Contemporary cartography faces a threefold, simultaneous set of pressures. First, it is clear that a restricted circle of specialists no longer holds a monopoly over cartographic production and that there is no longer any implicit agreement about maps. Secondly, scientific and technological innovations are rapidly modifying the boundaries between what a map is and is not, increasing the importance of the individual user or map maker. Finally there is a great need for cartographic instruments to empower the citizen-cartographers, tools to help them make sense of the maps that they are making.

What is needed is an innovative framework able to help us to think about cartography not only in terms of knowledge, but also in terms of ethics. Ethics is approached here as a fundamental component of an overall emerging self-reflexive attitude: what actually are the social values and responsible attitudes that are at stake in cartographic practices?

If we are able to understand how the relationship between a society and its maps tends to design new configurations, we can enhance scientific and technological innovation. We can also contribute to a more general public debate on spatial visualization, which would imply the breaking up of the impermeable borders that persist between academic disciplines.

Animism is the religious worldview that natural physical entities possess a spiritual essence. This book presents a number of case studies of animism from insular and peninsular Southeast Asia and offers a comprehensive overview of the phenomenon – its diversity and underlying commonalities and its resilience in the face of powerful forces of change.

Based on original fieldwork, the chapters address a variety of topics central to the understanding of animistic worldviews: notions of human-nature relatedness and human-spirit relations, bodily metamorphosis and the constitution of personhood and trans-human sociality. The book looks at the extent to which the new understanding of animism makes sense of or provides new angles on Southeast Asian religious ethnography, and the ways in which Southeast Asian ethnography sheds light on, or contributes to, the theoretical rethinking of animism. It goes on to present particularly poignant ethnography relating to animism in both the inclusive, classical sense (the belief in nature spirits) and the contemporary, more precise sense (as a particular, non-modern type of ontology/epistemology). The book is a significant contribution to anthropological theory and the revitalization of the concept of animism in the humanities and social sciences.

To live, every being must put out a line, and in life these lines tangle with one another. This book is a study of the life of lines. Following on from Tim Ingold's groundbreaking workLines: A Brief History, it offers a wholly original series of meditations on life, ground, weather, walking, imagination and what it means to be human.

• In the first part, Ingold argues that a world of life is woven from knots, and not built from blocks as commonly thought. He shows how the principle of knotting underwrites both the way things join with one another, in walls, buildings and bodies, and the composition of the ground and the knowledge we find there.

• In the second part, Ingold argues that to study living lines, we must also study the weather. To complement a linealogy that asks what is common to walking, weaving, observing, singing, storytelling and writing, he develops a meteorology that seeks the common denominator of breath, time, mood, sound, memory, colour and the sky. This denominator is the atmosphere.

• In the third part, Ingold carries the line into the domain of human life. He shows that for life to continue, the things we do must be framed within the lives we undergo. In continually answering to one another, these lives enact a principle of correspondence that is fundamentally social.

This compelling volume brings our thinking about the material world refreshingly back to life. While anchored in anthropology, the book ranges widely over an interdisciplinary terrain that includes philosophy, geography, sociology, art and architecture.

To live, every being must put out a line, and in life these lines tangle with one another. This book is a study of the life of lines. Following on from Tim Ingold's groundbreaking workLines: A Brief History, it offers a wholly original series of meditations on life, ground, weather, walking, imagination and what it means to be human.

• In the first part, Ingold argues that a world of life is woven from knots, and not built from blocks as commonly thought. He shows how the principle of knotting underwrites both the way things join with one another, in walls, buildings and bodies, and the composition of the ground and the knowledge we find there.

• In the second part, Ingold argues that to study living lines, we must also study the weather. To complement a linealogy that asks what is common to walking, weaving, observing, singing, storytelling and writing, he develops a meteorology that seeks the common denominator of breath, time, mood, sound, memory, colour and the sky. This denominator is the atmosphere.

• In the third part, Ingold carries the line into the domain of human life. He shows that for life to continue, the things we do must be framed within the lives we undergo. In continually answering to one another, these lives enact a principle of correspondence that is fundamentally social.

This compelling volume brings our thinking about the material world refreshingly back to life. While anchored in anthropology, the book ranges widely over an interdisciplinary terrain that includes philosophy, geography, sociology, art and architecture.

Making creates knowledge, builds environments and transforms lives. Anthropology, archaeology, art and architecture are all ways of making, and all are dedicated to exploring the conditions and potentials of human life. In this exciting book, Tim Ingold ties the four disciplines together in a way that has never been attempted before. In a radical departure from conventional studies that treat art and architecture as compendia of objects for analysis, Ingold proposes an anthropology and archaeology not of but with art and architecture. He advocates a way of thinking through making in which sentient practitioners and active materials continually answer to, or ‘correspond’, with one another in the generation of form.

Making offers a series of profound reflections on what it means to create things, on materials and form, the meaning of design, landscape perception, animate life, personal knowledge and the work of the hand. It draws on examples and experiments ranging from prehistoric stone tool-making to the building of medieval cathedrals, from round mounds to monuments, from flying kites to winding string, from drawing to writing. The book will appeal to students and practitioners alike, with interests in social and cultural anthropology, archaeology, architecture, art and design, visual studies and material culture.

In this work Tim Ingold offers a persuasive approach to understanding how human beings perceive their surroundings. He argues that what we are used to calling cultural variation consists, in the first place, of variations in skill. Neither innate nor acquired, skills are grown, incorporated into the human organism through practice and training in an environment. They are thus as much biological as cultural.

The twenty-three essays comprising this book focus in turn on the procurement of livelihood, on what it means to 'dwell', and on the nature of skill, weaving together approaches from social anthropology, ecological psychology, developmental biology and phenomenology in a way that has never been attempted before. The book revolutionises the way we think about what is 'biological' and 'cultural' in humans, about evolution and history, and indeed about what it means for human beings - at once organisms and persons - to inhabit an environment.

Reissued with a brand new preface, The Perception of the Environment is essential reading not only for anthropologists but also for biologists, psychologists, archaeologists, geographers and philosophers.