Kirjahaku

Do audit cultures deliver greater responsibility, or do they stifle creative thought? We are all increasingly subjected to auditing, and alongside that, subject to accountability for our behaviour and actions. Audit cultures pervade in the workplace, our governmental and public institutions as well as academia. However, audit practices themselves have consequences, beneficial and detrimental, that often go unexamined. This book examines how pervasive practices of accountability are, the political and cultural conditions under which accountability flourishes and the consequences of their application. Twelve social anthropologists look at this influential and controversial phenomenon, and map out the effects around Europe and the Commonwealth, as well as in contexts such as the European Commission, the International Monetary Fund and Academic institutions. The result provides an excellent insight into auditing and its dependence on precepts of economic efficiency and ethical practice. This point of convergence between these moral and financial priorities provides an excellent opening for debate on the culture of management and accountability.

In the most original and ambitious synthesis yet undertaken in Melanesian scholarship, Marilyn Strathern argues that gender relations have been a particular casualty of unexamined assumptions held by Western anthropologists and feminist scholars alike. The book treats with equal seriousness - and with equal good humor - the insights of Western social science, feminist politics, and ethnographic reporting, in order to rethink the representation of Melanesian social and cultural life. This makes "The Gender of the Gift" one of the most sustained critiques of cross-cultural comparison that anthropology has seen, and one of its most spirited vindications.

Central as kinship has been to the development of British social anthropology, this is the first attempt by an anthropologist to situate ideas about English kinship in a cultural context. Based on the Morgan lectures given at the University of Rochester in 1989, After Nature challenges the traditional separation of western kinship studies from the study of society. Marilyn Strathern looks back at mid-century writings on kinship, both within anthropology and outside, and demonstrates continuities between middle-class folk models of kinship and anthropological kinship theory. She also shows how conceptualisations of change have enabled that past world to produce the present one. The values placed upon individual choice, as well as the vanishing of ‘society’ as a self-evident point of reference, are part of an evolving cultural explicitness about kinship and the naturalness of connections between persons. After Nature is a timely reflection at a moment when advances in reproductive technology raise questions about the natural basis of kinship relations.

How can we hold in the same view both cultural or historical constructs and generalities about social existence? Kinship, Law and the Unexpected takes up an issue at the heart of studies of society - the way we use relationships to uncover relationships. Relationality is a phenomenon at once contingent (on certain ways of knowing) and ubiquitous (to social life). The role of relations in western (Euro-American) knowledge practices, from the scientific revolution onwards, raises a question about the extent to which Euro-American kinship is the kinship of a knowledge-based society. The argument takes the reader through current issues in biotechnology, new family formations and legal interventions, and intellectual property debates, to matters of personhood and ownership afforded by material from Melanesia and elsewhere. If we are often surprised by what our relatives do, we may also be surprised by what relations tells us about the world we live in.

Updated with a new Preface, this seminal work challenges the routine ways in which anthropologists have thought about the complexity and quantity of their materials. Marilyn Strathern focuses on a problem normally regarded as commonplace; that of scale and proportion. She combines a wide-ranging interest in current theoretical issues with close attention to the cultural details of social life, attempting to establish proportionality between them. Strathern gives equal weight to two areas of contemporary debate: The difficulties inherent in anthropologically representing complex societies, and the future of cross-cultural comparison in a field where 'too much' seems known. The ethnographic focus of this book emphasizes the context through which Melanesianists have managed the complexity of their own accounts, while at the same time unfolding a commentary on perception and the mixing of indigenous forms. Revealing unexpected replications in modes of thought and in the presentation of ambiguous images, Strathern has fashioned a unique contribution to the anthropological corpus. This book was originally published under the sponsorship of the Association for Social Anthropology in Oceania.

