Substance and Relationality- Blood in Contexts

ANNUAL REVIEWSFurther Click here for quick links to Annual Reviews content online, including: • Other articles in this volume • Top cited articles • Top downloaded articles • Our comprehensive search Substance and Relationality: Blood in Contexts Janet Carsten School of Social and Political Science, University of Edinburgh, Edinburgh EH8 9LD, Scotland, United Kingdom; email: [email protected] Annu. Rev. Anthropol. 2011.40:19-35. Downloaded from www.annualreviews.org by Universidad Nacional de Colombia on 01/25/12. For personal use only. Annu. Rev. Anthropol. 2011. 40:19–35 First published online as a Review in Advance on June 10, 2011 The Annual Review of Anthropology is online at anthro.annualreviews.org This article’s doi: 10.1146/annurev.anthro.012809.105000 Copyright c 2011 by Annual Reviews. All rights reserved 0084-6570/11/1021-0019$20.00 Keywords kinship, body, personhood, medical technologies, donation, symbolism Abstract This article examines the way bodily substance has been deployed in the anthropology of kinship. Analytically important in linking kinship with understandings of the body and person, substance has highlighted processes of change and transferability in kinship. Studies of organ donation and reproductive technologies in the West considered here challenge any simple dichotomy between idioms of a bounded individual body/person and immutable kinship relations in Euro-American contexts and more fluid, mutable bodies and relations elsewhere. Focusing on blood as a bodily substance of everyday significance with a peculiarly extensive symbolic repertoire, this article connects material properties of blood to the ways it flows between domains that are often kept apart. The analogies of money and ghosts illuminate blood’s capacity to participate in, and move between, multiple symbolic and practical spheres— capacities that carry important implications for ideas and practices of relationality. 19 INTRODUCTION Long ago, Claude L´ vi-Strauss alerted us to the e idea that some things, in particular, are “good to think” (L´ vi-Strauss 1969 [1962], p. 162; e Tambiah 1969) and drew attention to the role of metaphor as “a primary form of discursive thought” (L´ vi-Strauss 1969, p. 175). Around e the same time, Victor Turner’s classic study of Ndembu symbolism (1967) highlighted the condensed nature of ritual symbols. A symbol may represent many different things, and these may be linked together by analogous qualities or associations (1967, p. 28). These insights inform much of what follows below. The Oxford English Dictionary Online (OED) (2009) entry for blood runs to some 31 pages when printed out (including draft additions, March 2009), beginning with “the red liquid circulating in the arteries and veins of man and the higher animals, by which the tissues are constantly nourished and renewed” and finishing with its many combinatory and attributive meanings. From blood agar to blood-wound, via (to pluck just a few examples) blood-bath, blood brother, blood count, blood-frenzy, blood line, blood-lust, blood orange, blood pudding, blood-sausage, blood transfusion, and blood-wealth, these compounds gesture to the extraordinary breadth of meanings and associations of this one bodily substance. Encompassing blessing and sacrifice, kinship connection, the culinary arts, medicine, and life itself—as well as its negation in acts of violence—the terms seem to pile in on each other to create a veritable excess of associations. Is there something about bodily substances in general that lend themselves to such remarkable elaboration? What kinds of relations can the flows and transfers of such substances set in train? And what do these properties tell us about relationality or how it may be envisaged? Exploring these questions, this article begins by reviewing examples from the anthropological literature on bodily substance. Examining the way substance has been deployed, it notes the importance of this concept as an analytic device that links the anthropology of kinship with un- derstandings of the body and the person. Most obviously, references to bodily substance bring to the fore ideas about process, change, vitality, and decay in accounts of kinship. Discourses about material transfers such as those that occur in organ donation and reproductive technologies in Western contexts appear to undermine any simple dichotomy between an emphasis on fluid, mutable bodies premised on a pregiven relationality in non-Western contexts and on more fixed Euro-American idioms of a bounded body and immutable kinship relations. In the light of this discussion, the latter parts of this article focus on blood as a particular bodily substance of everyday significance—one that also has a peculiarly extensive symbolic repertoire. “Some objects,” suggest Bowker & Starr, “are naturalised in more than one world” (1999, p. 312). But what kinds of object are these, and how does this multiple naturalization contribute to their symbolic or metaphorical power? Which material qualities of blood (Fraser & Valentine 2006) might be important here? Looking beyond blood donation and the idiom of the gift to the way in which blood participates in different symbolic and practical spheres, the article considers how blood functions as a vector between domains that in other contexts are actively kept apart. A search for analogies for the extraordinary polyvalence and plasticity of blood and its idioms (Edwards 2009, Franklin 2011) takes us, perhaps unexpectedly, into the terrain of money and ghosts. It suggests that the unusual capacity of certain kinds of objects to travel between domains carries important implications for how relations are conceived. In keeping with its flexible subject matter, rather than focusing on a particular subtheme in anthropology, this article traverses several terrains to grasp how ideas about substance contribute to understandings of relationality. Annu. Rev. Anthropol. 2011.40:19-35. Downloaded from www.annualreviews.org by Universidad Nacional de Colombia on 01/25/12. For personal use only. THE ANTHROPOLOGY OF SUBSTANCE Although the term substance has been widely used in the recent anthropology of kinship 20 Carsten 69–96.org • Substance and Relationality 21 Annu.org by Universidad Nacional de Colombia on 01/25/12. the sharing of food. bodily substance and code for conduct were argued to be both inseparable and malleable. 24)] are. or interpenetration of these idioms (Baumann 1995. which draw on the overlapping realms of kinship and heredity. p. Rev. As Wade (2002. and the radical opposition proposed between Indian monist and Western dualist notions of the person (Barnard & Good 1984. Carsten 2000. p. Edwards & Strathern 2000. Edwards 2000. whereas more clearly delineated. Blood and biogenetic substance [or “natural substance. For personal use only. its tendency to ignore regional variations. and nails—either singly or in combination. that blood relations were enduring and could not be severed. the idea that nature may be more flexible and malleable than is sometimes assumed also has important implications for understandings about race. transmit moral and spiritual properties of the person (Daniel 1984). He emphasized two properties of blood relations: first. some kinds of kinship in North America and Britain involve an explicit blurring. from which were derived two elements. Anthropol.