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Speaking in particular of Oceanic societies, my intention is to reverse the gestalt of Le toternisme aujourd'hui to foreground the role of difference as a fundamental condition of the possibility of society --difference between as well as within societies. I take the point that difference is not just an historical circumstance but that it is indeed a positive value. Accordingly, differentiation is not so much a natural process as it is a cultural intention. Keywords: differentiation, alterity, social reproduction., In arguing that the so-called 'totemism' is essentially an ethno-logic, a means of categorizing persons or groups by reference to differences between natural species, Levi-Strauss (1963) rather backgrounded the implication [...]

A crucial issue facing anthropologists, linguists, and museums today is what to do with research material and artifacts that have accumulated over the years. In 2005 we sought ways to return 20 years of material on Enga history and tradition to the people of Enga Province at a time when rapid change was leaving young generations with little sense of their cultural heritage. The goal was to build a center, the Enga Take Anda, House of Traditional Knowledge, that would provide knowledge of the past to help Enga understand recent changes and to consider what should be carried forward and what left behind. To be effective, the Enga Take Anda would have to be a museum and as well as a resource center with an active role in Enga schools and the Village Court system. We describe here challenges and successes in this endeavor. The establishment of the Take Anda has involved much trial, error, flexibility and persistence, largely persistence. Keywords: cultural centres, research responsibilities, cultural representation, Enga., In 1998 when we held our book launch for Historical Vines in Enga Province, we invited elders who had helped us in our research over the past 12 years as [...]

12FR336 in Southeastern Indiana: A Pocket of Late Woodland Subsistence in the Fort Ancient Region. Mary Theresa Bonhage-Freund, Alma College; Leslie E. Branch-Raymer and Judith Wettstaed, New South Associates, Inc. [...]

Rethinking Primary Forest Efficiency: Middle Woodland Period Gardening in Northwest Georgia. Mary Theresa Bonhage-Freund, Alma College, Department of Sociology and Anthropology and Leslie Branch-Raymer, New South Associates, Stone Mountain, GA, [...]

African economies have long been a matter of concern to anthropologists, not least in the pages of Africa. These economies are situated, somewhat contradictorily, between global settings of financialized capitalism [...]

Introduction (1) The study of 'soul' has a long history in anthropology, which appears to have begun with Adolf Bastian (1860) about 150 years ago. Not long after, the 'soul' [...]

My musical surprise-starter I'm riding in a rattling old van on a muddy road making a 213-kilometer, eight-hour journey from Bangkalan Bun to Kudangan, at the center of an area [...]

In this article I defend John Dewey's use of the concept of 'culture' in light of his anthropological sources and suggest that this cultural turn has much to teach contemporary scholars. Contrary to critics, I argue that Dewey's reconstructive aims are indeed well served by 'culture' as a term for the complex set of symbolic and material resources shaping habit. Common misreadings of Dewey could be avoided by a better understanding of this anthropological appropriation; moreover, Dewey's emphasis on culture should caution neuropragmatists against reductively scientistic models of human experience. I conclude, finally, with a call for democratic theorists today to engage with Dewey's later, anthropologically-informed writings. Keywords: Dewey, Democracy, Habit, Experience, Culture, Anthropology, Politics, Boas, Malinowski, Bourdieu, Habitus, Neuropragmatism, I. Introduction Towards the end of his long life, John Dewey dropped the philosophical language of 'experience' in favor of the anthropological language of 'culture.' In 1949, Dewey even claimed [...]

