Working as a social anthropologist in Uganda, Ghana, Malaysia, and Catalonia, I became fascinated by villages as microcosms of broader social change, places where history can be observed in the making through the lives and histories of families and of their members. Villages are anything but ‘natural’ communities or social backwaters. They survive (or perish) because people, beliefs, and goods are continually moving in and out. Village lives are certainly shaped by state and society, but the impact goes both ways. Each of my selected books tells a gripping and distinctive story of villagers grappling with social and cultural tension, the forces of change, and the challenges of survival.
I wrote...
Mieres Reborn: The Reinvention of a Catalan Community
Not long ago Mieres, a village in the foothills of the Pyrenees, seemed destined to die. The community had survived the hardships and enmities of the Civil War and the ensuing misèria. But then, as Spain’s economy modernized, as in countless rural communities around the world, young Mierencs moved to the towns, leaving behind abandoned fields, derelict houses, and their aging and disconsolate parents.
The tide gradually turned with a reverse flow of migrants from the cities bringing an infusion of youth to the community, devising new livelihoods, and revitalizing the village school. In a vigorous round of fiestas, fairs, and other public events, natives, exiles, and newcomers worked together to create a lively sense of belonging, rediscovering historical roots and political identity.
An instant best-seller when it first appeared in 1978, Montaillou uses Inquisition records of the cross-examinations of Cathar heretics and their Catholic neighbours and kin to recover the religious, social, emotional and sexual lives of medieval Pyrenean villagers.
Shepherds, mayors, matriarchs and servants, priests and laity, come vividly to life as they recount their work and pleasures, friendships and enmities, doubts and beliefs.
Montaillouis the most influential example of what was then a speciality of the French Annalesschool of history, namely, studies of everyday life (la vie quotidienne) in a particular historical milieu.
Since then micro-histories, detailed accounts of social microcosms and what they tell us about the wider worlds in which they were embedded, and the historical shifts or transformations to which they bear witness, have become the bread and butter not only of local but of global historians.
APPEARS UNREAD. Hardcover with slipcase. Slipcase shows minimal shelving wear, binding is very slightly pulling away from the spine, otherwise an UNBLEMISHED copy.
On a cold winter night in 1960 the families of Dachuan village were forced out of their homes to make way for the waters of a huge new dam. Some managed to retrieve a few bones from the family graves to take to their new homes. But the ancestral temple that had been at the heart of village life and identity for centuries was lost to the rising waters.
For decades Maoist policy suppressed all religious expression in China, but the reforms of the 1980s saw many forms of religious revival, including the triumphant reconstruction of Dachuan’s Confucius temple, its rituals, ethics, and ancestral spirit tablets.
Jing’s book is an outstanding study of social memory, its powers of resistance to crisis and oppression, and its mobilization as a resource to rebuild community and history. A unique window onto the travails of modern China, it also invites us to reflect on our own strategies for crafting memories of the dead that give meaning to our lives.
This study focuses on the politics of memory in the village of Dachuan in northwest China, in which 85 percent of the villagers are surnamed Kong and believe themselves to be descendants of Confucius. It recounts both how this proud community was subjected to intense suffering during the Maoist era, culminating in its forcible resettlement in December 1960 to make way for the construction of a major hydroelectric dam, and how the village eventually sought recovery through the commemoration of that suffering and the revival of a redefined religion.
Before 1949, the Kongs had dominated their area because of their…
The Berber village of Tadrar clings to the steep slopes of the High Atlas. Lives are hard.
Women, men and children labor to bring precious water to homes, fields, and byres, to coax barley from narrow terraces, keep houses warm, feed families, tend the sick, and support the mosque and school. Most younger people go to the city for work, at least for a while, sending money home to help their families.
So how do families and individuals view their options, their place in the village and in the world?
Vivid interviews and observations stud Crawford’s affectionate and perceptive account of how people in Tadrar decide to become involved in the larger world economy, and their views on what it does for them and to them.
