professional museum world.

Call centres are a part of the daily lives of most people across the world, as they have become a privileged site of contact between firms and their clients. Drawing on the unusual advantage of long-term ethnographic fieldwork, this book describes the emergence of a regime of ‘disciplined agency’ within the Portuguese call centre sector. The notion of ‘disciplined agency’ is the guiding thread connecting the book’s account. Departing from a historical examination of the neoliberal economic restructuring of Portuguese capitalism shaping the emergence of the call centre sector, the analysis progresses through the ascendancy of call centres as icons of precarity in contemporary Portugal, and the specific features of the call centre labour process that configure a new means of commodifying the worker. This book engages in a discussion of the particular subjectivities and forms of personal dispossession attached to the value-extraction system of ‘disciplined agency’ deployed in call centre labour, and how it is facilitated by relationally and morally embedded structures of kin, generation and class.

How do fishers extend their bodies and senses to work beneath the surface of the sea in places they cannot see, have never been, and could not survive in? And at what risk? This book explores how fishers make the sea productive through their labour, using technologies ranging from wooden boats to digital GPS plotters to extend their senses and range of effective work, in the process creating familiar places in a seemingly hostile environment. It shows how the lives of fishers are deeply affected by capitalist commodity relations. Drawing on years of participant observation at sea in the west of Scotland, the author worked on a Nephrops prawn trawler, lived on a boat in harbours and voyaged along the coast. The book makes a unique contribution to understanding human-environment relations, examining the places fishers create and name at sea, as well as fishers’ technologies and navigation practices. Combining anthropology, phenomenology and political economy, the ethnography offers new approaches for analyses of human-environment relations and technologies in a Marxist framework. It also contributes to the social studies of fisheries through an analysis of how deeply fishing practices and social relations are shaped by political economy.

Exoticisation Undressed is an innovative ethnography that makes visible the many layers through which our understandings of indigenous cultures are filtered and their inherent power to distort and refract understanding. The book focuses in detail on the clothing practices of the Emberá in Panama, an Amerindian ethnic group, who have gained national and international visibility through their engagement with indigenous tourism. The very act of gaining visibility while wearing indigenous attire has encouraged among some Emberá communities a closer identification with an indigenous identity and a more confident representational awareness. The clothes that the Emberá wear are not simply used to convey messages, but also become constitutive of their intended messages. By wearing indigenous-and-modern clothes, the Emberá—who are often seen by outsiders as shadows of a vanishing world—reclaim their place as citizens of a contemporary nation. The analysis presented in the book makes visible ‘ethnographic nostalgia’, the distorting view that the present seems to emerge through the pages of a previous ethnography—a mirage: for example, the Emberá carrying out their daily chores dressed as their grandparents. Ethnographic nostalgia distorts social reality by superimposing an interpretation of underlying cultural patterns over intentional or purposeful action. Through reflexive engagement, Exoticisation Undressed exposes the workings of ethnographic nostalgia and the Western quest for a singular, primordial authenticity, unravelling instead new layers of complexity that reverse and subvert exoticisation.

This book draws on empirical research based at Dreamfields Academy, a celebrated secondary academy in a large English city, to explore how the heightened marketization and centralization of education instigated through academisation is reproducing raced, classed and gendered inequalities. Over half of England’s secondary schools are now academies that receive funding directly from central government and operate as autonomous businesses. Academies’ impact on achievement levels has been hotly debated, but the social and cultural changes prompted by this model have received less scrutiny.Dreamfields’ ‘structure liberates’ ethos claims to free students from a culture of poverty through hard discipline. Its headteacher assumes the role of business executive, saviour, pioneering cowboy and military commander leading a redemptive troupe of teachers who act as ‘surrogate parents’ salvaging ‘urban children’. With its regimented routines and outstanding results, Dreamfields has received praise from across the political spectrum. This book examines the complex stories underlying the glossy veneer of success by exploring how persistent structural inequalities are concealed beneath the colour-blind rhetoric of aspirational citizenship. The book traces how students, teachers and parents navigate the everyday demands of Dreamfields’ results-driven conveyor belt as raced and classed inequalities are reshaped in new ways and spaces of democratic participation are foreclosed.The book explores how the hopes and dreams of students, parents and teachers are harnessed and mobilized to enact insidious forms of social control, as education develops new sites and discourses of surveillance.

