In the 1970s, Italy's economy grew faster than all in the industrialized world but Japan's. Its growth rates of up to 5 percent, although lower than in the 1960s, compared favorably to the relatively flat figures from Britain, Germany, and the United States, most strikingly in the two years after the second oil shock of 1979. Following its first “economic miracle” in the 1950s and 1960s, wrote The Economist, Italy's “second, lesser miracle” was how the country continued to thrive in the 1970s despite a “bumbling bureaucracy,” ineffective governments, high inflation and public debt, terrorism, and “the left-wing unions’ greedy, if understandable, reaction to the headlong development of the 1960s.” Italy's rapid growth was all the more impressive in light of the ongoing economic stagnation of the South and a general crisis in the big corporations of Lombardy and Piedmont, which had been dragged down by high oil prices, recession abroad, and indexed wages.

The museum has become disputed terrain in the closing years of the twentieth century. Not that there has been any unanimity of opinion about these institutions at any time in their history, but until relatively recently the disputes were often among insiders. These disputes were conducted within Western culture, within the professional world of specialists, and within a universe of agreed upon and accepted ideas about a viewing public and the objects they viewed. Karp and Lavine locate this debate and its dimensions succinctly: “whether to privilege context or object… aesthetics of objects or prepositional knowledge about them… [and] whether a curator's message… is more authentic than the provenance of the object itself” (1991:12)

Following the American Revolution, the social foundation supporting a settled ministry and sustaining the Old World tradition of an established state church began to crumble, prompting Alexis de Tocqueville to observe that in the United States, “the ideas of Christianity and liberty are so completely intermingled that it is almost impossible to conceive of the one without the other.” Large numbers of ordinary Americans who had internalized egalitarian, anti-aristocratic attitudes while advancing the patriot cause began to search for and find spiritual meaning in evangelical forms of religious expression. Indeed, the revivals sweeping the northern and western states between the American Revolution and the Civil War have been described as “the Revolution at work in religion.”

In February 1989, in Pune, a city of a million people in the western Indian state of Maharashtra, I visited a simple outdoor pottery workshop. It consisted of a shallow pit kiln surrounded by eleven spaces shaded by gunny sacks on a flat area at the top of stairs leading down to a large river that ran through the city center. The families who used this space were kumbhars, members of a Hindu caste group found throughout the subcontinent. In India to teach, I thought that time spent with these potters might provide a perspective on Sinhalese potters I had known in a Sri Lankan village in the 1970s. The Indian potters were willing, so this first visit was followed by many more over the next four months.

According to Xanthus of Lydia, who wrote in the fifth century B.C., the Magi considered it right to have intercourse with their mothers, daughters, and sisters and also to hold women in common. The first half of this claim is perfectly correct: Xanthus is here referring to the Zoroastrian institution of close-kin marriage (khwēdōdāh), the existence of which is not (or no longer) in doubt. But his belief that the Magi held women in common undoubtedly rests on a misunderstanding, possibly of easy divorce laws and more probably of the institution of wife lending. In the fifth century A.D., however, we once more hear of Persians who deemed it right to have women in common; and this time the claim is less easy to brush aside. The Persians in question were heretics, not orthodox Zoroastrians or their priests; their heresy was to the effect that both land and women should be held in common, not just women (though the first attempt to implement it did apparently concern itself with women alone); and the heretics are described, not just by Greeks, let alone a single observer, but also by Syriac authors and the Persians themselves as preserved in Zoroastrian sources and the Islamic tradition.

Since the mid-1970s a number of rural areas on the periphery of Southern Europe have undergone rapid economic growth and structural transformation. They appeared to be following the earlier and much celebrated experience of the Third Italy comprising the North-East and Central provinces. The major form of industrial organisation which emerged in these regions was the small “flexible” firm, which was widely regarded as an alternative to the principles of Taylor-Fordism that lay at the heart of the industrialisation process of the more favored regions. However, almost from the outset the idea that flexible specialization presented a coherent and robust organisational paradigm has been controversial. Much of the debate was directed towards Spain and Portugal, but Greece, though an integral part of the Southern European space and despite its earlier accession to the European Community (hereafter, EC), has only attracted a limited degree of scholarly interest.

In the early nineteenth century, many private, well-to-do persons collected rocks, minerals, fossils, insects, skeletons, animal skins, Indian artifacts, and so on, for their aesthetic appeal or mystical connotations. Their fragmentary and miscellaneous collections incited wonder and admiration in those privileged to see them while communicating a narrative of the prestige, esoteric knowledge, and adventurous spirit of the collector. Referring to aesthetic and mystical, rather than scientific criteria, collectors juxtaposed a seemingly incongruous hodge-podge of objects in their cabinets—armadillos and ostrich eggs, quartz crystals and rattlesnake rattles, for example. These collectors sought to celebrate the stability of their belief systems through the commonly understood marginality of the strange freaks and curiosities that sparked their imaginations. The rare, abnormal, bizarre, and the old were especially valued.

Have women in third-world societies been made second-class citizens by colonialism, incorporation into the capitalist world economy, and class formation? Or are women relegated to less prestigious and less economically rewarding roles by patriarchal ideologies and practices the origins of which lie in indigenous cultures? Much of the anthropological scholarship on women can be divided between those who emphasize the relative importance of capitalism (for example, Leacock 1981; Nash and Fernandez-Kelly 1983; Boserup 1970) and those who emphasize culture (for example, Ortner and Whitehead 1981; Schlegel 1990; Rosaldo 1974) as determinants of gender roles and relations.