(Sahlins 2011). 2011. however. coresidence. and female sexual fluids. Weston 1991.annualreviews. be considerably less easy to distinguish in practice than Schneider proposed. to be loosely denoted by substance. Discussions of Indian transactions and notions of the person made reference to both substance and code. Schneider proposed that relationships were built out of two orders in American culture.” as he sometimes renders it (1980. organs. 2004. pp. Wade 2002. 91).annualreviews. Thomas 1999). that “kinship is whatever the biogenetic relationship is. “blood relatives” derived their legitimacy from a combi- nation of nature and law or substance and code for conduct. as well as hair. David Schneider famously argued that in American kinship “relatives” were defined by “blood. 2000. or skin. nature and law. . pp. semen. although it may not have been known at the time” (Schneider 1980. I return to these material properties of substance below. breast milk. and more internal bodily matter. then that is what kinship is. substance and code. such as nails. but here. in contrast with North America. however. as is the analytic shift from blood to biogenetic substance—which. The categorical separation of the orders of nature and law and of substance and code may. p. Schneider’s analytic frame was transferred to India in the form of an ethnosociological model of South Asian transactions and personhood (Marriott 1976. One might imagine that substance could be used for all kinds of bodily fluids or tissue—bones. and second. These studies of kinship also demonstrate that the straightforward link Schneider proposed for North American kinship between the order of nature (or biogenetic substance) and fixity or permanence was highly questionable when applied to kinship in particular ethnographic contexts in the United States or Britain. 112. 2007) has argued. is itself a symbol for heredity in American kinship (Carsten 2004. and Melanesia. Conduct and interpersonal transactions. If science discovers new facts about biogenetic relationship.40:19-35. It was crucial to Schneider’s argument that substance and code were clearly distinct and that they could occur alone or in combination (Schneider 1980. saliva. as well as that which comes from the exterior surface of the body. 23). mixing. Indeed.” or “biogenetic substance”—terms that he equated. 2004. squishier. Marriott & Inden 1977). skin. This model has been critiqued for its oversystematization. Barnett 1976. 1995). Interestingly. flesh. 81– 83). harder and bonier bodily material. McGilvray 1982. what this term actually refers to has not always been clear (Carsten 2001. Downloaded from www. Often it appears that it is precisely this nonspecificity that is being put to work. p. sometimes in the form www. one might argue. left strangely unexplored as symbols. are referred to by their specific terms. Substance made its appearance in the anthropological literature in connection with particular regions: most notably Euro-America. South Asia. there is a tendency for the liquid. and was all along. and giftgiving. or at least the softer. Good 1991. Whereas some relationships (a spouse or an illegitimate child) existed by virtue of one of these only. including sex. Parry 1989). blood. hair. thus highlighting fluidity. Thus. Strathern 1992). building on Wagner’s (1977) analysis of “substantive flows” and the substitutability of substance. and transformability in the analysis of kinship and linking these to ideas about the body. Annu. focused on the “analogizing” properties of substance. 2000. and its ability to take a range of forms. largely omitted the reference to code. Kuper 1988). Strathern suggested that in Melanesia what was not immutable could not be considered as substance. The important move signaled by using substance as an analytic term was attention to bodily flows and transfers. . 2011. Strathern (1988). “the body is a microcosm of relations” (Strathern 1988. 1999. in her reanalysis of Trobriand material. p. These substances. Following these discussions. the body. Melanesian. and gender in Africa that builds on an earlier generation of Africanist scholars (Beidelman 1980. Analysis of ideas about reproductive processes. These data had obvious resonances with the Indian material. it is worth noting that substance as an analytic term underwent a shift in its migration from North America to Melanesia. or inner substance. 251) sees as enabling a transformation of form into content. however. 110). Rev. 273).annualreviews. 1999. 3) earlier assertion about the relation between a Trobriand mother and child (Carsten 2004. Richards 1982. The fact that the meaning of substance in English makes no explicit reference to fungible or transferable qualities suggests that the cooption of this term had less to do with its meaning than with an analytic space in the study of kinship. The centrality of ideas about substance in Christianity. however. Downloaded from www. cited in Busby 1997. although differences remain in terms of ideas about gender and the person and therefore in the relations that ensue from exchanges of substance (Busby 1997). That such processes should be highlighted in analyses of South Asian. It is the substitutability or analogizing property of substance that Strathern (1988. The emphasis on fungibility also signaled a wider dissatisfaction with kinship models that emphasized permanent or unchanging aspects in the structure of kinship relations (Carsten 2004. For personal use only. and Euro-American kinship was not coincidental because these were regions where anthropologists had found it problematic or impossible to apply earlier models based on unilineal descent (Barnes 1962. however. Taylor 1992). p. Kaspin 1996. Cecilia Busby suggests that Indian persons are permeable and connected through exchanges of substance that merge within the body. Strathern’s model rests on the idea of partible persons. 22 Carsten Busby suggests. and semen. 231–40. such as blood. particularly. in South India. in which physical or spiritual transformation is precisely at issue (Bynum 2007. p. and gender framed in terms of substance. 121–26.of “code-substance” or “substance-code” to emphasize their inseparability (Marriott 1976. composed of elements of male and female substances. 