I am fascinated by the things people do and the reasons they give for doing them. That people also do things in culturally specific ways and that their culturally specific ways of doing things are related to their culturally specific ideas about what makes sense and what does not inspires in me a sense of awe. As a professor and historian, thinking anthropologically has always been an important tool, because it helps me look for the hidden, cultural logics that guided the behavior of people in history. It helps me ask different questions. And it sharpens my sense of humility for the fundamental unknowability of this world we call home.
In addition to being an extraordinary novelist, Harlem Renaissance luminary Zora Neale Hurston was also an ethnographer, anthropologist, and folklorist. During her PhD studies at Columbia University, she traveled to Alabama to meet a man named Cudjo Lewis, then believed to be the last survivor of the Atlantic slave trade. Barracoon captures their conversations. Mr. Lewis recalls in crystalline detail life in his home village in West Africa before he was captured and brutally forced to voyage across the Middle Passage, never to see his homeland again. He tells Hurston of his harrowing arrival on these shores, about all his memories, and about his enslavement, how it ended, and his life after. Mr. Lewis, whom Hurston refers to by his original name, Kossula, is an extraordinary storyteller, and his words open up a whole way of understanding core aspects of American history. But Hurston captured in Barracoon the details of life in a way that only an ethnographer (or novelist) could, and these details, in turn, illuminate whole worlds.
A major literary event: a never-before-published work from the author of the American classic, Their Eyes Were Watching God which brilliantly illuminates the horror and injustices of slavery as it tells the true story of the last known survivor of the Atlantic slave trade-illegally smuggled from Africa on the last "Black Cargo" ship to arrive in the United States.
In 1927, Zora Neale Hurston went to Plateau, Alabama, to interview ninety-five-year-old Cudjo Lewis. Of the millions of men, women, and children transported from Africa to America as slaves, Cudjo was then the only person alive to tell the story of…
Alexei Yurchak was part of the last Soviet generation—the last citizens born in the USSR who also lived through its collapse as adults. As the title suggests, Everything Was Forever Until It Was No More is a profound and poetic work about truth and what we come to accept as real. Yurchak wants to explain the paradox that, while Soviet people knew by the 1970s that their government was telling them almost nothing but untruths, they were still shocked to their core by their country’s demise. What I loved most about the book was Yurchak’s descriptions of ordinary life among his generation (their intriguing taste for the operatic qualities of metal, the elaborate public pranks they staged, the way they treated life like performance art). With pathos and humor in equal measure, Everything Was Forever Until It Was No More paints a brilliant portrait of a world that millions of people called home, but which, one day, all of a sudden, simply and inexplicably vanished.
Soviet socialism was based on paradoxes that were revealed by the peculiar experience of its collapse. To the people who lived in that system the collapse seemed both completely unexpected and completely unsurprising. At the moment of collapse it suddenly became obvious that Soviet life had always seemed simultaneously eternal and stagnating, vigorous and ailing, bleak and full of promise. Although these characteristics may appear mutually exclusive, in fact they were mutually constitutive. This book explores the paradoxes of Soviet life during the period of "late socialism" (1960s-1980s) through the eyes of the last Soviet generation. Focusing on the major…
A lot of Inga Clendinnen’s work dealt with what happens when two very different cultures and ways of making sense of things come into contact. In the subtitle of her book Aztecs: An Interpretation, she boldly asserted her method for approaching history. It is not merely a recitation of facts, it is an elucidation of those facts by an expert steeped in the knowledge of a particular past. Having written about the Maya and the Aztecs, Reading the Holocaust was a departure, topically, geographically, historically. What I found so extraordinary about the book was precisely Clendinnen’s decision to look anthropologically at staggering events historians had often written about in “functional” terms (who did what, when, and where). In so doing, she tried to offer insight into something unthinkable (what the perpetrators thought they were doing) and something unimaginable (what the victims experienced).
More than fifty years after their occurrence, the events of the Holocaust remain for some of their most dedicated students as morally and intellectually baffling, as 'unthinkable', as they were at their first rumouring. Reading the Holocaust, first published in 2002, challenges that bafflement, and the demoralization that attends it. Exploring the experience of the Holocaust from both the victims' and the perpetrators' points of view, as it appears in histories and memoirs, films and poems, Inga Clendinnen seeks to dispel what she calls the 'Gorgon effect': the sickening of imagination and curiosity and the draining of the will that…
The Anti-Witch is kind of a follow-up to Favret-Saada’s complex and brilliant Deadly Words, in which the author wrestled with the phenomenon of modern witchcraft beliefs in northern France’s Bocage region and tried to get inside the logic of those beliefs. I said modern witchcraft beliefs, because for me as a historian, what Favret-Saada contributed most to my understanding of this phenomenon lay in the way that she insisted on its historicity. That’s a historian’s way of saying that she did not treat witchcraft beliefs as “timeless relics” that some people weirdly “still” believe, but rather as an evolving set of practices and ways of thinking about how the world works, and the place of evil within it.
