Rituals of War is an investigation into the earliest historical records of violence and biopolitics. In Mesopotamia, ancient (ca. 3000-500 BCE) Iraqi rituals of war and images of violence constituted part of the magical technologies of warfare that formed the underlying irrational processes of war. In Rituals of War, Zainab Bahrani weaves together three lines of inquiry into one historical domain of violence: war, the body, and representation.
Building on Foucault's argument in Discipline and Punish that the art of punishing must rest on a whole technology of representation, Bahrani investigates the ancient Mesopotamian record to reveal how that culture relied on the portrayal of violence and control as part of the mechanics of warfare. Moreover, she takes up the more recent arguments of Giorgio Agamben on sovereign power and biopolitics to focus on the relationship of power, the body, and violence in Assyro-Babylonian texts and monuments of war.
Bahrani analyzes facets of war and sovereign power that fall under the categories of representation and display, the aesthetic, the ritualistic, and the supernatural. Besides the invention of the public monument of war and the rituals of iconoclasm, destruction, and relocation of monuments in war, she investigates formulations of power through the body, narrative displays in battle, the reading of omens before the battle, and historical divination through the body and body parts. Bahrani describes these as the magical technologies of war, the realm of the irrational that enables the ideologies of just war in the distant past as today.
The "hard problem" of today's consciousness studies is subjective experience: understanding why some brain processing is accompanied by an experienced inner life. Recent scientific advances offer insights for understanding the physiological and chemical phenomenology of consciousness. But by leaving aside the internal experiential nature of consciousness in favor of mapping neural activity, such science leaves many questions unanswered. In Ontology of Consciousness, scholars from a range of disciplines—from neurophysiology to parapsychology, from mathematics to anthropology and indigenous non-Western modes of thought—go beyond these limits of current neuroscience research to explore insights offered by other intellectual approaches to consciousness.
These scholars focus their attention on such philosophical approaches to consciousness as Tibetan Tantric Buddhism, North American Indian insights, pre-Columbian Mesoamerican civilization, and the Byzantine Empire. Some draw on artifacts and ethnographic data to make their point. Others translate cultural concepts of consciousness into modern scientific language using models and mathematical mappings. Many consider individual experiences of sentience and existence, as seen in African communalism, Hindi psychology, Zen Buddhism, Indian vibhuti phenomena, existentialism, philosophical realism, and modern psychiatry. Some reveal current views and conundrums in neurobiology to comprehend sentient intellection.
Karim Akerma, Matthijs Cornelissen, Antoine Courban, Mario Crocco, Christian de Quincey, Thomas B. Fowler, Erlendur Haraldsson, David J. Hufford, Pavel B. Ivanov, Heinz Kimmerle, Stanley Krippner, Armand J. Labbé, James Maffie, Hubert Markl, Graham Parkes, Michael Polemis, E Richard Sorenson, Mircea Steriade, Thomas Szasz, Mariela Szirko, Robert A. F. Thurman, Edith L. B. Turner, Julia Watkin, and Helmut Wautischer
Just as speech can be acquired, so can it be lost. Speakers can forget words, phrases, even entire languages they once knew; over the course of time peoples, too, let go of the tongues that were once theirs, as languages disappear and give way to the others that follow them. In Echolalias, Daniel Heller-Roazen reflects on the many forms of linguistic forgetfulness, offering a far-reaching philosophical investigation into the persistence and disappearance of speech. In twenty-one brief chapters, he moves among classical, medieval, and modern culture, exploring the interrelations of speech, writing, memory, and oblivion.
Drawing his examples from literature, philosophy, linguistics, theology, and psychoanalysis, Heller-Roazen examines the points at which the transience of speech has become a question in the arts, disciplines, and sciences in which language plays a prominent role. Whether the subject is Ovid, Dante, or modern fiction, classical Arabic literature or the birth of the French language, structuralist linguistics or Freud's writings on aphasia, Heller-Roazen considers with clarity, precision, and insight the forms, the effects, and the ultimate consequences of the forgetting of language. In speech, he argues, destruction and construction often prove inseparable. Among peoples, the disappearance of one language can mark the emergence of another; among individuals, the experience of the passing of speech can lie at the origin of literary, philosophical, and artistic creation.
From the infant's prattle to the legacy of Babel, from the holy tongues of Judaism and Islam to the concept of the dead language and the political significance of exiled and endangered languages today, Echolalias traces an elegant, erudite, and original philosophical itinerary, inviting us to reflect in a new way on the nature of the speaking animal who forgets.
