488 edward muir
of course, anthropology itself (or, more properly, ethnography) is no
longer engaged in the search for the isolated primitive or the distinctively
local. As george e. Marcus has argued, the ethnography appropriate to
the global capitalist system of today, whether based on a single locality or
multiple sites, requires the integration of ethnographic observations into
the global realities that impinge on all localities. “resulting ethnographies
are therefore both in and out of the world system.” The new ethnography
devotes itself to “a concern with the dynamics of encapsulation, focused
on the relationships, language, and objects of encounter and response
from the perspectives of local and cosmopolitan groups and persons
who, although in different relative power positions, experience a process
of being mutually displaced from what has counted as culture for each
be classified as ecological anthropologies include Alberto Tenenti, Venezia e il senso del
mare: storia di un prisma culturale dal XIII al XVIII secolo (Milan, 1999); elisabeth crouzet-
pavan, “Sopra le acque salse”: espaces, pouvoir et société à Venise à la fin du Moyen Âge
(rome, 1992); crouzet-pavan, La mort lente de Torcello: histoire d’une cité disparue (paris,
1995); and Karl richard Appuhn, A Forest on the Sea: Environmental Expertise in Renais-
sance Venice (Baltimore, 2009). historical anthropologies that take a social and cultural
turn include edward Muir, Civic Ritual in Renaissance Venice; Muir, Mad Blood Stirring:
Vendetta and Factions in Friuli during the Renaissance (Baltimore, 1993); robert c. Davis,
The War of the Fists: Popular Culture and Public Violence in Late Renaissance Venice (oxford,
1994); robert c. Davis and garry r. Marvin, Venice, the Tourist Maze: A Cultural Critique of
the World’s Most Touristed City (Berkeley, 2004); claudio povolo, L’intrigo dell’Onore: Poteri
e istituzioni nella Repubblica di Venezia tra Cinque e Seicentro (Verona, 1997); Jutta gisela
Sperling, Convents and the Body Politic in Late Renaissance Venice (chicago, 1999); Monica
chojnacka, Working Women of Early Modern Venice (Baltimore, 2001); Stanley chojnacki,
Women and Men in Renaissance Venice: Twelve Essays on Patrician Society (Baltimore, 2000);
guido ruggiero, Binding Passions: Tales of Magic, Marriage, and Power at the End of the
Renaissance (oxford, 1993); and Anne Jacobson Schutte, Aspiring Saints: Pretense of Holi-
ness, Inquisition, and Gender in the Republic of Venice, 1618–1750 (Baltimore, 2001). The most
recent work concentrates on identity, gender, and cultural mediation: eric r Dursteler,
Venetians in Constantinople: Nation, Identity, and Coexistence in the Early Modern Mediter-
ranean (Baltimore, 2006); Dursteler, Renegade Women: Gender, Identity, and Boundaries in
the Early Modern Mediterranean (Baltimore, 2011); John Jeffries Martin, Myths of Renaissance
Individualism (houndmills, 2004); Joanne M. ferraro, Nefarious Crimes, Contested Justice:
Illicit Sex and Infanticide in the Republic of Venice, 1557–1789 (Baltimore, 2008); filippo de
Vivo, Information and Communication in Venice: Rethinking Early Modern Politics (oxford,
2007); horodowich, Language and Statecraft in Early Modern Venice; laura Mcgough, The
Disease that Came to Stay: Gender, Sexuality and the French Disease in Early Modern Venice
(Basingstoke, 2010); Dennis romano, The Likeness of Venice: A Life of Doge Francesco Fos-
cari, 1373–1457 (new haven, 2007); holly hurlburt, The Dogaressa of Venice, 1200–1500: Wife
and Icon (new york, 2006); Sarah gwyneth ross, The Birth of Feminism: Woman as Intellect
in Renaissance Italy and England (cambridge, Mass., 2009); ella-natalie rothman, Broker-
ing Empire: Trans-Imperial Subjects between Venice and Istanbul (ithaca, 2011); and James
h. Johnson, Venice Incognito: Masks in the Serene Republic (Berkeley, 2011).