Critical Review Essay Ethnographic visions of hope and global change Henrietta Moore, 2011, Still life: Hopes, Desires and Satisfactions. ISBN-13:978-0-7456-3646-7 (pbk). 242 pp. Polity, Cambridge. Rachel Morgain Australian National University IMAGINING ETHICS AND HOPE IN ANTHROPOLOGY Typing ‘Wisconsin’ and ‘Egypt’ into Google in January 2013, an additional search term suggested is ‘pizza’. Two years earlier, a story caught fire of Egyptian protestors buying pizza for unionists occupying the Wisconsin State Assembly, crystallizing the emergent idea that these struggles were connected. The story expressed imagined rela- tions—between Egyptians seeking the overthrow of President Mubarak and a Wiscon- sin struggle for union rights—which became amplified into further relations among all who told, blogged or reported it, put it on Facebook, or phoned in an order. These three words return around four million hits, at least the first 10 pages of which, at the time of writing, are almost exclusively dedicated to those brief days in February 2011. This strikes me as a good example of what Henrietta Moore, in Still Life: Hopes, Desires and Satisfactions, terms the ‘ethical imagination: the way in which technologies of the self, forms of subjectification, and imagined relations with others lead to novel ways of approaching social transformation’ (p. 15). Through a focus on fantasy, iden- tification, relationships and satisfactions, Moore seeks to reintroduce the longings, aspirations and imaginings of individuals into theories of globalisation and cultural change. In doing so, she brings striking examples from our contemporary world into conversation with theories of affect, hope, globalisation, desire and intersubjectivity. This is not a traditional ethnographic study (the book contains little original eth- nography), but like many of Moore’s works, draws together a breadth of material in a way aimed at exciting new insights. This meets with varying degrees of success: Moore’s explorations of theories of affect (chapter 7) are much more compelling than her exegesis of Foucault’s critiques of sexuality (chapter 4), for example. Moore explores social and anthropological writing from many parts of the world, particularly Africa and Asia; and since anthropology often generates regionally specific concepts and problematics, I find it valuable to bring her insights into conversation with mate- rial from Oceania. The Australian Journal of Anthropology (2013) 24, 115–120 doi:10.1111/taja.12033 © 2013 Australian Anthropological Society 115