This conclusion presents some closing thoughts on the concepts covered in the preceding chapters of this book. The book argues that a world of cinemas is engaged in telling the stories of the lost pasts of colonial modernity. For colonial modernity's continuation, rebranding of former divisions to ensure inequality is perpetuated must ensure the repeated re-erasure of the past, the submergence of the many-sided struggle over history which it repeatedly 'wins'. If Gilles Deleuze identified a new political cinema arising with the time-image, it was due to its potential to deterritorialise Eurocentric world history by indicating a multiplicity of views from the Global South on world history. It is in the sense that cinema can be realised to be unthinking doublethink, positioning itself against the obliteration of different perspectives on history to that of the Eurocentric vision of colonial modernity.

The methods used in researching this book deliberately draw from a number of disciplines—specifically, sociology, history, and political theory. Such a mixed-methods approach was in keeping with the "Elite Schools" project as a multisited, global ethnography. In this chapter, the author anonymized the Caledonian School, as well as some others. This de-identification is in keeping with the ethics policy surrounding research at my institution, Monash University. It also adds a sense of consistency for the overall "Elite Schools" project's publications. The incomplete nature of the school's archives is surprising given its status: many elite schools in the Anglophone "North" now employ full-time archivists. The authors' perambulations around the school's neighbourhood, as well as different parts of the city with local friends, all contributed to his study, even if not in ways made obvious in the text.

The Cantina's updating of the Galician tavern is the most visceral of the experiences the Cidade provides, and the most tangible. As Arjun Appadurai suggests, foodways can serve the purpose of nationalism, creating a hegemonic cuisine of the bourgeoisie. In this regard, the Cantina adapts traditional, "folk" Galician culture to "modern" expectations in cuisine, service, and style. Contemporary Galician cultural forms work to "transcend both cultural essentialism and homogeneous uniformity by successfully incorporating the global in the local and by simultaneously inscribing their 'Galicianness' in the global arena". Educating global audiences and marketing Galician culture, programs such as On the Road and No Reservations, tend to fossilize cultural practices, rendering them mere commodities. Authenticity and heritage are tied to both space and labor, demanding a premium for products that come with explicit …

This article examines the anthropological interest in globalization from two perspectives. First, in conversation with other social sciences and second, to reexamine classical questions of diffusion, identification, comparison from within the discipline itself. Central to this analysis is the idea of 'flow' that places objects, ideologies, technologies, and images within the dynamic sphere of exchange and circulation. This article also engages with contemporary concerns regarding forceful human dislocation and ensuing violence that are integral to the emerging structures of sovereignty.

This paper is built on a close reading of the use of the term 'calculation' by Max Weber. On the basis of this reading, I argue for a deeper understanding of Weber's views on uncertainty in the Calvinist ethos, and for a new approach to some key issues in the moral and discursive world of financial capital today, in which accounting, accountability and profit-making have become dangerously delinked from one another.

Facebook and other social networking sites (SNS) do not object to all forms of nation-state or international legislation. Facebook must manage the perception that these fragments of a user's digital self presented on Facebook can be picked up and reconstituted by others with ill effects for the user. In reality, Facebook is private. Evidence of the importance companies like Facebook place upon maintaining this architecture of disclosure is their strong lobbying efforts against privacy legislation in the United States, as the "do not track" legislation example can attest. Addressing challenges with how Facebook uses information requires a global response. Government regulation is a minor challenge when compared with larger societal trends that may work against Facebook's architecture of disclosure. Facebook as a political tool provides a platform for the airing of marginalized voices. An enhancement of a democratic …

Self-development is an epochal challenge in the field of development and this paper discusses its complex articulation and embodiment in the socio-spiritual mobilization of Swadhyaya from India. In Swadhyaya efforts in self-study and self-development are linked with creating life-elevating prayogas or projects. In Swadhyaya going to the village, moving from one village to the other is considered a spiritual work par excellence. Probably after Gandhi this is the most vibrant initiative in civil society where going to the village and undertaking rural development is considered redemptive and transformative for the self. Swadhyaya argues that as individuals work on their own firms and professions and generate profit for themselves, there must be also such platforms of creativity and productivity where they do not produce for themselves but do so for a common good. Bhakti and Gita's Karmayoga are foundations of Swadhyaya. These bring Swadhyaya's devotion to the social field and create the possibility of an enriching intertwinement between spirituality and human development. Swadhayya has impacted upon the economic life of people by creating new opportunities through social networks, by instilling a respect for one's labor and time, by cultivating the art of working together, by helping people realize their inherent and God-given potentiality.