273). its generative capacities. p. whereas in India the focus is on persons. a mere replication of form (not involving exchange or transformation of substance) is not seen as a substantive connection. Accounts of Melanesian kinship. flows of substance “are a manifestation of persons rather than the relationships they create” (Busby 1997. As well as flow and fungibility. Anthropol. Devisch 1993. Feeley-Harnik 1981). may. Here substance has been seen as intrinsically exchangeable and malleable.40:19-35. In Melanesia. retain their male or female essence. 1993. p. personhood. Jacobson-Widding 1991. pp.org by Universidad Nacional de Colombia on 01/25/12. the connotations of transubstantiation in the Eucharist. 131. relationships are foregrounded. These understandings are comparable to the South Asian models cited. transferability. Whereas Schneider emphasized the immutable nature of substance as opposed to code. Strathern’s analysis also rested on the disjunction in English between form and substance or content. which contrasts with Malinowski’ s (1929. Turner 1967. Weiner 1976). 1969) and is influenced by the work of Strathern and others reveals how bodily processes here too are linked to wider social and cosmological understandings of fertility (Broch-Due 1999. food. Hutchinson 1996. Moore 1999. Whereas in Melanesia. Strathern 1988. p. pp. milk. and gender here is unstable and must be elicited through performance. Freeman 1970. Anthropol. their capacity to flow. 2009. kinship connection. Carsten 1995. Bamford (2007) elucidates an important distinction between Western ideas about blood. “while both parents contribute substance to the child. Where siblingship takes priority over filiation (as in the Malay or Kamea cases). In a wonderful exploration of the “gift logic” of precolonial Rwandan social relations. p. The “spirit of the liquid gift” (1992. this emphasis may be present in the ethnographic data (Bamford 2004. vitality. “social fluids. pp. hospitality. as in the Malay case. 1997. and pedigree.org by Universidad Nacional de Colombia on 01/25/12. 2007. 105. this is not seized upon as a salient feature of the parent-child relationship” (2004. or production is associated with a heightening of emotion” (1967. and cosmos (1992. 89) underlined how fluids such as semen. which incorporate directionality and temporality into ideas of flow (Cassidy 2002. Others have seen liquidity rather than color as a key property. 2009. p. 207) on which this logic rested could. see also Wagner 1986). Bamford & Leach 2009b. www. spilling. . Such connections may. it follows that siblings (rather than parents and children) may be understood as having the closest substantive connection. Bamford’s suggestion. It is partly the link between physical properties of substance and the relational forms envisaged by their continuities. Merlan & Rumsey 1991. Munn 1986. 14). 107–30). that recent analyses of kinship have been too prone to assume that kinship necessarily involves embodied connection. and black rested on its reference to bodily fluids “whose emission. at the heart of Turner’s (1967) discussion of ritual symbols. Cannell’s (2005) comments on the “Christianity of anthropology” draw attention to the significance and silences surrounding such linkages. rather than being imposed analytically. JacobsonWidding (1999. 1997. 2011. p. Color was. The efficacy of his tripartite structure of white. MATERIAL QUALITIES.org • Substance and Relationality 23 Annu. p. Leach 2003. Godelier 1998. 291). p. encapsulated the openness and dynamic qualities of exchange. Furthermore. bears on this problem of the incorporation of Western ideas. their flow establishes connections among body. and rainfall are analogs of each other. METAPHORICAL ELABORATION I suggest above that we make connections between material qualities of substances and the relations that their transfers set in train. 88–89). and blood that are referenced by these colors evoked experiences of social relationships. p.annualreviews. 2009. Rev. of course. Because bodily fluids. biogenetic substance. and transformations that interests me here. and the role of blood in reproduction. Weismantel 1995). but also that it is “[n]either a universal nor an essential condition of kinship” (Sahlins 2011. Color and liquidity may. although it ignores how. Downloaded from www. For personal use only. however. 2004. Franklin 2007. Bamford notes.annualreviews. pp. be implicit in anthropological accounts (Carsten 1995. Turner (1967. be undermined by witches with the power to poison and cause death by blockage and by a capitalist logic alternative to that of the gift economy in which accumulation and profit are positively valued. such as blood. The diversity of these ideas underscores not only that common substance may be defined in many different ways. Taylor (1992) shows how the mobility of liquids. red. p. Continuity in kinship may be evoked not through ancestry but through (gendered) ties to land—as in the Kamea case—and the growth and consumption of staple foods produced from land that is itself seen as generative may be the dominant idioms for shared substance or may complement procreative ties (Carsten 1997. transfers. invite a commentary on health. semen.have implicitly influenced how the term has been deployed by anthropologists. and Kamea understandings in which ideas about substance do not have this temporal dimension. 105). Li Puma 1988. 291) also notes the emotional force and dynamic potential of red in Central Africa. Among the Kamea of Highland New Guinea. Edwards 2009. and ordinary interaction” (1992. and this notion has implications for ideas about genealogy. however. Strathern 1992). milk. society.40:19-35. or milk. Strathern 1973).” such as beer or porridge. Here people “construct social relations through the fluids they exchange in celebration. RELATIONAL MOVES The rather unsubtle connection I have made between what we might think of as the literal qualities of bodily substances and their metaphorical associations becomes immediately more complex if we explore the relational dimensions of how they are apprehended. But this point also makes clear that some metaphors are more metaphorical than others. with death-dealing acts of violence. Thompson 1988). The example of blood also underlines how these three different aspects are.annualreviews. contrastingly. the potential emotional resonance of processes of sex. Although less obviously striking in appearance. wounding. Lakoff & Johnson 1980) and suggest that this potential is partly linked to its physical attributes but also to associations that may be readily made with vitality itself. such as the heart or liver. in fact. The symbolic weight and range of associations of the heart and/or liver as the vital organ par excellence and also the seat of emotions could be explained in a similar way.Such associations might prompt further questions about the explicit or implicit connections between physical properties of bodily substances and relations among persons. I return to the special qualities of blood below after considering transfers of other kinds of bodily matter. The