Death and the Idea of Mexico is the first social, cultural, and political history of death in a nation that has made death its tutelary sign. Examining the history of death and of the death sign from sixteenth-century holocaust to contemporary Mexican-American identity politics, anthropologist Claudio Lomnitz's innovative study marks a turning point in understanding Mexico's rich and unique use of death imagery. Unlike contemporary Europeans and Americans, whose denial of death permeates their cultures, the Mexican people display and cultivate a jovial familiarity with death. This intimacy with death has become the cornerstone of Mexico's national identity.
Death and Idea of Mexico focuses on the dialectical relationship between dying, killing, and the administration of death, and the very formation of the colonial state, of a rich and variegated popular culture, and of the Mexican nation itself. The elevation of Mexican intimacy with death to the center of national identity is but a moment within that history—within a history in which the key institutions of society are built around the claims of the fallen.
Based on a stunning range of sources—from missionary testimonies to newspaper cartoons, from masterpieces of artistic vanguards to accounts of public executions and political assassinations—Death and the Idea of Mexico moves beyond the limited methodology of traditional historiographies of death to probe the depths of a people and a country whose fearless acquaintance with death shapes the very terms of its social compact.
Deep Time of the Media takes us on an archaeological quest into the hidden layers of media development—dynamic moments of intense activity in media design and construction that have been largely ignored in the historical-media archaeological record. Siegfried Zielinski argues that the history of the media does not proceed predictably from primitive tools to complex machinery; in Deep Time of the Media, he illuminates turning points of media history—fractures in the predictable—that help us see the new in the old.
Drawing on original source materials, Zielinski explores the technology of devices for hearing and seeing through two thousand years of cultural and technological history. He discovers the contributions of "dreamers and modelers" of media worlds, from the ancient Greek philosopher Empedocles and natural philosophers of the Renaissance and Baroque periods to Russian avant-gardists of the early twentieth century. "Media are spaces of action for constructed attempts to connect what is separated," Zielinski writes. He describes models and machines that make this connection: including a theater of mirrors in sixteenth-century Naples, an automaton for musical composition created by the seventeenth-century Jesuit Athanasius Kircher, and the eighteenth-century electrical tele-writing machine of Joseph Mazzolari, among others. Uncovering these moments in the media-archaeological record, Zielinski says, brings us into a new relationship with present-day moments; these discoveries in the "deep time" media history shed light on today's media landscape and may help us map our expedition to the media future.
Moral Sentiments and Material Interests presents an innovative synthesis of research in different disciplines to argue that cooperation stems not from the stereotypical selfish agent acting out of disguised self-interest but from the presence of "strong reciprocators" in a social group.Presenting an overview of research in economics, anthropology, evolutionary and human biology, social psychology, and sociology, the book deals with both the theoretical foundations and the policy implications of this explanation for cooperation. Chapter authors in the remaining parts of the book discuss the behavioral ecology of cooperation in humans and nonhuman primates, modeling and testing strong reciprocity in economic scenarios, and reciprocity and social policy. The evidence for strong reciprocity in the book includes experiments using the famous Ultimatum Game (in which two players must agree on how to split a certain amount of money or they both get nothing.)
Athens, 403 B.C.E. The bloody oligarchic dictatorship of the Thirty is over, and the democrats have returned to the city victorious. Renouncing vengeance, in an act of willful amnesia, citizens call for—if not invent—amnesty. They agree to forget the unforgettable, the "past misfortunes," of civil strife or stasis. More precisely, what they agree to deny is that stasis—simultaneously partisanship, faction, and sedition—is at the heart of their politics.
Continuing a criticism of Athenian ideology begun in her pathbreaking study The Invention of Athens, Nicole Loraux argues that this crucial moment of Athenian political history must be interpreted as constitutive of politics and political life and not as a threat to it. Divided from within, the city is formed by that which it refuses. Conflict, the calamity of civil war, is the other, dark side of the beautiful unitary city of Athens. In a brilliant analysis of the Greek word for voting, diaphora, Loraux underscores the conflictual and dynamic motion of democratic life. Voting appears as the process of dividing up, of disagreement—in short, of agreeing to divide and choose. Not only does Loraux reconceptualize the definition of ancient Greek democracy, she also allows the contemporary reader to rethink the functioning of modern democracy in its critical moments of internal stasis.
