Ethnographic Studies in Subjectivity Series

What does it mean to be accompanied? How can autonomy and a sense of self emerge through one’s involvement with others? This book examines the formation of self among the Urarina, an Amazonian people of lowland Peru. Based on detailed ethnography, the analysis highlights the role of intimate but asymmetrical attachments and dependencies which begin in the womb, but can extend beyond human society to include a variety of animals, plants, spirits and material objects. It thereby raises fundamental questions about what it means to be alive, to be an experiencing subject, and to be human. From the highly personalized relationships that develop between babies and their hammocks, to the demonstrations of love and respect between spouses and the power asymmetries that structure encounters between shamans and spirits, hunters and game animals, or owners and pets, what emerges is a strong sense that the lived experience of togetherness lies at the heart of the human condition. Recognizing this relational quality of existence enables us to see how acting effectively in the world may be less a matter of individual self-assertion than learning how to elicit empathetic acts of care and attentiveness by endearing oneself to others.

Honorable Mention for the 2018 American Ethnological Society Senior Book Prize Honorable Mention for the 2017 Victor Turner Prize for Ethnographic Writing presented by the American Anthropological Association In 1963, Kenya gained independence from Britain, ending decades of white colonial rule. While tens of thousands of whites relocated in fear of losing their fortunes, many stayed. But over the past decade, protests, scandals, and upheavals have unsettled families with colonial origins, reminding them that their belonging is tenuous. In this book, Janet McIntosh looks at the lives and dilemmas of settler descendants living in post-independence Kenya. From clinging to a lost colonial identity to pronouncing a new Kenyan nationality, the public face of white Kenyans has undergone changes fraught with ambiguity. Drawing on fieldwork and interviews, McIntosh focuses on their discourse and narratives to ask: What stories do settler descendants tell about their claim to belong in Kenya? How do they situate themselves vis-a-vis the colonial past and anti-colonial sentiment, phrasing and re-phrasing their memories and judgments as they seek a position they feel is ethically acceptable? McIntosh explores contradictory and diverse responses: moral double consciousness, aspirations to uplift the nation, ideological blind-spots, denials, and self-doubt as her respondents strain to defend their entitlements in the face of mounting Kenyan rhetorics of ancestry.

Anthropologists have long looked to forager-cultivator cultures for insights into human lifeways. But they have often not been attentive enough to locals’ horizons of concern and to the enormous disparity in population size between these groups and other societies. Us, Relatives explores how scalar blindness skews our understanding of these cultures and the debates they inspire. Drawing on her long-term research with a community of South Asian foragers, Nurit Bird-David provides a scale-sensitive ethnography of these people as she encountered them in the late 1970s and reflects on the intellectual journey that led her to new understandings of their lifeways and horizons. She elaborates on indigenous modes of “being many” that have been eclipsed by scale-blind anthropology, which generally uses its large-scale conceptual language of persons, relations, and ethnic groups for even tiny communities. Through the idea of pluripresence, Bird-David reveals a mode of plural life that encompasses a diversity of humans and nonhumans through notions of kinship and shared life. She argues that this mode of belonging subverts the modern ontological touchstone of “imagined communities,” rooted not in sameness among dispersed strangers but in intimacy among relatives of infinite diversity.

Schizophrenia has long puzzled researchers in the fields of psychiatric medicine and anthropology.  Why is it that the rates of developing schizophrenia—long the poster child for the biomedical model of psychiatric illness—are low in some countries and higher in others? And why do migrants to Western countries find that they are at higher risk for this disease after they arrive? T. M. Luhrmann and Jocelyn Marrow argue that the root causes of schizophrenia are not only biological, but also sociocultural.   This book gives an intimate, personal account of those living with serious psychotic disorder in the United States, India, Africa, and Southeast Asia. It introduces the notion that social defeat—the physical or symbolic defeat of one person by another—is a core mechanism in the increased risk for psychotic illness. Furthermore, “care-as-usual” treatment as it occurs in the United States actually increases the likelihood of social defeat, while “care-as-usual” treatment in a country like India diminishes it.

Loneliness is everybody’s business. Neither a pathology nor a rare affliction, it is part of the human condition. Severe and chronic loneliness, however, is a threat to individual and public health and appears to be on the rise. In this illuminating book, anthropologist Chikako Ozawa-de Silva examines loneliness in Japan, focusing on rising rates of suicide, the commodification of intimacy, and problems impacting youth. Moving from interviews with college students, to stories of isolation following the 2011 natural and nuclear disasters, to online discussions in suicide website chat rooms, Ozawa-de Silva points to how society itself can exacerbate experiences of loneliness. A critical work for our world, The Anatomy of Loneliness considers how to turn the tide of the “lonely society” and calls for a deeper understanding of empathy and subjective experience on both individual and systemic levels.  

The Likeness is a close ethnographic study of subjectivity in the former Yugoslav republic of Slovenia. In this highly imaginative work, the author argues that much of what matters in Slovenia plays out on surfaces—of people and things, systems and locations—rendering the complexity of expression external and legible, but rarely unique or original. Here likenesses are everywhere in bloom and powerfully deployed. Moving blithely from Slovenia’s most famous thinkers to its most confounding artists, from grammatical categories of number to the particularities of history, The Likeness explores alternative modes of self-expression as postsocialist Slovenia gains visibility on the world stage.

The Avatar Faculty creatively examines the parallels between spiritual and digital activities to explore the roles that symbolic second selves—avatars—can play in our lives. The use of avatars can allow for what anthropologists call ecstasy, from the Greek ekstasis, meaning "standing outside oneself." The archaic techniques of promoting spiritual ecstasy, which remain central to religious healing traditions around the world, now also have contemporary analogues in virtual worlds found on the internet. In this innovative book, Jeffrey G. Snodgrass argues that avatars allow for the ecstatic projection of consciousness into alternate realities, potentially providing both the spiritually possessed and gamers access to superior secondary identities with elevated social standing. Even if only temporary, self-transformations of these kinds can help reduce psychosocial stress and positively improve health and well-being.