Me, not you

Contemporary civilisational analysis has emerged in the post-Cold War period as a forming but already controversial field of scholarship. This book focuses on the scholarship produced in this field since the 1970s. It begins with anthropological axioms posited by Ibn Khaldun, Simon Bolivar and George Pachymeres. Three conceptual images of civilisations are prominent in the field. First, civilisations are conceived as socio-cultural units, entities or blocs in an 'integrationist' image. They emerge out of long-term uneven historical processes. Finally, in a 'relational' image civilisations are believed to gain definition and institute developmental patterns through inter-societal and inter-cultural encounters. The book traces the history of semantic developments of the notions of 'civilisation' and 'civilisations' coextensive with the expansion of Europe's empires and consubstantial with colonialism. Early modernities are more important in the long formation of capitalism. Outlining the conceptual framework of inter-civilisational engagement, the book analytically plots the ties instituted by human imaginaries across four dimensions of inter-civilisational engagement. It also interrogates the relationship between oceans, seas and civilisations. Oceanian civilisation exhibits patterns of deep engagement and connection. Though damaged, Pacific cultures have invoked their own counter-imaginary in closer proximity to past islander experiences. Collective memory provides resources for coping with critical issues. The book also explores Latin American and Japanese experiences that shed light on the engagement of civilisations, applying the model of inter-civilisational engagement to modern perspectives in culture and the arts, politics, theology and political economy.

Over the last two decades, global demand for kosher products has been growing steadily, and many non-religious consumers view kosher as a healthy food option: in the US over 60 per cent of kosher food consumption is linked to non-religious values associated with health and food quality. This book explores the emergence and expansion of global kosher and halal markets with a particular focus on the UK and Denmark. While Kosher is a Hebrew term meaning 'fit' or 'proper', halal is an Arabic word that literally means 'permissible' or 'lawful'. The book discusses the manufacture and production of kosher and halal meat (both red meat and poultry) with specific reference to audits/inspections, legislation, networking, product innovation and certification. It draws on contemporary empirical material to explore kosher and halal comparatively at different levels of the social scale, such as individual consumption, the marketplace, religious organisations and the state. It compares the major markets for kosher/halal in the UK with those in Denmark, where kosher/halal are important to smaller groups of religious consumers. Denmark plays an important role in biotechnology that is compatible with what we call kosher/halal transnational governmentality. The book explores how Jewish and Muslim consumers in the UK and Denmark understand and practice kosher consumption in their everyday lives. It also explores how 'compound practice' links eating with issues such as health and spirituality, for example, and with the influence of secularism and ritual.

Exoticisation Undressed is an innovative ethnography that makes visible the many layers through which our understandings of indigenous cultures are filtered and their inherent power to distort and refract understanding. The book focuses in detail on the clothing practices of the Emberá in Panama, an Amerindian ethnic group, who have gained national and international visibility through their engagement with indigenous tourism. The very act of gaining visibility while wearing indigenous attire has encouraged among some Emberá communities a closer identification with an indigenous identity and a more confident representational awareness. The clothes that the Emberá wear are not simply used to convey messages, but also become constitutive of their intended messages. By wearing indigenous-and-modern clothes, the Emberá—who are often seen by outsiders as shadows of a vanishing world—reclaim their place as citizens of a contemporary nation. The analysis presented in the book makes visible ‘ethnographic nostalgia’, the distorting view that the present seems to emerge through the pages of a previous ethnography—a mirage: for example, the Emberá carrying out their daily chores dressed as their grandparents. Ethnographic nostalgia distorts social reality by superimposing an interpretation of underlying cultural patterns over intentional or purposeful action. Through reflexive engagement, Exoticisation Undressed exposes the workings of ethnographic nostalgia and the Western quest for a singular, primordial authenticity, unravelling instead new layers of complexity that reverse and subvert exoticisation.