The breadth and reach of practicing anthropologists in 2009 suggests that anthropology has entered a new phase of advanced engagement at local, national, and international levels. In this article, I review thematic areas in which practicing anthropologists made significant contributions in 2009, including fiscal crisis and business anthropology; U.S. race relations, civil rights, and policy reforms; human rights, environmental change, and displacement; global health and human rights; and war and peace. New areas of expansion are also discussed in the arenas of public archaeology, museums and heritage, and engaged scholarship. Innovations in anthropological research and communicating ethnographic findings with the broader public are reviewed. Keywords: practicing anthropology, public anthropology, 2009 trends, anthropological impacts DOI: 10.1111/j.1548-1433.2010.01220.x

Questions about Native American Prehistory When Columbus contacted the Americas in 1492, Native American occupation stretched from the Bering Strait to Tierra del Fuego. These native populations encompassed extraordinary linguistic [...], Native Americans have been divided into three linguistic groups: the reasonably well-defined Eskaleut and Nadene of northern North America and the highly heterogeneous Amerind of North, Central, and South America. The heterogeneity of the Amerinds has been proposed to be the result of either multiple independent migrations or a single ancient migration with extensive in situ radiation. To investigate the origin and interrelationship of the American Indians, we examined the mitochondrial DNA (mtDNA) variation in 87 Amerinds (Pima, Maya, and Ticuna of North, Central, and South America, respectively), 80 Nadene (Dogrib and Tlingit of northwest North America and Navajo of the southwest North America), and 153 Asians from 7 diverse populations. American Indian mtDNAs were found to be directly descended from five founding Asian mtDNAs and to cluster into four lineages, each characterized by a different rare Asian mtDNA marker. Lineage A is defined by a HaeIII site gain at np 663, lineage B by a 9-bp deletion between the COII and [tRNA.sup.Lys] genes, lineage C by a HincII site loss at np 13259, and lineage D by an AluI site loss at np 5176. The North, Central, and South America Amerinds were found to harbor all four lineages, demonstrating that the Amerinds originated from a common ancestral genetic stock. The genetic variation of three of the four Amerind lineages (A, C, and D) was similar with a mean value of 0.084%, whereas the sequence variation in the fourth lineage (B) was much lower, raising the possibility of an independent arrival. By contrast, the Nadene mtDNAs were predominantly from lineage A, with 27% of them having a Nadene-specific RsaI site loss at np 16329. The accumulated Nadene variation was only 0.021%. These results demonstrate that the Amerind mtDNAs arose from one or maybe two Asian migrations that were distinct from the migration of the Nadene and that the Amerind populations are about four times older than the Nadene.

ABSTRACT This article departs from general anthropological debates about the nature of gender to focus more narrowly on the impact of political economy and religion on gender relations. It explores [...]

Stable colonization of the Gaspe Peninsula by Europeans started in the middle of the 18th century at the time of the British conquest of New France. The earliest settlers were Acadians, escaping British deportation policies, followed by Loyalists from the US, who preferred to remain under British rule after the Declaration of Independence. In the 19th century, the developing fishing industry attracted French Canadians from the St. Lawrence Valley and newcomers from Europe including Channel Islanders from Jersey and Guernsey. We analyzed parental lineages of the self-declared descendants of these four groups of settlers by mtDNA D-loop sequencing and Y-chromosome genotyping and compared them with French, British, and Irish samples. Their representation in terms of haplotype frequency classes reveals different signatures of founder effects, such as a loss of rare haplotypes, modification of intermediate frequency haplotypes, reduction in genetic diversity (seen in Acadians), but also enrichment by admixture. Parental lineages correlate with group identity. Descendants of early settlers, Acadians and Loyalists, preserved their identity more than those of French Canadian and Channel Islander 'latecomers.' Although overall genetic diversity among Gaspesians is comparable with their European source populations, FST analysis indicated their greater differentiation. Distinct settlement history, a limited number of founders and relative genetic isolation contributed to the regionalization of the Quebec gene pool that appears less homogenous than usually anticipated. KEY WORDS parental lineages; colonization of Quebec; haplotype frequency classes