The forms and processes of local-level social organisation seen today in fishing communities in northern Europe can be fully appreciated only after their history is recognized and explored. Until the middle of this century, the predominant form of organisation was the joint maritime household, which involved men and women in separate sets of collaborative activities. With changing technology, rising standards of living, and the intervention of the institutions of modernity, women everywhere in northern Europe have been able to disengage themselves from their former obligations, doing so largely in order to realise their aspirations for domestic independence. The men, however, continue to own their boats in partnerships and to pool their labour, drawing upon relationships of kinship, affinity, and neighbourhood as economic and social recnnrces

Within the Muslim world, revolts with a religious aspect or ideology have had a long history. My current comparative research on this topic indicates that these revolts, common in the early centuries of Islam, became less frequent thereafter. These revolts may generally be characterized as either “left” sectarian or “orthodox” revivalist. The latter revived after circa 1700. It is part of my thesis to see three phases to these modern revivalist revolts and to say that all three phases were, in different ways, tied to interaction with the West, although this was far from being their only cause. These three phases were the pre-colonial phase, early resistance to colonialism, and the recent Islamic revival. The scope here covers the whole Muslim world, and the approach is comparative.

In Brazil, ever since the thirties, when the sociologist, Gilberto Freyre, made pioneering use of journalism as a source for his studies of the past, considerable weight has been given to journalistic texts on the grounds that their news and editorial sections, as well as their advertising columns, portray society with a reasonable degree of accuracy.

The first years following independence in Africa were an exciting time for scholars who rushed off to observe the emerging politics of new states across the continent. The analytical frameworks these scholars brought with them for the purpose of interpreting what they saw were largely borrowed from mainstream models derived from the study of American politics that were widely popular at the time. However, soon after the early independence era (1956–1966), it became obvious that a sole focus on the formal structures and functions of state and society revealed little about the actual practice of politics. Across the continent, governments were suffering from constitutional failures, an inability to offer a consistent application of regulatory mechanisms or enforceable law; and few states could even extract sufficient revenue to support either pre-existing colonial-era governmental structures or the many new ambitious projects undertaken by politicians soon after independence.

Sitting on the banks of the shallow riverine waters separating the northern border towns of Dajabón of the Dominican Republic and Ouanaminthe of Haiti, one can see children wade, market women wash, and people pass from one nation to another. They are apparently impervious to the official meaning of this river as a national boundary that rigidly separates these two contiguous Caribbean island nations. Just as the water flows, so do people, goods, and merchandise between the two countries, even as the Dominican border guards stationed on a small mound above the river watch. The ironies of history lie here, as well as the poetics of its remembrance. This river is called El Masacre, a name which recalls the 1937 Haitian massacre, when the water is said to have run scarlet red from the blood of thousands of Haitians killed by machetes there by soldiers under the direction of the Dominican dictator, Rafael M. Trujillo (1930–61).

The industrialization of shipping, a process which accelerated rapidly between the 1870s and 1910s, induced and accompanied dramatic changes in European and American port cities. Never before or since have so few cities on both sides of the Atlantic concentrated such a large proportion of the world's commerce. Thanks to the expansion of shipping, the great port cities of the Atlantic world acquired a significant manufacturing sector, including shipbuilding, and met the needs of their growing population for food and energy supplies. The reduction of freight rates and the expansion of shipping capacity and services brought considerable benefits to the urban economy. But the growth of shipping was also a factor in waves of migration, environmental and public health problems, traffic congestion, substandard housing, strikes, and conflict over strategies for development.

The bells tolled early on the morning of the 28th of January 1867, summoning the peasants from Agró and the surrounding areas on the island of Kerkyra. The bailiffs employed by the local landlords and the constables ordered to protect them were to arrive that day to collect the current year's rent. Most peasants in the area around Agró were sharecroppers cultivating the land of absentee landlords and bound to these plantation owners both by contracts and forms of quasi-feudal obligations. The annual collection of the rents was always a tense affair because under Ionian law and custom, if a sharecropper failed to pay his rent, he was subject to summary seizure and detention in prison until someone settled the debt. And from this law, there was no right of appeal.

Don Anselmo, the protagonist of a story by Mesonero Romanos, was a wealthy established gentleman in one of Andalusia's leading towns. Young, good-looking, affable, and generous, Anselmo held all the virtues and qualities that can make a man happy, except for one weakness: an overbearing ambition for becoming important. First, he did everything possible to attain a position of power in his town. Unsatisfied with merely local power, he decided to leave his house and possessions in the hands of an administrator and emigrate to Madrid, the only place in Spain where one could achieve a brilliant political career. Once in Madrid he spent his time and his money looking for protection and political connections, a process in which he experienced only personal humiliation and frustration. In the end, Don Anselmo, once a wealthy provincial gentleman, became a failed politician who abandoned both his family and his estate. Don Anselmo's sorry destiny illustrates, according to Mesonero, one of the worse diseases of Spanish society: the empleomania of its elites, a terrible misjudgment that provoked the abandon of productive activities and contributed to the country's backwardness.