Based on several years of ethnographic fieldwork, French London provides rare insights into the everyday lived experience of a diverse group of French citizens who have chosen to make London home. From sixth-form students to an octogenarian divorcee, hospitality to hospital staff, and second-generation onward migrants to returnees, the individual trajectories described are disparate but connected by a ‘common-unity’ of practice. Despite most not self-identifying with a ‘community’ identity, this heterogenous migrant group are shown to share many homemaking characteristics and to enact their belonging in common ways. Whether through the contents of their kitchens, their reasons for migrating to London or their evolving attitudes to education and healthcare, participants are seen to embody a distinct form of London-Frenchness. Drawing on Pierre Bourdieu’s theories of ‘symbolic violence’ and ‘habitus’, inventively deconstructed into its component parts of habitat, habituation and habits, the book reveals how structural forces in France and early encounters with ‘otherness’ underpin mobility, and how long-term settlement is performed as a pre-reflexive process. It deploys an original blended ethnographic lens to understand the intersection between the on-land and online in contemporary mobility, providing a rich description of migrants’ material and digital habitats. With ‘Brexit’ on the horizon and participants subsequently revisited in a post-referendum Epilogue, the monograph demonstrates the appeal of London prior to 2016 and the disruption to the migrants’ identity and belonging since. It offers an unprecedented window onto the intimate lifeworlds of an under-researched diaspora at a crucial point in Britain’s history.

This book addresses the practices, treatment and commemoration of victims’ remains in post-genocide and mass violence contexts. Whether reburied, concealed, stored, abandoned or publically displayed, human remains raise a vast number of questions regarding their legal, ethical and social uses. Human Remains in Society will raise these issues by examining when, how and why bodies are hidden or exhibited. Using case studies from multiple continents, each chapter will interrogate their effect on human remains, either desired or unintended, on various political, cultural or religious practices. How, for instance, do issues of confiscation, concealment or the destruction of bodies and body parts in mass crime impact on transitional processes, commemoration or judicial procedures?

This book is about the extreme sport of marathon swimming. It provides insight into a social world about which very little is known, while simultaneously exploring the ways in which the social world of marathon swimming intersects and overlaps with other social worlds and configurations of power and identity. Drawing on extensive (auto) ethnographic data, Immersion explores the embodied and social processes of becoming a marathon swimming and investigates how social belonging is produced and policed. Using marathon swimming as a lens, this foundation provides a basis for an exploration of what constitutes the ‘good’ body in contemporary society across a range of sites including charitable swimming, fatness, gender and health. The book argues that the dominant representations of marathon swimming are at odds with its lived realities, and that this reflects the entrenched and limited discursive resources available for thinking about the sporting body in the wider social and cultural context. It argues that in spite of these constraints, novel modes of embodiment and pleasure seep out between the cracks of those entrenched understandings and representations, highlighting the inability of the dominant understandings of sporting embodiment to account for experiences of immersion. This in turn opens up spaces for resistance and alternative accounts of embodiment and identity both within and outside of marathon swimming.

This book is a collection of chapters by anthropologists and other social scientists concerned with gendered labour, care, intimacy, and sexuality, in relation to mobility and the hardening of borders in Europe. After a brief introduction outlining the themes and individual contributions, the book begins with a chapter focusing on the parallels between regulation of geo-political and material borders separating nation states and other areas, and ideological and classificatory boundaries categorising kinds of people and bodies. This framing chapter is followed by three sections. The first comprises ethnographic and phenomenological case studies of gendered migration experience, in the context of intimate relations of care and marriage. The second section continues with an continuous with an ethnographic emphasis, but focuses more on studies of regulation, agency, and activism in contexts of migration, labour, and/or (biological) reproduction and how migrants navigate social services in their destination countries. The final section shifts emphasis more in the direction of conceptual discussion and contains analyses of state and church regulation of bodies, sexualities, reproduction and knowledge practices, and of different regimes of care. Overall, a major aim of the book is to illuminate processes of inclusion and exclusion generated by and around borders and boundaries, and the processes by which they are reproduced and/or contested.

This book is a detailed exploration of the working practices of a community of scientists whose work was questioned in public, and of the making of scientific knowledge about climate change in Scotland. For four years, the author joined these scientists in their sampling expeditions into the Caledonian forests, observed their efforts in the laboratory to produce data from wood samples, and followed their discussions of a graph showing the fluctuations of the Scottish temperature over the past millennium in conferences, workshops and peer-review journals. This epistemography of climate change is of broad social and academic relevance – both for its contextualised treatment of a key contemporary science, and for its original formulation of a methodology for investigating and writing about expertise.