To link to full-text access for this article, visit this link: http://dx.doi.org/10.1016/j.forsciint.2009.03.019 Byline: Clotilde Rouge-Maillart (a)(b), Bruno Vielle (c)(d), Nathalie Jousset (b)(c), Daniel Chappard (a), Norbert Telmon (e), Eugenia Cunha (f) Keywords: Anthropology; Skeletal age at death; Auricular surface; Acetabulum Abstract: Aging techniques that use the posterior or middle part of the pelvis are of interest because this part of the body is very resistant to decay. In a preliminary study, acetabular criteria correlated with age were isolated. In a second study, three acetabular criteria and four auricular surface criteria were described and it was demonstrated that it is of interest to associate these criteria. The goal of the present study was to test these criteria in a larger sample and to elaborate a standardized procedure for the use of these criteria. The study concerned 462 os coxae (hip bones) of known age and sex. All of the criteria are correlated with age. Establishing a score allows a better correlation with age with lower intra-/inter-observer variability. Seven categories of overall score corresponding to eight age groups were defined and the probabilities of belonging to an age group depending on the overall score were calculated. The first main advantage of this procedure is that it is still applicable when only some parts of the body remain. The other benefit is its ability to discriminate older people. Author Affiliation: (a) Universite d'Angers, IFR 132, LHEA INSERM U922, Angers F-49035, France (b) CHU d'Angers, service de medecine legale, Angers cedex 09 F-49933, France (c) Universite d'Angers, IFR 132, Angers F-49035, France (d) CHU d'Angers, Service de biostatistique, Angers cedex 09 F 49933, France (e) Service de medecine legale, CHU, 31403 Toulouse cedex 04, France (f) Department of Anthropology, University of Coimbra, 3000-056 Coimbra, Portugal Article History: Received 20 December 2007; Revised 19 February 2009; Accepted 21 March 2009 Article Note: (footnote) [star] Work presented during an oral presentation at the 59th meeting of the American Academy of Forensic Science, San Antonio, February 2007.

Franz Boas' role in shaping twentieth century American anthropology is well known, but less well known is his commitment to radical politics. His political biases have been less thoroughly investigated. While traditional Marxism sought to advance its goals by way of violent revolution ostensibly vitalized by the 'proletariat,' the Italian Marxist Antonio Gramsci (1897-1931) realized that a Marxist egalitarian goals could be more effectively advanced by infiltrating and taking control of the existing institutional structure of a society. In the course of a thorough study of Boas' correspondence, the author concludes that there is clear evidence that Boas was an effective convert to Gramscian Marxism and one of its most successful exponents. Key Words: Franz Boas, anthropology, equalitarianism, race, Lysenkoism, Comintern, Communist Party, Popular Front, American Anthropological Association.

Anthropological research in Nunavut and Greenland suggests the need for new frameworks for the use of genomic research and collaboration of anthropologists and their subjects. Genomic studies must engage with local notions of personhood and belonging due to their connection with the constitution of personhood.

This paper discusses why things have become marginalized in the social sciences and addresses some major intellectual traditions considered the main suspects for this deportation. It also explores what is claimed to be a crucial link between those very philosophies and central approaches in recent material culture studies. The paradoxical outcome of this effective history is that the ontology responsible for the displacement of things also to a large extent grounds the programs of repatriation. Keywords Things; phenomenology; ontology; embodiment; anthropology; symmetrical archaeology.

Conducting anthropological research into situations where public health interventions are ongoing raises a number of complex ethical issues. This paper addresses this by focusing on recent debate around questions of informed consent in research situations into health care in the 'developing' world. Two issues are developed: firstly, that of anthropological engagement with medical research trials; and secondly, how medical ethics debates have impinged upon and influenced anthropological ideas of ethics. Drawing on personal anthropological research into the implementation of the WHO prescribed tuberculosis control programme (DOTS) in the context of Nepal, I outline a number of ethical dilemmas and issues that arose. This research context included other ongoing research into DOTS implementation, as well as the local culture of health care provision. It involved moving between a number of sites and subject positions while interacting with heath professionals and patients. In conclusion, rather than prescribing ethical norms for researchers in such situations, I argue that we need more ethnographic examples and case studies as a means of thinking through the issues. I suggest that we need to reflect on both the ethical issues that arise when undertaking research into multifaceted public health interventions and into the situations where ethical guidelines and stipulations are formulated. The best place for this may be the Internet, where we increasingly see the conditions emerging for open dialogue. Keywords: Ethics; Informed consent; Public health; Anthropology; Nepal

