Roberto E. Barrios presents an ethnographic study of the aftermaths of four natural disasters: southern Honduras after Hurricane Mitch; New Orleans following Hurricane Katrina; Chiapas, Mexico, after the Grijalva River landslide; and southern Illinois following the Mississippi River flood. Focusing on the role of affect, Barrios examines the ways in which people who live through disasters use emotions as a means of assessing the relevance of governmentally sanctioned recovery plans, judging the effectiveness of such programs, and reflecting on the risk of living in areas that have been deemed prone to disaster. Emotions such as terror, disgust, or sentimental attachment to place all shape the meanings we assign to disasters as well as our political responses to them. The ethnographic cases in Governing Affect highlight how reconstruction programs, government agencies, and recovery experts often view postdisaster contexts as opportune moments to transform disaster-affected communities through principles and practices of modernist and neoliberal development. Governing Affect brings policy and politics into dialogue with human emotion to provide researchers and practitioners with an analytical toolkit for apprehending and addressing issues of difference, voice, and inequity in the aftermath of catastrophes.

In Holding On anthropologist Alyson O’Daniel analyzes the abstract debates about health policy for the sickest and most vulnerable Americans as well as the services designated to help them by taking readers into the daily lives of poor African American women living with HIV at the advent of the 2006 Treatment Modernization Act. At a time when social support resources were in decline and publicly funded HIV/AIDS care programs were being re-prioritized, women’s daily struggles with chronic poverty, drug addiction, mental health, and neighborhood violence influenced women’s lives in sometimes unexpected ways.An ethnographic portrait of HIV-positive black women and their interaction with the U.S. healthcare system, Holding On reveals how gradients of poverty and social difference shape women’s health care outcomes and, by extension, women’s experience of health policy reform. Set among the realities of poverty, addiction, incarceration, and mental illness, the case studies in Holding On illustrate how subtle details of daily life affect health and how overlooking them when formulating public health policy has fostered social inequality anew and undermined health in a variety of ways.

Women have shared breast milk for eons, but in White Gold, Susan Falls shows how the meanings of capitalism, technology, motherhood, and risk can be understood against the backdrop of an emerging practice in which donors and recipients of breast milk are connected through social media in the southern United States.Drawing on her own experience as a participant, Falls describes the sharing community. She also presents narratives from donors, doulas, medical professionals, and recipients to provide a holistic ethnographic account. Situating her subject within cross-cultural comparisons of historically shifting attitudes about breast milk, Falls shows how sharing “white gold”-seen as a scarce, valuable, even mysterious substance-is a mode of enacting parenthood, gender, and political values.Though breast milk is increasingly being commodified, Falls argues that sharing is a powerful and empowering practice. Far from uniform, participants may be like-minded about parenting but not other issues, so their acquaintanceships add new textures to the body politic. In this interdisciplinary account, White Gold shows how sharing simultaneously reproduces the capitalist values that it disrupts while encouraging community-making between strangers.

America’s Digital Army is an ethnographic study of the link between interactive entertainment and military power, drawing on Robertson Allen’s fieldwork observing video game developers, military strategists, U.S. Army marketing agencies, and an array of defense contracting companies that worked to produce the official U.S. Army video game, America’s Army. Allen uncovers the methods by which gaming technologies such as America’s Army, with military funding and themes, engage in a militarization of American society that constructs everyone, even nonplayers of games, as virtual soldiers available for deployment.America’s Digital Army examines the army’s desire for “talented” soldiers capable of high-tech work; beliefs about America’s enemies as reflected in the game’s virtual combatants; tensions over best practices in military recruiting; and the sometimes overlapping cultures of gamers, game developers, and soldiers.Allen reveals how binary categorizations such as soldier versus civilian, war versus game, work versus play, and virtual versus real become blurred-if not broken down entirely-through games and interactive media that reflect the U.S. military’s ludic imagination of future wars, enemies, and soldiers.

In Religious, Feminist, Activist, Laurel Zwissler investigates the political and religious identities of women who understand their social-justice activism as religiously motivated. Placing these women in historical context as faith-based activists for social change, this book discusses what their activities reveal about the public significance of religion in the pluralistic context of North America and in our increasingly globalized world. Zwissler’s ethnographic interviews with feminist Catholics, Pagans, and United Church Protestants reveal radically different views of religious and political expression and illuminate how individual women and their communities negotiate issues of personal identity, spirituality, and political responsibility.Political activists of faith recount adventurous tales of run-ins with police, agonizing moments of fear and powerlessness in the face of global inequality, touching moments of community support, and successful projects that improve the lives of others. Religious, Feminist, Activist combines religion, politics, and globalization-subjects frequently discussed in macro terms-with individual personalities and intimate stories to provide a fresh perspective on what it means to be religiously and politically engaged. Zwissler also provides an insightful investigation into how religion and politics intersect for women on the political left.

Rebuilding Shattered Worlds explores the ways a demolished neighborhood in Easton, Pennsylvania, still resonates in the imaginations of displaced residents. Drawing on six years of ethnographic research, the authors highlight the intersecting languages of blight, race, and place as elderly interlocutors attempt to make sense of the world they lost when urban renewal initiatives razed “Syrian Town”-a densely packed neighborhood of Lebanese American, Italian American, and African American residents.This ethnography of remembering shows how former residents engage collective memory-making through their shared place, language, and class position within the larger cityscape. Demonstrating the creative power of linguistic resources, material traces, and absent spaces, Rebuilding Shattered Worlds brings together insights from linguistic anthropology and material studies, foregrounding the role language plays in signaling “pastness.”

Women have shared breast milk for eons, but in White Gold, Susan Falls shows how the meanings of capitalism, technology, motherhood, and risk can be understood against the backdrop of an emerging practice in which donors and recipients of breast milk are connected through social media in the southern United States.Drawing on her own experience as a participant, Falls describes the sharing community. She also presents narratives from donors, doulas, medical professionals, and recipients to provide a holistic ethnographic account. Situating her subject within cross-cultural comparisons of historically shifting attitudes about breast milk, Falls shows how sharing “white gold”-seen as a scarce, valuable, even mysterious substance-is a mode of enacting parenthood, gender, and political values.Though breast milk is increasingly being commodified, Falls argues that sharing is a powerful and empowering practice. Far from uniform, participants may be like-minded about parenting but not other issues, so their acquaintanceships add new textures to the body politic. In this interdisciplinary account, White Gold shows how sharing simultaneously reproduces the capitalist values that it disrupts while encouraging community-making between strangers.

