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This paper reviews the use of the notion of "key symbol" in anthropological analysis. It analyzes phenomena which have been or might be accorded the status of key symbol in cultural analyses, categorizing them according to their primary modes of operating on thought and action.

This paper explores the relationship between explicit cultural forms ("symbols") and underlying cultural orientations. It assumes the position that the two are intimately interrelated, indeed inseparable, and further that it is the symbolic forms themselves which are the mechanisms linking underlying cultural orientations to observable modes of socio‐cultural action. These points are elaborated through a detailed analysis of one such body of cultural forms, the set of phenomena considered polluting among the Sherpas of Nepal.

In this article I consider several emergent trends in anthropology since the 1980s against a backdrop of the rise of neoliberalism as both an economic and a governmental formation. I consider first the turn to what I call "dark anthropology," that is, anthropology that focuses on the harsh dimensions of social life (power, domination, inequality, and oppression), as well as on the subjective experience of these dimensions in the form of depression and hopelessness. I then consider a range of work that is explicitly or implicitly a reaction to this dark turn, under the rubric of "anthropologies of the good," including studies of "the good life" and "happiness," as well as studies of morality and ethics. Finally, I consider what may be thought of as a different kind of anthropology of the good, namely new directions in the anthropology of critique, resistance, and activism. ; En este artículo considero varias tendencias emergentes en la antropología desde los 80, en el contexto de ascenso del neoliberalismo en tanto formación económica y gubernamental. Considero primero el giro hacia lo que llamo "antropología oscura", es decir, la antropología que se enfoca en las dimensiones difíciles de la vida social (poder, dominación, desigualdad y opresión), como también en la experiencia subjetiva de esas dimensiones, en forma de depresión y desesperanza. Considero luego un abanico de trabajos que se presentan como una reacción explícita o implícita a este giro oscuro bajo la rúbrica de "antropologías de lo bueno", incluyendo estudios de "la buena vida" y la "felicidad", como también estudios de moralidad y ética. Finalmente, considero lo que podría ser pensado como un tipo diferente de antropología de lo bueno, es decir, nuevas direcciones en la antropología de la crítica, la resistencia y el activismo.

In this article I consider several emergent trends in anthropology since the 1980s against a backdrop of the rise of neoliberalism as both an economic and a governmental formation. I consider first the turn to what I call "dark anthropology," that is, anthropology that focuses on the harsh dimensions of social life (power, domination, inequality, and oppression), as well as on the subjective experience of these dimensions in the form of depression and hopelessness. I then consider a range of work that is explicitly or implicitly a reaction to this dark turn, under the rubric of "anthropologies of the good," including studies of "the good life" and "happiness," as well as studies of morality and ethics. Finally, I consider what may be thought of as a different kind of anthropology of the good, namely new directions in the anthropology of critique, resistance, and activism. ; En este artículo considero varias tendencias emergentes en la antropología desde los 80, en el contexto de ascenso del neoliberalismo en tanto formación económica y gubernamental. Considero primero el giro hacia lo que llamo "antropología oscura", es decir, la antropología que se enfoca en las dimensiones difíciles de la vida social (poder, dominación, desigualdad y opresión), como también en la experiencia subjetiva de esas dimensiones, en forma de depresión y desesperanza. Considero luego un abanico de trabajos que se presentan como una reacción explícita o implícita a este giro oscuro bajo la rúbrica de "antropologías de lo bueno", incluyendo estudios de "la buena vida" y la "felicidad", como también estudios de moralidad y ética. Finalmente, considero lo que podría ser pensado como un tipo diferente de antropología de lo bueno, es decir, nuevas direcciones en la antropología de la crítica, la resistencia y el activismo.

Frontmatter -- CONTENTS -- PREFACE -- PERMISSIONS ACKNOWLEDGMENTS -- INTRODUCTION -- PART ONE: CULTURE / POWER / HISTORY -- CHAPTER ONE Teddy Bear Patriarchy: Taxidermy in the Garden of Eden, New York City, 1908-1936 -- CHAPTER TWO Cultural Feminism versus Post-Structuralism: The Identity Crisis in Feminist Theory -- CHAPTER THREE The Exhibitionary Complex -- CHAPTER FOUR Structures, Habitus, Power: Basis for a Theory of Symbolic Power -- CHAPTER FIVE Two Lectures -- CHAPTER SIX After the Masses -- CHAPTER SEVEN Family, Education, Photography -- PART TWO: CULTURE / POWER / HISTORY -- CHAPTER EIGHT Authority, (White) Power and the (Black) Critic; It's All Greek to Me -- CHAPTER NINE Women, Class and Sexual Differences in the 1830s and 1840s: Some Reflections on the Writing of a Feminist History -- CHAPTER TEN Nations, Publics, and Political Cultures: Placing Habermas in the Nineteenth Century -- CHAPTER ELEVEN The Prose of Counter-Insurgency -- CHAPTER TWELVE Theory in Anthropology since the Sixties -- CHAPTER THIRTEEN Cosmologies of Capitalism: The Trans-Pacific Sector of "The World System" -- PART THREE: CULTURE / POWER / HISTORY -- CHAPTER FOURTEEN Living to Tell: Madonna's Resurrection of the Fleshly -- CHAPTER FIFTEEN Ritual and Resistance: Subversion as a Social Fact -- CHAPTER SIXTEEN The Circulation of Social Energy -- CHAPTER SEVENTEEN Cultural Studies: Two Paradigms -- CHAPTER EIGHTEEN The Born-Again Telescandals -- CHAPTER NINETEEN Secrets of Success in Postmodern Society -- CHAPTER TWENTY Selections from Marxism and Literature -- NOTES ON THE CONTRIBUTORS -- INDEX