This historical-ethnographic study of village enclaves in Guangzhou explores the intensified entrenchment of villagers in a Maoist past when they faced market fluidities of a postreform present. It underscores a rural-urban spatiality and a cultural divide between villagers, migrants, and urbanites that are simultaneously transgressed and reinforced. It highlights discursive categories and institutional practices that incarcerate the residents, who juggle lingering socialist parameters with compelling market forces and state development priorities. Connectivity and exclusion, agency and victimization, groundedness and dislocation as lived experience are captured by the historically thick social ethos in the enclaves. This article rethinks issues of emplacement and displacement, dichotomy, and process. [village enclaves, rural-urban divide, spatiality and migrancy, displacement, historical anthropology, postreform South China]

An autoethnographic article 'An Unloaded Gun: Negotiating the Boundaries of Identity, Incest and Student/Teacher Relationships' was banned by the Institutional Review Board (IRB) of a university it was deemed unethical. To avoid such situations in future, a community of scholars can help the IRBs to understand the rules and work together to create a safe, defined space where storytelling is permitted without the fear of censorship.

A remarkable series of politically oriented reports of speech events is preserved in the otherwise limited historical documentation of the Tsilhqut'in people. These speech events demonstrate that Anthony D. Smith's ethnosymbolic approach is useful for elucidating First Nations group organization and integrity. Moreover, they suggest that systematic linguistic anthropological attention to attested speech events and reports of speech events might open to empirical view the process through which ethnosymbolism is constructed.

Issues surrounding the ways in which people deal with severe political disruption and violence are sometimes obscure, as it is in the nature of both to defy verbal expression and collective attempts to produce sense. Ethnography of Algeria suggests that to look at local graveyards, their layout, and the practices and conflicts associated with them is a way of understanding not only how people deal with death and violence, but also how they construe social order, political legitimacy, and historical continuity, in an environment where all of these have been severely disrupted. Through the social and spatial practices associated with local graveyards, images of upheaval and martyrdom are thus made part of an ongoing process of renegotiation of social hierarchies; these processes, however, can also be seen to break down at times of overwhelming distress. L'elaboration psychologique des crises politiques aigues et des violences est un processus souvent obscur parce que ces deux situations echappent, par nature, a l'expression verbale et aux tentatives collectives de leur donner un sens. L'ethnographie de l'Algerie suggere que l'etude des cimetieres locaux, de leur disposition, des pratiques et des conflits qui leur sont lies, aide a comprendre non seulement les relations avec la mort et la violence, mais aussi la maniere dont les gens comprennent l'ordre social, la legitimite politique et la continuite historique dans un contexte de bouleversement radical de tous ces elements. Par les pratiques sociales et spatiales associees aux cimetieres, les images de revolte et de martyre s'integrent dans un processus continu de renegociation des hierarchies sociales, mais ce processus lui-meme peut s'enrayer pendant les periodes de detresse ecrasante., The history of Algeria has been punctuated by periods of extreme violence and severe social and cultural disruption. The French conquest of the country in the first half of the [...]

