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Frontmatter -- CONTENTS -- ACKNOWLEDGMENTS -- INTRODUCTION. Updating Practice Theory -- CHAPTER ONE. Reading America: Preliminary Notes on Class and Culture -- CHAPTER TWO. Resistance and the Problem of Ethnographic Refusal -- CHAPTER THREE. Identities: The Hidden Life of Class -- CHAPTER FOUR. Generation X: Anthropology in a Media-Saturated World -- CHAPTER FIVE. Subjectivity and Cultural Critique -- CHAPTER SIX. Power and Projects: Reflections on Agency -- NOTES -- REFERENCES CITED -- INDEX

AbstractPatriarchy is more than just "sexism." It is a social formation of male‐gendered power with a particular structure that can be found with striking regularity in many different arenas of social life, from small‐scale contexts like the family, kin groups, and gangs, up through larger institutional contexts like the police, the military, organized religion, the state, and more. At the same time, patriarchy never stands alone, and always exists in complex intersections with other forms of power. In this article, I look at patriarchy from both points of view—that is, from both an exclusively gendered perspective, and from a perspective in which patriarchy cannot be divorced from white supremacy, normative heterosexuality, and normative able‐bodiedness. Finally I briefly consider contemporary right‐wing extremist (fascist) politics, in which the toxic intersectional brew of patriarchy, white supremacy, heteronormativity, and ideologies of bodily perfection are mobilized in pursuit of mass political control and domination.

Investment broker Bernie Madoff ran what is still considered the largest Ponzi scheme in history, defrauding thousands of investors over a 20-year period of more than $20 billion. He worked his game almost entirely through kinship connections—relatives, friends of relatives, and relatives of friends. The relationship between kinship and capitalism has drawn renewed attention by anthropologists, part of a broader effort to rethink capitalism not as a free-standing 'economy' but as deeply embedded in a wide range of social relations. In this article I use the Madoff case to illustrate, and develop further, several aspects of the kinship/capitalism connection. I also consider briefly the boundary between fraud and 'legitimate' capitalism, which many economic historians consider a fuzzy boundary at best.

Dans cet article, je m'intéresse à plusieurs courants émergents en anthropologie depuis les années 1980. Ceux-ci sont concurrents à la montée des formes économique et gouvernementale du néolibéralisme. Je présente d'abord le tournant vers ce que j'appelle l'« anthropologie sombre » ( dark anthropology ), c'est-à-dire une anthropologie qui se concentre sur les dimensions les plus difficiles de la vie sociale (le pouvoir, la domination, les inégalités et l'oppression), ainsi que sur l'expérience subjective de ces dimensions sous les formes de la dépression et du désespoir. Sous la rubrique des « anthropologies du bien », je présente ensuite un champ d'études apparu en réaction, explicite ou implicite, à ce tournant sombre. Cette partie inclut des études sur la « vie bonne » et le « bonheur », ainsi que des études sur la morale et l'éthique. Finalement, je m'attarde sur les possibilités d'une autre anthropologie, qui serait inspirée par de nouvelles perspectives en anthropologie de la critique, de la résistance et de l'activisme.