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\"Larvatus prodeo,\" announced René Descartes at the beginning of the seventeenth century: \"I come forward, masked.\" Deliberately disguising or silencing their most intimate thoughts and emotions, many early modern Europeans besides Descartes-princes, courtiers, aristocrats and commoners alike-chose to practice the shadowy art of dissimulation. For men and women who could not risk revealing their inner lives to those around them, this art of incommunicativity was crucial, both personally and politically. Many writers and intellectuals sought to explain, expose, justify, or condemn the emergence of this new culture of secrecy, and from Naples to the Netherlands controversy swirled for two centuries around the powers and limits of dissimulation, whether in affairs of state or affairs of the heart. This beautifully written work crisscrosses Europe, with a special focus on Italy, to explore attitudes toward the art of dissimulation in the sixteenth and seventeenth centuries. Discussing many canonical and lesser-known works, Jon R. Snyder examines the treatment of dissimulation in early modern treatises and writings on the court, civility, moral philosophy, political theory, and in the visual arts.

The Buryats are a Mongolian population in Siberian Russia, the largest indigenous minority. The Socialist Way of Life in Siberia presents the dramatic transformation in their everyday lives during the late twentieth century. The book challenges the common notion that the process of modernization during the later Soviet period created a Buryat national assertiveness rather than assimilation or support for the state.

Biologists studying large carnivores in wild places usually do so from a distance, using telemetry and noninvasive methods of data collection. So what happens when an anthropologist studies a clan of spotted hyenas, Africa's second-largest carnivores, up close—and in a city of a hundred thousand inhabitants? In Among the Bone Eaters, Marcus Baynes-Rock takes us to the ancient city of Harar in Ethiopia, where the gey waraba (hyenas of the city) are welcome in the streets and appreciated by the locals for the protection they provide from harmful spirits and dangerous \"mountain\" hyenas. They've even become a local tourist attraction. At the start of his research in Harar, Baynes-Rock contended with difficult conditions, stone-throwing children, intransigent bureaucracy, and wary hyena subjects intent on avoiding people. After months of frustration, three young hyenas drew him into the hidden world of the Sofi clan. He discovered the elements of a hyena's life, from the delectability of dead livestock and the nuisance of dogs to the unbounded thrill of hyena chase-play under the light of a full moon. Baynes-Rock's personal relations with the hyenas from the Sofi clan expand the conceptual boundaries of human-animal relations. This is multispecies ethnography that reveals its messy, intersubjective, dangerously transformative potential.

InThe Hadza, Frank Marlowe provides a quantitative ethnography of one of the last remaining societies of hunter-gatherers in the world. The Hadza, who inhabit an area of East Africa near the Serengeti and Olduvai Gorge, have long drawn the attention of anthropologists and archaeologists for maintaining a foraging lifestyle in a region that is key to understanding human origins. Marlowe ably applies his years of research with the Hadza to cover the traditional topics in ethnography-subsistence, material culture, religion, and social structure. But the book's unique contribution is to introduce readers to the more contemporary field of behavioral ecology, which attempts to understand human behavior from an evolutionary perspective. To that end,The Hadzaalso articulates the necessary background for readers whose exposure to human evolutionary theory is minimal.

Drawing on field research in Malta, Sicily and among Italian emigrants in Canada, this book explores the social influence of the Mediterranean climate and the legacy of ethnic and religious conflict from the past five decades. Case studies illustrate the complexity of daily life not only in the region but also in more remote academe, by analysing the effects of fierce family loyalty, emigration and the social consequences of factionalism, patronage and the friends-of-friends networks that are widespread in the region. Several chapters discuss the social and environmental impact of mass tourism, how locals cope, and the paradoxical increase in religious pageantry and public celebrations. The discussions echo changes in the region and the related development of the author's own interests and engagement with prevailing issues through his career.