Roberto E. Barrios presents an ethnographic study of the aftermaths of four natural disasters: southern Honduras after Hurricane Mitch; New Orleans following Hurricane Katrina; Chiapas, Mexico, after the Grijalva River landslide; and southern Illinois following the Mississippi River flood. Focusing on the role of affect, Barrios examines the ways in which people who live through disasters use emotions as a means of assessing the relevance of governmentally sanctioned recovery plans, judging the effectiveness of such programs, and reflecting on the risk of living in areas that have been deemed prone to disaster. Emotions such as terror, disgust, or sentimental attachment to place all shape the meanings we assign to disasters as well as our political responses to them. The ethnographic cases in Governing Affect highlight how reconstruction programs, government agencies, and recovery experts often view postdisaster contexts as opportune moments to transform disaster-affected communities through principles and practices of modernist and neoliberal development. Governing Affect brings policy and politics into dialogue with human emotion to provide researchers and practitioners with an analytical toolkit for apprehending and addressing issues of difference, voice, and inequity in the aftermath of catastrophes.

America’s Digital Army is an ethnographic study of the link between interactive entertainment and military power, drawing on Robertson Allen’s fieldwork observing video game developers, military strategists, U.S. Army marketing agencies, and an array of defense contracting companies that worked to produce the official U.S. Army video game, America’s Army. Allen uncovers the methods by which gaming technologies such as America’s Army, with military funding and themes, engage in a militarization of American society that constructs everyone, even nonplayers of games, as virtual soldiers available for deployment.America’s Digital Army examines the army’s desire for “talented” soldiers capable of high-tech work; beliefs about America’s enemies as reflected in the game’s virtual combatants; tensions over best practices in military recruiting; and the sometimes overlapping cultures of gamers, game developers, and soldiers.Allen reveals how binary categorizations such as soldier versus civilian, war versus game, work versus play, and virtual versus real become blurred-if not broken down entirely-through games and interactive media that reflect the U.S. military’s ludic imagination of future wars, enemies, and soldiers.

Mexicans in Alaska analyzes the mobility and experience of place of three generations of migrants who have been moving between Acuitzio del Canje, MichoacÁn, Mexico, and Anchorage, Alaska, since the 1950s. Based on Sara V. Komarnisky’s twelve months of ethnographic research at both sites and on more than ten years of engagement with the people in these locations, this book reveals that over time, Acuitzences have created a comprehensive sense of orientation within a transnational social field. Both locations and the common experience of mobility between them are essential for feeling “at home.” This migrant way of life requires the development of a transnational habitus as well as the skills, statuses, and knowledge required to live in both places. Komarnisky’s work presents a multigenerational and cross-continental understanding of the contemporary transnational experience.Mexicans in Alaska examines how Acuitzences are living, working, and imagining their futures across North America and suggests that anthropologists look across borders to see how broader structural conditions operate both within and across national boundaries. Understanding the experiences of transnational migrants remains a critical goal of contemporary scholarship, and Komarnisky’s analysis of the complicated lives of three generations of migrants provides depth to the field.

In Religious, Feminist, Activist, Laurel Zwissler investigates the political and religious identities of women who understand their social-justice activism as religiously motivated. Placing these women in historical context as faith-based activists for social change, this book discusses what their activities reveal about the public significance of religion in the pluralistic context of North America and in our increasingly globalized world. Zwissler’s ethnographic interviews with feminist Catholics, Pagans, and United Church Protestants reveal radically different views of religious and political expression and illuminate how individual women and their communities negotiate issues of personal identity, spirituality, and political responsibility.Political activists of faith recount adventurous tales of run-ins with police, agonizing moments of fear and powerlessness in the face of global inequality, touching moments of community support, and successful projects that improve the lives of others. Religious, Feminist, Activist combines religion, politics, and globalization-subjects frequently discussed in macro terms-with individual personalities and intimate stories to provide a fresh perspective on what it means to be religiously and politically engaged. Zwissler also provides an insightful investigation into how religion and politics intersect for women on the political left.

Mexicans in Alaska analyzes the mobility and experience of place of three generations of migrants who have been moving between Acuitzio del Canje, MichoacÁn, Mexico, and Anchorage, Alaska, since the 1950s. Based on Sara V. Komarnisky’s twelve months of ethnographic research at both sites and on more than ten years of engagement with the people in these locations, this book reveals that over time, Acuitzences have created a comprehensive sense of orientation within a transnational social field. Both locations and the common experience of mobility between them are essential for feeling “at home.” This migrant way of life requires the development of a transnational habitus as well as the skills, statuses, and knowledge required to live in both places. Komarnisky’s work presents a multigenerational and cross-continental understanding of the contemporary transnational experience.Mexicans in Alaska examines how Acuitzences are living, working, and imagining their futures across North America and suggests that anthropologists look across borders to see how broader structural conditions operate both within and across national boundaries. Understanding the experiences of transnational migrants remains a critical goal of contemporary scholarship, and Komarnisky’s analysis of the complicated lives of three generations of migrants provides depth to the field.

Back to America is an ethnography of local activist groups within the Tea Party, one of the most important recent political movements to emerge in the United States and one that continues to influence American politics. Though often viewed as the brainchild of conservative billionaires and Fox News, the success of the Tea Party movement was as much, if not more, the result of everyday activists at the grassroots level. William H. Westermeyer traces how local Tea Party groups (LTPGs) create submerged spaces where participants fashion action-oriented collective and personal political identities forged in the context of cultural or figured worlds. These figured worlds allow people to establish meaningful links between their own lives and concerns, on the one hand, and the movement’s goals and narratives, on the other. Collectively, the production and circulation of the figured worlds within LTPGs provide the basis for subjectivities that often nurture political activism.Westermeyer reveals that LTPGs are vibrant and independent local organizations that, while constantly drawing on nationally disseminated cultural images and discourses, are far from simple agents of the larger organizations and the media. Back to America offers a welcome anthropological approach to this important social movement and to our understanding of grassroots political activism writ large.

