The idea of a missing link between humanity and our animal ancestors predates evolution and popular science and actually has religious roots in the deist concept of the Great Chain of Being. Yet, the metaphor has lodged itself in the contemporary imagination, and new fossil discoveries are often hailed in headlines as revealing the elusive transitional step, the moment when we stopped being “animal” and started being “human.” In The Accidental Species, Henry Gee, longtime paleontology editor at Nature, takes aim at this misleading notion, arguing that it reflects a profound misunderstanding of how evolution works and, when applied to the evolution of our own species, supports mistaken ideas about our own place in the universe.

 

Gee presents a robust and stark challenge to our tendency to see ourselves as the acme of creation. Far from being a quirk of religious fundamentalism, human exceptionalism, Gee argues, is an error that also infects scientific thought. Touring the many features of human beings that have recurrently been used to distinguish us from the rest of the animal world, Gee shows that our evolutionary outcome is one possibility among many, one that owes more to chance than to an organized progression to supremacy. He starts with bipedality, which he shows could have arisen entirely by accident, as a by-product of sexual selection, moves on to technology, large brain size, intelligence, language, and, finally, sentience. He reveals each of these attributes to be alive and well throughout the animal world—they are not, indeed, unique to our species.

The Accidental Species combines Gee’s firsthand experience on the editorial side of many incredible paleontological findings with healthy skepticism and humor to create a book that aims to overturn popular thinking on human evolution—the key is not what’s missing, but how we’re linked.

The study of human migration is integral to the understanding of essential features of human experience. Many ancient civilizations were created and modified through migrations, and migrations of later periods gave rise to the modern ethnic map of the world, affecting ideology, economy and politics. Historically, most human migration studies have taken a more specialized approach, often focusing on archaeology or linguistics. Ancient Human Migrations collects outstanding papers from internationally renowned scholars to clarify the need for multidisciplinary approaches to the topic of human migration.

This collection of papers, worldwide in scope, originated from a working conference at the Santa Fe Institute. Admixture is a common outcome of migration, and human populations are all amalgams of ancestors, neighbors, and others. As a result, the volume argues, no “pure” races, cultures, or languages can exist. The very original analyses and discussions presented here return the concept of migration to its rightful place among the known processes of human evolutionary change and variation.

What happens if we abandon the assumption that a person is a discrete, world-making agent who acts on and creates place? This, Monique Allewaert contends, is precisely what occurred on eighteenth-century American plantations, where labor practices and ecological particularities threatened the literal and conceptual boundaries that separated persons from the natural world.

Integrating political philosophy and ecocriticism with literary analysis, Ariel’s Ecology explores the forms of personhood that developed out of New World plantations, from Georgia and Florida through Jamaica to Haiti and extending into colonial metropoles such as Philadelphia. Allewaert’s examination of the writings of naturalists, novelists, and poets; the oral stories of Africans in the diaspora; and Afro-American fetish artifacts shows that persons in American plantation spaces were pulled into a web of environmental stresses, ranging from humidity to the demand for sugar. This in turn gave rise to modes of personhood explicitly attuned to human beings’ interrelation with nonhuman forces in a process we might call ecological.

Certainly the possibility that colonial life revokes human agency haunts works from Shakespeare’s Tempest and Montesquieu’s Spirit of the Laws to Spivak’s theories of subalternity. In Allewaert’s interpretation, the transformation of colonial subjectivity into ecological personhood is not a nightmare; it is, rather, a mode of existence until now only glimmering in Che Guevara’s dictum that postcolonial resistance is synonymous with “perfect knowledge of the ground.”

Indigenous nations are on the front line of the climate crisis. With cultures and economies among the most vulnerable to climate-related catastrophes, Native peoples are developing twenty-first century responses to climate change that serve as a model for Natives and non-Native communities alike.

Native American tribes in the Pacific Northwest and Indigenous peoples around the Pacific Rim have already been deeply affected by droughts, flooding, reduced glaciers and snowmelts, seasonal shifts in winds and storms, and the northward movement of species on the land and in the ocean. Using tools of resilience, Native peoples are creating defenses to strengthen their communities, mitigate losses, and adapt where possible.

Asserting Native Resilience presents a rich variety of perspectives on Indigenous responses to the climate crisis, reflecting the voices of more than twenty contributors, including tribal leaders, scientists, scholars, and activists from the Pacific Northwest, British Columbia, Alaska, and Aotearoa / New Zealand, and beyond. Also included is a resource directory of Indigenous governments, NGOs, and communities and a community organizing booklet for use by Northwest tribes.

In Biocultural Creatures, Samantha Frost brings feminist and political theory together with findings in the life sciences to recuperate the category of the human for politics. Challenging the idea of human exceptionalism as well as other theories of subjectivity that rest on a distinction between biology and culture, Frost proposes that humans are biocultural creatures who quite literally are cultured within the material, social, and symbolic worlds they inhabit. Through discussions about carbon, the functions of cell membranes, the activity of genes and proteins, the work of oxygen, and the passage of time, Frost recasts questions about the nature of matter, identity, and embodiment.  In doing so, she elucidates the imbrication of the biological and cultural within the corporeal self.  In remapping the relation of humans to their habitats and arriving at the idea that humans are biocultural creatures, Frost provides new theoretical resources for responding to political and environmental crises and for thinking about how to transform the ways we live. 