The renaissance of Maori culture and tradition has played a significant role in the political campaigns of New Zealand's indigenous population over the past few decades. At the same time, however, it has brought to light that many Maori youngsters are unable to construct a cultural identity in terms of the discourses of culture and tradition that dominate the political arena. This article analyses the experience of urban Maori youngsters in ceremonial settings (marae) by examining the question of how they mediate different representations of their cultural identity within the self. It demonstrates that many young Maori people are engaged in a psychological dialogue between, on the one hand, the classic model for a Maori identity that prescribes them to embrace traditional culture and, on the other hand, their personal identification as outcasts in daily practices of New Zealand society. La renaissance de la culture et des traditions maories occupe depuis quelques decennies une place importante dans les campagnes politiques de la population indigene neo-zelandaise. Dans le meme temps, elle a revele que de nombreux jeunes Maoris sont incapables de construire leur identite culturelle au moyen des discours sur la culture et les traditions qui prevalent sur la scene politique. L'auteur analyse l'experience de jeune Maoris citadins dans les sites ceremoniels (marae), en cherchant a savoir comment ils assurent l'intermediation dans le << soi >> de differentes representations de leur identite culturelle. L'article montre que les jeunes Maoris sont nombreux a s'engager dans un dialogue psychologique entre le modele classique d'identite maorie, d'une part, qui leur enjoint d'adopter la culture traditionnelle, et d'autre part leur identification personnelle d'exclus, laisses a l'ecart des pratiques quotidiennes dans la societe neo-zelandaise., A single consciousness is contradictio in adjecto. Consciousness is in essence multiple. Pluralia tantum. Mikhail Bakhtin (1984 [1929]: 228) [W]ho am I to tell a people ... how they are [...]

This article examines relocation stories of people who leave behind corporate work culture, relocate from metropolitan areas to small towns and rural places, and attempt to reorient themselves to work and family obligations. Decisions to start over take place within the context of moral questions about what makes a life worth living and what does not through a process in which geography has a bearing. For these migrants, a choice about where to live is also one about how to live. Choices of how to live one's life are made of more than simple economics, they are also moral. The restructuring and corporate downsizing that defines the contemporary workplace has led some workers and their families to challenge assumptions of the American Dream that promise future reward for loyalty to an employer, hard work, and self-sacrifice. These lifestyle migrants relocate in their attempt to find potential selves and idealized families in new places. KEY WORDS: Career change; Narrative analysis; Postindustrial economic restructuring; Urban-to-rural migration; Work and family studies

In this article, I examine how artifacts of social-science research were incorporated into survival strategies of poor residents of the global South in the 1990s under neoliberalism. I draw on ethnographic research in Cairo among bankers, borrowers, and nongovernmental-organization (NGO) members to engage recent debates in anthropology about finance and knowledge practices. I argue that the incorporation of 'best practices' and microenterprise lending into banking in Egypt helped create a new kind of 'multiplier effect' related to the one made famous by John Maynard Keynes in economics and to the conviction among some Egyptians that research artifacts hew the key to improvement of their life chances. [anthropology of finance, development, NGOs, best practices, Egypt, research, knowledge practices]

Keynote Address, 2005 Annual Conference of the Australian Anthropological Society In this presentation, I discuss fundamentalism from a processual perspective, seeking to tease out some general qualities of the processes [...]

In this article, I consider anthropology's engagement with human rights today. Through the lens of my experience in a case brought before the International Labor Organization by a community in Chiapas, Mexico, I consider the ethical, practical, and epistemological questions that arise in research defined by rights activism. I argue that the critical engagement brought about by activist research is both necessary and productive. Such research can contribute to transforming the discipline by addressing the politics of knowledge production and working to decolonize our research process. Rather than seeking to avoid or resolve the tensions inherent in anthropological research on human rights, activist research draws them to the fore, making them a productive part of the process. Finally, activist research allows us to merge cultural critique with political action to produce knowledge that is empirically grounded, theoretically valuable, and ethically viable. [Keywords: human rights, Chiapas, activist research]

Tensions over ethics in research occasionally arise when anthropologists and other social scientists study health services in medical institutions. In order to resolve this type of conflict, and to facilitate mutual learning rather than mutual recrimination, we describe two general categories of research ethics framing: those of anthropology and those of medicine. The latter, we propose, has tended to focus on protection of the individual through preservation of autonomy--principally expressed through the requirement of informed consent--whereas the former has attended more to political implications. After providing few examples of concrete conflicts, we outline four issues that characterise the occasional clashes between social scientists and medical staff, and which deserve further consideration: (1) a discrepancy in the way anthropologists perceive patients and medical staff; (2) ambiguity concerning the role of medical staff in anthropological research; (3) impediments to informed consent in qualitative research projects; and (4) property rights in data. Our contention is that enhanced dialogue could serve to invigorate the ethical debate in both traditions. Keywords: Research ethics; Anthropology; Clinical medicine; Informed consent; Politics of research

