New Books in Anthropology

In her most recent publication, Domestic Nationalism: Muslim Women, Health, and Modernity in Indonesia (Stanford UP, 2025), Chiara Formichi argues that Muslim women in Java and Sumatra, from the late 1910s to the 1950s, were central to Indonesia's progress as guardians and promoters of health and piety through gendered activities of care work. While sidelined in the Dutch colonial project of hygienic modernity, women's labor of social reproduction became increasingly visible during the Japanese Occupation and early years of independence. Women from all walks of life were called upon to fulfill domestic and motherly roles for the production and socialization of laborers, soldiers, and citizens. The medicalization of cleanliness, intersecting with multiple patriarchal orders, marginalized women's traditional influence and knowledge. However, leveraging the critical importance of infant care, cleanliness, and nutrition, women pushed against the boundaries imposed on them by the colonial and postcolonial state. Largely absent from government archives, their words and acts are evident in vernacular magazines and visual sources drawn from official outreach, news and lifestyle media, and advertisements. Women writers rearticulated scientific mothering, nationalist maternalism, and Islamic ideals of motherhood to create a public voice through gendered care work. The framework of Domestic Nationalism proposes that as the modern Indonesian nation-state took shape capitalizing on the public function of mothering, so did homemaking become a crossroads of national and international approaches to development, blurring nonaligned self-reliance and global capitalist interests.

In this episode Dr. Chiara Formichi (Cornell University) and Leah Cargin (University of Oklahoma and Journal of Women’s History) discuss Domestic Nationalism. We converse about feminist theory and tensions between Indonesian women and colonial establishments. We talk about food, food choices, food preparation and nutrition to reveal an intersection of hygiene, nutrition, and imperialism. And last, we discuss how imperial and colonial invocation of novel hygiene practices was a global phenomenon in the mid-twentieth century.
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Our ecological system is disturbed, and with it, every other system we’ve built to inhabit it. We do not face inevitable destruction, yet many of us cannot conceive of climate change as anything but the end of the world, an apocalypse with all its biblical trappings. Why?

In A Perturbed System: Religion and Climate Change from the End of a World, anthropologist Susannah Crockford argues that we must understand the climate emergency as a spiritual crisis, a result of Christian colonialism that we (religious or not) still struggle to describe without religious language. Climate discourse in the United States and northern Europe, Crockford shows, is framed by the same theological motifs that drove extraction, including ideas about prophecy, mediation, sacrifice, original sin, cult, messiah, and apocalypse. By listening to people on the edge of the crisis, A Perturbed System reveals a world in transition, what happens when worlds end—ecologically, socially, politically, and personally—and how we might live through these endings together. 

Susannah Crockford is a lecturer at the University of Exeter. She is the author of Ripples of the Universe: Spirituality in Sedona, Arizona, also published by the University of Chicago Press.

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This episode features a conversation with Carnatic vocalist, T.M. Krishna, who is also the author of two books on this musical tradition. We began with his first book’s account of the modernization of Carnatic music through a set of social, technical, and spatial processes that transformed it from a more socially diverse practice into a predominantly Brahmin performative genre. We moved on to discuss a figure who is at the heart of his second book: the maker of the Carnatic percussion instrument, the mrdangam. This took us into an extended discussion of the changing relationship between mrdangam makers, who are predominantly Dalit, and mrdangam players, who are predominantly Brahmin, and what the complex mix of inequality, stigma, artistry, and pride suggests about the specificity of this inter-caste relationship. The episode ended with Krishna fleshing out his distinction between classical music and art music and the reasons why he rejects the former in favor of the latter.

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Guest

T.M. Krishna is a vocalist in the Carnatic tradition and the author of two books and numerous articles.

References

T.M. Krishna, A Southern Music: The Karnatik Story (Harper Collins, 2016).

T.M. Krishna, Sebastian and Sons: A Brief History of Mrdangam Makers (Westland, 2023).

Devadasi: refers to a historical practice of “marrying” girls to a temple deity. In the pre-colonial period, Devadasis held a respected place in society as literate, land owning women who were highly trained in music and dance. During colonialism, their sexual relations with male patrons came to be seen as a threat to householder society and they became targets of moral reform. The Devadasi system was abolished in 1947.

Sadir: a dance form historically performed by the Devadasi community that was the precursor to modern Bharatanatyam.

Bharatanatyam: a modern dance form now widely performed by upper castes.

Khayal: vocal genre of North Indian music.

ICS: Indian Civil Service, the higher tier of colonial administration in British India that became the basis of the post-independence Indian Administrative Service.

The Music Academy: the main performance space for Carnatic music in Madras (now Chennai), India.

Kutcheri: term for the venue where Carnatic music is performed.

Thanjavur: city in the Indian state of Tamil Nadu known for its art and architecture.
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In her latest book, Sanctuary People: Faith Based Organizing in Latina/o Communities (NYU Press, 2024), Dr. Gina Perez explores sanctuary practices in Ohio, locating them in broader local and national efforts to provide refuge and care in the face of the challenges facing Latina/o communities in a moment of increased surveillance, migrant detention, displacement, and economic and social marginalization. Pérez argues for a conceptualization of sanctuary that is capacious, placing support of Puerto Ricans displaced in the wake of Hurricane Maria within the broader practices of sanctuary and expanding our understandings of the movement that addresses the precarious conditions of Latinas/os beyond migration status.Based on four years of ethnographic research and interviews at the local, state, and national levels, Sanctuary People offers a compelling exploration of the ways in which faith communities are creating new activist strategies and enacting new forms of solidarity, working within the sometimes conflicting ideological space between religion and activism to answer the call of justice and live their faith.

Dr. Gina Perez is a cultural anthropologist and chair of the Department of Comparative American Studies at Oberlin College. She is the author of two award-winning books—The Near Northwest Side Story: Gender, Migration and Puerto Rican Families (2004, University of California Press) and Citizen, Student, Soldier: Latina/o Youth, JROTC and the American Dream (2015, New York University Press). Pérez's research interests include Latinas/os, youth, militarism, gender, migration, urban ethnography, and faith-based organizing. Her new project focuses on sanctuary movements and multiethnic faith-based organizing among Latina/o communities in Ohio.
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Tunisia’s Andalusians: The Cultural Identity of a North African Minority (Edinburgh UP, 2025) tells the captivating story of those Andalusians, descendants of Muslims expelled from Spain in the seventeenth century, who sought refuge in Tunisia. Rather than simply replicating Iberian traditions, Andalusian culture in Tunisia stands as a vibrant and evolving phenomenon, shaped by complex dynamics of interaction and adaptation over four centuries. The book dismantles the romanticised view of Andalusian culture as a mere transplantation of al-Andalus, analysing distinctive cultural features that distinguish Andalusians as an ethnic group within Tunisia’s diverse social fabric. Drawing on historical records and contemporary ethnographic data, including personal accounts and family archives, the book sheds light on how Andalusians navigate their unique cultural position amidst a Tunisian national narrative often focused on Arabo-Muslim homogeneity. By examining the complexities of cultural preservation and assimilation, the book offers a nuanced perspective on Andalusian identity, revealing its dynamism and resilience in the face of changing social, political, and economic circumstances.
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