Bones of Contention is a behind-the-scenes look at the search for human origins. Analyzing how the biases and preconceptions of paleoanthropologists shaped their work, Roger Lewin's detective stories about the discovery of Neanderthal Man, the Taung Child, Lucy, and other major fossils provide insight into this most subjective of scientific endeavors. The new afterword looks at ways in which paleoanthropology, while becoming more scientific
in many ways, remains contentious.

"[An] un-put-downable book."—John Gribbon, Times Educational Supplement

"Not just another 'stones and bones' account of human evolution. It is Lewin's thesis, amply demonstrated, that paleoanthropology is the most subjective of sciences because it engages the emotions of virtually everyone; and since the evidence is scrappy, interpretation is everything. . . . A splendid, stirring, and eye-opening account, to be devoured."—Kirkus Reviews, starred review

"[Lewin shows] 'how very unscientific the process of scientific inquiry can be.'. . . Bones of Contention is . . . serious intellectual history."—Edward Dolnick, Wall Street Journal

"[Lewin] documents his thesis in persuasive detail. . . . The reader is carried along by the power of Mr. Lewin's reporting."—Robert Wright, New York Times Book Review

One of the most shocking realizations of all time has slowly been dawning on us: the earth's climate does great flip-flops every few thousand years, and with breathtaking speed. In just a few years, the climate suddenly cools worldwide. With only half the rainfall, severe dust storms whirl across vast areas. Lightning strikes ignite giant forest fires. For most mammals, including our ancestors, populations crash.

Our ancestors lived through hundreds of such abrupt episodes since the more gradual Ice Ages began two and a half million years ago—but abrupt cooling produced a population bottleneck each time, one that eliminated most of their relatives. We are the improbable descendants of those who survived—and later thrived.

William H. Calvin's marvelous A Brain for All Seasons argues that such cycles of cool, crash, and burn powered the pump for the enormous increase in brain size and complexity in human beings. Driven by the imperative to adapt within a generation to "whiplash" climate changes where only grass did well for a while, our ancestors learned to cooperate and innovate in hunting large grazing animals.

Calvin's book is structured as a travelogue that takes us around the globe and back in time. Beginning at Darwin's home in England, Calvin sits under an oak tree and muses on what controls the speed of evolutionary "progress." The Kalahari desert and the Sterkfontein caves in South Africa serve as the backdrop for a discussion of our ancestors' changing diets. A drought-shrunken lake in Kenya shows how grassy mudflats become great magnets for grazing animals. And in Copenhagen, we learn what ice cores have told us about abrupt jumps in past climates.

Perhaps the most dramatic discovery of all, though, awaits us as we fly with Calvin over the Gulf Stream and Greenland: global warming caused by human-made pollution could paradoxically trigger another sudden episode of global cooling. Because of the accumulation of greenhouse gases in the atmosphere, the oceanic "conveyor belt" that sends warmer waters into the North Atlantic could abruptly shut down. If that happens again, much of the Earth could be plunged into a deep chill within a few years. Europe would become as cold and dry as Siberia. Agriculture could not adapt quickly enough to avoid worldwide famines and wars over the dwindling food supplies—a crash from which it would take us many centuries to recover.

With this warning, Calvin connects us directly to evolution and the surprises it holds. Highly illustrated, conversational, and learned, A Brain for All Seasons is a fascinating view of where we came from, and where we're going.

All too often, we think of nature as something distinct from ourselves, something to go and see, a place that’s separate from the ordinary modern world in which we live and work. But if we take the time to look, we soon find that’s not how nature works. Even in our parceled-out, paved-over urban environs, nature is all around us; it is in us. It is us.
 
That’s what Rob Cowen discovered after moving to a new home in northern England. After ten years in London he was suddenly adrift, searching for a sense of connection. He found himself drawn to a square-mile patch of waste ground at the edge of town. Scrappy, weed-filled, this heart-shaped tangle of land was the very definition of overlooked—a thoroughly in-between place that capitalism no longer had any use for, leaving nature to take its course. Wandering its meadows, woods, hedges, and fields, Cowen found it was also a magical, mysterious place, haunted and haunting, abandoned but wildly alive—and he fell in fascinated love.
 
Common Ground is a true account of that place and Cowen’s transformative journey through its layers and lives, but it’s much more too. As the land’s stories intertwine with events in his own life—and he learns he is to become a father for the first time—the divisions between human and nature begin to blur and shift. The place turns out to be a mirror, revealing what we are, what we’re not and how those two things are ultimately inseparable.
 
This is a book about discovering a new world, a forgotten world on the fringes of our daily lives, and the richness that comes from uncovering the stories and lives—animal and human—contained within. It is an unforgettable piece of nature writing, part of a brilliant tradition that stretches from Gilbert White to Robert Macfarlane and Helen Macdonald.
 
“I am dreaming of the edge-land again,” Cowen writes. Read Common Ground, and you, too, will be dreaming of the spaces in between, and what—including us—thrives there.
 

This study takes up the challenge presented to philosophy in a dramatic and urgent way by contemporary medicine: the phenomenon of human life. Initiated by a critical appreciation of the work of Hans Jonas, who poses that issue as well, the inquiry is brought to focus on the phenomenon of embodiment, using relevant medical writing to help elicit its concrete dimensions.