Since the early 1980s, private equity investors have heralded and shepherded massive changes in American capitalism. From outsourcing to excessive debt taking, private equity investment helped normalize once-taboo business strategies while growing into an over $3 trillion industry in control of thousands of companies and millions of workers. Daniel Scott Souleles opens a window into the rarefied world of private equity investing through ethnographic fieldwork on private equity financiers. Songs of Profit, Songs of Loss documents how and why investors buy, manage, and sell the companies that they do; presents the ins and outs of private equity deals, management, and valuation; and explains the historical context that gave rise to private equity and other forms of investor-led capitalism.In addition to providing invaluable ethnographic insight, Songs of Profit, Songs of Loss is also an anthropological study of inequality as Souleles connects the core components of financial capitalism to economic disparities. Souleles uses local ideas of “value” and “time” to frame the ways private equity investors comprehend their work and to show how they justify the prosperity and poverty they create. Throughout, Souleles argues that understanding private equity investors as contrasted with others in society writ large is essential to fully understanding private equity within the larger context of capitalism in the United States.

Since the early 1980s, private equity investors have heralded and shepherded massive changes in American capitalism. From outsourcing to excessive debt taking, private equity investment helped normalize once-taboo business strategies while growing into an over $3 trillion industry in control of thousands of companies and millions of workers. Daniel Scott Souleles opens a window into the rarefied world of private equity investing through ethnographic fieldwork on private equity financiers. Songs of Profit, Songs of Loss documents how and why investors buy, manage, and sell the companies that they do; presents the ins and outs of private equity deals, management, and valuation; and explains the historical context that gave rise to private equity and other forms of investor-led capitalism.In addition to providing invaluable ethnographic insight, Songs of Profit, Songs of Loss is also an anthropological study of inequality as Souleles connects the core components of financial capitalism to economic disparities. Souleles uses local ideas of “value” and “time” to frame the ways private equity investors comprehend their work and to show how they justify the prosperity and poverty they create. Throughout, Souleles argues that understanding private equity investors as contrasted with others in society writ large is essential to fully understanding private equity within the larger context of capitalism in the United States.

Back to America is an ethnography of local activist groups within the Tea Party, one of the most important recent political movements to emerge in the United States and one that continues to influence American politics. Though often viewed as the brainchild of conservative billionaires and Fox News, the success of the Tea Party movement was as much, if not more, the result of everyday activists at the grassroots level. William H. Westermeyer traces how local Tea Party groups (LTPGs) create submerged spaces where participants fashion action-oriented collective and personal political identities forged in the context of cultural or figured worlds. These figured worlds allow people to establish meaningful links between their own lives and concerns, on the one hand, and the movement’s goals and narratives, on the other. Collectively, the production and circulation of the figured worlds within LTPGs provide the basis for subjectivities that often nurture political activism.Westermeyer reveals that LTPGs are vibrant and independent local organizations that, while constantly drawing on nationally disseminated cultural images and discourses, are far from simple agents of the larger organizations and the media. Back to America offers a welcome anthropological approach to this important social movement and to our understanding of grassroots political activism writ large.

Come Now, Let Us Argue It Out provides a look into a community that challenges common narratives about what it means to be LGBTQ and Christian in the contemporary United States. Based on his participant-observation fieldwork with a faith-based organization called the Reformation Project, Jon Burrow-Branine provides an ethnography of how some LGBTQ and LGBTQ-supportive Christians negotiate identity and difference and work to create change in evangelicalism.Come Now, Let Us Argue It Out tells the story of how this activism can be understood as a community of counter-conduct. Drawing on a concept proposed by the philosopher and historian Michel Foucault, Burrow-Branine documents everyday moments of agency and resistance that have the potential to form new politics, ethics, and ways of being as individuals in this community navigate the exclusionary politics of mainstream evangelical institutions, culture, and theology.More broadly, Burrow-Branine considers the community’s ongoing conversation about what it means to be LGBTQ and a Christian, grappling with the politics of inclusion and representation in LGBTQ evangelical activism itself.

Come Now, Let Us Argue It Out provides a look into a community that challenges common narratives about what it means to be LGBTQ and Christian in the contemporary United States. Based on his participant-observation fieldwork with a faith-based organization called the Reformation Project, Jon Burrow-Branine provides an ethnography of how some LGBTQ and LGBTQ-supportive Christians negotiate identity and difference and work to create change in evangelicalism.Come Now, Let Us Argue It Out tells the story of how this activism can be understood as a community of counter-conduct. Drawing on a concept proposed by the philosopher and historian Michel Foucault, Burrow-Branine documents everyday moments of agency and resistance that have the potential to form new politics, ethics, and ways of being as individuals in this community navigate the exclusionary politics of mainstream evangelical institutions, culture, and theology.More broadly, Burrow-Branine considers the community’s ongoing conversation about what it means to be LGBTQ and a Christian, grappling with the politics of inclusion and representation in LGBTQ evangelical activism itself.

In recent years the Grand Staircase-Escalante National Monument in southern Utah has figured prominently in the long and ongoing struggle over the meaning and value of America’s public lands. In 1996 President Bill Clinton used the Antiquities Act to create the monument, with the goal of protecting scientific and historical resources. His action incensed Utah elected officials and local residents who were neither informed nor consulted beforehand, and opposition to the monument has continued to make its day-to-day management problematic. In 2017 President Donald Trump reduced the monument’s size, an action immediately challenged by multiple lawsuits; subsequently, President Joe Biden restored the monument in 2021.In Public Land and Democracy in America Julie Brugger brings into focus the perspectives of a variety of groups affected by conflict over the monument, including residents of adjacent communities, ranchers, federal land management agency employees, and environmentalists. In the process of following management disputes at the monument over the years, Brugger considers how conceptions of democracy have shaped and been shaped by the regional landscape and by these disputes.Through this ethnographic evidence, Brugger proposes a concept of democracy that encompasses disparate meanings and experiences, embraces conflict, and suggests a crucial role for public lands in transforming antagonism into agonism.

