raphy of political violence that intersects the Armenian genocide, Syriacmassacres (Sayfo), andKurdish conflict. Scholars in Turkish, Kurdish, and genocide studies would appreciate this ethnography, which brings the present and past, Mardin and diaspora, and hope and violence together. This ethnography would also be appreciated by the teachers compiling syllabi on “the new directions” in the anthropology of violence as well as on heritage. Finally, as a rare example of an accessible combination of theory and ethnography, I would highly recommend this book for introductory courses in anthropology and for nonacademic audiences. Biner’s careful and nonjudgmental listening to the people’s aspirations and fantasies and the totality of their stories, even when they perpetrate the cycles of violence, would be exemplary for anthropologists in training. The insistence on digging deeper beyond what is visible (which includes listening to the jinn) makes this otherwise grim ethnography a delightful and inspiring read.

中文翻译：

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自然如何运作

亚美尼亚种族灭绝、叙利亚大屠杀 (Sayfo) 和库尔德冲突交织在一起的政治暴力。土耳其、库尔德和种族灭绝研究的学者会欣赏这种民族志，它将现在和过去、马尔丁和侨民、希望和暴力结合在一起。编写关于暴力人类学和遗产的“新方向”教学大纲的教师也会欣赏这种民族志。最后，作为理论和民族志结合的一个罕见例子，我强烈推荐这本书作为人类学的入门课程和非学术读者。比纳仔细而不加评判地倾听人们的愿望和幻想以及他们的全部故事，即使他们在实施暴力循环，这将成为接受培训的人类学家的典范。