In World of Worldly Gods, Kelzang T. Tashi offers the first comprehensive examination of the tenacity of Shamanic Bon practices, as they are lived and contested in the presence of an invalidating force: Buddhism. Through a rich ethnography of Goleng and nearby villages in central Bhutan, Tashi investigates why people, despite shifting contexts, continue to practice and engage with Bon, a religious practice that has survived over a millennium of impatience from a dominant Buddhist ecclesiastical structure. Against the backdrop of long-standing debates around practices unsystematically identified as 'bon', this book reframes the often stale and scholastic debates by providing a clear and succinct statement on how these practices should be conceived in the region. Tashi argues that the reasons for the tenacity of Bon practices and beliefs amid censures by the Buddhist priests are manifold and complex. While a significant reason for the persistence of Bon is the recency of formal Buddhist institutions in Goleng, he demonstrates that Bon beliefs are so deeply embedded in village social life that some Buddhists paradoxically feel it necessary to reach some kind of accommodation with Bon priests. Through an analysis of the relationship between Shamanic Bon and Buddhism, and the contemporary dynamics of Bhutanese society, this book tackles the longstanding concern of anthropology: cultural persistence and change. It discusses the mutual accommodation and attempted amalgamation of Buddhism and Bon, and offers fresh perspectives on the central distinguishing features of Great and Little Traditions.

There are always at least two 'histories' of encounter or contact, as each party would tell the story differently, but where and when is it really the 'first contact' and for whom? This book deploys an analytical framework developed from Semiotics to have both sides of the story address each other. It is ethnography of dialogue, emerging from textual representation by outsiders and its relationship to visual response and presentations by the Andaman Islanders that this book aims to present as the critical 'ethnography of history.' The section on Visuality looks at how the 'Other' is incorporated into an organized knowledge-system, including Ongee myths and songs about outsiders and the early photographs of tribal people by British settlers and ethnographers. The section on Materiality concerns the investment in things made, to influence natural processes or to distinguish the human body, and discusses how they are transacted between cultures that come into contact. The concluding section on history addresses encounters and developments in which the experiences of both tribal and settler are implicated more thoroughly than in the transaction of objects. Thus juxtaposing alternative perspectives on change indicates areas of experience unaccounted for in the dominant discourse and shows the provisionality of images.

Resonance gathers together forty years of anthropological study by a researcher and writer with one of the broadest fieldwork résumés in anthropology: Unni Wikan. In its twelve essays—four of which are brand new—Resonance covers encounters with transvestites in Oman, childbirth in Bhutan, poverty in Cairo, and honor killings in Scandinavia, with visits to several other locales and subjects in between. Including a comprehensive preface and introduction that brings the whole work into focus, Resonance surveys an astonishing career of anthropological inquiry that demonstrates the possibility for a common humanity, a way of knowing others on their own terms. Deploying Clifford Geertz’s concept of “experience-near” observations —and driven by an ambition to work beyond Geertz’s own limitations—Wikan strives for an anthropology that sees, describes, and understands the human condition in the models and concepts of the people being observed. She highlights the fundamentals of an explicitly comparative, person-centered, and empathic approach to fieldwork, pushing anthropology to shift from the specialist discourses of academic experts to a grasp of what the Balinese call keneh— the heart, thought, and feeling of the real people of the world. By deploying this strategy across such a range of sites and communities, she provides a powerful argument that ever-deeper insight can be attained despite our differences.

On the spiritual path we speak of enlightenment. But how do we reconcile the idea of enlightenment with what we see when we look in the mirror—when insecurities, doubts, and self-centered tendencies arise in our minds? Dzigar Kongtrül suggests that we need not feel "doomed" when these experiences surface. In fact, such experiences are not a problem if we are able to simply let them arise without judging them or investing them with so much meaning. This approach to experience is what Kongtrül calls self-reflection. Self-reflection is a practice, a path, and an attitude. It is the spirit of taking an interest in that which we usually try to push away. When we practice self-reflection we take liberation into our own hands and accept the challenge and personal empowerment in Kongtrül’s title: it’s up to you.

This book investigates Tibetan recovery from the devastation of High Socialism and a new engagement with attempts to modernize the region in the era of 'reform and opening' in post-Mao China. A unique introduction to contemporary life and attitudes in north-eastern Tibet, invaluable for understanding modern Tibetan life in China today, how it developed, and what it is rapidly becoming.