By studying and writing about social revolutions and popular protest, James Scott has provided anthropologists and social theorists with a wide-ranging analytical vocabulary for speaking about peace and its inseparable twin--violence. His particular area of expertise has been the arts of repressive peace, and the artfulness of those who elude or defy such silencing technologies. The publication of The Moral Economy of the Peasant in 1976 initiated the first interactions between Scott's unique brand of political theory and anthropology in the shared topical space of peasant studies and the shared geographic space of Asian studies. The authors of this 'In Focus' have assembled this special collection to celebrate and evaluate those and subsequent interactions covering a quarter of a century and spanning the publication of at least three other books: Weapons of the Weak (1985), Domination and the Arts of Resistance (1990), and Seeing Like a State (1998). [Keywords: political anthropology, agrarian social change, theories of state]

The piecemeal development of capitalist socioeconomic systems in the colonial Chesapeake was deeply intertwined with projects of white ethnogenesis. Crafting a sense of 'groupness' along lines perceived as racial required free 'whites' to remain economically and socially interdependent. A variety of strategies and material forms--including reciprocal exchanges, hall-parlor house plans, and earthfast construction--facilitated this cohesion. Such integrative tactics coexisted in colonists' behavioral repertoires with more 'capitalistic' strategies that prioritized private profit over social obligation. Colonists' deployment of diverse social strategies reflects a complex calculus assessing the benefits of economic autonomy against the benefits of ethnic ('white') solidarity. These dynamics can be illustrated through an 18th-century archaeological site at Flowerdew Hundred in the Chesapeake. [Keywords: ethnogenesis, capitalism, race, colonial sites]

In this article, I consider the effects of Spanish missionization on indigenous identity and biological interaction patterns. Odontometric data were recorded for 26 skeletal samples dating to three time periods: precontact (C.E. 1200-1400), early mission (C.E. 1600-1650), and late mission (C.E. 1650-1700). Population genetic analyses generated estimates of regional genetic variation ([F.sub.ST]) and intersample genetic distances. Genetic variation during the precontact period was limited despite documented linguistic and cultural variation. Variation increased during the early mission period, indicating a decline in between-group interaction despite inclusion within a single colonial sociopolitical framework. During the late mission period, variation declined significantly, indicating a dramatic reduction in between-group variability consistent with genetic drift and gene flow between communities. I discuss these results in terms of archaeological and historical models of postcolonial transformation and suggest an emerging polyethnic community was resident in La Florida preceding the subsequent diaspora caused by burgeoning European military conflict in eastern North America. [Keywords: La Florida missions, population genetics, ethnogenesis, odontometrics]

In culture contact archaeology, studies of social identities generally focus on the colonized-colonizer dichotomy as the fundamental axis of identification. This emphasis can, however, mask social diversity within colonial or indigenous populations, and it also fails to account for the ways that the division between colonizer and colonized is constructed through the practices of colonization. Through the archaeology of material culture, foodways, and architecture, I examine changing ethnic, racial, and gendered identities among colonists at El Presidio de San Francisco, a Spanish-colonial military settlement. Archaeological data suggest that military settlers were engaged in a double material strategy to consolidate a shared colonial identity, one that minimized differences among colonists and simultaneously heightened distinctions between colonists and local indigenous peoples. [Keywords: culture contact, identity, colonization, race, gender]

In the 1970s, a network of families from Santa Barbara, California, asserted local indigenous identities as 'Chumash.' However, we demonstrate that these families have quite different social histories than either they or supportive scholars claim. Rather than dismissing these neo-Chumash as anomalous 'fakes,' we place their claims to Chumash identity within their particular family social histories. We show that cultural identities in these family lines have changed a number of times over the past four centuries. These changes exhibit a range that is often not expected and render the emergence of neo-Chumash more comprehendible. The social history as a whole illustrates the ease and frequency with which cultural identities change and the contexts that foster change. In light of these data, scholars should question their ability to essentialize identity. [Keywords: ethnogenesis, indigenization of modernity, social construction of identity, Southwest borderlands, Mexican Americans]