Elmira, a town of about twenty-six thousand people in central New York, is in some ways a typical town-with quiet, tree-lined residential streets, an art museum, local coffee shops, and a small college. The city, however, is best known as home to Elmira Correctional Facility and, until its closure in March 2022, the Southport Correctional Facility. Hundreds of locals have worked at the prisons, the town plays host to visitors of the incarcerated, and local medical institutions provide treatment to prisoners. The prisons and Elmira are inseparable.In Prison Town Andrea R. Morrell illustrates the converging and shifting fault lines of race and class through a portrait of a prison town undergoing deindustrialization as it chooses the path of prison expansion. In this ethnography, Morrell highlights the contradictions of prison work as work that allows a middle-class salary and lifestyle but trades in other forms of stigma. Guards, prisoners, prisoners’ families, and meager amounts of money and care work travel through spaces of free and unfree via the porous borders between prison and town. As Morrell captures the rapid expansion of the carceral state into upstate New York from the perspective of a small city with two prisons, she demonstrates how the prison system’s racialized, gendered, and classed dispossession has crossed its own porous borders into the city of Elmira.

In recent years the Grand Staircase-Escalante National Monument in southern Utah has figured prominently in the long and ongoing struggle over the meaning and value of America’s public lands. In 1996 President Bill Clinton used the Antiquities Act to create the monument, with the goal of protecting scientific and historical resources. His action incensed Utah elected officials and local residents who were neither informed nor consulted beforehand, and opposition to the monument has continued to make its day-to-day management problematic. In 2017 President Donald Trump reduced the monument’s size, an action immediately challenged by multiple lawsuits; subsequently, President Joe Biden restored the monument in 2021.In Public Land and Democracy in America Julie Brugger brings into focus the perspectives of a variety of groups affected by conflict over the monument, including residents of adjacent communities, ranchers, federal land management agency employees, and environmentalists. In the process of following management disputes at the monument over the years, Brugger considers how conceptions of democracy have shaped and been shaped by the regional landscape and by these disputes.Through this ethnographic evidence, Brugger proposes a concept of democracy that encompasses disparate meanings and experiences, embraces conflict, and suggests a crucial role for public lands in transforming antagonism into agonism.

Elmira, a town of about twenty-six thousand people in central New York, is in some ways a typical town-with quiet, tree-lined residential streets, an art museum, local coffee shops, and a small college. The city, however, is best known as home to Elmira Correctional Facility and, until its closure in March 2022, the Southport Correctional Facility. Hundreds of locals have worked at the prisons, the town plays host to visitors of the incarcerated, and local medical institutions provide treatment to prisoners. The prisons and Elmira are inseparable.In Prison Town Andrea R. Morrell illustrates the converging and shifting fault lines of race and class through a portrait of a prison town undergoing deindustrialization as it chooses the path of prison expansion. In this ethnography, Morrell highlights the contradictions of prison work as work that allows a middle-class salary and lifestyle but trades in other forms of stigma. Guards, prisoners, prisoners’ families, and meager amounts of money and care work travel through spaces of free and unfree via the porous borders between prison and town. As Morrell captures the rapid expansion of the carceral state into upstate New York from the perspective of a small city with two prisons, she demonstrates how the prison system’s racialized, gendered, and classed dispossession has crossed its own porous borders into the city of Elmira.

Becoming Utopia centers on the tiny community of Bishop Hill, Illinois, whose marketing materials call it "Utopia on the Prairie," home to a radical communal religious sect that emigrated from Sweden in the 1840s. Through rich textual and ethnographic analyses, Margaret E. Farrar and Adam Kaul tell the story of what happens when a small, historically significant Midwestern community negotiates the contradictory impulses of twenty-first-century place-making. At first glance, Bishop Hill is simply a small heritage tourism destination in Midwestern flyover country, but further inspection reveals it to be a complex place that mixes a deep nostalgia for the past undercut by complex origin stories of displacement and colonialism, an active historic preservation movement amid futuristic green energy technologies built by multinational corporations, and a commitment to localism in the context of omnipresent globalization.Based on fifteen years of fieldwork, Becoming Utopia is an interdisciplinary contribution to conversations about the importance and meaning of place-making, heritage-making, and sustainability (social, economic, and environmental) in the twenty-first century.

In Playing to the End, Steve Bialostok immerses readers in the vibrant world of the card room at Denver’s Hiawatha Davis Jr. Recreation Center, where a group of older Black men gather to play dominoes, exchange playful banter known as “talking shit,” and cultivate a space of belonging. More than just a game, their gatherings are acts of Black placemaking–resisting cultural erasure, gentrification, and societal marginalization while fostering joy, resilience, and community.Through five years of ethnographic study, Bialostok reveals how these men transform the card room into a sanctuary of identity and defiance, where humor and camaraderie become tools of self-determination. As they navigate the pressures of a changing neighborhood, their interactions affirm the power of play, talk, and collective memory in sustaining Black spaces. Playing to the End is a compelling testament to the significance of these gatherings and the ongoing struggle for autonomy, cultural affirmation, and social connection in an inequitable world.

In Playing to the End, Steve Bialostok immerses readers in the vibrant world of the card room at Denver’s Hiawatha Davis Jr. Recreation Center, where a group of older Black men gather to play dominoes, exchange playful banter known as “talking shit,” and cultivate a space of belonging. More than just a game, their gatherings are acts of Black placemaking – resisting cultural erasure, gentrification, and societal marginalization while fostering joy, resilience, and community.Through five years of ethnographic study, Bialostok reveals how these men transform the card room into a sanctuary of identity and defiance, where humor and camaraderie become tools of self-determination. As they navigate the pressures of a changing neighborhood, their interactions affirm the power of play, talk, and collective memory in sustaining Black spaces. Playing to the End is a compelling testament to the significance of these gatherings and the ongoing struggle for autonomy, cultural affirmation, and social connection in an inequitable world.