The explication of embodiment, aided by critical studies and inquiries into medical phenomena (autism, brain injury, terminal illness) make possible the development of the author’s original phenomenological theory of self, and its concrete relationships with the other self. This study attempts not only to show connections among the works of a number of thinkers in terms of central problems, but to demonstrate the mutual relevance of medicine and philosophy through concrete illustrations and analysis.

This unique collection of essays offers a gripping exploration of the precarious beauty and peril of California’s iconic coastline. Through essays blending personal narrative, cultural analysis, and history, author Claire McEachern takes us behind the scenes of surf and celebrities to paint a vivid portrait of life on the edge —both literally and metaphorically. From the rugged Santa Monica Mountains to the shimmering Pacific, this work captures the paradoxes of Old Malibu: a place of luxury and risk, natural splendor and ecological vulnerability.

In Creating a Human World, Trappist monk and scholar Ernest Daniel Carrere explores what it means to be fully human, to live in a shared world, and to resist the easy tendency to flee reality and seek pleasure in material pursuits. To do so he examines the writings of three great modern thinkers—Sigmund Freud, Martin Heidegger, and Søren Kierkegaard—and proposes a new reading of their work in light of his own understanding of New Testament teachings.

Carrere elucidates the paradoxical spiritual truth that salvation lies not in an escape from humanity, but in embracing it.  An interdisciplinary tour de force, this book will appeal to anyone interested in philosophy, psychology, religion, or cultural anthropology.

A landmark work on human migration around the globe, Cultures in Contact provides a history of the world told through the movements of its people. It is a broad, pioneering interpretation of the scope, patterns, and consequences of human migrations over the past ten centuries. In this magnum opus thirty years in the making, Dirk Hoerder reconceptualizes the history of migration and immigration, establishing that societal transformation cannot be understood without taking into account the impact of migrations and, indeed, that mobility is more characteristic of human behavior than is stasis.

Signaling a major paradigm shift, Cultures in Contact creates an English-language map of human movement that is not Atlantic Ocean-based. Hoerder describes the origins, causes, and extent of migrations around the globe and analyzes the cultural interactions they have triggered. He pays particular attention to the consequences of immigration within the receiving countries. His work sweeps from the eleventh century forward through the end of the twentieth, when migration patterns shifted to include transpacific migration, return migrations from former colonies, refugee migrations, and distinct regional labor migrations in the developing world. Hoerder demonstrates that as we enter the third millennium, regional and intercontinental migration patterns no longer resemble those of previous centuries. They have been transformed by new communications systems and other forces of globalization and transnationalism.

We know that our gas-guzzling cars are warming the planet, the pesticides and fertilizers from farms are turning rivers toxic, and the earth has run out of space for the mountains of unrecycled waste our daily consumption has left in its wake. We’ve heard copious accounts of our impact—as humans, as a society—on the natural world. But this is not a one-sided relationship. Lost in these dire and scolding accounts has been the impact on us and our well-being. You sense it while walking on a sandy beach, or in a wild, woody forest, or when you catch sight of wildlife, or even while gardening in your backyard. Could it be that the natural environment is an essential part of our happiness? Yes, says Eric Lambin emphatically in An Ecology of Happiness. Using a very different strategy in addressing environmental concerns, he asks us to consider that there may be no better reason to value and protect the health of the planet than for our own personal well-being.

In this clever and wide-ranging work, Lambin draws on new scientific evidence in the fields of geography, political ecology, environmental psychology, urban studies, and disease ecology, among others, to answer such questions as: To what extent do we need nature for our well-being? How does environmental degradation affect our happiness? What can be done to protect the environment and increase our well-being at the same time? Drawing on case studies from Asia, Africa, Europe, and North America, Lambin makes a persuasive case for the strong link between healthy ecosystems and happy humans. 

Unique in its scope and evenhanded synthesis of research from many fields, An Ecology of Happiness offers a compelling human-centered argument that is impossible to overlook when we marvel at murmurations of starlings or seek out the most brilliant fall foliage: nature makes our steps a little lighter and our eyes a little brighter. What better reason to protect an ecosystem or save a species than for our own pleasure?

Where did the first Americans come from and when did they get here? That basic question of American archaeology, long thought to have been solved, is re-emerging as a critical issue as the number of well-excavated sites dating to pre-Clovis times increases. It now seems possible that small populations of human foragers entered the Americas prior to the creation of the continental glacial barrier. While the archaeological and paleoecological aspects of a post-glacial entry have been well studied, there is little work available on the possibility of a pre-glacial entry.

Entering America seeks to fill that void by providing the most up-to-date information on the nature of environmental and cultural conditions in northeast Asia and Beringia (the Bering land bridge) immediately prior to the Last Glacial Maximum. Because the peopling of the New World is a question of international archaeological interest, this volume will be important to specialists and nonspecialists alike.

Opening with the statement “The anthropocene is no time to set things straight,” Stacy Alaimo puts forth potent arguments for a material feminist posthumanism in the chapters that follow.

From trans-species art and queer animals to naked protesting and scientific accounts of fishy humans, Exposed argues for feminist posthumanism immersed in strange agencies and scale-shifting ethics. Including such divergent topics as landscape art, ocean ecologies, and plastic activism, Alaimo explores our environmental predicaments to better understand feminist occupations of transcorporeal subjectivity.