This Afterword is a discussion of commentary and criticism of my books, The Moral Economy of the Peasant (1976), Weapons of the Weak (1985), Domination and the Arts of Resistance (1990), and Seeing Like a State (1998). I examine the relation of moral economies to globalization, and hegemony to power and resistance, in agrarian societies and in contemporary U.S. politics. I debate contemporary neoliberal projects of governance in extractive, enclave economies and in current development practices in Indonesia. I question the use and misuse of high modernism as a term in my work. I discuss neoliberal internationalism and the immanent project of 'harmonizing' institutional orders throughout poor countries. [Keywords: hegemony, high modernism, moral economy, resistance]

Ethnoarchaeology is a field of study that aims to provide the information needed to draw reliable behavioral inferences from archaeological data. In this study, data from four settlement types (permanent villages, forest hamlets, seasonal hamlets, and foraging camps) of a forager--farmer population in southwestern Madagascar are examined from an archaeological perspective. Doing so shows that house size, house post diameter variability, outdoor workspace, trash disposal, and feature diversity jointly sort out settlements of different lengths of occupation. However, the relationship between mobility and material culture is not simply a product of the length of stay; it is also affected by differences in the social environments of settlements of different occupational lengths. Using the behavioral ecology of food sharing, we show that certain architectural changes that ensure privacy are expected to occur as settlements become larger and more permanent. These observations from Madagascar should be applicable to other areas. [Keywords: Madagascar, ethnoarchaeology, mobility, behavioral ecology, sharing]

In Seeing Like a State (1998), James Scott provides a comprehensive understanding of the optics of state power. He also shows how the bureaucratic logic of high-modernist official planning occludes the social and cultural worlds both of marginalized citizenries and of the bureaucrats themselves, and accurately pinpoints the pernicious reductionism that has accompanied the modernist state's self-proclaimed 'cult of efficiency.' As in his earlier work, however, Scott overgeneralizes the idea of 'resistance'; he also, and concomitantly, underestimates bureaucrats' complicity with local populations and the consequent modification of bureaucratic schemes (including the construction of national heritage) in actual practice. These absences reflect a relative lack of ethnographic specificity in the analysis as well as a partially uncritical endorsement of the master narrative of Western history. [Keywords: state, bureaucracy, modernism, complicity, heritage]

In this article, I offer a reading of James Scott's Domination and the Arts of Resistance. Hidden Transcripts (1990) from an inverted standpoint: Whereas Scott's focus is on resistance from below, mine is on resistance from above. My case study involves some of the more prominent legal and political responses to the attacks of September 11, 2001--notably the President's Military Order of November 13, 2001, establishing military tribunals for noncitizen detainees charged with terrorism. My analysis supports Scott's thesis regarding the discursivity of resistance while challenging some of his conclusions regarding the form and content of hegemony, as read in the current neoliberal milieu. With respect to the military tribunals, I argue that their establishment represents an extension of executive power rehearsed prior to the attacks, and that the politicization of security in the United States involves institutions and issues that have long antecedents in partisan political terms. [Keywords: discourse, states, hegemony, neoliberalism, partisan politics]

Concerns with how cultural factors influenced agrarian social change remained an abiding interest in the work of James Scott. I begin by sketching out the context of debates in Marxist theory, development studies, and social and political anthropology that, during the 1980s, turned to relations between ideas, power, and processes of conflict and change in a world of new postcolonial nations and rapid agrarian development. In the article, then, I carefully examine the ideas Scott developed about resistance and hegemony in conversation with the work of E. P. Thompson. Tracing the genealogy of Scott's ideas about hegemony and rural social protest, I comment in some detail on the literature on resistance that arose in anthropology during the 1980s and the role of Scott's Weapons of the Weak (1985) in shaping that literature while interacting with Subaltern Studies (Guha 1982-87), studies of social movements, and examinations of power in interpersonal relations. [Keywords: hegemony, resistance, power, peasant movements, critique of development]