Roberto E. Barrios presents an ethnographic study of the aftermaths of four natural disasters: southern Honduras after Hurricane Mitch; New Orleans following Hurricane Katrina; Chiapas, Mexico, after the Grijalva River landslide; and southern Illinois following the Mississippi River flood. Focusing on the role of affect, Barrios examines the ways in which people who live through disasters use emotions as a means of assessing the relevance of governmentally sanctioned recovery plans, judging the effectiveness of such programs, and reflecting on the risk of living in areas that have been deemed prone to disaster. Emotions such as terror, disgust, or sentimental attachment to place all shape the meanings we assign to disasters as well as our political responses to them. The ethnographic cases in Governing Affect highlight how reconstruction programs, government agencies, and recovery experts often view postdisaster contexts as opportune moments to transform disaster-affected communities through principles and practices of modernist and neoliberal development. Governing Affect brings policy and politics into dialogue with human emotion to provide researchers and practitioners with an analytical toolkit for apprehending and addressing issues of difference, voice, and inequity in the aftermath of catastrophes.

In Holding On anthropologist Alyson O’Daniel analyzes the abstract debates about health policy for the sickest and most vulnerable Americans as well as the services designated to help them by taking readers into the daily lives of poor African American women living with HIV at the advent of the 2006 Treatment Modernization Act. At a time when social support resources were in decline and publicly funded HIV/AIDS care programs were being re-prioritized, women’s daily struggles with chronic poverty, drug addiction, mental health, and neighborhood violence influenced women’s lives in sometimes unexpected ways.An ethnographic portrait of HIV-positive black women and their interaction with the U.S. healthcare system, Holding On reveals how gradients of poverty and social difference shape women’s health care outcomes and, by extension, women’s experience of health policy reform. Set among the realities of poverty, addiction, incarceration, and mental illness, the case studies in Holding On illustrate how subtle details of daily life affect health and how overlooking them when formulating public health policy has fostered social inequality anew and undermined health in a variety of ways.

Women have shared breast milk for eons, but in White Gold, Susan Falls shows how the meanings of capitalism, technology, motherhood, and risk can be understood against the backdrop of an emerging practice in which donors and recipients of breast milk are connected through social media in the southern United States.Drawing on her own experience as a participant, Falls describes the sharing community. She also presents narratives from donors, doulas, medical professionals, and recipients to provide a holistic ethnographic account. Situating her subject within cross-cultural comparisons of historically shifting attitudes about breast milk, Falls shows how sharing “white gold”-seen as a scarce, valuable, even mysterious substance-is a mode of enacting parenthood, gender, and political values.Though breast milk is increasingly being commodified, Falls argues that sharing is a powerful and empowering practice. Far from uniform, participants may be like-minded about parenting but not other issues, so their acquaintanceships add new textures to the body politic. In this interdisciplinary account, White Gold shows how sharing simultaneously reproduces the capitalist values that it disrupts while encouraging community-making between strangers.

America’s Digital Army is an ethnographic study of the link between interactive entertainment and military power, drawing on Robertson Allen’s fieldwork observing video game developers, military strategists, U.S. Army marketing agencies, and an array of defense contracting companies that worked to produce the official U.S. Army video game, America’s Army. Allen uncovers the methods by which gaming technologies such as America’s Army, with military funding and themes, engage in a militarization of American society that constructs everyone, even nonplayers of games, as virtual soldiers available for deployment.America’s Digital Army examines the army’s desire for “talented” soldiers capable of high-tech work; beliefs about America’s enemies as reflected in the game’s virtual combatants; tensions over best practices in military recruiting; and the sometimes overlapping cultures of gamers, game developers, and soldiers.Allen reveals how binary categorizations such as soldier versus civilian, war versus game, work versus play, and virtual versus real become blurred-if not broken down entirely-through games and interactive media that reflect the U.S. military’s ludic imagination of future wars, enemies, and soldiers.

In Religious, Feminist, Activist, Laurel Zwissler investigates the political and religious identities of women who understand their social-justice activism as religiously motivated. Placing these women in historical context as faith-based activists for social change, this book discusses what their activities reveal about the public significance of religion in the pluralistic context of North America and in our increasingly globalized world. Zwissler’s ethnographic interviews with feminist Catholics, Pagans, and United Church Protestants reveal radically different views of religious and political expression and illuminate how individual women and their communities negotiate issues of personal identity, spirituality, and political responsibility.Political activists of faith recount adventurous tales of run-ins with police, agonizing moments of fear and powerlessness in the face of global inequality, touching moments of community support, and successful projects that improve the lives of others. Religious, Feminist, Activist combines religion, politics, and globalization-subjects frequently discussed in macro terms-with individual personalities and intimate stories to provide a fresh perspective on what it means to be religiously and politically engaged. Zwissler also provides an insightful investigation into how religion and politics intersect for women on the political left.

Rebuilding Shattered Worlds explores the ways a demolished neighborhood in Easton, Pennsylvania, still resonates in the imaginations of displaced residents. Drawing on six years of ethnographic research, the authors highlight the intersecting languages of blight, race, and place as elderly interlocutors attempt to make sense of the world they lost when urban renewal initiatives razed “Syrian Town”-a densely packed neighborhood of Lebanese American, Italian American, and African American residents.This ethnography of remembering shows how former residents engage collective memory-making through their shared place, language, and class position within the larger cityscape. Demonstrating the creative power of linguistic resources, material traces, and absent spaces, Rebuilding Shattered Worlds brings together insights from linguistic anthropology and material studies, foregrounding the role language plays in signaling “pastness.”

Women have shared breast milk for eons, but in White Gold, Susan Falls shows how the meanings of capitalism, technology, motherhood, and risk can be understood against the backdrop of an emerging practice in which donors and recipients of breast milk are connected through social media in the southern United States.Drawing on her own experience as a participant, Falls describes the sharing community. She also presents narratives from donors, doulas, medical professionals, and recipients to provide a holistic ethnographic account. Situating her subject within cross-cultural comparisons of historically shifting attitudes about breast milk, Falls shows how sharing “white gold”-seen as a scarce, valuable, even mysterious substance-is a mode of enacting parenthood, gender, and political values.Though breast milk is increasingly being commodified, Falls argues that sharing is a powerful and empowering practice. Far from uniform, participants may be like-minded about parenting but not other issues, so their acquaintanceships add new textures to the body politic. In this interdisciplinary account, White Gold shows how sharing simultaneously reproduces the capitalist values that it disrupts while encouraging community-making between strangers.