She puts scientists, activists, artists, writers, and theorists in conversation, revealing that the state of the planet in the twenty-first century has radically transformed ethics, politics, and what it means to be human. Ultimately, Exposed calls for an environmental stance in which, rather than operating from an externalized perspective, we think, feel, and act as the very stuff of the world.

With three roads and a population of just over 500 people, Shishmaref, Alaska seems like an unlikely center of the climate change debate. But the island, home to Iñupiaq Eskimos who still live off subsistence harvesting, is falling into the sea, and climate change is, at least in part, to blame. While countries sputter and stall over taking environmental action, Shishmaref is out of time.

Publications from the New York Times to Esquire have covered this disappearing village, yet few have taken the time to truly show the community and the two millennia of traditions at risk. In Fierce Climate, Sacred Ground, Elizabeth Marino brings Shishmaref into sharp focus as a place where people in a close-knit, determined community are confronting the realities of our changing planet every day. She shows how physical dangers challenge lives, while the stress and uncertainty challenge culture and identity. Marino also draws on Shishmaref’s experiences to show how disasters and the outcomes of climate change often fall heaviest on those already burdened with other social risks and often to communities who have contributed least to the problem. Stirring and sobering, Fierce Climate, Sacred Ground proves that the consequences of unchecked climate change are anything but theoretical.

We humans are difficult animals. We are the source of environmental degradation, the culprits of resource decline. We are reluctant to trust and easily angered. However, we are also the source of inspiration, compassion, and creative solutions. What brings out the reasonable side of our capacity? The Reasonable Person Model (RPM) offers a simple framework for considering essential ingredients in how people, at their best, deal with one another and the resources on which we all rely. RPM is a hopeful and engaging framework that helps us understand and address a wide diversity of issues. The 20 chapters of Fostering Reasonableness provide the conceptual foundations of the framework and applications examining contexts as diverse as a region, organization, the classroom, finding common ground in resource planning, education in the prison environment, greening in the inner city. Our collective hope in putting the book together is to encourage a way of seeing, a way of understanding and examining circumstances that might lead to more wholesome, adaptive, and effective means of addressing the big and little issues that depend on humanity’s reasonableness.

In The Great Maya Droughts in Cultural Context, contributors reject the popularized link between societal collapse and drought in Maya civilization, arguing that a series of periodic “collapses,” including the infamous Terminal Classic collapse (AD 750–1050), were not caused solely by climate change–related droughts but by a combination of other social, political, and environmental factors. New and senior scholars of archaeology and environmental science explore the timing and intensity of droughts and provide a nuanced understanding of socio-ecological dynamics, with specific reference to what makes communities resilient or vulnerable when faced with environmental change.Contributors recognize the existence of four droughts that correlate with periods of demographic and political decline and identify a variety of concurrent political and social issues. They argue that these primary underlying factors were exacerbated by drought conditions and ultimately led to societal transitions that were by no means uniform across various sites and subregions. They also deconstruct the concept of “collapse” itself—although the line of Maya kings ended with the Terminal Classic collapse, the Maya people and their civilization survived.

The Great Maya Droughts in Cultural Context offers new insights into the complicated series of events that impacted the decline of Maya civilization. This significant contribution to our increasingly comprehensive understanding of ancient Maya culture will be of interest to students and scholars of archaeology, anthropology, geography, and environmental studies.

From his groundbreaking Violence and the Sacred and Things Hidden since the Foundation of the World, René Girard’s mimetic theory is presented as elucidating “the origins of culture.” He posits that archaic religion (or “the sacred”), particularly in its dynamics of sacrifice and ritual, is a neglected and major key to unlocking the enigma of “how we became human.” French philosopher of science Michel Serres states that Girard’s theory provides a Darwinian theory of culture because it “proposes a dynamic, shows an evolution and gives a universal explanation.” This major claim has, however, remained underscrutinized by scholars working on Girard’s theory, and it is mostly overlooked within the natural and social sciences. Joining disciplinary worlds, this book aims to explore this ambitious claim, invoking viewpoints as diverse as evolutionary culture theory, cultural anthropology, archaeology, cognitive psychology, ethology, and philosophy. The contributors provide major evidence in favor of Girard’s hypothesis. Equally, Girard’s theory is presented as having the potential to become for the human and social sciences something akin to the integrating framework that present-day biological science owes to Darwin—something compatible with it and complementary to it in accounting for the still remarkably little understood phenomenon of human emergence.

How human beings have adapted to a wide range of stressful environments – extreme temperatures, solar radiation, high altitudes, and nutritional stress – has been the subject of much research in recent years by psychologists, biologists, and physical anthropologists. Here for the first time Dr. Frisancho presents in a single volume knowledge on human adaptation that has previously been widely scattered and highly specialized. He examines from physiological and anthropological perspectives the short- and long-term reactions of the human body to various environmental stresses. Based on research that has been done in the laboratory and from studies of native populations living in stressful environments, Dr. Frisancho discusses the effects of extreme heat and cold, solar radiation and the selective value of skin pigmentation, high altitude hypoxia, growth in high altitude populations, diseases related to life in high altitudes, diseases and effects of undernourishment, and disease and the westernization of diet. This work is a valuable and much needed introduction to the field of human adaptation.
 