Jeanne Favret-Saada is arguably one of France's most brilliant anthropologists, and The Anti-Witch is nothing less than a masterpiece. A synthesis of ethnographic theory and psychoanalytic revelation, where the line between researcher and subject is blurred - if not erased - The Anti-Witch develops the contours of an anthropology of therapy, while deeply engaging with what it means to be caught in the logic of witchcraft. Through an intimate and provocative sharing of the ethnographic voice with Madame Flora, a "dewitcher," Favret-Saada delivers a critical challenge to some of anthropology's fundamental concepts. Sure to be of interest to practitioners of…
For me, the power of both history and anthropology as disciplines of knowledge is their shared capacity for taking a thing you thought you knew and showing you that you didn’t actually know anything about it at all—in fact, you didn’t even know what questions to ask about it. I would be seriously remiss in a list like this if I did not mention the book that first fascinated me, as a historian, with the anthropologist’s way of posing questions. In this towering classic of British social anthropology, Professor Douglas forces us completely to rethink something we actually never think about at all: dirt. But trust me, once you pose the question, “what is dirt?” you can never think about filth (and its structural counterpart, purity) in the same way again.
Is cleanliness next to godliness? What does such a concept really mean? Why does it recur as a universal theme across all societies? And what are the implications for the unclean?
In Purity and Danger Mary Douglas identifies the concern for purity as a key theme at the heart of every society. In lively and lucid prose she explains its relevance for every reader by revealing its wide-ranging impact on our attitudes to society, values, cosmology and knowledge. This book has been hugely influential in many areas of debate - from religion to social theory. With a specially commissioned preface…
After World War II, a succession of mass supernatural events swept through war-torn Germany. A messianic faith healer rose to extraordinary fame, prayer groups performed exorcisms, and enormous crowds traveled to witness apparitions of the Virgin Mary. Most strikingly, scores of people accused their neighbors of witchcraft, and found themselves in turn hauled into court on charges of defamation and even violence. What linked these events, in the wake of a catastrophic war and the Holocaust, was a widespread preoccupation with evil.
While many histories emphasize Germany’s rapid transition from genocidal dictatorship to liberal democracy, A Demon-Haunted Land places in full view the toxic mistrust, bitterness, and spiritual malaise that unfolded alongside the economic miracle. This shadow history irrevocably changes our view of postwar Germany, revealing the country’s fraught emotional life, deep moral disquiet, and the cost of trying to bury a horrific legacy.
I’m an OB/GYN, passionate about adventuring beyond what’s expected. This has led me to pivot multiple times in my career, now focusing on writing. I’ve written a play, The Post-Roe Monologues, to elevate women’s stories. I cherish the curiosity that drives outer and inner exploration, and I love memoirs that skillfully weave the two. The books on this list feature extraordinary women who took risks, left comfort and safety, and battled vulnerability to step into the unknown. These authors moved beyond the stories they’d believed about themselves–or that others told about them. They invite you to think about living fuller and bigger lives.
Tap Dancing on Everest, part coming-of-age memoir, part true-survival adventure story, is about a young medical student, the daughter of a Holocaust survivor raised in N.Y.C., who battles self-doubt to serve as the doctor—and only woman—on a remote Everest climb in Tibet.
The team attempts a new route up the East Face without the use of supplemental oxygen, Sherpa support, or chance for rescue. When three climbers disappear during their summit attempt, Zieman reaches the knife edge of her limits and digs deeply to fight for the climbers’ lives and to find her voice.
The plan was outrageous: A small team of four climbers would attempt a new route on the East Face of Mt. Everest, considered the most remote and dangerous side of the mountain, which had only been successfully climbed once before. Unlike the first large team, Mimi Zieman and her team would climb without using supplemental oxygen or porter support. While the unpredictable weather and high altitude of 29,035 feet make climbing Everest perilous in any condition, attempting a new route, with no idea of what obstacles lay ahead, was especially audacious. Team members were expected to push themselves to their…
