science.culture – serie

We are accustomed to thinking of science and its findings as universal. After all, one atom of carbon plus two of oxygen yields carbon dioxide in Amazonia as well as in Alaska; a scientist in Bombay can use the same materials and techniques to challenge the work of a scientist in New York; and of course the laws of gravity apply worldwide. Why, then, should the locations where science is done matter at all? David N. Livingstone here puts that question to the test with his fascinating study of how science bears the marks of its place of production. Putting Science in Its Place establishes the fundamental importance of geography in both the generation and the consumption of scientific knowledge, using historical examples of the many places where science has been practiced. Livingstone first turns his attention to some of the specific sites where science has been made - the laboratory, museum, and botanical garden, to name some of the more conventional locales, but also places like the coffeehouse and cathedral, ship's deck and asylum, even the human body itself. In each case, he reveals just how the space of inquiry has conditioned the investigations carried out there.Putting Science in Its Place powerfully concludes by examining the remarkable mobility of science and the seemingly effortless way it moves around the globe.

Throughout the history of the Western world, science has possessed an extraordinary amount of authority and prestige. Despite numerous evolutions and revolutions, it maintains its distinction as the knowing endeavor that explains how the natural world works and offers insight into the meaning of the universe. In "The Intelligibility of Nature", Peter Dear considers how science as such has evolved and positioned itself. His intellectual journey begins with a crucial observation: that scientific ambition is, and has been, directed toward two distinct but frequently conflated ends - doing and knowing. The ancient Greeks articulated the difference between craft and understanding, and according to Dear, that separation has survived to shape attitudes toward science ever since. Teasing out the tension between doing and knowing during key episodes in the history of science, Dear reveals how the two principles became formalized into a single enterprise, science, that would be carried out by a new kind of person, the scientist. Finely nuanced and elegantly conceived, "The Intelligibility of Nature" will be essential reading for aficionados and historians of science alike.

In many ways, Marie Curie represents modern science. Her considerable lifetime achievements - the first woman to be awarded a Nobel Prize, the only woman to be awarded the Prize in two fields, and the only person to be awarded Nobel Prizes in multiple sciences - are studied by schoolchildren across the world. When, in 2009, the New Scientist carried out a poll for the "Most Inspirational Female Scientist of All Time," the result was a foregone conclusion: Marie Curie trounced her closest runner-up, Rosalind Franklin, winning double the number of Franklin's votes. She is a role model to women embarking on a career in science, the pride of two nations-Poland and France-and, not least of all, a European Union brand for excellence in science. Making Marie Curie explores what went into the creation of this icon of science. It is not a traditional biography, or one that attempts to uncover the "real" Marie Curie.Rather, Eva Hemmungs Wirten, by tracing a career that spans two centuries and a world war, provides an innovative and historically grounded account of how modern science emerges in tandem with celebrity culture under the influence of intellectual property in a dawning age of information. She explores the emergence of the Curie persona, the information culture of the period that shaped its development, and the strategies Curie used to manage and exploit her intellectual property. How did one create and maintain for oneself the persona of scientist at the beginning of the twentieth century? What special conditions bore upon scientific women, and on married women in particular? How was French identity claimed, established, and subverted? How, and with what consequences, was a scientific reputation secured? In its exploration of these questions and many more, Making Marie Curie provides a composite picture not only of the making of Marie Curie, but the making of modern science itself.

Everyday Technology is a pioneering account of how small machines and consumer goods that originated in Europe and North America became objects of everyday use in India in the late nineteenth and early twentieth centuries. Rather than investigate "big" technologies such as railways and irrigation projects, Arnold examines the assimilation and appropriation of bicycles, rice mills, sewing machines, and typewriters in India, and follows their impact on the ways in which people worked and travelled, the clothes they wore, and the kind of food they ate. But the effects of these machines were not limited to the daily rituals of Indian society, and Arnold demonstrates how such small-scale technologies became integral to new ways of thinking about class, race, and gender, as well as about the politics of colonial rule and Indian nationhood.