Roberto E. Barrios presents an ethnographic study of the aftermaths of four natural disasters: southern Honduras after Hurricane Mitch; New Orleans following Hurricane Katrina; Chiapas, Mexico, after the Grijalva River landslide; and southern Illinois following the Mississippi River flood. Focusing on the role of affect, Barrios examines the ways in which people who live through disasters use emotions as a means of assessing the relevance of governmentally sanctioned recovery plans, judging the effectiveness of such programs, and reflecting on the risk of living in areas that have been deemed prone to disaster. Emotions such as terror, disgust, or sentimental attachment to place all shape the meanings we assign to disasters as well as our political responses to them. The ethnographic cases in Governing Affect highlight how reconstruction programs, government agencies, and recovery experts often view postdisaster contexts as opportune moments to transform disaster-affected communities through principles and practices of modernist and neoliberal development. Governing Affect brings policy and politics into dialogue with human emotion to provide researchers and practitioners with an analytical toolkit for apprehending and addressing issues of difference, voice, and inequity in the aftermath of catastrophes.

America’s Digital Army is an ethnographic study of the link between interactive entertainment and military power, drawing on Robertson Allen’s fieldwork observing video game developers, military strategists, U.S. Army marketing agencies, and an array of defense contracting companies that worked to produce the official U.S. Army video game, America’s Army. Allen uncovers the methods by which gaming technologies such as America’s Army, with military funding and themes, engage in a militarization of American society that constructs everyone, even nonplayers of games, as virtual soldiers available for deployment.America’s Digital Army examines the army’s desire for “talented” soldiers capable of high-tech work; beliefs about America’s enemies as reflected in the game’s virtual combatants; tensions over best practices in military recruiting; and the sometimes overlapping cultures of gamers, game developers, and soldiers.Allen reveals how binary categorizations such as soldier versus civilian, war versus game, work versus play, and virtual versus real become blurred-if not broken down entirely-through games and interactive media that reflect the U.S. military’s ludic imagination of future wars, enemies, and soldiers.

Mexicans in Alaska analyzes the mobility and experience of place of three generations of migrants who have been moving between Acuitzio del Canje, MichoacÁn, Mexico, and Anchorage, Alaska, since the 1950s. Based on Sara V. Komarnisky’s twelve months of ethnographic research at both sites and on more than ten years of engagement with the people in these locations, this book reveals that over time, Acuitzences have created a comprehensive sense of orientation within a transnational social field. Both locations and the common experience of mobility between them are essential for feeling “at home.” This migrant way of life requires the development of a transnational habitus as well as the skills, statuses, and knowledge required to live in both places. Komarnisky’s work presents a multigenerational and cross-continental understanding of the contemporary transnational experience.Mexicans in Alaska examines how Acuitzences are living, working, and imagining their futures across North America and suggests that anthropologists look across borders to see how broader structural conditions operate both within and across national boundaries. Understanding the experiences of transnational migrants remains a critical goal of contemporary scholarship, and Komarnisky’s analysis of the complicated lives of three generations of migrants provides depth to the field.

In Religious, Feminist, Activist, Laurel Zwissler investigates the political and religious identities of women who understand their social-justice activism as religiously motivated. Placing these women in historical context as faith-based activists for social change, this book discusses what their activities reveal about the public significance of religion in the pluralistic context of North America and in our increasingly globalized world. Zwissler’s ethnographic interviews with feminist Catholics, Pagans, and United Church Protestants reveal radically different views of religious and political expression and illuminate how individual women and their communities negotiate issues of personal identity, spirituality, and political responsibility.Political activists of faith recount adventurous tales of run-ins with police, agonizing moments of fear and powerlessness in the face of global inequality, touching moments of community support, and successful projects that improve the lives of others. Religious, Feminist, Activist combines religion, politics, and globalization-subjects frequently discussed in macro terms-with individual personalities and intimate stories to provide a fresh perspective on what it means to be religiously and politically engaged. Zwissler also provides an insightful investigation into how religion and politics intersect for women on the political left.

Mexicans in Alaska analyzes the mobility and experience of place of three generations of migrants who have been moving between Acuitzio del Canje, MichoacÁn, Mexico, and Anchorage, Alaska, since the 1950s. Based on Sara V. Komarnisky’s twelve months of ethnographic research at both sites and on more than ten years of engagement with the people in these locations, this book reveals that over time, Acuitzences have created a comprehensive sense of orientation within a transnational social field. Both locations and the common experience of mobility between them are essential for feeling “at home.” This migrant way of life requires the development of a transnational habitus as well as the skills, statuses, and knowledge required to live in both places. Komarnisky’s work presents a multigenerational and cross-continental understanding of the contemporary transnational experience.Mexicans in Alaska examines how Acuitzences are living, working, and imagining their futures across North America and suggests that anthropologists look across borders to see how broader structural conditions operate both within and across national boundaries. Understanding the experiences of transnational migrants remains a critical goal of contemporary scholarship, and Komarnisky’s analysis of the complicated lives of three generations of migrants provides depth to the field.

Back to America is an ethnography of local activist groups within the Tea Party, one of the most important recent political movements to emerge in the United States and one that continues to influence American politics. Though often viewed as the brainchild of conservative billionaires and Fox News, the success of the Tea Party movement was as much, if not more, the result of everyday activists at the grassroots level. William H. Westermeyer traces how local Tea Party groups (LTPGs) create submerged spaces where participants fashion action-oriented collective and personal political identities forged in the context of cultural or figured worlds. These figured worlds allow people to establish meaningful links between their own lives and concerns, on the one hand, and the movement’s goals and narratives, on the other. Collectively, the production and circulation of the figured worlds within LTPGs provide the basis for subjectivities that often nurture political activism.Westermeyer reveals that LTPGs are vibrant and independent local organizations that, while constantly drawing on nationally disseminated cultural images and discourses, are far from simple agents of the larger organizations and the media. Back to America offers a welcome anthropological approach to this important social movement and to our understanding of grassroots political activism writ large.