Updated with a new Preface, this seminal work challenges the routine ways in which anthropologists have thought about the complexity and quantity of their materials. Marilyn Strathern focuses on a problem normally regarded as commonplace; that of scale and proportion. She combines a wide-ranging interest in current theoretical issues with close attention to the cultural details of social life, attempting to establish proportionality between them. Strathern gives equal weight to two areas of contemporary debate: The difficulties inherent in anthropologically representing complex societies, and the future of cross-cultural comparison in a field where 'too much' seems known. The ethnographic focus of this book emphasizes the context through which Melanesianists have managed the complexity of their own accounts, while at the same time unfolding a commentary on perception and the mixing of indigenous forms. Revealing unexpected replications in modes of thought and in the presentation of ambiguous images, Strathern has fashioned a unique contribution to the anthropological corpus. This book was originally published under the sponsorship of the Association for Social Anthropology in Oceania.

This book challenges the routine ways in which anthropologists have thought about the complexity and quantity of their materials. Marilyn Strathern focuses on a problem normally regarded as commonplace: that of scale or proportion. She combines a wide-ranging interest in current theoretical issues with a minute attention to the cultural details of social life, attempting to conserve a sense of proportion between them. Strathern gives equal weight to two areas of contemporary debate. One concerns the writing of anthropology and the representation of societies where all lives seem complex, the other the future of cross-cultural comparison in a field where "too much" seems known. The ethnographic focus of this book, Melanesian anthropology, exemplifies the levels and contexts through which Melanesianists have managed the compexity of their own accounts while, at the same time, unfolding an indigenous commentary on proportion and the mixing of forms. She reveals unexpected replications in modes of thought and in the presentation of images that remain to be explained.

In 1971 Marilyn Strathern provided what has now become a classic ethnographic text, Women In Between. Significantly, this pioneering contribution to feminist anthropology focuses on gender relations rather than on women alone. Re-issued now, Women in Between examines the attitudes of the Hagen people and analyzes the power of women in their male-dominated system. Strathern cites case studies of marriage arrangements, divorce, and traditional settlement disputes to illustrate women's status in Hagen society.

In 1971 Marilyn Strathern provided what has now become a classic ethnographic text, Women In Between. Significantly, this pioneering contribution to feminist anthropology focuses on gender relations rather than on women alone. Re-issued now, Women in Between examines the attitudes of the Hagen people and analyzes the power of women in their male-dominated system. Strathern cites case studies of marriage arrangements, divorce, and traditional settlement disputes to illustrate women's status in Hagen society.

In Commons and Borderlands a leading social anthropologist examines early twenty-first- century interests in interdisciplinarity, with particular attention to the conjunction of science and society. Interdisciplinary practice has become well entrenched in any number of scientific disciplines, or disciplines from the humanities or from social science for that matter. This does not deter current rhetoric which sees new opportunities in new combinations of interests. One arresting strand is the promise that in a strong form - transdisciplinarity - 'science' might thereby be brought into 'society'. Marilyn Strathern's questioning of this process addresses the challenge that notions of property ownership pose to the expected flow of knowledge. As is fitting for a consideration of the flow and transformational properties of knowledge, the contents of this collection are knowingly designated 'working papers', left as open, unfinished statements to highlight their future and the work they may still do. Marilyn Strathern is William Wyse Professor of Social Anthropology, University of Cambridge. Contents Preface; Introduction - In crisis mode : a comment on interculturality; Chapter One - Knowledge on its travels: Dispersal and divergence in the make-up of communities; Chapter Two - Commons and borderland; Chapter Three - Who owns academic knowledge?; Chapter Four - Accountability across disciplines; Endnote - Re-describing society. Also of Interest Lawrence Kalinoe and James Leach, Rationales of Ownership: Transactions and Claims to Ownership in Contemporary Papua New Guinea (January 2004 ISBN 0-9545572-0-4/Hardback USD54.99 ISBN 0-9545572-1-2/Paperback: USD20.99)

In engaging essays, celebrated anthropologist Marilyn Strathern reflects on the complexities of social life. Property, Substance, and Effect draws on Marilyn Strathern’s longstanding interest in the reification of social relations. If the world is shrinking in terms of resources and access to them, it is expanding in terms of new candidates for proprietorship. How new relations are brought into being is among the many questions about property, ownership, and knowledge that these essays bring together. Twenty years have not diminished the interest in the book’s opening challenge: if one were inventing a method of enquiry by which to configure the complexity of social life, one might wish to invent something like the anthropologist’s ethnographic practice. A wide range of studies deliberately brings into conversation claims people make on one another through relations imagined in the form of body-substance along with the increasing visibility of conceptual or intellectual work as property. Whether one lives in Papua New Guinea or Great Britain, categories of knowledge are being dissolved and reformed at a tempo that calls for reflection—and for the kind of lateral reflection afforded through the “ethnographic effect.”