We live in an age in which we are repeatedly reminded--by scientists, by the media, by popular culture--of the looming threat of mass extinction. We're told that human activity is currently producing a sixth mass extinction, perhaps of even greater magnitude than the five previous geological catastrophes that drastically altered life in the past. Indeed, there is a very real concern that the human species may itself be poised to go the way of the dinosaurs, victims of the most recent mass extinction some 65 million years ago. How we interpret the causes, consequences, and moral imperatives of extinction is deeply embedded in the cultural values of any given historical moment. And as David Sepkoski reveals, the history of scientific ideas about extinction over the past two hundred years--as both a past and current process--are implicated in major changes in the way Western society has approached biological and cultural diversity. It seems self-evident to most of us that diverse ecosystems and societies are intrinsically valuable, but the current fascination with diversity is a relatively recent phenomenon. In fact, the way we value diversity depends crucially on our sense that it is precarious--that it is something actively threatened, and that its loss could have profound consequences. In Catastrophic Thinking, Sepkoski uncovers how and why we learned to value diversity as a precious resource at the same time as we learned to think catastrophically about extinction.

In Human-Built World, Thomas P. Hughes restores to technology the richness and depth it deserves by writing its intellectual history. Chronicling the ideas about technology expressed by influential Western thinkers who not only understood its multifaceted character but who also explored its creative potential, Hughes draws on an enormous range of literature, art, and architecture to explore what technology has brought to society and culture. From the "Creator" model of development of the sixteenth century to the "big science" of the 1940s and 1950s to the architecture of Frank Gehry and Hughes's concept of "ecotechnology," Human-Built World nimbly charts the myriad ways that technology has been woven into the social and cultural fabric of different eras and the promises and problems it has offered.

You know shoddy: an adjective meaning cheap and likely poorly made. But did you know that before it became a popular descriptor, shoddy was first coined as a noun? In the early nineteenth century, shoddy was the name given to a new textile material made from reclaimed wool. Shoddy was, in fact, one of the earliest forms of industrial recycling as old rags and fabric clippings were ground into "devil's dust" and respun to be used in the making of suits, army uniforms, carpet lining, mattress stuffing, and more.In Shoddy, Hanna Rose Shell takes readers on a vivid ride beginning in West Yorkshire's Heavy Woollen District and its "shoddy towns," and traveling to the United States, the third world, and waste dumps, textile labs, and rag shredding factories, in order to unravel the threads of this story and its long history. Since the time of its first appearance, shoddy had become both pervasive and politically and culturally controversial on multiple levels. The use of the term "virgin" wool--still noticeable today in the labels on our sweaters--thus emerged as an effort by the wool industry to counter shoddy's appeal: to make shoddy seem shoddy. Public health experts, with encouragement from the wool industry, worried about sanitation and disease--how could old clothes be disinfected? As well, the idea of wearing someone else's old clothes so close to your own skin was discomforting in and of itself. Could you sleep peacefully knowing that your mattress was stuffed with dead soldiers' overcoats? Over time, shoddy the noun was increasingly used as an adjective that, according to Shell, captured a host of personal, ethical, commercial, and societal failings. Introducing us to many richly drawn characters along the way, Shell reveals an interwoven tale of industrial espionage, political infighting, scientific inquiry, ethnic prejudices, and war profiteering. By exploring a variety of sources from political and literary texts to fabric samples and old military uniforms, antique and art photographs and political cartoons, medical textbooks, and legal cases, Shell unspools the history of shoddy to uncover the surprising journey that individual strands of recycled wool - and more recently a whole range of synthetic fibers from nylon to Kevlar - may take over the course of several lifetimes. Not only in your garments and blankets, but under your rug, in your mattress pads, the peculiar confetti-like stuffing in your mailing envelopes, even the insulation in your walls. The resulting fabric is at once rich and sumptuous, and cheap and tawdry--and likely connected to something you are wearing right now. After reading, you will never use the word shoddy or think about your clothes, or even the world around you, the same way again.

“There was no such thing as the Scientific Revolution, and this is a book about it.” With this provocative and apparently paradoxical claim, Steven Shapin begins his bold vibrant exploration of early modern science. In this classic of science history, Shapin takes into account the culture – the variety of beliefs, practices, and influences – that in the 1600s shaped the origins of the modern scientific worldview.