 

In Infrahumanisms Megan H. Glick considers how conversations surrounding nonhuman life have impacted a broad range of attitudes toward forms of human difference such as race, sexuality, and health. She examines the history of human and nonhuman subjectivity as told through twentieth-century scientific and cultural discourses that include pediatrics, primatology, eugenics, exobiology, and obesity research. Outlining how the category of the human is continuously redefined in relation to the infrahuman—a liminal position of speciation existing between the human and the nonhuman—Glick reads a number of phenomena, from early twentieth-century efforts to define children and higher order primates as liminally human and the postwar cultural fascination with extraterrestrial life to anxieties over AIDS, SARS, and other cross-species diseases. In these cases the efforts to define a universal humanity create the means with which to reinforce notions of human difference and maintain human-nonhuman hierarchies. In foregrounding how evolving definitions of the human reflect shifting attitudes about social inequality, Glick shows how the consideration of nonhuman subjectivities demands a rethinking of long-held truths about biological meaning and difference.

Dance, whether considered as an art form or embodied social practice, as product or process, is a prime subject for cultural analysis. Yet only recently have studies of dance become concerned with the ideological, theoretical, and social meanings of dance practices, performances, and institutions. In Meaning in Motion, Jane C. Desmond brings together the work of critics who have ventured into the boundaries between dance and cultural studies, and thus maps a little-known and rarely explored critical site.
Writing from a broad range of perspectives, contributors from disciplines as varied as art history and anthropology, dance history and political science, philosophy and women’s studies chart the questions and challenges that mark this site. How does dance enact or rework social categories of identity? How do meanings change as dance styles cross borders of race, nationality, or class? How do we talk about materiality and motion, sensation and expressivity, kinesthetics and ideology? The authors engage these issues in a variety of contexts: from popular social dances to the experimentation of the avant-garde; from nineteenth-century ballet and contemporary Afro-Brazilian Carnival dance to hip hop, the dance hall, and film; from the nationalist politics of folk dances to the feminist philosophies of modern dance. Giving definition to a new field of study, Meaning in Motion broadens the scope of dance analysis and extends to cultural studies new ways of approaching matters of embodiment, identity, and representation.

Contributors. Ann Cooper Albright, Evan Alderson, Norman Bryson, Cynthia Cohen Bull, Ann Daly, Brenda Dixon Gottschild, Susan Foster, Mark Franko, Marianne Goldberg, Amy Koritz, Susan Kozel, Susan Manning, Randy Martin, Angela McRobbie, Kate Ramsey, Anna Scott, Janet Wolff

Nearly 30 million acres of the Northern Forest stretch across New York, Vermont, New Hampshire, and Maine. Within this broad area live roughly a million residents whose lives are intimately associated with the forest ecosystem and whose individual stories are closely linked to the region’s cultural and environmental history. The fourteen engaging essays in Nature and Culture in the Northern Forest effectively explore the relationships among place, work, and community in this complex landscape. Together they serve as a stimulating introduction to the interdisciplinary study of this unique region.
      Each of the four sections views through a different lens the interconnections between place and people. The essayists in “Encounters” have their hiking boots on as they focus on personal encounters with flora and fauna of the region. The energizing accounts in “Teaching and Learning” question our assumptions about education and scholarship by proposing invigorating collaborations between teachers and students in ways determined by the land itself, not by the abstractions of pedagogy. With the freshness of Thoreau’s irreverence, the authors in “Rethinking Place” look at key figures in the forest’s literary and cultural development to help us think about the affiliations between place and citizenship. In “Nature as Commodity,” three essayists consider the ways that writers from the nineteenth and early twentieth centuries thought about nature as a product and, thus, how their conclusions bear on the contemporary retailing of place.
     The writers in Nature and Culture in the Northern Forest reveal the rich affinities between a specific place and the literature, thought, and other cultural expressions it has nurtured. Their insightful and stimulating connections exemplify adventurous bioregional thinking that encompasses both natural and cultural realities while staying rooted in the particular landscape of some of the Northeast’s wildest forests and oldest settlements.

One of the foremost religious and social philosophers of the twentieth century, Martin Buber also wrote extensively on sociological subjects, particularly as these affected his philosophical concerns. Collected here, these writings offer essential insights into the human condition as it is expressed in culture and society.

Buber's central focus in his sociological work is the relation between social interaction, or intersubjectivity, and the process of human creativity. Specifically, Buber seeks to define the nature and conditions of creativity, the conditions of authentic intersubjective social relations that nurture creativity in society and culture. He attempts to identify situations favorable to creativity that he believes exist to some extent in all cultures, though their fullest development occurs only rarely.

Buber considers the combination of open dialogue between human and human and a dialogue between man and God to be necessary for the crystallization of the common discourse that is essential for holding a free, just, and open society together.

Important for an understanding of Buber's thought, these writings—touching on education, religion, the state, and charismatic leadership—will be of profound value to students of sociology, philosophy, and religion.

“This is a book about nature and culture,” Eric T. Freyfogle writes, “about our place and plight on earth, and the nagging challenges we face in living on it in ways that might endure.” Challenges, he says, we are clearly failing to meet. Harking back to a key phrase from the essays of eminent American conservationist Aldo Leopold, Our Oldest Task spins together lessons from history and philosophy, the life sciences and politics, economics and cultural studies in a personal, erudite quest to understand how we might live on—and in accord with—the land.

