This book combines two classic topics in social anthropology in a new synthesis: the study of witchcraft and sorcery and the study of rumors and gossip. First, it shows how rumor and gossip are invariably important as catalysts for accusations of witchcraft and sorcery. Second, it demonstrates the role of rumor and gossip in the genesis of social and political violence, as in the case of both peasant rebellions and witch-hunts. Examples supporting the argument are drawn from Africa, Europe, India, Papua New Guinea, Sri Lanka, and Indonesia.

This book suggests that gossip can be used as an interpretive key to understand more of early Christian identity and theology. Insights from the multi disciplinary field of gossip studies help to interpret what role gossip plays, especially in relation to how power and authority are distributed and promoted. A presentation of various texts in Greek, Hebrew and Latin shows that the relation between gossip and gender is complex: to gossip was typical for all women and risky for elite men who constantly had to defend their masculinity. Frequently the Pastoral Epistles connect gossip to false teaching, as an expression of deviance. On several occasions it is argued that various categories of women have to avoid gossip to be entrusted duties or responsibilities. “Old wives’ tales” are associated with heresy, contrasted to godliness in which one had to train one self. Other passages clearly suggest that the false teaching resembles feminine gossip by use of metaphorical language: profane words will spread fast and uncontrolled like cancer; what the false teachers say is tickling in the ear, and their mouth must be stopped or silenced. The Pastoral Epistles employ terms drawn from the stereotype of gossip as rhetorical devices in order to undermine the masculinity and hence the authority, of the opponents.

More and more, anthropologists are recruited as consultants by government departments, companies or as observers of development processes in their field areas generally. Although these roles can be very gratifying, they can create ambiguous situations for the anthropologists who find that new pressures and responsibilities are placed upon them for which their training did not prepare them. This volume explores some of the problems, opportunities, issues, debates, and dilemmas surrounding these roles. The geographic focus of the studies is Papua New Guinea, but the topic and its importance apply widely through the world, for example, Africa, South America, Australia, and the Pacific in general, as well as in relation to indigenous groups in Canada and elsewhere. All the authors have first-hand experience and they address these new pressures and responsibilities of anthropological research. The book's chapters are written in a way that combines scholarship with a style accessible to general readers.

An authoritative and concise history of witchcraft from the ancient world up to the present day. Witchcraft has always been a fluid and intriguing belief system that has enchanted and sometimes terrified humanity. Now in its third edition, A History of Witchcraft has established itself as the authoritative history of witchery and the occult. Beginning with magic in the ancient world, Jeffrey B. Russell explores the definition of witchcraft in its many diverse forms, from the worship of the Greek goddess of magic, Hecate, and the witch crazes of the fifteenth and sixteenth centuries to the development of modern witchcraft by Aleister Crowley and Gerald Gardner in the early twentieth century. Brooks Alexander analyzes the development of witchcraft and neo-paganism in the present day, charting the dissemination of modern witchcraft through media and the tensions that arise when a secretive cult becomes an open and recognized religion. This updated edition features a new chapter exploring the challenges that witchcraft has faced in the past decade, including the rise of social media platforms such as Instagram and TikTok, the COVID-19 pandemic, and new neo-pagan groups.

Indian communities have existed in the Gulf emirate of Dubai for more than a century. Since the 1970s, workers from South Asia have flooded into the emirate, enabling Dubai's huge construction boom. They now compose its largest noncitizen population. Though many migrant families are middle-class and second-, third-, or even fourth-generation residents, Indians cannot become legal citizens of the United Arab Emirates. Instead, they are all classified as temporary guest workers. In Impossible Citizens, Neha Vora draws on her ethnographic research in Dubai's Indian-dominated downtown to explore how Indians live suspended in a state of permanent temporariness. While their legal status defines them as perpetual outsiders, Indians are integral to the Emirati nation-state and its economy. At the same time, Indians—even those who have established thriving diasporic neighborhoods in the emirate—disavow any interest in formally belonging to Dubai and instead consider India their home. Vora shows how these multiple and conflicting logics of citizenship and belonging contribute to new understandings of contemporary citizenship, migration, and national identity, ones that differ from liberal democratic models and that highlight how Indians, rather than Emiratis, are the quintessential—yet impossible—citizens of Dubai.

A witch's curse, an imperialist conspiracy, a racist plot—HIV/AIDS is a catastrophic health crisis with complex cultural dimensions. From small villages to the international system, explanations of where it comes from, who gets it, and who dies are tied to political agendas, religious beliefs, and the psychology of devastating grief. Frequently these explanations conflict with science and clash with prevention and treatment programs. In Witches, Westerners, and HIV Alexander Rödlach draws on a decade of research and work in Zimbabwe to compare beliefs about witchcraft and conspiracy theories surrounding HIV/AIDS in Africa. He shows how both types of beliefs are part of a process of blaming others for AIDS, a process that occurs around the globe but takes on local, culturally specific forms. He also demonstrates the impact of these beliefs on public health and advocacy programs, arguing that cultural misunderstandings contribute to the failure of many well-intentioned efforts. This insightful book provides a cultural perspective essential for everyone interested in AIDS and cross-cultural health issues.