In many ways, Marie Curie represents modern science. Her considerable lifetime achievements the first woman to be awarded a Nobel Prize, the only woman to be awarded the Prize in two fields, and the only person to be awarded Nobel Prizes in multiple sciences are studied by schoolchildren across the world. When, in 2009, the New Scientist carried out a poll for the Most Inspirational Female Scientist of All Time, the result was a foregone conclusion: Marie Curie trounced her closest runner-up, Rosalind Franklin, winning double the number of Franklin's votes. She is a role model to women embarking on a career in science, the pride of two nations Poland and France and, not least of all, a European Union brand for excellence in science. Making Marie Curie explores what went into the creation of this icon of science. It is not a traditional biography, or one that attempts to uncover the real Marie Curie.Rather, Eva Hemmungs Wirten, by tracing a career that spans two centuries and a world war, provides an innovative and historically grounded account of how modern science emerges in tandem with celebrity culture under the influence of intellectual property in a dawning age of information. She explores the emergence of the Curie persona, the information culture of the period that shaped its development, and the strategies Curie used to manage and exploit her intellectual property. How did one create and maintain for oneself the persona of scientist at the beginning of the twentieth century? What special conditions bore upon scientific women, and on married women in particular? How was French identity claimed, established, and subverted? How, and with what consequences, was a scientific reputation secured? In its exploration of these questions and many more, Making Marie Curie provides a composite picture not only of the making of Marie Curie, but the making of modern science itself.

In 1965 English scientist James Lovelock had a flash of insight: the Earth is not just teeming with life; the Earth, in some sense, is life. He mulled this revolutionary idea over for several years, first with his close friend the novelist William Golding, and then in an extensive collaboration with the American scientist Lynn Margulis. In the early 1970s, he finally went public with the Gaia hypothesis, the idea that everything happens for an end: the good of planet Earth. Lovelock and Margulis were scorned by professional scientists, but the general public enthusiastically embraced Lovelock and his hypothesis. People joined Gaia groups; churches had Gaia services, sometimes with new music written especially for the occasion. There was a Gaia atlas, Gaia gardening, Gaia herbs, Gaia retreats, Gaia networking, and much more. And the range of enthusiasts was-and still is-broad. In The Gaia Hypothesis, philosopher Michael Ruse, with his characteristic clarity and wit, uses Gaia and its history, its supporters and detractors, to illuminate the nature of science itself.Gaia emerged in the 1960s, a decade when authority was questioned and status and dignity stood for nothing, but its story is much older. Ruse traces Gaia's connection to Plato and a long history of goal-directed and holistic-or organicist-thinking and explains why Lovelock and Margulis' peers rejected it as pseudoscience. But Ruse also shows why the project was a success. He argues that Lovelock and Margulis should be commended for giving philosophy firm scientific basis and for provoking important scientific discussion about the world as a whole, its homeostasis or - in this age of global environmental uncertainty - its lack thereof. Melding the world of science and technology with the world of feeling, mysticism, and religion, The Gaia Hypothesis will appeal to a broad range of readers, from students and scholars of the history and philosophy of science to anyone interested in New Age culture.

An award-winning biologist and writer applies queer feminist theory to developmental genetics, arguing that individuals are not essentially male or female.    The idea that gender is a performance—a tenet of queer feminist theory since the nineties—has spread from college classrooms to popular culture. This transformative concept has sparked reappraisals of social expectations as well as debate over not just gender, but sex: what it is, what it means, and how we know it. Most scientific and biomedical research over the past seventy years has assumed and reinforced a binary concept of biological sex, though some scientists point out that male and female are just two outcomes in a world rich in sexual diversity.     In Performance All the Way Down, MacArthur Fellow and Pulitzer Prize finalist Richard O. Prum brings feminist thought into conversation with biology, arguing that the sexual binary is not essential to human genes, chromosomes, or embryos. Our genomes are not blueprints, algorithms, or recipes for the physical representation of our individual sexual essences or fates. In accessible language, Prum shows that when we look closely at the science, we see that gene expression is a material action in the world, a performance through which the individual regulates and achieves its own becoming. A fertilized zygote matures into an organism with tissues and organs, neurological control, immune defenses, psychological mechanisms, and gender and sexual behavior through a performative continuum. This complex hierarchy of self-enactment reflects the evolved agency of individual genes, molecules, cells, and tissues.  Rejecting the notion of an intractable divide between the humanities and the sciences, Prum proves that the contributions of queer and feminist theorists can help scientists understand the human body in new ways, yielding key insights into genetics, developmental biology, physiology. Sure to inspire discussion, Performance All the Way Down is a book about biology for feminists, a book about feminist theory for biologists, and a book for anyone curious about how our sexual bodies grow.