Passionate and pragmatic, extraordinarily well read and eloquent, Freyfogle details a host of forces that have produced our self-defeating ethos of human exceptionalism. It is this outlook, he argues, not a lack of scientific knowledge or inadequate technology, that is the primary cause of our ecological predicament. Seeking to comprehend both the multifaceted complexity of contemporary environmental problems and the zeitgeist as it unfolds, Freyfogle explores such diverse topics as morality, the nature of reality (and the reality of nature), animal welfare, social justice movements, and market politics. The result is a learned and inspiring rallying cry to achieve balance, a call to use our knowledge to more accurately identify the dividing line between living in and on the world and destruction. “To use nature,” Freyfogle writes, “but not to abuse it.”

Motivated by a deeply rooted sense of place and community, Appalachian women have long fought against the damaging effects of industrialization. In this collection of interviews, sociologist Shannon Elizabeth Bell presents the voices of twelve Central Appalachian women, environmental justice activists fighting against mountaintop removal mining and its devastating effects on public health, regional ecology, and community well-being.

 Each woman narrates her own personal story of injustice and tells how that experience led her to activism. The interviews--many of them illustrated by the women's "photostories"--describe obstacles, losses, and tragedies. But they also tell of new communities and personal transformations catalyzed through activism. Bell supplements each narrative with careful notes that aid the reader while amplifying the power and flow of the activists' stories. Bell's analysis outlines the relationship between Appalachian women's activism and the gendered responsibilities they feel within their families and communities. Ultimately, Bell argues that these women draw upon a broader "protector identity" that both encompasses and extends the identity of motherhood that has often been associated with grassroots women's activism. As protectors, the women challenge dominant Appalachian gender expectations and guard not only their families but also their homeplaces, their communities, their heritage, and the endangered mountains that surround them.

30% of the proceeds from the sale of this book will be donated to organizations fighting for environmental justice in Central Appalachia.

In May 1853, Charles Dickens paid a visit to the “savages at Hyde Park Corner,” an exhibition of thirteen imported Zulus performing cultural rites ranging from songs and dances to a “witch-hunt” and marriage ceremony. Dickens was not the only Londoner intrigued by these “living curiosities”: displayed foreign peoples provided some of the most popular public entertainments of their day. At first, such shows tended to be small-scale entrepreneurial speculations of just a single person or a small group. By the end of the century, performers were being imported by the hundreds and housed in purpose-built “native” villages for months at a time, delighting the crowds and allowing scientists and journalists the opportunity to reflect on racial difference, foreign policy, slavery, missionary work, and empire.

 

Peoples on Parade provides the first substantial overview of these human exhibitions in nineteenth-century Britain. Sadiah Qureshi considers these shows in their entirety—their production, promotion, management, and performance—to understand why they proved so commercially successful, how they shaped performers’ lives, how they were interpreted by their audiences, and what kinds of lasting influence they may have had on notions of race and empire. Qureshi supports her analysis with diverse visual materials, including promotional ephemera, travel paintings, theatrical scenery, art prints, and photography, and thus contributes to the wider understanding of the relationship between science and visual culture in the nineteenth century.

 

Through Qureshi’s vibrant telling and stunning images, readers will see how human exhibitions have left behind a lasting legacy both in the formation of early anthropological inquiry and in the creation of broader public attitudes toward racial difference.

The boundaries between human and beast forged a rugged philosophical landscape across early modern England.  Spectators gathered in London's Bear Garden to watch the callous and brutal baiting of animals.  A wave of "new" scientists performed vivisections on live animals to learn more about the human body.
 
In Perceiving Animals, the British scholar Erica Fudge traces the dangers and problems of anthropocentrism in texts written from 1558 to 1649. Meticulous examinations of scientific, legal, political, literary, and religious writings offer unique and fascinating depictions of human perceptions about the natural world.
 
Views carried over from bestiaries--medieval treatises on animals--
posited animals as nonsentient beings whose merits were measured solely by what provisions they afforded humans: food, medicine, clothing, travel, labor, scientific knowledge.  Without consciences or faith, animals were deemed far inferior to humans.
 
While writings from the period asserted an enormous biological superiority, Fudge contends actual human behavior and logic worked, sometimes accidentally, to close the alleged gap.  In the Bear Garden, even a man of the lowest social rank had power over a tortured animal, sinking him, though, below the beasts.  The beast fable itself fails to show a true understanding of animals, as it merely attributes human characteristics to beasts in an attempt to teach humanist ideals.  Scholars and writers continually turned to the animal world for reflection.  Despite this, scientists of the period used animals for empirical and medical knowledge, recognizing biological and spiritual similarities but refusing to renege human superiority.
 
Including an insightful reexamination of Ben Jonson's Volpone and fascinating looks at works by Francis Bacon, Edward Coke, and Richard Overton, among others, Fudge probes issues of animal ownership and biological and spiritual superiority in early modern England that resonate with philosophical quandaries still relevant in contemporary society.
 

In this culmination of a lifetime's study, Joseph Cropsey examines the crucial relationship between Plato's conception of the nature of the universe and his moral and political thought.