permanence of lineages. These ideas highlight the metaphorical potential of bodily material ( Jackson 1983. but certain organs. it can be seen inside and outside the body— both routinely and in exceptionally dramatic circumstances—and it can be obviously associated with life or life’s cessation. all bodily substances can be associated with vitality. as well as blood’s ready alterability. the contexts in which they naturally occur. we need to take into account material qualities. fleshier parts of human bodies that are less enduring may be metaphorically attached to aspects of relations that cease with death (Bloch 1988. personal communication). For personal use only. 2011. as in the Malay or Euro-American examples. the softer. as Turner suggested. Here permanence and transience come into play. The OED list of compound words involving blood. Anthropol. But some seem to be more “good to think”—or good to enact—than others. In considering what makes these particular objects the subject of relational speculation. reproduction. Downloaded from www. BODILY TRANSFERS. similar kinds of dichotomous associations of soft flesh and hard bone with relative impermanence or permanence occur in the absence of lineages. Blood may be the most obvious example. the vivid color and the liquidity of blood. Rev. may be invoked by references to continuities of bone between lineage members. and some bodily fluids. Blood may be particularly apt for this kind of metaphorical extension because it scores so highly in all three respects: It is visually striking. inseparable and reinforce each other. or death. whereas in other contexts (such as heredity or relationships) it may be more removed from what it signifies. and this notion may be one source of their aptitude for metaphorical extension. the obvious 24 Carsten Annu. Mayblin. Considering their attributes together. To some extent.40:19-35. importance of its internal flow to health. underscores the association of blood with life and also. And of course. This complexity reflects the fact that relationships and their qualities cannot really be grasped in these terms: How would we tease apart literal or metaphorical dimensions of relationships? . and maternal breast-feeding connect to the capacity of these bodily substances for symbolic elaboration.org by Universidad Nacional de Colombia on 01/25/12. seem to give a unique range and power to its immediate associations and its potential for further elaboration. the association of sexual fluids and breast milk with life itself and. such as breast milk or sexual fluids. By contrast. cited above. for example. and its external flow to reproduction. Debates about transubstantiation in the Eucharist (Bynum 2007) or the presence of blood in acts of martyrdom (Castelli 2011) indicate that the symbolic potential of blood can be conceived in a highly literal manner. Blood seems to occupy a protean role in its capacity to be both metaphor and metonym (M. and the readiness with which they can be associated with life itself or qualities of animation. have more symbolic potential than others. 3). and breastfeeding in terms of relations between sexual partners. although common. Nor is it surprising that they are often surrounded by an elaborate discourse about the possible results of mixing or transferring bodily material from one person to another. transfers of sexual fluids. Her study also suggests that heart transplants are particularly likely to be understood to effect profound personality changes (Fox & Swazey 1992. and Sharp. But in fact the symbolic elaboration of such processes is extraordinarily varied. almost sexual. as well as to its direct association with sustaining life. Thus Malay women whom I knew in the 1980s spoke anxiously about the potential consequences of breast-feeding other women’s children in terms of Islamic proscriptions against marriages between them as adults (Carsten 1995. The literature on the social implications of recent medical advances. Pearsall et al. Lock 2002. But we drink milk from animals and. 200) and is linked to understandings of it as the seat of the emotions. spouses. this isn’t that different” (p. Sexual intercourse and breast-feeding are two of the most common and obvious ways that bodily fluids are transferred from one person to another. Concern about incest. or saliva are understood to have a directly transformative effect on the nature of the person and that person’s relations with others.org by Universidad Nacional de Colombia on 01/25/12. As in the case of the controversy over marriage with a deceased wife’s sister. Perhaps it is not surprising that media reports of New York chef. aspect. Sharp’s study of organ donation in the United States (2006) beautifully documents how recipients of cadaveric organs articulate connections to the kin of deceased donors in terms of kinship. Lambert 2000. Marriott & Inden 1977). p. www. Daniel Angerer. parents and children. “I suppose any kind of human liquid takes on a weird. often there are further repercussions of a more indirect kind. Rev. including organ transplants and reproductive technologies. and siblings seem almost too obvious to mention. p. Parkes 2004. p. Angerer himself reflected. Sharp 1995. which have a surprising endurance in Western contexts (Bound Alberti 2010). is of course not the only register of transformations effected by the transfer of bodily matter. 2002. The consequences of the physiological processes of intercourse. underscores how the centrality of biogenetic concepts of relatedness in American kinship makes the idiom of blood ties particularly apt in cases of organ transfer. Anthropol. 2002) and are prone to relational elaboration in Western contexts. Marriott 1976. The long-running nineteenth-century British parliamentary debate over the possibility of marriage to a deceased wife’s sister is one example of this (Kuper 2009). provides illuminating material. Downloaded from www. 2006. breast milk. described the responses as ranging from “mild yuckiness to sheer revulsion” (Saner 2010.annualreviews. Studies of patients who have undergone organ transplants reveal a striking tendency of many recipients to speculate on the origins of donated organs in terms of the personal attributes of the donor and to understand transformations of themselves as an effect of incorporating these (Fox & Swazey 1992. But Christian discourses about the creation of one flesh between husband and wife and its implications in terms of the potential for incest between siblings-inlaw suggest here too a profound concern about the relational effects of mixing bodily substance. Ritual proscriptions of caste appear to be at one extreme of a cultural elaboration concerned with controlling the possible consequences of too much mixing (Daniel 1984. 2005). Waldby 2002). Recipients speak of the “naturalness” of using the idiom of kinship in this context. “Body parts remain infused with life and even personality” (2002. 