Böcker i Series in Anthropology-serien

It is the age-old saying that "laughter is the best medicine". Scientific research has substantiated the claim made by this proverb by verifying the positive effects it has on both our mind and body, but what is it about a good joke, comic, or sitcom that makes us laugh?Humor, Psyche and Society is a compilation of Berger's previously published articles and new chapters on the nature of humour, its importance for our psyches, and its social and political significance. Written in an accessible style, it uses semiotics, psychoanalytic theory, sociological theory, as well as other theories of humour to explore the multifaceted nature of humour, various styles of jokes and sitcoms.Using Berger's typology of forty-five techniques found in all forms of humour, developed to explain what makes us laugh, this book analyses a variety of humorous texts. Balancing theory, entertaining jokes and other humorous texts, as well as the author's illustrations, the chapters in this book delve into a diverse range of topics such as humour and the creative process, humour and health, and visual humour; along with an examination of the sitcoms Frasier and Cheers; and finally, the exploration of jokes including Jewish jokes, and jokes on Russia and Communism, and Trump. This book will be of particular interest to university students studying courses in humour, comedy, popular culture, applied semiotics, American politics and culture, and cultural studies. Due to the accessible nature of this book, the general public may find it to be both a fascinating and entertaining read.

Nomads of Mauritania aims at understanding the cultural identity (religious beliefs, language, values, relationships with others) of the Mauritanian nomads through their geographical environment, an original history, their lifestyle, caste system, diet, housing and crafts and how it is revealed by their art, materially expressed on the everyday objects and the body and defined for the first time as geometrical-abstract and respectively as ephemeral usual art and ephemeral living art. Furthermore, what has become of the nomads of Mauritania with the climate warming and the economic and cultural globalization and to what extent are they still the pillars and heart of the Mauritanian society of today?

This edited collection of chapters showcases original and interdisciplinary ethnographic fieldwork in a range of international settings; including studies of underground pub life in North East England; Finnish hotels; and bio-scientific institutions in the Amazonian rainforest. Informed by John Law's concept of ethnographic "mess," this book makes a unique, empirically-informed, contribution to an understanding of the social construction of knowledge and the role that ethnography can and does play (Law, 2004). It provides a range of colourful snapshots from the field, showing how different researchers from multiple research environments and disciplines are negotiating the practicalities, and epistemological and ethical implications, of "messy" ethnographic practice as a means of researching "messy" social realities. Law notes that "social…science investigations interfere with the world…things change as a result. The issue, then, is not to seek disengagement but rather with how to engage" (ibid p14). Drawing on their own situated experiences, the book's contributors address the "messy" implications of this and also explore the (equally messy) issue of why engage. They reflect on the process of undertaking research, and their role in the research process as they negotiate their own position in the field. What is ethnography "for"? What impact should, or do, we have in the field and after we leave the research site? What about unintended consequences? When (if ever) are we "off duty?" What does "informed consent" mean in a constantly shifting, dynamic ethnographic context? Is ethnography by its very nature a form of "action research?" By providing a wide range of situated explorations of "messy ethnographies," the book presents a unique, hands-on guide to the challenges of negotiating ethnography in practice, which will be of use to all researchers and practitioners who use ethnography as a method.

The ghosts that haunt our sexual pleasure were born in the Stone Age. Sex and gender taboos were used by tribes to differentiate themselves from one another. These taboos filtered into the lives of Bronze and Iron Age men and women who lived in city-states and empires. For the early Christians, all sex play was turned into sin, instilled with guilt, and punished severely. With the invention of sin came the construction of women as subordinate beings to men.Despite the birth of romance in the late middle ages, Renaissance churches held inquisitions to seek out and destroy sex sinners, all of whom it saw as heretics. The Age of Reason saw the demise of these inquisitions. But, it was doctors who would take over the roles of priests and ministers as sex became defined by discourses of crime, degeneracy, and sickness. The middle of the 20th century saw these medical and religious teachings challenged for the first time as activists, such as Alfred Kinsey and Margaret Sanger, sought to carve out a place for sexual freedom in society. However, strong opposition to their beliefs and the growing exploitation of sex by the media at the close of the century would ultimately shape 21st century sexual ambivalence. Volume I of this two-part publication traces the history of sex from the Stone Age to the Enlightenment. Interspersed with 'personal hauntings' from his own life and the lives of friends and relatives, Knowles reveals how historical discourses of sex continue to haunt us today. This book is a page-turner in simple and plain language about 'how sex got screwed up' for millennia. For Knowles, if we know the history of sex, we can get over it.

Nomads of Mauritania aims at understanding the cultural identity (religious beliefs, language, values, relationships with others) of the Mauritanian nomads through their geographical environment, an original history, their lifestyle, caste system, diet, housing and crafts and how it is revealed by their art, materially expressed on the everyday objects and the body and defined for the first time as geometrical-abstract and respectively as ephemeral usual art and ephemeral living art. Furthermore, what has become of the nomads of Mauritania with the climate warming and the economic and cultural globalization and to what extent are they still the pillars and heart of the Mauritanian society of today?