What is the condition of the suspect in a post-9/11 world? Do perpetual detention, ubiquitous surveillance cameras, and the legal apparatus of the USA Patriot Act target suspects accurately or generate suspicion indiscriminately? Suspect, the latest in a series from Alphabet City and the first in its new format of topical book-length magazines, gathers hard evidence about the fate of the suspect in a culture of suspicion with contributions from writers, artists, and filmmakers.
Their testimony takes a multiplicity of forms and formats. Among them: A 24-page color comic by graphic novelist Joey Dubuc asks the reader to make narrative choices in a web of surveillance, suspicion, and fear. Harper's contributor Mark Kingwell observes that while suspicion tries to isolate the suspect, in fact we are all the suspect. Slavoj Zizek reflects on the new cultural status of the suspect after Abu Ghraib. Philosopher George Bragues argues that even as the United Nations looks for ways to discipline "suspect nations," it simply cannot succeed under current international conditions. Alphabet City editor John Knechtel interviews Naomi Klein, author of No Logo, about the legal and political strategies of the Bush administration. Sylwia Chrostowska describes what happens, in the the 1970 Italian film Investigation of a Citizen Above Suspicion, when a corrupt official investigates himself. Screenwriter Timothy Stock and illustrator Warren Heise create a documentary in comic form about Critical Ensemble artist Steve Kurtz, charged under the bioterrorism provisions of the Patriot Act. Novelist Camilla Gibb portrays, in "Things Collapse," the terrifying effects of a "separating sickness" of unknown origin, which perhaps exists only in the fears of the population it strikes. And novelist Diana Fitzgerald Bryden follows her character Rafa Ahmed, a PFLP hijacker from the 1970s, as, many years later, she is to appear at a peace conference. Filmmaker Patricia Rozema, director of Mansfield Park and other films, contributes a 16-page film-in-a-book, "Suspect." Suspect is a non-partisan handbook on the mechanisms and machinations of suspicion for the twenty-first century national security state.
Amidst city concrete and suburban sprawl, Americans are discovering new ways to reconnect with the natural world. From community gardens in New York's Lower East Side to homeless shelters in California, the search for a more sustainable future has led grassroots groups to a profound reconnection to place and to the natural world.
Studies of the health consequences of renewing a connection with nature support the urgency of providing green surroundings as cities expand and the majority of the earth's population lives in urban areas. Medical research results, from groups as diverse as healthy volunteers, surgery patients, and heart attack survivors, suggest that contact with nature may improve health and well-being. Engagement with nearby natural places also provides restoration from mental fatigue and support for more resilient and cooperative behavior. Aspects of stronger community life are fostered by access to nature, suggesting that there are significant social as well as physical and psychological benefits from connection with the natural world.
This volume brings together research from anthropology, sociology, public health, psychology, and landscape architecture to highlight how awareness of locale and a meaningful renewal of attachment with the earth are connected to delight in learning about nature as well as to civic action and new forms of community. Community garden coalitions, organic market advocates, and greenspace preservationists resist the power of global forces, enacting visions of a different future. Their creative efforts tell a story of a constructive and dynamic middle ground between private plots and public action, between human health and ecosystem health, between individual attachment and urban sustainability.
Culture in Practice collects the academic and political writings from the 1960s through the 1990s of anthropologist Marshall Sahlins. More than a compilation, Culture in Practice unfolds as an intellectual autobiography. The book opens with Sahlins's early general studies of culture, economy, and human nature. It then moves to his reportage and reflections on the war in Vietnam and the antiwar movement, the event that most strongly affected his thinking about cultural specificity. Finally, it offers his more historical and globally aware works on indigenous peoples, especially those of the Pacific islands.
Sahlins exposes the cultural specificity of the West, developing a critical account of the distinctive ways that we act in and understand the world. The book includes a play/review of Robert Ardrey's sociobiology, essays on "native" consumption patterns of food and clothes in America and the West, explorations of how two thousand years of Western cosmology affect our understanding of others, and ethnohistorical accounts of how cultural orders of Europeans and Pacific islanders structured the historical experiences of both. Throughout, Sahlins offers his own way of thinking about the anthropological project. To transcend critically our native categories in order to understand how other peoples have historically constructed their modes of existence—even now, in the era of globalization—is the great challenge of contemporary anthropology.