In the High Atlas Mountains of Morocco, far from the hustle and noise of urban centers, lies a village made of mud and rock, barely discernible from the surrounding landscape. Yet a closer look reveals a carefully planned community of homes nestled above the trees, where rock slides are least frequent, and steep terraces of barley fields situated just above spring flood level. The Berber-speaking Muslims who live and farm on these precipitous mountainsides work together at the arduous task of irrigating the fields during the dry season, continuing a long tradition of managing land, labor, and other essential resources…
What are the cultural and psychological burdens in our rapidly urbanizing world of being born a peasant?
In her spare, unflinching biography of her father, born just before 1900 in a Normandy village, Nobel Prize-winner Ernaux traces the inheritance of shame and defiance that marked her grandfather, her father, and herself, building painful barriers between the generations.
‘Peasants’ were held in contempt by society, treated as ignorant and brutish by their school teachers, derided as comic fools in movies and jokes.
If you escaped from the village to the town, as Ernaux’s father managed to do, your fear of exposure never left you. Your parents resented your pretensions, your children were embarrassed by your lack of culture, your wife complained that you were ‘still a village boy’.
Ernaux resists nostalgia or romanticization in this painful depiction of the costs of change.
Annie Ernaux's father died exactly two months after she passed her practical examination for a teaching certificate. Barely educated and valued since childhood strictly for his labor, Ernaux's father had grown into a hard, practical man who showed his family little affection.
Narrating his slow ascent towards material comfort, Ernaux's cold observation reveals the shame that haunted her father throughout his life. She scrutinizes the importance he attributed to manners and language that came so unnaturally to him as he struggled to provide for his family…
This too is a tale of three village generations grappling with historical change.
Here the story is about changing ideas of stewardship of the land, an enthralling account of farming ways in flux and of the intricate, back-breaking, and unpredictable work of restoring degraded farmland to health.
The Rebanks family run a hill-farm in a Lake District village. Rebanks’ grandfather started with horse-ploughs. A tractor replaced the horses, yet he still knew the individual ways of every ewe and cow and farmed lightly on the land. But Rebanks’ father, caught in market pressures, industrialized his farming methods.
Progressbecame the mantra of all the village farmers, including the young Rebanks himself.
Today, although they recognize the precarity of their livelihood and the damage to the land, most see no alternative to intensifying production. When Rebanks decides to switch to regenerative farming to preserve the land for future generations, his fellow farmers are not easy to convince.
The new bestseller from the author of The Shepherd's Life
'A beautifully written story of a family, a home and a changing landscape' Nigel Slater
As a boy, James Rebanks's grandfather taught him to work the land the old way. Their family farm in the Lake District hills was part of an ancient agricultural landscape: a patchwork of crops and meadows, of pastures grazed with livestock, and hedgerows teeming with wildlife. And yet, by the time James inherited the farm, it was barely recognisable. The men and women had vanished from the…
I’m a professional historian and life-long lover of early American history. My fascination with the American Revolution began during the bicentennial in 1976, when my family traveled across the country for celebrations in Williamsburg and Philadelphia. That history, though, seemed disconnected to the place I grew up—Arkansas—so when I went to graduate school in history, I researched in French and Spanish archives to learn about their eighteenth-century interactions with Arkansas’s Native nations, the Osages and Quapaws. Now I teach early American history and Native American history at UNC-Chapel Hill and have written several books on how Native American, European, and African people interacted across North America.
A magisterial history of Indigenous North America that places the power of Native nations at its center, telling their story from the rise of ancient cities more than a thousand years ago to fights for sovereignty that continue today
Long before the colonization of North America, Indigenous Americans built diverse civilizations and adapted to a changing world in ways that reverberated globally. And, as award-winning historian Kathleen DuVal vividly recounts, when Europeans did arrive, no civilization came to a halt because of a few wandering explorers, even when the strangers came well armed.
A millennium ago, North American cities rivaled urban centers around the world in size. Then, following a period of climate change and instability, numerous smaller nations emerged, moving away from rather than toward urbanization. From this urban past, egalitarian government structures, diplomacy, and complex economies spread…
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