view of romantic idealization as a specific cultural form of the human search for transcendence, rather than simply a disguise for a genetically programmed mating strategy. In his textbook Culture and Identity (2007) Lindholm expanded his approach to develop a multi-dimensional psychological anthropology based on the dialectical interpenetration of three levels of human experience: the personal/psychic level best grasped through a modified version of psychoanalysis; the institutional/structural level best understood via historical and sociological inquiry; and the level of meaning construction, which connects the personal and the social through the elaboration of symbolic systems and ritual analysis. This level is the locus for anthropological analysis. This approach is illustrated by chapters on the construction of the self, the evolution of cognitive anthropology, the anthropology of emotion and the anthropology of marginalization and charisma, as well as case studies of love and culture, and of American identity. The use of multidisciplinary approaches applied to case studies was followed again in Culture and Authenticity (2007), where the contemporary quest for “the really real” was explored in the realms of art, cuisine, dance, adventure, nationalism, ethnicity, and other collective and personal arenas. Meanwhile, the writings derived from the Swati fieldwork moved in a number of different directions, some of them captured in essays collected in Frontier Perspectives (1996). One project compared the political implications of kinship structures in the Middle East and Central Asia. Another focus was on the various strategies utilized in reconciling ideologies of egalitarianism with the realities of authority. Research on this contradiction led to consideration of the historical permutations of structural and ideological tensions endemic to other purportedly egalitarian societies in the Middle East (a theme extensively developed in The Islamic Middle East [2002]) and to comparative research on egalitarianism and the validation of command in the United States (Is America Breaking Apart? [1999]). Extending this line of thought, another book (The Struggle for the World [2010]) compared modern utopian “aurora movements” ranging from the leftist Zapatistas and rightist supporters of Le Pen to New Age ravers and Slow Food activists. Despite their vast differences, all of these seek new, purified identities and have a polarized vision of the universe. Old contrasts between left and right are blurred and even erased in this shared quest. In sum, Lindholm’s research, though often built upon exotic or extreme material, always aims to bring anthropological insight into the existential dilemmas of modern