New Books in Anthropology

Stove
improvers have been designing and promoting “clean” or “efficient”
biomass cookstoves in India since the 1940s and have been frustrated to
find their carefully engineered stoves abandoned in trash heaps or
repurposed as storage bins, while the traditional mud chulha retains a
central place in the kitchen. Why do so many Indian women continue to
use wood-burning, smoke-spewing stoves when they have other options?

Based on anthropological research in Rajasthan, Cookstove Chronicles: Social Life of a Women’s Technology in India (University of Arizona Press, 2024) by Dr. Meena Khandelwal argues that the supposedly obsolete
chulha persists because it offers women control over the tools needed
to feed their families. Their continued use of old stoves alongside the
new is not a failure to embrace new technologies
but instead a strategy to maximize flexibility and autonomy. The chulha
is neither the villain nor hero of this story. It produces particulate
matter that harms people’s bodies, leaves soot on utensils and walls, and
accelerates glacial melting and atmospheric warming. Yet it also
depends on renewable biomass fuel and supports women’s autonomy as a
local, do-it-yourself technology.

Dr.
Khandelwal, a feminist anthropologist, describes her collaboration with
engineers, archaeologists, and others. She employs critical social
theory and reflections from fieldwork to bring together research from a
range of fields, including history, geography, anthropology, energy and
environmental studies, public health, and science and technology studies
(STS). In so doing she not only demystifies multidisciplinary research
but also highlights the messy reality of actual behavior.

Cookstove Chronicles
critically examines why, despite extensive development efforts, use of
the chulha persists. It offers an important new framework for looking at
development, technology, environmental change, and human behavior.

This interview was conducted by Dr. Miranda Melcher whose book
focuses on post-conflict military integration, understanding treaty
negotiation and implementation in civil war contexts, with qualitative
analysis of the Angolan and Mozambican civil wars. You can find
Miranda’s interviews on New Books with Miranda Melcher, wherever you get your podcasts. 
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In BDSM Practices in Poland: Barbed Wire Floggings, Rope Orgasms, and the Problem with Desire
(Palgrave Macmillan, 2025), cultural anthropologist and cultural
studies scholar Jay Szpilka analyzes the way that BDSM is practiced in
contemporary Poland. Based on extensive field research, she asks what
social, cultural, and political conditions are necessary for BDSM to be possible to practice
in the first place. Through a nuanced analysis of the way that
practitioners navigate conflicting understandings and politics of kink,
this book provides an alternative to Western-centric narratives of BDSM
communities and challenges a number of long-standing notions about the
status kink which circulate in sexuality and queer studies.

Jay Szpilka is a visiting fellow at Edinburgh Napier University and
an assistant professor at SWPS University in Poland. She is the author
of BDSM Practices in Contemporary Poland, and her work has been published in the Feminist Review, TSQ: Transgender Studies Quarterly, Journal of Lesbian Studies, Teksty Drugie, and the Australian Feminist Studies.

Atalia Israeli-Nevo is an anthropology PhD candidate at the University of Texas at Austin.
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Examining how memory, intergenerational transmission, and kinship work together, Relative Strangers: Romani Kinship and Palestinian Difference (U Toronto Press, 2025) sheds light on Romani life in Palestine. Arpan Roy presents an ethnographic portrait of Dom Romani communities living between Palestine and Jordan, zooming in on everyday life in working-class neighborhoods, and under conditions of perpetual war and instability.

The book focuses on how Doms are able to sustain ethnic difference through kinship, even when public performances of difference are no longer emphasized – a kind of alterity that is neither visible by obvious markers like race or religious difference, nor detected by the antennas of the state. Drawing on long-term ethnographic fieldwork in Jerusalem, Ramallah, and Amman, Roy makes a case for such alterity for Romani people and other groups in the region.

Analysing intimate ethnographic scenes through anthropological theories of kinship, psychoanalysis, social theory from the Global South, and more, the book reveals how alterity in the Middle East does not adhere to rigid identitarian categories. Ultimately, Relative Strangers demonstrates the inadequacy of transposing models of pluralism centred on European and American experiences of minoritization onto other contexts.

Roberto Mazza is currently a visiting scholar at the Buffett Institute for Global Affairs at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Blusky and IG: @robbyref
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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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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.

Read the transcript

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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