3). 1984). . the role of the donor mother being particularly crucial for participants in such relations. pregnancy. 320). And this connects with the idea that the heart is thought to contain “the greatest amount of the donor’s essence” (Sharp 2006.Here. In many cultural contexts. 2011. the animating qualities of bodily substance may suggest a way to explore what is being transferred. For personal use only. following Schneider (1980.annualreviews.40:19-35. who made cheese from his wife’s surplus breast milk.org • Substance and Relationality 25 Annu. to me. As Lock writes. however. political. Starr 1998). Busby 2006. Baud 2011. the relevant literature is dispersed across many subfields. 2011.annualreviews. Hugh-Jones 2011. Some have suggested that recent advances in genetic medicine encourage a move away from the malleability of blood in kinship thinking to a more fixed genetic essentialism (Finkler 2000. . In keeping with the range of contexts in which blood is found. including medical. moral. “is thicker than genes. kinship. And this is testament not just to blood’s importance as a bodily substance but also to its potential “catchiness” in metaphor (Sperber 1985). but also have unique qualities. personal. This “flexible choreography” (Thompson 2001. Copeman 2009c. Blood donation is of particular interest because it encompasses many of these associations. Edwards (1993.” as Franklin (2011) memorably puts it. which may be elaborated in more creative and imaginative ways than the rather flat anthropological trope of “fictive kinship” implies.40:19-35. we could consider these processes as a continuum encompassing. the most radical transfers represented by organ donation. such as concerns about touching or feeding and. including religion. Adopting the term biosentimentality. particularly in medical contexts. Such negotiations of the person and relationality are brought into play in decision-making at the beginnings and ends of life (Kaufman 2005. politics. p. but they can also signal extreme acts of violence. Growing evidence indicates. 2000) has highlighted concerns about the possible adulterous connotations of gamete transfers as well as the opportunities for incest to occur unwittingly between those who may not know they are siblings. Flows of blood can be intentionally elicited for ritual. kinship. Anthropol. avoid the disturbing implications of such procedures and instead emphasize and extend normative aspects of family ideology (Ragon´ 1994).org by Universidad Nacional de Colombia on 01/25/12. 2005) and include stratagems that have the effect of excluding inappropriate adulterous or incestuous connotations. Lock 2005. Thompson 2005) between elements of nature and culture suggests a subtle and imaginative process of accommodating existing and future relations to quite new situations. Rev. In placing such medical procedures alongside more everyday matters of breastfeeding or sexual intercourse. demonstrates that relational moves can also be innovative (Konrad 1998.” Sharp highlights how the positive overtones of these relations may subvert the potential of biosociality to reshape social relations in dangerous or threatening ways (Rapp 1999). participants may. 198. in fact. Such flows are thus at once both more everyday than donations of gametes or organs. at the other. national. and religious aspects (Anagnost 2006. medical. as in the case of those undergoing surrogacy. e Research carried out among patients receiving or donating gametes. Cepaitien˙ e 2009. or literalization. fleeting kinds of physical contact. Knight 1991. at one extreme. Blood flows are common and minor occurrences. Rapp 1999). those concerned revert to more familiar tropes. 2001).” TRANSFERS OF BLOOD Although studies of organ donation and fertility treatment are highly suggestive of concerns about the effects of transfers of bodily substance. Feeley-Harnik 1981. Blood would seem to occupy a paradoxical place in such a continuum. Schneider 1980. or death. Downloaded from www. Franklin 2003. 2011. The importance of such multiple and layered associations thus plays a role in how a medical procedure (albeit a serious and dramatic one) can become the subject of what we could term relational speculation and of negotiation of ideas of personhood. 26 Carsten however. that confronted by incomplete or indecipherable genetic information. Edwards 2009. and medical anthropology (Bynum 2007.Such examples illuminate how transfers of bodily material are imagined in relational terms. symbolism. For personal use only. illness. or other purposes and can also occur involuntarily. Annu. “Blood. But. in distinction to Rabinow’s (1992) “biosociality. Porqueres i Gen´ & Wilgaux e 2009. they arise in rather special circumstances. Kaufman & Morgan 2005) and in considering the implications of fertility treatment. building on the plasticity of historically prior idioms ˇ of blood and family (Bestard 2009. Reddy 2007. confined to medical contexts (Douglas 1990. For personal use only. Nevertheless. Some described how their donation was woven into their employment history. others knew or were connected in some way to blood bank staff who took their blood. The difficulty of insulating a morally charged altruistic sphere of donation is not. Titmuss’s insistence on the importance of attempting to ring-fence a purely altruistic system of blood donation to ensure the safety of transfused blood is worth considering more closely. Chaveau 2011. leading Ren´ e Fox to write of the e “tyranny of the gift” (Fox 1978. food consumption. and race—in both of which blood and heredity are central (Wade 2002. Strong 2009. in the light of infected blood scandals set in train by the HIV/AIDS pandemic in France. the United Kingdom. and those who administer and run blood transfusion services. Anthropol. Whereas such studies show the intense pressure relatives may feel to donate a kidney to a close family member. p. and elsewhere proven to be an oversimplification (Baud 2011. Fox & Swazey 1992. 2007. These layered entanglements make clear that it would be extremely difficult to construct a system of blood donation divorced from human interest. The Gift Relationship (1997). 2007). 1987. China. Shao 2006. Copeman 2004. climate. sexual contact. Such linkages. 2008. Titmuss’s foundational study of blood donation. Downloaded from www.b. has. compared the policy implications of the altruistic unpaid donation of blood under the British National Health Service with the payment of donors in the United States and elsewhere. the more diffuse nexus of discourses and connotations of blood donation as good citizenship.40:19-35.org • Substance and Relationality 27 Annu. Hoskins 1998. Weiner 1992). Kopytoff 1986. Valentine e 2005. 