Académique Documents
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Culture Documents
For Playlists this time, we asked for books people like to teach with.
DON KULICK, University of Chicago
Marilyn Strathern, Gender of the Gift: Problems with Women and Problems with Society in
Melanesia (Berkeley: University of California Press, 1990): I know everyone will
think this an unbearably pretentious choice, but I like to teach this one partly
because it is so mind-bending. A unique anthropological text in that, despite
being full of ethnographic details, it has no real-world referent. A Mad Hatter
analysis of what “Melanesians” might think about their social system if they were
anthropologists, but they aren’t, so they don’t.
Martha C. Nussbaum, Frontiers of Justice: Disability, Nationality, Species Membership
(Cambridge, MA: Harvard University Press, 2007): A beautifully written book
about John Rawl’s social contract theory and how it needs to be revised if justice
is to be extended to persons with disabilities, animals and the developing world.
Takes anthropology students out of their comfort zone because it discusses ethics
and justice, not as ideologies to be critiqued, but as practices and policies to be
fought for and implemented.
Holly Wardlow, Wayward Women: Sexuality and Agency in a New Guinea Society
(Berkeley: University of California Press, 2006): A wild ride of an ethnography
about Papua New Guinean women who sell sex because they want to get back
at their male kin. “Revenge sex” the author calls it, fittingly. These are women
who, when angry, sometimes chop off one of their own fingers to fling at the
CULTURAL ANTHROPOLOGY, Vol. 27, Issue 3, pp. 542–546. ISSN 0886-7356, online ISSN 1548-1360. C 2012 by
the American Anthropological Association. All rights reserved. DOI: 10.1111/j.1548-1360.2012.01160.x
PLAYLISTS
person who has made them mad. An epitome of everything that makes Papua
New Guineans so crazy and compelling. Not for the faint-hearted.
Jacques Derrida, The Animal that Therefore I Am (Bronx, NY: Fordham University
Press, 2008): Derrida stands naked in front of his pussycat and ponders the
species boundary. A crucial meditation on how we might begin to think about
vulnerability and passivity as something other than a privation.
Norbert Elias, The Civilizing Process, vol. 1 (for a theory or history of anthro course).
Jacques Gernet, China and the Christian Impact (for anthro 101).
Owen Lattimore, Inner Asian Frontiers of China (anthro and history, culture and
nature courses, grad and and/or undergrad).
Claude Lévi-Strauss, The Story of Lynx (for a history and structure course).
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PLAYLISTS
Michel Foucault, The Government of Self and Others: Lectures at the Collège de France
1982–1983, Granam Burchell, trans. (London: Palgrave Macmillan, 2011): For
the idea that only the human voice can draw out the truth from the gods; that
risks of truth telling are embedded in autocratic as well as democratic regimes;
and that truth has its doubles in veiled speech, flattery, and the rhetoric by which
the unjust is made to appear as the just. Finally, how do we receive Foucault’s
claim that if philosophy is a history of pārresia rather than a history of rationality
unfolding in time, then only the West has philosophy?
Stanley Cavell, A Pitch of Philosophy: Autobiographical Exercises (Cambridge, MA:
Harvard University Press, 1994): For understanding the complexity of voice,
with the metaphors of arrogating, pawning, and leasing. What is the fragility of
the human voice? Does one have to be “sincere” in one’s utterances? Why must
women in opera who “sing” the truth also die? What gives words life?
Edward E. Evans-Pritchard, Witchcraft, Oracles and Magic among the Azande (Oxford:
Oxford University Press–Clarendon Paperbacks): For reading the text in the
light of new questions around the human vulnerability to language as if language
would always reveal more than we intended; about processes and techniques of
veridication; and asking how do we know the truth of one’s being.
Jean Favret-Saada, Deadly Words: Witchcraft in the Bocage (Cambridge: Cambridge
University Press, 1980): For the idea that the anthropologist becomes the
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CULTURAL ANTHROPOLOGY 27:3
touchstone through which the experiences of the people she studies find ex-
pression; to expand the idea ethnographically that language bodies forth and
constitutes threats and promises that go beyond that of well-trodden terms like
“reflexive anthropology”; to ask what does it mean for the anthropologist to
open one’s being to the being of the other.
Alf Hiltebeitel, Rethinking the Mahābhārata: A Reader’s Guide to the Education of
the Dharma King (Chicago: University of Chicago Press, 2001): For a gentle
repudiation of Foucault’s notion that other societies (i.e., other than the West)
had no need for philosophy; for asking how might one move from the idea
that such texts as the Mahābhārata, belong to the Indological cannon and express
regional aspirations for conceptual thinking; to open ourselves to a hope that one
day we might be thinking of a different way of conceptualizing what constitutes
“anthropological knowledge” and its machines.
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