The concept of relation holds a privileged place in how anthropologists think and write about the social and cultural lives they study. In Relations, eminent anthropologist Marilyn Strathern provides a critical account of this key concept and its usage and significance in the English-speaking world. Exploring relation's changing articulations and meanings over the past three centuries, Strathern shows how the historical idiosyncrasy of using an epistemological term for kinspersons (“relatives”) was bound up with evolving ideas about knowledge-making and kin-making. She draws on philosophical debates about relation-such as Leibniz's reaction to Locke-and what became its definitive place in anthropological exposition, elucidating the underlying assumptions and conventions of its use. She also calls for scholars in anthropology and beyond to take up the limitations of Western relational thinking, especially against the background of present ecological crises and interest in multispecies relations. In weaving together analyses of kin-making and knowledge-making, Strathern opens up new ways of thinking about the contours of epistemic and relational possibilities while questioning the limits and potential of ethnographic methods.

The concept of relation holds a privileged place in how anthropologists think and write about the social and cultural lives they study. In Relations, eminent anthropologist Marilyn Strathern provides a critical account of this key concept and its usage and significance in the English-speaking world. Exploring relation's changing articulations and meanings over the past three centuries, Strathern shows how the historical idiosyncrasy of using an epistemological term for kinspersons (“relatives”) was bound up with evolving ideas about knowledge-making and kin-making. She draws on philosophical debates about relation-such as Leibniz's reaction to Locke-and what became its definitive place in anthropological exposition, elucidating the underlying assumptions and conventions of its use. She also calls for scholars in anthropology and beyond to take up the limitations of Western relational thinking, especially against the background of present ecological crises and interest in multispecies relations. In weaving together analyses of kin-making and knowledge-making, Strathern opens up new ways of thinking about the contours of epistemic and relational possibilities while questioning the limits and potential of ethnographic methods.

Anthropologists have long considered kinship as the basis for social solidarity. Indeed, the idea that kinship is grounded in positive sociality has found its way into most anthropological accounts and has served as an orienting framework directing decades of scholarly research. But what about when it is not? What about instances when kinship is anything but ‘warm and fuzzy’ but is characterized, instead, by neglect, violence, negative affect, or a lack of nurturance and care? In the three interlinked sections of this volume, the view that kinship is about “solidarity” and “care” is challenged by exploring how kin relations are not only about connection and inclusion but also about disconnection, exclusion, neglect, and violence. Kinship relationships that feel “positive” and “good” take a great deal of perseverance and work; there is nothing “natural” about kinship ties as being based on positive sociality. In these chapters, the contributors take seriously the contingency of kinship relations (the moments when kinship breaks down or is a source of suffering) and how this prompts scholars to develop new theoretical and methodological perspectives.

Anthropologists have long considered kinship as the basis for social solidarity. Indeed, the idea that kinship is grounded in positive sociality has found its way into most anthropological accounts and has served as an orienting framework directing decades of scholarly research. But what about when it is not? What about instances when kinship is anything but ‘warm and fuzzy’ but is characterized, instead, by neglect, violence, negative affect, or a lack of nurturance and care? In the three interlinked sections of this volume, the view that kinship is about “solidarity” and “care” is challenged by exploring how kin relations are not only about connection and inclusion but also about disconnection, exclusion, neglect, and violence. Kinship relationships that feel “positive” and “good” take a great deal of perseverance and work; there is nothing “natural” about kinship ties as being based on positive sociality. In these chapters, the contributors take seriously the contingency of kinship relations (the moments when kinship breaks down or is a source of suffering) and how this prompts scholars to develop new theoretical and methodological perspectives.