2009a. moral state. Poqueres i Gen´ 2007. but they also provide clues for understanding the links between relationality and www. Some took obvious pride in the small gifts or material forms of acknowledgment given to regular donors. blood donors as well as those who take blood from them. 2002. or other influences (Stoler 1992. Lock 2000. and other matters suggests the potential fruitfulness of analyzing blood or organs through the lens of the “entangled” and plural meanings of particular objects as they travel through biographical and social contexts (Appadurai 1986. Rev. 1168. . p. 2009. Thomas 1991). The multiple imbrications and associations of donating blood have significant policy implications. many donors to whom I spoke situated their acts of donation in stories about their own families. nationalism. Assumptions about the adequacy of nonpayment of donors to ensure safety are based on the idea that payment is the only or the most serious potential intrusion into the pure altruism of the gift. it important to note that. histories of kinship. 2002). see also Das 2010. have their own interests and histories of relationships that may constrain or dictate their behavior. which may be highly politically charged. His conclusion. of course.org by Universidad Nacional de Colombia on 01/25/12. 2011. Wade 1993. Although such associations can be morally positive. partly through the overlap of ideas of kinship. Lederer 2008. Such a system would have to be run by robots in a world immune from human intervention.annualreviews. Nirenberg 2009).annualreviews. Shao & Scoggin 2009. Simpson 2004. Studies of organ donation illuminate the complex play of motivations that underlie acts of donation as well as the profound guilt or obligation often felt by recipients. In Malaysia. Simmons et al. Weston 2001). nation. Feldman & Bayer 1999. Sanabria 2009. health. have long and specific histories in European cultures (de Miramon 2009. Williams 1995)—the flow of blood through transfusion or heredity and intermarriage may also be blocked in exclusionary moves (Dauksas 2007. but neither historically in Europe nor elsewhere is it necessarily the case that the symbolism of blood connotes immutable essence rather than a substance subject to change depending on environment.Chaveau 2011. 2005. 1997. Laqueur 1999. a kind of “thinking through things” (Henare et al. including the previous illnesses of close family members. that a system of unpaid donation was safer because it ruled out the intrusion of commercial interests into blood donation. Sharp 1995). Street 2009). But of course moral acts may bring their own significant rewards. Starr 1998). 199. 2002. blood donation is imbued with the positive moral values of public giving. and the processes of increase or depletion that thereby ensue. But the problematic status of payment in the context of blood donation. it travels between persons. it is worth noting that money. and that altruism is strongly evoked in the ideology of the family. partly because payment for sex is redolent of a breach between the world of family and that of work. and donated blood and blood products have a Annu. 76–87) observations on fetishism are pertinent. institutions. Street 2009). Movement among domains that in other contexts are kept separate and a questionable status of animation suggest one further analogy: ghosts. one key attribute of the latter has been taken to be its function as a means of exchange. whereas the world of work is one of 28 Carsten monetary renumeration. Pursuing for a moment the analogy between blood and money. highlighted by Titmuss. to grow in itself. That bodily exchanges should be involved in both sex work and blood donation. to some degree. Marx’s (1954. Payment for blood would breach another closely related boundary: between a sphere of altruism and one of commercial interest (see also Ragon´ 1996 on e the similar tensions of commercial surrogacy arrangements). Although these parallels may seem counterintuitive because they are drawn from outside the realm of bodily substances. suggests resonances between the two cases. And here too bodily transfers are involved. If blood is alive only to a limited extent—it cannot by itself sustain life. and projects. Sex and money are commonly deemed antithetical in the West. MONEY. But we can discern another quality that they hold in common. we could seek analogies in other objects or beings that have similar unbounded properties without blood’s liquid form. BLOOD FLOWS: DONATION. to the quality of animation with which it is metaphorically endowed.annualreviews. money may flow and is perceived as generative.40:19-35. Strathern & Stewart 1999). Although the gift relationship may be a fertile trope through which to analyze relations between donors and recipients or acts of donation. Given the sharp antipathy between commerce and transfers of blood in at least some Western contexts. Whereas payment for sex characteristically remains hidden or secret. Famously. or to make other things grow. Giving blood also traverses the boundary of the body/person and its inalienable parts. recalls another sphere in which monetary payment raises moral and categorical issues: sex. and also fits neatly into an already well-worked seam of anthropological discussion about the gift. The commonalities between blood and money thus derive from two linked attributes: their circulation among different domains and their (incomplete or unstable) properties of animation. Downloaded from www. 2011. we could nevertheless see some similarity to money in the propensity of blood to flow from one domain to another (Copeman 2009c. AND GHOSTS Probing further the uncontained quality of blood that is revealed in studies of blood donation. In so doing. a comparison between blood and money might seem paradoxical. however. For personal use only. . Here. Maurer 2006. Rev. to seed commercial or other projects. insulated from each other (Bohannan 1959. And of course these qualities of money derive from its ability to acquire interest. If the metaphorical capacities of blood derive partly from its contribution to vitality and animation. is also prone to be “enlivened” through metaphors of growth and fertility. Here I briefly consider just two: money and ghosts. the propensities of money and ghosts to move between domains help illuminate our understandings of substance and relationality. Like blood. it may also obscure the significance of other kinds of relations that enable blood transfers to occur. Although this is clearly not the prime function of blood (despite the suggestive metaphor of the blood bank). although part of a world of inanimate objects.bodily substance. pp. money facilitates exchanges between spheres that may be.org by Universidad Nacional de Colombia on 01/25/12. Anthropol. or the private and the public (Day 2007). It thus seems plausible to link this flow. Parry & Bloch 1989. org • Substance and Relationality 29 Annu. CONCLUSION Any attempt to link together ideas about bodily substance with understandings of relatedness is at risk of being either too general or too particular. these substances flow between bodies and persons—sometimes