In Spectacular Accumulation, Morgan Pitelka investigates the significance of material culture and sociability in late sixteenth-century Japan, focusing in particular on the career and afterlife of Tokugawa Ieyasu (1543–1616), the founder of the Tokugawa shogunate. The story of Ieyasu illustrates the close ties between people, things, and politics and offers us insight into the role of material culture in the shift from medieval to early modern Japan and in shaping our knowledge of history. This innovative and eloquent history of a transitional age in Japan reframes the relationship between culture and politics. Like the collection of meibutsu, or "famous objects," exchanging hostages, collecting heads, and commanding massive armies were part of a strategy Pitelka calls "spectacular accumulation," which profoundly affected the creation and character of Japan's early modern polity. Pitelka uses the notion of spectacular accumulation to contextualize the acquisition of "art" within a larger complex of practices aimed at establishing governmental authority, demonstrating military dominance, reifying hierarchy, and advertising wealth. He avoids the artificial distinction between cultural history and political history, arguing that the famed cultural efflorescence of these years was not subsidiary to the landscape of political conflict, but constitutive of it. Employing a wide range of thoroughly researched visual and material evidence, including letters, diaries, historical chronicles, and art, Pitelka links the increasing violence of civil and international war to the increasing importance of samurai social rituals and cultural practices. Moving from the Ashikaga palaces of Kyoto to the tea utensil collections of Ieyasu, from the exchange of military hostages to the gift-giving rituals of Oda Nobunaga and Toyotomi Hideyoshi, Spectacular Accumulation traces Japanese military rulers' power plays over famous artworks as well as objectified human bodies.

In Spectacular Accumulation, Morgan Pitelka investigates the significance of material culture and sociability in late sixteenth-century Japan, focusing in particular on the career and afterlife of Tokugawa Ieyasu (1543–1616), the founder of the Tokugawa shogunate. The story of Ieyasu illustrates the close ties between people, things, and politics and offers us insight into the role of material culture in the shift from medieval to early modern Japan and in shaping our knowledge of history. This innovative and eloquent history of a transitional age in Japan reframes the relationship between culture and politics. Like the collection of meibutsu, or "famous objects," exchanging hostages, collecting heads, and commanding massive armies were part of a strategy Pitelka calls "spectacular accumulation," which profoundly affected the creation and character of Japan's early modern polity. Pitelka uses the notion of spectacular accumulation to contextualize the acquisition of "art" within a larger complex of practices aimed at establishing governmental authority, demonstrating military dominance, reifying hierarchy, and advertising wealth. He avoids the artificial distinction between cultural history and political history, arguing that the famed cultural efflorescence of these years was not subsidiary to the landscape of political conflict, but constitutive of it. Employing a wide range of thoroughly researched visual and material evidence, including letters, diaries, historical chronicles, and art, Pitelka links the increasing violence of civil and international war to the increasing importance of samurai social rituals and cultural practices. Moving from the Ashikaga palaces of Kyoto to the tea utensil collections of Ieyasu, from the exchange of military hostages to the gift-giving rituals of Oda Nobunaga and Toyotomi Hideyoshi, Spectacular Accumulation traces Japanese military rulers' power plays over famous artworks as well as objectified human bodies.

DIVA special issue of PUBLIC CULTURE, this volume of essays explores the experiences and political economies of globalization in various locales./div

A Companion to the Archaeology of Religion in the Ancient World presents a comprehensive overview of a wide range of topics relating to the practices, expressions, and interactions of religion in antiquity, primarily in the Greco-Roman world. • Features readings that focus on religious experience and expression in the ancient world rather than solely on religious belief • Places a strong emphasis on domestic and individual religious practice • Represents the first time that the concept of “lived religion” is applied to the ancient history of religion and archaeology of religion • Includes cutting-edge data taken from top contemporary researchers and theorists in the field • Examines a large variety of themes and religious traditions across a wide geographical area and chronological span • Written to appeal equally to archaeologists and historians of religion

In the late 1990s and early 2000s a wave of Ponzi schemes swept through Papua New Guinea, Australia, and the Solomon Islands. The most notorious scheme, U-Vistract, attracted many thousands of investors, enticing them with promises of 100 percent interest to be paid monthly. Its founder, Noah Musingku, was a charismatic leader who promoted the scheme as a form of Christian mission and as the basis for establishing an independent kingdom. Fast Money Schemes uses in-depth interviews with investors, newspaper accounts, and participant observation to understand the scheme's appeal from the point of view of those who invested and lost, showing that organizers and investors alike understood the scheme as a way of accessing and participating in a global economy. John Cox delivers a "post-village" ethnography that gives insight into the lives of urban, middle-class Papua New Guineans, a group that is not familiar to US readers and that has seldom been a focus of anthropological interest. The book's concern with understanding the interweaving of morality, finance, and aspirations shared by a global cosmopolitan middle class has wide resonance beyond studies of Papua New Guinea and anthropology.

For those like me who witnessed the beginning of the adventure of human mitochon drial pathology, one can only be astounded by the extent and unexpectedness of what the field has come to offer. Extent because nobody could have imagined the sheer size of the domain. Unexpectedness because hitherto it was impossible to imagine the clinical polymorphism that this pathology would represent. The starting point was clear. Initially, there was the exceptional, and for a long time unique, observation of euthyroidian hypermetabolism that Luft and colleagues analyzed remarkably in biochemical and clinical terms. Thereafter, there was the support provided by the electron microscopy studies of Afzelius, and the very first visualization of mitochondrial abnormalities. That was way back in 1958. A few years later, progress in the cytology and cytochemistry of skeletal muscle tissue was to provide the means of detecting such abnormalities by examining sections with light microscopy. The colorful term "ragged red fibers", coined by W. K. Engel, became uni versally accepted, and this typical aspect with Gomori trichrome stain was to throw light on the frequency with which these mitochondrial abnormalities could occur under pathological conditions which, until then, had remained a total mystery regard ing their mechanism: syndromes such as the ocular myopathies with their descending evolution and the oculocraniosomatic syndromes. We were at the beginning of the 1970s.

Multispecies Households in the Saian Mountains brings together new ethnographic insights from the mountains of Southern Siberia and Mongolia. Contributors to this edited collection examine Indigenous ideas of what it means to make a home alongside animals and spirits in changing alpine and subalpine environments. Set in the Eastern Saian Mountain Region of South Central Siberia and northern Mongolia, this book covers an area famous for its claim as the birthplace of Eurasian reindeer domestication. Going beyond reindeer, the contributors explore the less known roles of yaks, horses, wolves, fish, as well as spirits of place and many other sentient beings, all of which co-constitute local notions of “home places.” The contributors extend their analysis beyond conventional categories of wild and tame in a region that is increasingly hostile toward its own inhabitants due to global efforts to create protected nature reserves. Using ethnographic nuance, the contributors highlight the many connections between humans and other species, stressing the networks of relationships that transcend idioms of dominance or mutualism. This book is recommended for students and scholars of anthropology, environmental studies, and Asian studies.