Turning an anthropological eye toward cyberspace, Human No More explores how conditions of the online world shape identity, place, culture, and death within virtual communities. Online worlds have recently thrown into question the traditional anthropological conception of place-based ethnography. They break definitions, blur distinctions, and force us to rethink the notion of the “subject.” Human No More asks how digital cultures can be integrated and how the ethnography of both the “unhuman” and the “digital” could lead to possible reconfiguring the notion of the “human.” This provocative and groundbreaking work challenges fundamental assumptions about the entire field of anthropology. Cross-disciplinary research from well-respected contributors makes this volume vital to the understanding of contemporary human interaction. It will be of interest not only to anthropologists but also to students and scholars of media, communication, popular culture, identity, and technology.
Translations of the earliest accounts, from the fifteenth and sixteenth centuries, of the native peoples of the Americas, including Columbus's descriptions of his first voyage. Documents the emergence of a primal anthropology and how Spanish ethnological classifications were integral to colonial discovery, occupation, and conquest"--Provided by publisher.
On the little-known and darker side of shamanism there exists an ancient form of sorcery called kanaimà, a practice still observed among the Amerindians of the highlands of Guyana, Venezuela, and Brazil that involves the ritual stalking, mutilation, lingering death, and consumption of human victims. At once a memoir of cultural encounter and an ethnographic and historical investigation, this book offers a sustained, intimate look at kanaimà, its practitioners, their victims, and the reasons they give for their actions. Neil L. Whitehead tells of his own involvement with kanaimà—including an attempt to kill him with poison—and relates the personal testimonies of kanaimà shamans, their potential victims, and the victims’ families. He then goes on to discuss the historical emergence of kanaimà, describing how, in the face of successive modern colonizing forces—missionaries, rubber gatherers, miners, and development agencies—the practice has become an assertion of native autonomy. His analysis explores the ways in which kanaimà mediates both national and international impacts on native peoples in the region and considers the significance of kanaimà for current accounts of shamanism and religious belief and for theories of war and violence. Kanaimà appears here as part of the wider lexicon of rebellious terror and exotic horror—alongside the cannibal, vampire, and zombie—that haunts the western imagination. Dark Shamans broadens discussions of violence and of the representation of primitive savagery by recasting both in the light of current debates on modernity and globalization.
Prior to 1735, South America was terra incognita to many Europeans. But that year, the Paris Academy of Sciences sent a mission to the Spanish American province of Quito (in present-day Ecuador) to study the curvature of the earth at the Equator. Equipped with quadrants and telescopes, the mission’s participants referred to the transfer of scientific knowledge from Europe to the Andes as a “sacred fire” passing mysteriously through European astronomical instruments to observers in South America.By taking an innovative interdisciplinary look at the traces of this expedition, Measuring the New World examines the transatlantic flow of knowledge from West to East. Through ephemeral monuments and geographical maps, this book explores how the social and cultural worlds of South America contributed to the production of European scientific knowledge during the Enlightenment. Neil Safier uses the notebooks of traveling philosophers, as well as specimens from the expedition, to place this particular scientific endeavor in the larger context of early modern print culture and the emerging intellectual category of scientist as author.
DIVUses an ethnographic example of ritual violence to illuminate cultural expression more widely and thereby reformulate anthropological and historical approaches to warfare and violence./div
Translations of the earliest accounts, from the fifteenth and sixteenth centuries, of the native peoples of the Americas, including Columbus's descriptions of his first voyage. Documents the emergence of a primal anthropology and how Spanish ethnological classifications were integral to colonial discovery, occupation, and conquest"--Provided by publisher.
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