Since the early 1980s, private equity investors have heralded and shepherded massive changes in American capitalism. From outsourcing to excessive debt taking, private equity investment helped normalize once-taboo business strategies while growing into an over $3 trillion industry in control of thousands of companies and millions of workers. Daniel Scott Souleles opens a window into the rarefied world of private equity investing through ethnographic fieldwork on private equity financiers. Songs of Profit, Songs of Loss documents how and why investors buy, manage, and sell the companies that they do; presents the ins and outs of private equity deals, management, and valuation; and explains the historical context that gave rise to private equity and other forms of investor-led capitalism.In addition to providing invaluable ethnographic insight, Songs of Profit, Songs of Loss is also an anthropological study of inequality as Souleles connects the core components of financial capitalism to economic disparities. Souleles uses local ideas of “value” and “time” to frame the ways private equity investors comprehend their work and to show how they justify the prosperity and poverty they create. Throughout, Souleles argues that understanding private equity investors as contrasted with others in society writ large is essential to fully understanding private equity within the larger context of capitalism in the United States.

Since the early 1980s, private equity investors have heralded and shepherded massive changes in American capitalism. From outsourcing to excessive debt taking, private equity investment helped normalize once-taboo business strategies while growing into an over $3 trillion industry in control of thousands of companies and millions of workers. Daniel Scott Souleles opens a window into the rarefied world of private equity investing through ethnographic fieldwork on private equity financiers. Songs of Profit, Songs of Loss documents how and why investors buy, manage, and sell the companies that they do; presents the ins and outs of private equity deals, management, and valuation; and explains the historical context that gave rise to private equity and other forms of investor-led capitalism.In addition to providing invaluable ethnographic insight, Songs of Profit, Songs of Loss is also an anthropological study of inequality as Souleles connects the core components of financial capitalism to economic disparities. Souleles uses local ideas of “value” and “time” to frame the ways private equity investors comprehend their work and to show how they justify the prosperity and poverty they create. Throughout, Souleles argues that understanding private equity investors as contrasted with others in society writ large is essential to fully understanding private equity within the larger context of capitalism in the United States.

Back to America is an ethnography of local activist groups within the Tea Party, one of the most important recent political movements to emerge in the United States and one that continues to influence American politics. Though often viewed as the brainchild of conservative billionaires and Fox News, the success of the Tea Party movement was as much, if not more, the result of everyday activists at the grassroots level. William H. Westermeyer traces how local Tea Party groups (LTPGs) create submerged spaces where participants fashion action-oriented collective and personal political identities forged in the context of cultural or figured worlds. These figured worlds allow people to establish meaningful links between their own lives and concerns, on the one hand, and the movement’s goals and narratives, on the other. Collectively, the production and circulation of the figured worlds within LTPGs provide the basis for subjectivities that often nurture political activism.Westermeyer reveals that LTPGs are vibrant and independent local organizations that, while constantly drawing on nationally disseminated cultural images and discourses, are far from simple agents of the larger organizations and the media. Back to America offers a welcome anthropological approach to this important social movement and to our understanding of grassroots political activism writ large.

Come Now, Let Us Argue It Out provides a look into a community that challenges common narratives about what it means to be LGBTQ and Christian in the contemporary United States. Based on his participant-observation fieldwork with a faith-based organization called the Reformation Project, Jon Burrow-Branine provides an ethnography of how some LGBTQ and LGBTQ-supportive Christians negotiate identity and difference and work to create change in evangelicalism.Come Now, Let Us Argue It Out tells the story of how this activism can be understood as a community of counter-conduct. Drawing on a concept proposed by the philosopher and historian Michel Foucault, Burrow-Branine documents everyday moments of agency and resistance that have the potential to form new politics, ethics, and ways of being as individuals in this community navigate the exclusionary politics of mainstream evangelical institutions, culture, and theology.More broadly, Burrow-Branine considers the community’s ongoing conversation about what it means to be LGBTQ and a Christian, grappling with the politics of inclusion and representation in LGBTQ evangelical activism itself.

Come Now, Let Us Argue It Out provides a look into a community that challenges common narratives about what it means to be LGBTQ and Christian in the contemporary United States. Based on his participant-observation fieldwork with a faith-based organization called the Reformation Project, Jon Burrow-Branine provides an ethnography of how some LGBTQ and LGBTQ-supportive Christians negotiate identity and difference and work to create change in evangelicalism.Come Now, Let Us Argue It Out tells the story of how this activism can be understood as a community of counter-conduct. Drawing on a concept proposed by the philosopher and historian Michel Foucault, Burrow-Branine documents everyday moments of agency and resistance that have the potential to form new politics, ethics, and ways of being as individuals in this community navigate the exclusionary politics of mainstream evangelical institutions, culture, and theology.More broadly, Burrow-Branine considers the community’s ongoing conversation about what it means to be LGBTQ and a Christian, grappling with the politics of inclusion and representation in LGBTQ evangelical activism itself.

In recent years the Grand Staircase-Escalante National Monument in southern Utah has figured prominently in the long and ongoing struggle over the meaning and value of America’s public lands. In 1996 President Bill Clinton used the Antiquities Act to create the monument, with the goal of protecting scientific and historical resources. His action incensed Utah elected officials and local residents who were neither informed nor consulted beforehand, and opposition to the monument has continued to make its day-to-day management problematic. In 2017 President Donald Trump reduced the monument’s size, an action immediately challenged by multiple lawsuits; subsequently, President Joe Biden restored the monument in 2021.In Public Land and Democracy in America Julie Brugger brings into focus the perspectives of a variety of groups affected by conflict over the monument, including residents of adjacent communities, ranchers, federal land management agency employees, and environmentalists. In the process of following management disputes at the monument over the years, Brugger considers how conceptions of democracy have shaped and been shaped by the regional landscape and by these disputes.Through this ethnographic evidence, Brugger proposes a concept of democracy that encompasses disparate meanings and experiences, embraces conflict, and suggests a crucial role for public lands in transforming antagonism into agonism.