Iraqi women in Denmark is an ethnographic study of ritual performance and place-making among Shi‘a Muslim Iraqi women in Copenhagen. The book explores how Iraqi women construct a sense of belonging to Danish society through ritual performances, and it investigates how this process is interrelated with their experiences of inclusion and exclusion in Denmark. The findings of the book refute the all too simplistic assumptions of general debates on Islam and immigration in Europe that tend to frame religious practice as an obstacle to integration in the host society. In sharp contrast to the fact that Iraqi women’s religious activities in many ways contribute to categorizing them as outsiders to Danish society, their participation in religious events also localizes them in Copenhagen. Drawing on anthropological theories of ritual, relatedness and place-making, the analysis underscores the necessity of investigating migrants’ notions of belonging not just as a phenomenon of identity, but also with regard to the social relations and practices through which belonging is constructed and negotiated in everyday life.The Iraqi women’s religious engagement is related to their social positions in Danish society, and the study particularly highlights how social class relations intersect with issues of gender and ethnicity in the Danish welfare state, linking women’s religious practices to questions of social mobility. The book contextualizes this analysis by describing women’s previous lives in Iraq and their current experiences with return visits to a post-war society.

This book is the fruit of twenty years’ reflection on Islamic charities, both in practical terms and as a key to understand the crisis in contemporary Islam. On the one hand Islam is undervalued as a global moral and political force whose admirable qualities are exemplified in its strong tradition of charitable giving. On the other hand, it suffers from a crisis of authority that cannot be blamed entirely on the history of colonialism and stigmatization to which Muslims have undoubtedly been subjected – most recently, as a result of the “war on terror”. The book consists of seventeen previously published chapters, with a general Introduction and new prefatory material for each chapter. The first nine chapters review the current situation of Islamic charities from many different viewpoints – theological, historical, diplomatic, legal, sociological and ethnographic – with first-hand data from the United States, Britain, Israel–Palestine, Mali and Indonesia. Chapters 10 to 17 expand the coverage to explore the potential for a twenty-first century “Islamic humanism” that would be devised by Muslims in the light of the human sciences and institutionalized throughout the Muslim world. This means addressing contentious topics such as religious toleration and the meaning of jihad. The intended readership includes academics and students at all levels, professionals concerned with aid and development, and all who have an interest in the future of Islam.

The looking machine calls for the redemption of documentary cinema, exploring the potential and promise of the genre at a time when it appears under increasing threat from reality television, historical re-enactments, designer packaging, and corporate authorship. The book consists of a set of essays each focused on a particular theme derived from the author’s own experience as a filmmaker. It provides a practice-based, critical perspective on the history of documentary, how films evoke space, time and physical sensations, questions of aesthetics, and the intellectual and emotional relationships between filmmakers and their subjects. It is especially concerned with the potential of film to broaden the base of human knowledge, distinct from its expression in written texts. Among its underlying concerns are the political and ethical implications of how films are actually made, and the constraints that may prevent filmmakers from honestly showing what they have seen. While defending the importance of the documentary idea, MacDougall urges us to consider how the form can become a ‘cinema of consciousness’ that more accurately represents the sensory and everyday aspects of human life. Building on his experience bridging anthropology and cinema, he argues that this means resisting the inherent ethnocentrism of both our own society and the societies we film.

The book focuses on the Nelson Mandela Bay Metro in South Africa’s Eastern Cape, using the city as a case study to read the ways in which memory is being written into South African urban space two decades after the end of apartheid. At the core of the book is the question of how history is written into public space, and how inscriptions of the past and its meanings are being challenged. This reading of public space and memory is located in a context where the promises of ‘reconciliation’ and the ‘rainbow nation’ are largely falling apart, and one in which South African cities remain in dire need of dramatic spatial and social transformation. The book is organised around four examples of memorial sites/practices, highlighting some of the ways in which public memory has been circumscribed by the state as well as the ways in which this circumscription has been contested. These include the Red Location Museum of Struggle, a highly contentious museum project; histories of forced removals in the suburb of South End; the activism and iconography of a group called the Amabutho, which was active in the city’s townships during the struggles of the 1980s; and heritage-related public art projects in the city centre. These examples collectively illuminate the spatial politics of memory in the twenty-first-century post-apartheid city, and the intersections between urban transformation and public memory.