What is the value--religious, political, economic, or altogether social--of getting on a bus in Tehran to embark on an eight-hundred-mile journey across two international borders to the Sayyida Zainab shrine outside Damascus? Under what material conditions can such values be established, reassessed, or transgressed, and by whom? Zainab's Traffic provides answers to these questions alongside the socially embedded--and spatially generative--encounters of ritual, mobility, desire, genealogy, and patronage along the route. Whether it is through the study of the spatial politics of saint veneration in Islam, analysis of cross-border gold trade and sanctions, or examination of pilgrims women's desire for Syrian lingerie accompanying their pleas with the saint in marital matters, the book develops the idea of visitation as a ritual of mobility across geography, history, and category. Iranian visitors' experiences on the road to Sayyida Zainab--emerging out of a self-described "poverty of mobility"--demonstrate the utility of a more capacious anthropological understanding of ritual. Rather than thinking of ritual as a scripturally canonized manual for pious self-cultivation, Zainab's Traffic approaches ziyarat as a traffic of pilgrims, goods, and ideas across Iran, Turkey, and Syria.

Zainab, born in war torn Iraq, is orphaned, sold, rescued, enslaved... Her destiny, beauty, suffering, struggle disillusionment and dreams provide central theme for the story of her quest for ultimate fulfillment...

How to Love a Rat takes place in a Cambodian minefield. Working amid hidden bombs, former war combatants use explosive-sniffing rats to clear mines from the land. In total, an estimated four to six million landmines in Cambodia have been left behind by wars that ended decades ago. This has created the conditions for a flourishing mine-clearance industry, where workers who were once enemy combatants may now be employed on the same clearance teams. Zeroing in on two distinct sets of feelings, Darcie DeAngelo paints a portrait of the love experienced between humans and rats and the suspicions felt between former adversaries turned coworkers. In doing so, she points to how human-animal relationships in the minefield produce models for relationality among people from opposing sides of war. The ways the deminers love the rats mediate both the traumatic violence of the past and the uncertain dangers of the minefield. The book's stories depict an transformative postwar ecology emerging through human-nonhuman relationships, including those shared between humans and rats, landmines, and spirits.

A free ebook version of this title is available through Luminos, University of California Press's Open Access publishing program. Visit www.luminosoa.org to learn more. In the aftermath of Hurricane Katrina, the New Orleans public school board fired nearly 7,500 teachers and employees. In the decade that followed, the city created the first urban public school system in the United States to be entirely contracted out to private management. Veteran educators, collectively referred to as the "backbone" of the city's Black middle class, were replaced by younger, less experienced, white teachers who lacked historical ties to the city. In A Burdensome Experiment, Christien Philmarc Tompkins argues that the privatization of New Orleans schools has made educators into a new kind of racialized worker. As school districts across the nation backslide on school integration, Tompkins asks, who exactly deserves to teach our children? The struggle over this question exposes the inherent antiblackness of charter school systems and the unequal burdens of school choice.

What is the value—religious, political, economic, or altogether social—of getting on a bus in Tehran to embark on an eight-hundred-mile journey across two international borders to the Sayyida Zainab shrine outside Damascus? Under what material conditions can such values be established, reassessed, or transgressed, and by whom? Zainab’s Traffic provides answers to these questions alongside the socially embedded—and spatially generative—encounters of ritual, mobility, desire, genealogy, and patronage along the route. Whether it is through the study of the spatial politics of saint veneration in Islam, analysis of cross-border gold trade and sanctions, or examination of pilgrims women’s desire for Syrian lingerie accompanying their pleas with the saint in marital matters, the book develops the idea of visitation as a ritual of mobility across geography, history, and category. Iranian visitors’ experiences on the road to Sayyida Zainab—emerging out of a self-described “poverty of mobility”—demonstrate the utility of a more capacious anthropological understanding of ritual. Rather than thinking of ritual as a scripturally canonized manual for pious self-cultivation, Zainab’s Traffic approaches ziyarat as a traffic of pilgrims, goods, and ideas across Iran, Turkey, and Syria.

The Rough Guides series contain full color photos, three maps in one, and arewaterproof and tearproof. They contain thousands of keyed listings and brightnew graphics.