Elmira, a town of about twenty-six thousand people in central New York, is in some ways a typical town-with quiet, tree-lined residential streets, an art museum, local coffee shops, and a small college. The city, however, is best known as home to Elmira Correctional Facility and, until its closure in March 2022, the Southport Correctional Facility. Hundreds of locals have worked at the prisons, the town plays host to visitors of the incarcerated, and local medical institutions provide treatment to prisoners. The prisons and Elmira are inseparable.In Prison Town Andrea R. Morrell illustrates the converging and shifting fault lines of race and class through a portrait of a prison town undergoing deindustrialization as it chooses the path of prison expansion. In this ethnography, Morrell highlights the contradictions of prison work as work that allows a middle-class salary and lifestyle but trades in other forms of stigma. Guards, prisoners, prisoners’ families, and meager amounts of money and care work travel through spaces of free and unfree via the porous borders between prison and town. As Morrell captures the rapid expansion of the carceral state into upstate New York from the perspective of a small city with two prisons, she demonstrates how the prison system’s racialized, gendered, and classed dispossession has crossed its own porous borders into the city of Elmira.

In recent years the Grand Staircase-Escalante National Monument in southern Utah has figured prominently in the long and ongoing struggle over the meaning and value of America’s public lands. In 1996 President Bill Clinton used the Antiquities Act to create the monument, with the goal of protecting scientific and historical resources. His action incensed Utah elected officials and local residents who were neither informed nor consulted beforehand, and opposition to the monument has continued to make its day-to-day management problematic. In 2017 President Donald Trump reduced the monument’s size, an action immediately challenged by multiple lawsuits; subsequently, President Joe Biden restored the monument in 2021.In Public Land and Democracy in America Julie Brugger brings into focus the perspectives of a variety of groups affected by conflict over the monument, including residents of adjacent communities, ranchers, federal land management agency employees, and environmentalists. In the process of following management disputes at the monument over the years, Brugger considers how conceptions of democracy have shaped and been shaped by the regional landscape and by these disputes.Through this ethnographic evidence, Brugger proposes a concept of democracy that encompasses disparate meanings and experiences, embraces conflict, and suggests a crucial role for public lands in transforming antagonism into agonism.

Elmira, a town of about twenty-six thousand people in central New York, is in some ways a typical town-with quiet, tree-lined residential streets, an art museum, local coffee shops, and a small college. The city, however, is best known as home to Elmira Correctional Facility and, until its closure in March 2022, the Southport Correctional Facility. Hundreds of locals have worked at the prisons, the town plays host to visitors of the incarcerated, and local medical institutions provide treatment to prisoners. The prisons and Elmira are inseparable.In Prison Town Andrea R. Morrell illustrates the converging and shifting fault lines of race and class through a portrait of a prison town undergoing deindustrialization as it chooses the path of prison expansion. In this ethnography, Morrell highlights the contradictions of prison work as work that allows a middle-class salary and lifestyle but trades in other forms of stigma. Guards, prisoners, prisoners’ families, and meager amounts of money and care work travel through spaces of free and unfree via the porous borders between prison and town. As Morrell captures the rapid expansion of the carceral state into upstate New York from the perspective of a small city with two prisons, she demonstrates how the prison system’s racialized, gendered, and classed dispossession has crossed its own porous borders into the city of Elmira.

Becoming Utopia centers on the tiny community of Bishop Hill, Illinois, whose marketing materials call it "Utopia on the Prairie," home to a radical communal religious sect that emigrated from Sweden in the 1840s. Through rich textual and ethnographic analyses, Margaret E. Farrar and Adam Kaul tell the story of what happens when a small, historically significant Midwestern community negotiates the contradictory impulses of twenty-first-century place-making. At first glance, Bishop Hill is simply a small heritage tourism destination in Midwestern flyover country, but further inspection reveals it to be a complex place that mixes a deep nostalgia for the past undercut by complex origin stories of displacement and colonialism, an active historic preservation movement amid futuristic green energy technologies built by multinational corporations, and a commitment to localism in the context of omnipresent globalization.Based on fifteen years of fieldwork, Becoming Utopia is an interdisciplinary contribution to conversations about the importance and meaning of place-making, heritage-making, and sustainability (social, economic, and environmental) in the twenty-first century.

In Playing to the End, Steve Bialostok immerses readers in the vibrant world of the card room at Denver’s Hiawatha Davis Jr. Recreation Center, where a group of older Black men gather to play dominoes, exchange playful banter known as “talking shit,” and cultivate a space of belonging. More than just a game, their gatherings are acts of Black placemaking–resisting cultural erasure, gentrification, and societal marginalization while fostering joy, resilience, and community.Through five years of ethnographic study, Bialostok reveals how these men transform the card room into a sanctuary of identity and defiance, where humor and camaraderie become tools of self-determination. As they navigate the pressures of a changing neighborhood, their interactions affirm the power of play, talk, and collective memory in sustaining Black spaces. Playing to the End is a compelling testament to the significance of these gatherings and the ongoing struggle for autonomy, cultural affirmation, and social connection in an inequitable world.

In Playing to the End, Steve Bialostok immerses readers in the vibrant world of the card room at Denver’s Hiawatha Davis Jr. Recreation Center, where a group of older Black men gather to play dominoes, exchange playful banter known as “talking shit,” and cultivate a space of belonging. More than just a game, their gatherings are acts of Black placemaking – resisting cultural erasure, gentrification, and societal marginalization while fostering joy, resilience, and community.Through five years of ethnographic study, Bialostok reveals how these men transform the card room into a sanctuary of identity and defiance, where humor and camaraderie become tools of self-determination. As they navigate the pressures of a changing neighborhood, their interactions affirm the power of play, talk, and collective memory in sustaining Black spaces. Playing to the End is a compelling testament to the significance of these gatherings and the ongoing struggle for autonomy, cultural affirmation, and social connection in an inequitable world.