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Judith Beyer presents a finely textured ethnographic study that sheds new light on the legal and moral ordering of everyday life in northwestern Kyrgyzstan. Through her extensive fieldwork, Beyer captures the thoughts and voices of local people in two villages, Aral and Engels, and combines these with firsthand observations to create an original ethnography. Beyer shows how local Kyrgyz negotiate proper behavior and regulate disputes by invoking custom, known to the locals as salt. While salt is presented as age-old tradition, its invocation needs to be understood as a highly developed and flexible rhetorical strategy that people adapt to suit the political, legal, economic, and religious environments. Officially, codified state law should take precedence when it comes to dispute resolution, yet the unwritten laws of salt and the increasing importance of Islamic law provide the standards for ordering everyday life. As Beyer further reveals, interpretations of both Islamic and state law are also intrinsically linked to salt. By interweaving case studies on kinship, legal negotiations, festive events, mourning rituals, and political and business dealings, Beyer shows how salt is the binding element in rural Kyrgyz social life, used to explain and negotiate moral behavior and to postulate communal identity. In this way, salt provides a time-tested, sustainable source of authentication that defies changes in government and the tides of religious movements. Beyer's ground-level analysis provides a broad base of knowledge that will be valuable for students and researchers of contemporary Central Asia.

An extended new Preface and a new Epilogue written after the fall of the Taliban in 2001, place The Kirghiz and Wakhi of Afghanistan, originally published in 1979, in the context of a vastly changed world. The original book describes the cultural and ecological adaptation of the nomadic Kirghiz and their agriculturalist neighbors, the Wakhi, to high altitudes and a frigid climate in the Wakhan Corridor, a panhandle of Afghanistan that borders Pakistan, the former Soviet Union, and the People's Republic of China.The new Preface challenges the assumption that the root cause of terrorism is religious. Shahrani asserts that the problem of terrorism is fundamentally political and is historically linked to the inappropriate model of the centralized nation-state introduced to Afghanistan by colonial regimes.The differing responses of the Kirghiz and Wakhi to the Marxist coup are discussed in the new Epilogue. Shahrani has closely followed the flight of the Kirghiz to Pakistan in 1978 and their eventual resettlement among resentful Kurdish villagers in eastern Turkey in 1982. The ethnographic documentation and analysis of the transformation of Kirghiz society, politics, economics, and demography since their exodus from the Pamirs offers valuable lessons to our understanding of the dynamics and true resilience of small pastoral nomadic communities.