James Scott's The Moral Economy of the Peasant (1976) appeared at a time when 'peasant studies' had begun to occupy an important place in the social sciences. The book's focus on Vietnam, as well as its novel argument about the causes of rural rebellion, attracted widespread attention and unleashed acerbic debates about peasants' 'rationality' and the applicability of concepts from neoclassical economics to smallholding agriculturalists. In this article, I analyze F. P. Thompson's notion of 'moral economy' and Scott's use of it to develop an experiential theory of exploitation. I then discuss other influences on Scott, including Karl Polanyi, A. V. Chayanov, and the Annales historians. 'Moral economy' and 'subsistence crisis' are concepts that Scott elaborated mainly in relation to village or national politics. In the final section of the article, I outline changes affecting peasantries in the globalization era and the continuing relevance of moral economic discourses in agriculturalists' transnational campaigns against the WTO. [Keywords: peasantry, agriculture, collective action, social movements, globalization]

Comparing the source of a commodity with the social levels of the people amongst whom it is found can reveal important aspects of social structure. This case study of a Maya community, using archaeological and ethnographic data, shows that pine and pine charcoal was procured at a distance and distributed unevenly in settlements. The researchers deduce that this commodity was not freely available in the marketplace, but was subject to political control. Keywords: Maya, pine, paleoethnobotany, exchange, political economy, Belize, Introduction Most studies of Precolumbian Maya trade and exchange base their inferences on the distribution of artefacts made of durable material such as ceramic, chert, obsidian, shell and jade. Charting [...]

Recent claims for continent wide disappearance of megafauna at 46.5 thousand calendar years ago (ka) in Australia have been used to support a 'blitzkrieg' model, which explains extinctions as the result of rapid overkill by human colonizers. A number of key sites with megafauna remains that significantly postdate 46.5 ka have been excluded from consideration because of questions regarding their stratigraphic integrity. Of these sites, Cuddie Springs is the only locality in Australia where megafauna and cultural remains are found together in sequential stratigraphic horizons, dated from 36-30 ka. Verifying the stratigraphic associations found here would effectively refute the rapid-overkill model and necessitate reconsideration of the regional impacts of global climatic change on megafauna and humans in the lead up to the last glacial maximum. Here, we present geochemical evidence that demonstrates the coexistence of humans and now-extinct megafaunal species on the Australian continent for a minimum of 15 ka. archeology | extinction | geochemistry | rare earth element | climate change

How did people in preIndustrial ancient civilizations produce and distribute bulk items, such as salt, needed for everyday use by their large urban populations? This report focuses on the ancient Maya who obtained quantities of salt at cities in the interior of the Yucatan peninsula of Mexico, Belize, and Guatemala in an area where salt is scarce. I report the discovery of 41 Late Classic Maya saltworks (anno Domini 600-900) in Punta Ycacos Lagoon on the south coast of Belize, including one with the first-known ancient Maya canoe paddle. The discoveries add important empirical information for evaluating the extent of surplus salt production and river transport during the height of Late Classic civilization in the southern Maya lowlands. The discovery of the saltworks indicates that there was extensive production and distribution of goods and resources outside the cities in the interior of the Yucatan. The discovery of a wooden canoe paddle from one of the Punta Ycacos saltworks, Ka'k' Naab', ties the production of salt to its inland transport by rivers and documents the importance of canoe trade between the coast and the interior during the Late Classic. Archaeological discovery of multiple saltworks on the Belizean coast represents surplus production of salt destined largely for the inland Peten Maya during their Late Classic peak, underscoring the importance of non-state-controlled workshop production in preIndustrial societies. ancient Maya | canoe trade | workshop production