Cropsey interprets seven of Plato's dialogues—Theaetetus, Euthyphro, Sophist, Statesman, Apology, Crito, and Phaedo—in light of their dramatic consecutiveness and thus as a conceptual and dramatic whole. The cosmos depicted by Plato in these dialogues, Cropsey argues, is often unreasonable, and populated by human beings unaided by gods and dealt with equivocally by nature. Masterfully leading the reader through the seven scenes of the drama, Cropsey shows how they are, to an astonishing degree, concerned with the resources available to help us survive in such a world.

This is a world—and a Plato—quite at odds with most other portraits. Much more than a summary of Plato's thinking, this book is an eloquent, sometimes amusing, often moving guide to the paradoxes and insights of Plato's philosophy.

The Anthropological Papers of the University of Arizona is a peer-reviewed monograph series sponsored by the School of Anthropology. Established in 1959, the series publishes archaeological and ethnographic papers that use contemporary method and theory to investigate problems of anthropological importance in the southwestern United States, Mexico, and related areas.

Marianna Torgovnick's Primitive Passions investigates Westerners' profound attraction to cultures that we call "primitive." Torgovnick explores the stories of Carl Jung, Isak Dinesen, D. H. Lawrence, and Georgia O'Keefe and the ways they used the primitive as a medium for soul-searching and personal fulfillment. Brilliantly linking literature, art, psychology, and cultural studies, Primitive Passions provides insight into our very notion of the exotic.

"Primitive Passions intends to provoke thought, not to tell you what you already know and for that reason alone it's extraordinary."—Walter Kendrick, New York Times Book Review

"A powerfully argued, impassioned, and intelligent exploration of the 'primitive' in our culture and in ourselves. Like Marianna Torgovnick's previous work, it is certain to be much discussed and provocative."—Joyce Carol Oates

"An inspiring effort to bring gender to bear on matters of race, ethnic identity, and spirituality."—Susan Gubar

"A fascinating, wide-ranging and provocative tour of twentieth century Western culture."—Cynthia D. Schrager, Women's Review of Books

Archaeologists have long encountered evidence of natural disasters through excavation and stratigraphy. In Surviving Sudden Environmental Change, case studies examine how eight different past human communities-ranging from Arctic to equatorial regi

Tree Lines unites striking ink drawings of high-altitude pine trees with poetic vignettes about how people interact with mountain environments. The drawings and text work together to form a direct artistic encounter with timberline conifers. The husband and wife team of Valerie and Michael Cohen employ a unique process whereby she draws in isolation, gives him her drawings, and he then writes whatever he’s inspired to create. Neither offers the other any kind of feedback or instruction. The result is an accessible and deeply engaging work that is also extremely well researched; the Cohens bring a lifetime of scholarship in literature, history, and the environment to this work.

The drawings are black-and-white, pen-and-ink representations of high alpine ecosystems. The prose is stripped bare, abbreviated in an epigrammatic style that is poetic and spontaneous. Trees represented here are the Western Juniper or Sierra Juniper, the Limber, and the Bristlecone Pine—three species of long-lived, slow-growing conifers that grow across the Great Basin. While they represent only a small portion of the vegetative culture high in the western mountains, the Cohens use representation as abstraction as is utilized by writers and artists to convey a unique kind of microcosm of our natural environment. This book compares to such classics as Leopold’s A Sand County Almanac, and Berger’s Ways of Seeing, which open up lines of observation, analysis, and art for a new generation of readers. 
 

Simondon is a secret password among certain discussions within philosophy today. As a philosopher of technology, Simondon’s work has a place at the forefront of current thinking in media, technology, psychology, and philosophy with complex accounts of man’s relationship to technology and the realm that continues to form itself via this tension between man and his technical universe. In this introduction to Simondon’s oeuvre, the reader has access to the grounding of one of the most fundamental and critical questions that has been the focus of philosophy for millennia: the relationship between man and animal.

Despite a half century of attempts by social scientists to compare frontiers around the world, the study of these regions is still closely associated with the nineteenth-century American West and the work of Frederick Jackson Turner. As a result, the very concept of the frontier is bound up in Victorian notions of manifest destiny and rugged individualism. The frontier, it would seem, has been tamed. This book seeks to open a new debate about the processes of frontier history in a variety of cultural contexts, untaming the frontier as an analytic concept, and releasing it in a range of unfamiliar settings. Drawing on examples from over four millennia, it shows that, throughout history, societies have been formed and transformed in relation to their frontiers, and that no one historical case represents the normal or typical frontier pattern. The contributors—historians, anthropologists, and archaeologists—present numerous examples of the frontier as a shifting zone of innovation and recombination through which cultural materials from many sources have been unpredictably channeled and transformed. At the same time, they reveal recurring processes of frontier history that enable world-historical comparison: the emergence of the frontier in relation to a core area; the mutually structuring interactions between frontier and core; and the development of social exchange, merger, or conflict between previously separate populations brought together on the frontier. Any frontier situation has many dimensions, and each of the chapters highlights one or more of these, from the physical and ideological aspects of Egypt’s Nubian frontier to the military and cultural components of Inka outposts in Bolivia to the shifting agrarian, religious, and political boundaries in Bengal. They explore cases in which the centripetal forces at work in frontier zones have resulted in cultural hybridization or “creolization,” and in some instances show how satellite settlements on the frontiers of core polities themselves develop into new core polities. Each of the chapters suggests that frontiers are shaped in critical ways by topography, climate, vegetation, and the availability of water and other strategic resources, and most also consider cases of population shifts within or through a frontier zone. As these studies reveal, transnationalism in today’s world can best be understood as an extension of frontier processes that have developed over thousands of years. This book’s interdisciplinary perspective challenges readers to look beyond their own fields of interest to reconsider the true nature and meaning of frontiers.