The ghosts that haunt our sexual pleasure were born in the Stone Age. Sex and gender taboos were used by tribes to differentiate themselves from one another. These taboos filtered into the lives of Bronze and Iron Age men and women who lived in city-states and empires. For the early Christians, all sex play was turned into sin, instilled with guilt, and punished severely. With the invention of sin came the construction of women as subordinate beings to men.Despite the birth of romance in the late middle ages, Renaissance churches held inquisitions to seek out and destroy sex sinners, all of whom it saw as heretics. The Age of Reason saw the demise of these inquisitions. But, it was doctors who would take over the roles of priests and ministers as sex became defined by discourses of crime, degeneracy, and sickness. The middle of the 20th century saw these medical and religious teachings challenged for the first time as activists, such as Alfred Kinsey and Margaret Sanger, sought to carve out a place for sexual freedom in society. However, strong opposition to their beliefs and the growing exploitation of sex by the media at the close of the century would ultimately shape 21st century sexual ambivalence. Book Two of this two-part publication traces the history of sex from the Victorian Era to present day. Interspersed with 'personal hauntings' from his own life and the lives of friends and relatives, Knowles reveals how historical discourses of sex continue to haunt us today. This book is a page-turner in simple and plain language about 'how sex got screwed up' for millennia. For Knowles, if we know the history of sex, we can get over it.

The United Nations predicts that by the year 2050 almost 70% of the planet's population will be living in cities. The onus on social scientists is to explain the contemporary challenges posed by the urbanization of the world. A growing body of literature raises the alarm about the precarity of human existence in the uncertain conditions of rapidly transforming contemporary cities. This volume brings together a diverse collection of new ethnographies of precarious lives in various cities of the world. The specific focus on post-industrial cities in the UK allows for a wider consideration of the urban conditions and the political and economic climates which combine to produce extremely precarious living conditions for urban populations elsewhere in the world.The productive consequence of the comparisons and contrasts of various urban contexts, made possible by the volume, is an analytical focus on what it means for humans to live and occupy different subject positions under the advancing conditions of contemporary global capitalism.The volume's chapters are also united by the shared commitment of early career social science scholars to ethnography as a research method. This gives a common methodological focus to diverse topics of substantive concern located in various cities of the world from Manchester, Newcastle and Salford in the north of England, to Detroit in the USA, Rio de Janeiro in Brazil, Turin in Italy and Beirut in Lebanon. Ethnography, relying as it does on long-term participant observation and in-depth open-ended interviewing, is uniquely valuable as a resource for bringing to life the unpredictable ways in which humans survive and develop forms of resilience among, for example, the ruins of dying cities. Ethnography also enables social scientists to understand and add depth to the surprising stories and apparent contradictions of everyday protest in the face of the increasing privatization of the public good and extreme inequalities of wealth. Ethnographically grounded analyses of urban life are therefore uniquely positioned to explain and critically analyse the new politics of popular resistance as the people who feel 'left behind' by society, or expelled from what might be described as the 'exclusification' of urban environments, push back against an economy and politics that appears to exist only for the private benefit of an indifferent elite population.

As an epistemological perspective, 'nomadism' is an emerging field of scholarship, offering intersectionality with eco-criticism, feminism, post-colonialism, migration studies, and translation. Much of the scholarship that uses the precepts of nomadism to read cultural texts and phenomena is scattered as separate articles in academic journals or as single chapters in books wherein the primary focus is the intersectional fields. Few book-length publications solely focus on the ramifications of nomadism; Posthumanist Nomadisms across non-Oedipal Spatiality fills that void. The fifteen chapters in this volume explore the possibilities offered by the nomadic perspective to explore a wide range of literary and cultural texts; organized into three sections, "Nomadic Assemblages," "Non-Oedipal Cartographies", and "Space-Time Montages", that work as one to negate absorption into the interiority of sovereign territory. These sections are not an attempt at corralling the nomadic spirit into separate enclosures; instead, they are bands of warriors that operate the violence of the hunted animal, dehumanized human others, and earth others. The chapters are in constant multi-vocal conversations with narratives that camp on the turbulent weathers of global transitory spaces. They charter real or intellectual turfs of interstitial/rhizomatic nomadic epistemologies as political resistance to the exclusionary practices of a violently wired world.This book will appeal to post-graduate students, researchers, and faculty in the departments of literature, comparative literary and cultural studies. Researchers in sociology, cultural anthropology, gender studies, and migration studies will also find the material applicable to the expanding approaches available in their fields.

Sensory environmental relationships - understood as dynamic, embodied, and emplaced affective sensory perceptions in (and of) the environment - invite us to remember the past, infuse our experiences of the present, and entice us to imagine the future. Ethnographically specific, socially and culturally nuanced approaches to environmental relationships require considerable conceptual and practical flexibility and inventiveness. Reflecting this commitment, 'Sensory Environmental Relationships' aims to offer a new anthropological understanding of how, in our individual and collective lives, senses, places, and temporalities intersect. While anthropologists have been studying the sensory environmental relationships in connection to people's pasts and presents, futures remain conspicuously absent. By bringing different timeframes into the foreground of the analysis, this volume contributes to filling in the gap in our understanding of the human experience.The volume's ethnographically based contributions address the questions of how embodied and emplaced practices of sensing, while moving or staying in place in diverse environments, engender, inform, and affect the processes of remembering (and forgetting) the past, experiencing the present, and imagining the future. Drawing on the fields of environmental anthropology, sensory studies, studies of movement and mobility, memory studies, and other related (sub)disciplines, as well as diverse, epistemologically and methodologically experimental approaches, the volume explores the ways in which sensory environmental relationships "touch" upon our pasts, presents, and futures.