Sharing Our Knowledgebrings together Native elders, tradition bearers, educators, cultural activists, anthropologists, linguists, historians, and museum professionals to explore the culture, history, and language of the Tlingit people of southeast Alaska and their coastal neighbors. These interdisciplinary, collaborative essays present Tlingit culture, as well as the culture of their coastal neighbors, not as an object of study but rather as a living heritage that continues to inspire and guide the lives of communities and individuals throughout southeast Alaska and northwest British Columbia. This volume focuses on the preservation and dissemination of Tlingit language, traditional cultural knowledge, and history from an activist Tlingit perspective.Sharing Our Knowledgealso highlights a variety of collaborations between Native groups and individuals and non-Native researchers, emphasizing a long history of respectful, cooperative, and productive working relations aimed at recording and transmitting cultural knowledge for tribal use and promoting Native agency in preserving heritage. By focusing on these collaborations, the contributors demonstrate how such alliances have benefited the Tlingits and neighboring groups in preserving and protecting their heritage while advancing scholarship at the same time.

Migration is typically seen as a transnational phenomenon, but it happens within borders, too. Oaxaca in Motion documents a revealing irony in the latter sort: internal migration often is global in character, motivated by foreign affairs and international economic integration, and it is no less transformative than its cross-border analogue. Iván Sandoval-Cervantes spent nearly two years observing and interviewing migrants from the rural Oaxacan town of Santa Ana Zegache. Many women from the area travel to Mexico City to work as domestics, and men are encouraged to join the Mexican military to fight the US-instigated \"war on drugs\" or else leave their fields to labor in industries serving global supply chains. Placing these moves in their historical and cultural context, Sandoval-Cervantes discovers that migrants' experiences dramatically alter their conceptions of gender, upsetting their traditional notions of masculinity and femininity. And some migrants bring their revised views with them when they return home, influencing their families and community of origin. Comparing Oaxacans moving within Mexico to those living along the US West Coast, Sandoval-Cervantes clearly demonstrates the multiplicity of answers to the question, \"Who is a migrant?\"

Being Together in Placeexplores the landscapes that convene Native and non-Native people into sustained and difficult negotiations over their radically different interests and concerns. Grounded in three sites-the Cheslatta-Carrier traditional territory in British Columbia; the Wakarusa Wetlands in northeastern Kansas; and the Waitangi Treaty Grounds in Aotearoa/New Zealand-this book highlights the challenging, tentative, and provisional work of coexistence around such contested spaces as wetlands, treaty grounds, fishing spots, recreation areas, cemeteries, heritage trails, and traditional village sites. At these sites, activists learn how to articulate and defend their intrinsic and life-supportive ways of being, particularly to those who are intent on damaging or destroying these places. Using ethnographic research and a geographic perspective, Soren C. Larsen and Jay T. Johnson show how the communities in these regions challenge the power relations that structure the ongoing (post)colonial encounter in liberal democratic settler-states. Emerging from their conversations with activists was a distinctive sense that the places for which they cared had agency, a \"call\" that pulled them into dialogue, relationships, and action with human and nonhuman others. This being-together-in-place, they find, speaks in a powerful way to the vitalities of coexistence: where humans and nonhumans are working to decolonize their relationships; where reciprocal guardianship is being stitched back together in new and unanticipated ways; and where a new kind of \"place thinking\" is emerging on the borders of colonial power.

The Pacific region presents a huge diversity of cultural forms, which have fuelled some of the most challenging ethnographic work undertaken in the discipline. But this challenge has come at a cost. Culture, often reconfigured as 'custom', has often served to trap the people of the Pacific in the past of cultural reproduction, where everything is what it has always been, or worse-outdated, outmoded and destined for modernization. Pacific Futuresasks how our understanding of social life in the Pacific would be different if we approached it from the perspective of the futures which Pacific people dream of, predict or struggle to achieve, not the reproduction of cultural tradition. From Christianity to gambling, marriage to cargo cult, military coups to reflections on childhood fishing trips, the contributors to this volume show how Pacific people are actively shaping their lives with the future in mind.

Through the sharing of food, people feel entitled to inquire into one another's lives and ponder one another's states in relation to their foodways. This in-depth study focuses on the Bosmun of Daiden, a Ramu River people in an under-represented area in the ethnography of Papua New Guinea, uncovering the conceptual convergence of local notions of relatedness, foodways, and empathy. In weaving together discussions about paramount values as passed on through myth, the expression of feelings in daily life, and the bodily experience of social and physical environs, a life-world unfolds in which moral, emotional, and embodied foodways contribute notably to the creation of relationships. Concerned with unique processes of \"making kin,\" the book adds a distinct case to recent debates about relatedness and empathy and sheds new light onto the conventional anthropological themes of food production, sharing, and exchange.