An inquiry into how we engage with the world, and how solutions to environmental challenges can be found in the heart of our emotional relationships with places

"Van Gelder offers her most deeply personal stories as microcosmic examples of universal human experience, thus creating an empathic bond with her reader that conveys power and understanding simultaneously, and stimulates the reader's imagination toward reflection upon similarly personal stories of place. Van Gelder has modeled the relationship between story and place by telling placeful stories, and so has licensed the reader to do the same. Her writing throughout is rich and metaphoric. She is a gifted storyteller and a competent scholar, a combination to be treasured."
---Joseph W. Meeker, Professor Emeritus, College of Arts/Science, Union Institute and University, and author of The Spheres of Life, The Comedy of Survival, and Minding the Earth

Weaving a Way Home is an inquiry into the complex relationship between people, place, and story. In our memories and connections to a place, we are given one of the few opportunities to have deep relationships with place---relationships that cannot be described in words. Place can embody powerful emotions for us, and Leslie Van Gelder argues that we ourselves are places---geographical points possessing unique perspectives---that can feel displaced, replaced, or immovable. While the places of the external world can be accessed through maps and a good GPS system, our emotional landscapes are best reached through the sharing of stories.

In the tradition of writers Lewis Hyde, Barry Lopez, Peter Matthiessen, Joseph Meeker, Steven Mithen, Paul Shepard, Gary Snyder, and Terry Tempest Williams, Van Gelder uses both creative nonfiction narrative and evolutionary biological theory to explore complex terrain. Following Van Gelder's own travels, the book moves from the caves of the Dordogne lit only by the small beam of a flashlight, to an acacia thicket in Mozambique, to a black fly–infested bay inappropriately named Baie de Ha Ha in the inlands of Quebec, to the green line wrapped in barbed wire separating northern and southern Cyprus, to Abu Simbel's empty stone eyes in the Egyptian desert, and finally to the high road above Pelorus Sound on the rocky coasts of New Zealand. The author takes the reader to each place to create a storied landscape and explore new intellectual terrain. Van Gelder shows us that our collections of experiences, unique to us, can only be shared through the articulation of narrative.Weaving a Way Home will appeal to those deeply interested in knowing how we forge relationships with places and how that shapes who we are.

Jacket photographs: Garden gate: © iStockphoto.com/Richard Goerg. Iron fence: Christ Church Meadow in Oxford, Leslie Van Gelder.

Author photograph: Kevin Sharpe

Where the Wind Dreams of Staying is a personal memoir told through interwoven essays. In the tradition of environmental literature, Dieterle details his experiences in southeastern Washington, Utah, Nevada, Iowa, California, and Airzona. His restless search for purpose, identity, and place moves through cycles of success and failure, love and loss. He captures the emotional storms of a boy, and then a man, on a restless search for meaning in a place, or for a place with meaning.
 
Dieterle’s journey leads from the plateau of eastern Washington through the landscapes of seven states, ending in the shadow of the San Francisco peaks in northern Arizona. Readers will find rich, detailed explorations of western landscapes balanced with stories of personal reflection, determination, doubt, and fulfillment.

What do we mean when we refer to world? How does the world relate to the human person? Are the two interdependent and, if so, in what way? What does world mean for an ethnographer or an anthropologist? Much has been said of worlds and worldviews, but do we really know what we mean by these words? Asking these questions and many more, this book explores the conditions of possibility of the ethnographic gesture, and how these shed light on the relationship between humans and the world in the midst of which they find themselves.
 

Winner, 2021 Association for the Rhetoric of Science, Technology, and Medicine Book Award
Honorable Mention, Marie Hochmuth Nichols Award for Outstanding Published Scholarship in Public Address, 2021
Honorable Mention, 2021 Rhetoric Society of America Book Award

The way we talk about living beings can raise or lower their perceived value. Consider the pro-life strategy of calling a fetus a child, thereby effectively promoting the value of fetal life. In the opposite direction, calling a Pakistani child killed by a US drone strike collateral damage can implicitly demote the value of that child’s life. Allison L. Rowland’s Zoetropes and the Politics of Humanhood looks at such discursive practices—providing the first systematic account of how transvaluations like these operate in public discourse and lurk at the edges of all language.

Building on the necropolitical concept that we are constantly parsing populations into worthy lives, subhuman lives, and lives sentenced to death, Rowland’s study focuses specifically at zoetropes—the rhetorical devices and figures that result in such transvaluations. Through a series of case studies, including microbial life (at the American Gut Project), fetal life (at the National Memorial for the Unborn), and vital human life (at two of the nation’s premier fitness centers)—and in conversation with cutting-edge theories of race, gender, sexuality, and disability—this book brings to light the discursive practices that set the terms for inclusion into humanhood and make us who we are.