in emotionally charged contexts—and are particularly prone to invite speculation about the relations enabled by such transfers. human blood keep vampires going. I have underlined the ways in which transfers and flow between domains entail both physical and imaginative connections among objects. Although much about this genre can be the subject of enjoyable innovation. or realms that are linked by such media. Suggesting that a consideration of the metaphorical capacity of different substances is linked to their material and sensual properties is one such avenue for comparison. United Kingdom. Rev.annualreviews. “extending the life. softness or hardness. including the particular locations with which they are associated and the times when they may appear. religious giving. . of course. Perhaps it is not coincidental that a contemporary efflorescence of vampire stories in the popular culture of the United States. The uniquely animating properties of blood are associated with the properties of flow and movement that connote vitality. Vampire spirits are.annualreviews. smell. color. by virtue of its many extraordinary qualities. “of a donor beyond the grave” (2006. Intriguingly. Crucially. Sharp comments on the persistent appearance of ghosts in the narratives of the kin of cadaveric organ donors in the United States. 2011.relatively short shelf-life—ghosts can be viewed as incompletely dead. and here flow and transferability enhance such capacities. The ways in which relationality is understood to derive from flows of substance are www. Negotiating between specific cases to find the threads that might connect these ideas. and elsewhere has closely followed widespread public anxiety about infected blood in the context of HIV/AIDS and bovine spongiform encephalopathy (BSE) epidemics. I have set out some points for comparison.40:19-35. they may be literally life-giving. to saliva or urine). blood is worthy of special consideration. one might almost say ghosts flow between domains. their bodily associations.” as she puts it. whether or not this was visible to the human eye). It is perhaps not surprising that blood donation is often taken to be a supremely altruistic act that can be attributed with all the values of secular good citizenship. But the contexts in which substances occur. Unable to “rest in peace. bodies. the desire for this animation remains constant. Anthropol. The most well-known tendency of ghosts is their ability to pass through solid objects and to inhabit different spheres: the worlds of the dead and that of the living. Fresh supplies of living. transfusions of blood are the apotheosis of that which is life-saving. But one might also reverse this proposition because it is not necessarily clear whether it is the dead or the living who are the most unwilling to give up their connection. 155). Downloaded from www. But the capacity of ghosts to make their presence felt is limited by various factors. the quality of blood that vampires seek above all is its animation. a special class of ghosts with an affinity for blood (White 2000). I have suggested that. but the ways in which they manifest themselves seem all too obviously culturally and historically situated. If excessive bleeding is closely connected with death (I was told by Malay informants in the 1980s that death occurred when all blood had left the body. seem to be another crucial vector in the aptitude of particular substances for metaphorical elaboration.” they seek to intrude in the lives of the living. Not only are these topics very broad. and familial duty. and alterability or permanence may play a role in just how “good to think” a substance is. Perhaps most significant of all is the fact that its flow within and from the body is closely bound up with life itself. For personal use only. As enthusiasts of the Buffy the Vampire Slayer series and many other such modern tales know all too well. Like blood. p.org by Universidad Nacional de Colombia on 01/25/12. Through the analogies of money and ghosts. Although they originate within bodies. Relative density. say. Breast milk and sexual fluids stand out as substances whose occurrence involves being passed between bodies (in contrast. Leach J. tend to pile in on each other. Rebecca Marsland. Some objects are indeed naturalized in many worlds. pp. however. 159–74 Bamford S. Anthropol. Such qualities. Strange circulations: the blood economy in rural China. LITERATURE CITED Anagnost A. or financial holdings that might be perceived as affecting the objectivity of this review. ed. Toby Kelly. 10(1):133–56 30 Carsten . creating and extending further resonances and associations in a self-fulfilling manner. Biology Unmoored: Melanesian Reflections on Life and Biotechnology. Thus striking material qualities. DISCLOSURE STATEMENT The author is not aware of any affiliations. 2009b. Maya Mayblin. Press Bamford S. 1976. African models in the New Guinea highlands. 2004. Calif. Pedigrees of knowledge: anthropology and the genealogical method.org by Universidad Nacional de Colombia on 01/25/12. See Bamford & Leach 2009a. ACKNOWLEDGMENTS I am very grateful to Jacob Copeman. I suggest. 35(4):509–29 Appadurai A. Ian Harper. pp. In The Social Life of Things: Commodities in Cultural Perspective. Writing was made possible by a Leverhulme Major Research Fellowship. and in how many contexts. Contr. Conceiving relatedness: non-substantial relations among the Kamea of Papua New Guinea. 3–63. Leach J. blind us to the equally striking cultural and historical specificity of how they can be constantly elaborated and reimagined in new ways. 2009a. Inst. Econ. For personal use only. That such connections are prone to be made in diverse cultures should not. Ind. New York/Oxford: Berghahn Bamford S. Soc. pp. Rev. Kinship and Beyond: A Genealogical Model Reconsidered. Introduction: commodities and the politics of value. special contexts of occurrence or a close association with life itself or life-giving properties. UK: Cambridge Univ. pp. may together enhance the emotional resonance as well as the tendency for metaphorical extension of particular bodily substances. eds. J. 2011.annualreviews. 2006. 