tween academics and nonacademicsFall of these are integral to her project of ‘‘decentering Western epistemology’’ (p. 2). After presenting this ambitious roll-call of objectives, Harrison makes a variety of attempts to establish connections between her own field experiences in the U.S. American South, Ja- maica, and Cuba and the experiences of ‘‘her’’ ancestors. Outsider Within offers us a singular perspective on what Harrison labels ‘‘rehistoricizing anthropol- ogy’’; that is, remaking historical narratives that are at once, and in equal proportions, nonhegemonic as well as based on a desire for genealogical lineages and continuities. In the first two chapters, Harrison highlights the lineage formed by a certain type of anthropological practice connecting the trajectories and experiences of W. E. B. Du Bois (1868–1963), Zora Neale Hurston (1891 [1901?]–1960), St. Clair Drake (1911–90), Gordon Lewis (1919–91), and others. By ‘‘rehistoricizing’’ the relative or total effacement of these figures in anthropology, Harri- son both creates and situates herself within a network of new connections, traditions, and lega- cies. She identifies the authors just mentioned as precursors of a positioning, an attitude, and a per- spective vis-a` -vis anthropology and anthropologists, which, in today’s Global Age, she fully shares. Like her, these ancestors are ‘‘outsiders within,’’ since they ‘‘manage to become critically creative within spaces of disjuncture in which conflicting perspec- tives and interests meet and clash and where critical social theory may come to be aligned with concrete opposition to social injustice’’ (p. 17). The first two parts of the book trace the devel- opment of these marginal positionings within anthropology’s many histories based on their con- temporary effects, including the ways in which they ‘‘unbury and reclaim neglected knowledges’’ (p. 37). Consequently, not only must the knowledges of the subjects studied by particular anthropological tradi- tions be unburied, the categories used by different communities of anthropologists must also be re- thought. In ‘‘Remapping Routes, Unearthing Roots: Rethinking Caribbean Connections with the U.S. South’’ (ch. 3), Harrison proposes extending a com- plex repertoire of analytic themes and categories about anthropology’s historical narratives to what she considers interregional linkages of history, cul- ture, society, and political-economy. She reevaluates themes from past research and intellectual/political agendas by reexamining various studies that histori- ans and anthropologists produced during recent decades and which resulted in a continuous adjust- ment of the colonial cartographies separating the United States’ southern border from the Caribbean. Topics such as ‘‘Jonkonnu/John Canoe style’’ masquerades, the ‘‘migration of African Caribbean Orishas and Loas,’’ the cultural politics of represen- tations of Africa, kinship, family, motherhood, and ‘‘the cultural politics of masculine sexual prowess,’’ and Black peasantry (p. 99) reaffirm the continuity and, simultaneously, the creation and transforma- tion of shared themes and practices. Curiously, though, ‘‘reevaluate’’ seems to mean adopting in an entirely uncritical and uninnovative way firmly es- tablished versions of what Melville J. Herskovits and others dubbed ‘‘Afro-American anthropology’’ in the 1930s. By reproducing these agendas, Harrison renders her critical intention of ‘‘decentering West- ern epistemology’’ incomprehensible. What center, what epistemology, and what representation of the West are at stake when boundaries are traversed and such a wide array of contexts, dialogues and experi- ences, and different actors are brought into focus? It is curious as well that, in precisely those passages where Harrison zooms in from her most broad and general objectives, her narrative ceases to be just one more critical history of the discipline. There, she de- scribes her rich experiences as an anthropologist, woman and African AmericanFwith a lengthy in- volvement in working-class institutions, affirmative action policies, university teaching and administration, and professional service, as well as the fight for minority rights. Outsider Within becomes an ethnography of the tensions among and complex ramifications of this combination of three ‘‘perspectives’’ in the United States’ political and academic spaces. And the ethno- graphy provides us with detailed insights into the intricate network of personal and political connections pervading anthropology and which were often silently subsumed within historical narratives by some of the authors Harrison dubs ‘‘ancestors.’’ Although Harri- son’s revisionist historiographical project is an unfulfilled promise, the transformation of her narrative into an ethnography of the policies, dialogues, and multiple associations and networks that traverse a par- ticular local terrain of anthropology makes reading Outsider Within an encounter with the discipline in- formed by commitment and attitude. Danced Nations, Performed Identities: Ethnograph- ic Perspectives on Power and Performance in Africa Choreographies of African Identities: Ne´gritude, Dance, and the National Ballet of Senegal. Francesca Book Reviews 207