Tourism is a flourishing business in Campden, and in‐ comers are driven by investment as well as conservation desires. By controlling the city’s major heritage soci‐ eties, incomers grant or veto altercations that concern historical houses in Campden. Autochthones are not in‐ different about the heritage of the town, but they do de‐ sire amenable homes that modern architecture can grant. Campden reveals itself as a strange city, full of beautiful houses but uncomfortable homes, where renovation de‐ sires equal treason. Perhaps none of the chapters could have benefited more from probing more deeply into the ambiguity of home than Ilana Webster-Kogen’s piece: “Modalities of Space, Time, and Voice in Palestinian Hip-Hop Narra‐ tives.” The author details the recent controversy regard‐ ing DAM, a Palestinian hip-hop band. The group mem‐ bers are known among hip-hop fans as supporters of the Palestinian resistance movement and as harsh critics of the Israeli occupation. With their song “If I Could Go Back in Time,” published in 2012, they break with the trope of resistance. The song tells the story of a young Palestinian woman who is killed by her father and brother because she objects to an arranged marriage. Fans and feminist scholars, such as Lila Abu-Lughod, rushed to condemn the DAM’s thematic choice. The un‐ canny appears in this chapter on two levels. It transpires through the public accusation of DAM as a betrayer of the Palestinian cause and through domestic violence that the song describes. Chapter 6, “My Maluku Manise: Managing Desire and Despair in the Diaspora,” written by Nicola Frost, focuses on the experience of Malukuan immigrants in Sydney. Her interlocutors migrated to Australia volun‐ tarily but then got stranded due to an outbreak of bloody conflict on the island. They remember Maluku as a beautiful island with breath-taking shores, yet they also know that that Maluku no longer exists. Violence washed its splendour away. Australia is a safe but inhos‐ pitable location. Without the option to return to Maluku but being not welcomed in Australia either, these mi‐ grants face heartbreaking difficulties in carving out space in this world for themselves. The final chapter – “Anecdotes of Movement and Be‐ longing: Intertwining Strands of the Professional and the Personal” – originates from Colin Murray, a well- known Africanist who died in 2013. Arguing for the im‐ possibility of divorcing the personal from the profes‐ sional, he delivers a nice closing for the book. He de‐ tails his professional career characterized by multiple movements in his research field, in South Africa, and in England between different universities. Murray demon‐ strates that home is not constant; it changes throughout our lives. Moreover, he does not fall victim to seeing home only in positive terms. By detailing his dangerous fieldwork and precarious position in academia, he sheds light also on the negative aspect of home that exists alongside comfort. Éva Rozália Hölzle (eva_rozalia.hoelzle@uni-bielefeld.de) Greifeld, Katarina, Wolfgang Krahl, Hans Jochen Diesfeld und Hannes Stubbe (Hrsg.): Grenzgänge zwischen Ethnologie, Medizin und Psychologie. Für Ekkehard Schröder zum 75. Geburtstag. Curare 41.2018.3–4. 212 pp. ISBN 978-3-86135-845-9. Preis: € 38,00 This issue of Curare is a Festschrift honoring the medical anthropologist, psychotherapist, and psychia‐ trist Ekkehard Schröder on his 75th birthday in 2019. He joined in 1970 the Arbeitsgemeinschaft Ethnologie und Medizin (Association for Anthropology and Medicine) and was one of the co-founders of Curare in 1978. The articles and essays, written with a personal and even intimate tone, highlight his invaluable contri‐ butions to the association, the journal, and eth‐ nomedicine, which are located at the intersection of psychotherapy, psychiatry, and medical anthropology, as the title of the Festschrift – “Traversing the Borderland between Ethnology, Medicine, and Psychology” – and his research and publication record indicate. Schröder himself expresses gratitude, in “Danksagung,” for being recognized as a bridge builder between different disci‐ plines. Benoist underscores in “Hommage à un passeur de frontières” the importance of dialogue between different academic disciplines and across national disciplinary traditions for new ideas to emerge. He recognizes Schröder as exemplary in this regard, engaged in the ex‐ change of ideas between culture, medicine ,and psy‐ chology in German and French traditions. Bichmann stresses in “Medizin in Entwicklungsländern aus der Heidelberger Schule” that the South Asia Institute of the University of Heidelberg, one of the schools where Schröder studied, encouraged the dialogue of eth‐ nomedicine and public health with the social sciences and humanities, challenging tropical medicine and eth‐ nomedicine to move beyond a reductionist focus on dis‐ ease symptoms. Bruchhausen’s excellent contribution, “Ethnomedizin zwischen Gesundheit und Kultur. Etablierungsprobleme in der deutschen Medizin,” argues that dialogue and in‐ terdisciplinarity have by and large not been facilitated through institutional adjustments within academia, for example, through the creation of teaching positions that engage multiple disciplines, but primarily by the inspir‐ ing leadership of individuals, particularly those with du‐ al professional identities, such as Schröder, who break out of institutional silos and professional shackles and build bridges between disciplines. Such engagement re‐ quires a long-term commitment. This might be the rea‐ son for including Deimel’s short ethnographic piece, “Die Seele zum Laufen bringen,” that describes the meaning of long-distance running among the Mexican Rarámuri. In their cosmology, long-distance running is associated with the souls of the deceased “running” into heaven to be united with their ancestors. If they are un‐ able to reach heaven, they remain among the living, causing illness and other misfortune. Diesfeld’s essay, “Ekkehard Schröder, mein Freund und Weggefährte,” Book Reviews 221 Anthropos 115.2020