In the first detailed analysis of the program by a Western scholar, Thomas Bernstein presents carefully documented information on the mobilization of youths in the cities, the problems they have encountered in adapting to life among the peasants, the contribution they have actually made to rural development, and the policy disputes that have arisen over the program.

What does it mean to bring progress—schools, electricity, roads, running water—to paradise? Can our consumer culture and desire to “do good” really be good for a community that has survived contentedly for centuries without us? In October 2008, climbing expedition leader and attorney, Jeffrey Rasley, led a trek to a village in a remote valley in the Solu region of Nepal named Basa. His group of three adventurers was only the third group of white people ever seen in this village of subsistence farmers. What he found was a people thoroughly unaffected by Western consumer-culture values. They had no running water, electricity, or anything that moves on wheels. Each family lived in a beautiful, hand-chiseled stone house with a flower garden. Beyond what they already had, it seemed all they wanted was education for the children. He helped them finish a school building already in progress, and then they asked for help getting electricity to their village. Bringing Progress to Paradise describes Rasley’s transformation from adventurer to committed philanthropist. We are attracted to the simpler way of life in these communities, and we are changed by our experience of it. They are attracted to us, because we bring economic benefits. Bringing Progress to Paradise offers Rasley’s critical reflection on the tangled relationship between tourists and locals in “exotic” locales and the effect of Western values on some of the most remote locations on earth.

Between the Mountain and the Sky shows us the goodness that is possible when a single person--regardless of age--takes action to help another and, in the process, changes the lives of hundreds. Maggie’s story begins in suburban New Jersey, in a comfortable middle-class family that supports her decision to travel the world during a gap year before starting college. During her travels, the trajectory of her life alters when she has a surprise encounter with a Nepali girl breaking rocks in a quarry. Maggie decides to invest her life savings of five thousand dollars to buy a piece of land and open a children’s home in Nepal. That home becomes Kopila Valley Children’s Home, and eventually, the nonprofit Maggie launches, the BlinkNow Foundation, also starts the Kopila Valley School, which provides tuition-free education for more than four hundred students. Maggie and BlinkNow’s work have been recognized around the world for their innovative, sustainable work. However, this book isn’t a how-to for fledging philanthropists or nonprofit founders--it’s a coming-of-age story about a young woman suspended between two worlds, as well as the love, loss, healing, and hope she experiences along the way. And Maggie’s inspiring, intimate tale shows readers an important truth: the power to change the world exists within all of us.

Custodians of the Sacred Mountains is the first comprehensive ethnography of the Bali Aga, a large ethnic minority that occupies the island's central highlands. The Bali Aga are popularly viewed as the indigenous counterparts to other Balinese who trace their origin to invaders from the Javanese kingdom of Majapait, who have ruled Bali from the fourteenth century A.D. Although Bali remains one of the most intensely researched localities in the world, the Bali Aga have long been overshadowed by the more exotic courtly culture of the south. A closer analysis of the changing position of the Bali Aga within Balinese society provides a key to understanding the politics and social process of cultural representation in Bali and beyond. The process is marked by a blend of representational competition and cooperation among the Bali Aga themselves, among the Bali Aga and southern Balinese, and later among the island's aristocratic elites and foreign colonizers or scholars, and state authorities. The study of this process raises important issues about the establishment and maintenance of status and power structures at regional, national, and global levels. Custodians of the Sacred Mountains explores the marginalization of the Bali Aga in light of a critical theory of cultural representation and calls for a morally engaged approach to ethnographic research. It proposes an intersubjective and communicative model of human interaction as the foundation for understanding the relative significance of cooperation and competition in the cultural production of knowledge.

Reproduction of the original: The Complete Works of Count Tolstoi by Leo Tolstoi

This edited collection disrupts dominant narratives about space, states, and borders, bringing comparative ethnographic and geographic scholarship in conversation with one another to illuminate the varied ways in which space becomes socialized via political, economic, and cognitive appropriation. Societies must, first and foremost, do more than wrangle over ownership and land rights — they must dwell in space. Yet, historically the interactions between the state’s territorial imperative with previous forms of landscape management have unfolded in a variety of ways, including top-down imposition, resistance, and negotiation between local and external actors. These interactions have resulted in hybrid forms of territoriality, and are often fraught with fundamentally different perceptions of landscape. This book foregrounds these experiences and draws attention to situations in which different social constructions of space and territory coincide, collide, or overlap. Each ethnographic case in this volume presents forms of territoriality that are contingent upon contested histories, politics, landscape, the presence or absence of local heterogeneity and the involvement of multiple external actors with differing motivations — ultimately all resulting in the potential for conflict or collaboration and divergent implications for conceptions of community, autochthony and identity.