Anthropology

In this book, the prominent theorist Partha Chatterjee looks at the creative and powerful results of the nationalist imagination in Asia and Africa that are posited not on identity but on difference with the nationalism propagated by the West. Arguing that scholars have been mistaken in equating political nationalism with nationalism as such, he shows how anticolonialist nationalists produced their own domain of sovereignty within colonial society well before beginning their political battle with the imperial power.

Beyond nostalgic tea industry ads romanticizing colonial Ceylon and the impoverished conditions that beleaguer Tamil tea workers are the stories of the women, men, and children who have built their families and lives in line houses on tea plantations since the nineteenth century. The tea industry’s economic crisis and Sri Lanka's twenty-six year long civil war have ushered in changes to life and work on the plantations, where family members now migrate from plucking tea to performing domestic work in the capital city of Colombo or farther afield in the Middle East.

In Kashmir’s frigid winter a woman leaves her door cracked open, waiting for the return of her only son. Every month in a public park in Srinagar, a child remembers her father as she joins her mother in collective mourning. The activist women who form the Association of the Parents of the Disappeared Persons (APDP) keep public attention focused on the 8,000 to 10,000 Kashmiri men disappeared by the Indian government forces since 1989.

Following the downgrading of the snow leopard’s status from “endangered” to “vulnerable” by the International Union for Conservation of Nature in 2017, debate has renewed about the actual number of snow leopards in the wild and the most effective strategies for coexisting with these enigmatic animals. Evidence from Pakistan and other countries in the snow leopard’s home range shows that they rely heavily on human society—domestic livestock accounts for as much as 70 percent of their diet.

In the hill country of northeast Cambodia, just a few kilometers from the Vietnam border, sits the village of Tang Kadon. This community of hill rice farmers of the Jarai ethnic minority group survived aerial bombardment and the American invasion of Cambodia during the Vietnam War, only to find themselves relocated to the “killing fields” of the Khmer Rouge regime. Now back in their homeland, they have reestablished agriculture, seed by seed.

Bovine politics exposes fault lines within contemporary Indian society, where eating beef is simultaneously a violation of sacred taboos, an expression of marginalized identities, and a route to cosmopolitan sophistication. The recent rise of Hindu nationalism has further polarized traditional views: Dalits, Muslims, and Christians protest threats to their beef-eating heritage while Hindu fundamentalists rally against those who eat the sacred cow.

Swidden agriculture has long been considered the primary cause of deforestation throughout Southeast Asia, and the Philippine government has used this belief to exclude the indigenous people of Palawan Island from their ancestral lands and to force them to abandon traditional modes of land use.

At the beginning of the new millennium, the Chinese government launched the Great Opening of the West, a development strategy targeted at remote areas inhabited mainly by indigenous ethnic groups. Intended to modernize infrastructure and halt environmental degradation, its tactics in western China have resulted in the displacement of pastoral Tibetans to urban residence and sedentary livelihoods, causing massive social and economic shifts and uncertainty and eventually leading to signs of discontent in ethnically Tibetan regions.

China has undergone a remarkable process of urbanization, but a significant portion of its citizens still live in rural villages. To gain better access to jobs, health care, and consumer goods, villagers often travel or migrate to cities, and that cyclical transit and engagement with new technoscientific and medical practices is transforming village life. In this thoughtful ethnography, Gonçalo Santos paints a richly detailed portrait of one rural township in Guangdong Province, north of the industrialized Pearl River Delta region.

As India consolidates an aggressive model of economic development, indigenous tribal people known as adivasis continue to be overrepresented among the country’s poor. Adivasis make up more than eight hundred communities in India, with a total population of more than 100 million people who speak more than three hundred different languages. Although their historical presence is acknowledged by the state and they are lauded as a part of India’s ethnic identity today, their poverty has been compounded by the suppression of their cultural heritage and lifestyle.