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Ethnol.annualreviews. Speaking with Vampires: Rumor and History in Colonial Africa. P Heady. A Biocultural Perspective Melissa K. Anthropol. Mullins p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 133 Migration Concepts in Central Eurasian Archaeology Michael D. Pollard p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 145 From Mirror Neurons to Complex Imitation in the Evolution of Language and Tool Use Michael A. 2011.annualreviews. Anthropological Relocations and the Limits of Design Lucy Suchman p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 1 Archaeology The Archaeology of Consumption Paul R. Frachetti p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 195 Archaeologists and Indigenous People: A Maturing Relationship? Tim Murray p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 363 Archaeological Ethnography: A Multitemporal Meeting Ground for Archaeology and Anthropology Yannis Hamilakis p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 399 Archaeologies of Sovereignty Adam T. Arbib p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 257 vi .Annual Review of Anthropology Volume 40.org by Universidad Nacional de Colombia on 01/25/12. Downloaded from www.40:19-35. Rev. 2011 Contents Prefatory Chapter Annu. For personal use only. Melby and Michelle Lampl p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p53 Ethnic Groups as Migrant Groups: Improving Understanding of Links Between Ethnicity/Race and Risk of Type 2 Diabetes and Associated Conditions Tessa M. Smith p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 415 A Century of Feasting Studies Brian Hayden and Suzanne Villeneuve p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 433 Biological Anthropology Menopause. M. Rev. Crate p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 175 Policing Borders. Anthropol. Producing Boundaries. Blaser p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 451 Linguistics and Communicative Practices Publics and Politics Francis Cody p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p37 Ritual and Oratory Revisited: The Semiotics of Effective Action Rupert Stasch p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 159 Annu. The Governmentality of Immigration in Dark Times Didier Fassin p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 213 Contents vii . For personal use only. Downloaded from www. and Household Strategies Jeffrey H. Jason Throop p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p87 Migration.annualreviews. Liu p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 115 The Ethnographic Arriving of Palestine Khaled Furani and Dan Rabinowitz p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 475 Sociocultural Anthropology Substance and Relationality: Blood in Contexts Janet Carsten p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p19 Hallucinations and Sensory Overrides T. Friedman p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 275 International Anthropology and Regional Studies Central Asia in the Post–Cold War World Morgan Y. Luhrmann p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p71 Phenomenological Approaches in Anthropology Robert Desjarlais and C. Cohen p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 103 Climate and Culture: Anthropology in the Era of Contemporary Climate Change Susan A. Language and Migration to the United States Hilary Parsons Dick p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 227 The Balkan Languages and Balkan Linguistics Victor A.org by Universidad Nacional de Colombia on 01/25/12.From Hominoid to Hominid Mind: What Changed and Why? Brian Hare p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 293 The Human Microbiota as a Marker for Migrations of Individuals and Populations Maria Gloria Dominguez-Bello and Martin J. Remittances.40:19-35. 2011. Frachetti p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 195 viii Contents .M. Anthropol. 2011. Gelman and Cristine H. Arbib p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 257 From Hominoid to Hominid Mind: What Changed and Why? Brian Hare p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 293 Concepts and Folk Theories Susan A.org by Universidad Nacional de Colombia on 01/25/12. Concepts and Folk Theories Susan A. Jason Throop p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p87 From Mirror Neurons to Complex Imitation in the Evolution of Language and Tool Use Michael A. Pollard p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 145 Migration Concepts in Central Eurasian Archaeology Michael D. Rev. Tasha Darbes. Legare p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 379 Migration-Religion Studies in France: Evolving Toward a Religious Anthropology of Movement Sophie Bava p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 493 Theme I: Anthropology of Mind Hallucinations and Sensory Overrides T.annualreviews. For personal use only. and Household Strategies Jeffrey H. Remittances.40:19-35. Luhrmann p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p71 Phenomenological Approaches in Anthropology Robert Desjarlais and C. Su´ rez-Orozco. Illness. and Access to Care Carolyn Sargent and St´ phanie Larchanch´ p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 345 e e Annu. Sandra Isabel Dias.The Cultural Politics of Nation and Migration Steven Vertovec p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 241 Migrations and Schooling Marcelo M. Gelman and Cristine H. Downloaded from www. Legare p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 379 Theme II: Migration Migration. Cohen p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 103 Ethnic Groups as Migrant Groups: Improving Understanding of Links Between Ethnicity/Race and Risk of Type 2 Diabetes and Associated Conditions Tessa M. and Matt Sutin p p p p p p 311 a Tobacco Matthew Kohrman and Peter Benson p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 329 Transnational Migration and Global Health: The Production and Management of Risk. Blaser p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 451 Migration-Religion Studies in France: Evolving Toward a Religious Anthropology of Movement Sophie Bava p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 493 Indexes Cumulative Index of Contributing Authors. Producing Boundaries.annualreviews. Illness. Rev.Policing Borders. Volumes 31–40 p p p p p p p p p p p p p p p p p p p p p p p p p p p 509 Cumulative Index of Chapter Titles. a and Matt Sutin p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 311 Annu. Anthropol.org by Universidad Nacional de Colombia on 01/25/12. Volumes 31–40 p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 512 Errata An online log of corrections to Annual Review of Anthropology articles may be found at http://anthro.annualreviews. The Governmentality of Immigration in Dark Times Didier Fassin p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 213 Language and Migration to the United States Hilary Parsons Dick p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 227 The Cultural Politics of Nation and Migration Steven Vertovec p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 241 Migrations and Schooling Marcelo M. For personal use only. Transnational Migration and Global Health: The Production and Management of Risk.40:19-35.org/errata. 2011. Su´ rez-Orozco. Downloaded from www. Tasha Darbes.shtml Contents ix . and Access to Care Carolyn Sargent and St´ phanie Larchanch´ p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 345 e e The Human Microbiota as a Marker for Migrations of Individuals and Populations Maria Gloria Dominguez-Bello and Martin J. Sandra Isabel Dias.