A history of scientific ideas about extinction that explains why we learned to value diversity as a precious resource at the same time as we learned to “think catastrophically” about extinction.We live in an age in which we are repeatedly reminded—by scientists, by the media, by popular culture—of the looming threat of mass extinction. We’re told that human activity is currently producing a sixth mass extinction, perhaps of even greater magnitude than the five previous geological catastrophes that drastically altered life on Earth. Indeed, there is a very real concern that the human species may itself be poised to go the way of the dinosaurs, victims of the most recent mass extinction some 65 million years ago.  How we interpret the causes and consequences of extinction and their ensuing moral imperatives is deeply embedded in the cultural values of any given historical moment. And, as David Sepkoski reveals, the history of scientific ideas about extinction over the past two hundred years—as both a past and a current process—is implicated in major changes in the way Western society has approached biological and cultural diversity. It seems self-evident to most of us that diverse ecosystems and societies are intrinsically valuable, but the current fascination with diversity is a relatively recent phenomenon. In fact, the way we value diversity depends crucially on our sense that it is precarious—that it is something actively threatened, and that its loss could have profound consequences. In Catastrophic Thinking, Sepkoski uncovers how and why we learned to value diversity as a precious resource at the same time as we learned to think catastrophically about extinction.

An award-winning biologist and writer applies queer feminist theory to developmental genetics, arguing that individuals are not essentially male or female.    The idea that gender is a performance—a tenet of queer feminist theory since the nineties—has spread from college classrooms to popular culture. This transformative concept has sparked reappraisals of social expectations as well as debate over not just gender, but sex: what it is, what it means, and how we know it. Most scientific and biomedical research over the past seventy years has assumed and reinforced a binary concept of biological sex, though some scientists point out that male and female are just two outcomes in a world rich in sexual diversity.     In Performance All the Way Down, MacArthur Fellow and Pulitzer Prize finalist Richard O. Prum brings feminist thought into conversation with biology, arguing that the sexual binary is not essential to human genes, chromosomes, or embryos. Our genomes are not blueprints, algorithms, or recipes for the physical representation of our individual sexual essences or fates. In accessible language, Prum shows that when we look closely at the science, we see that gene expression is a material action in the world, a performance through which the individual regulates and achieves its own becoming. A fertilized zygote matures into an organism with tissues and organs, neurological control, immune defenses, psychological mechanisms, and gender and sexual behavior through a performative continuum. This complex hierarchy of self-enactment reflects the evolved agency of individual genes, molecules, cells, and tissues.  Rejecting the notion of an intractable divide between the humanities and the sciences, Prum proves that the contributions of queer and feminist theorists can help scientists understand the human body in new ways, yielding key insights into genetics, developmental biology, physiology. Sure to inspire discussion, Performance All the Way Down is a book about biology for feminists, a book about feminist theory for biologists, and a book for anyone curious about how our sexual bodies grow.

How an audacious environmental engineering plan fanned white settlers’ visions for South Africa, stoked mistrust in scientific experts, and gave rise to the Apartheid state.  In 1918, South Africa’s climate seemed to be drying up. White farmers claimed that rainfall was dwindling, while nineteenth-century missionaries and explorers had found riverbeds, seashells, and other evidence of a verdant past deep in the Kalahari Desert. Government experts insisted, however, that the rains weren’t disappearing; the land, long susceptible to periodic drought, had been further degraded by settler farmers’ agricultural practices—an explanation that white South Africans rejected. So when the geologist Ernest Schwarz blamed the land itself, the farmers listened. Schwarz held that erosion and topography had created arid conditions, that rainfall was declining, and that agriculture was not to blame. As a solution, he proposed diverting two rivers to the Kalahari’s basins, creating a lush country where white South Africans could thrive. This plan, which became known as the Kalahari Thirstland Redemption Scheme, was rejected by most scientists. But it found support among white South Africans who worried that struggling farmers undermined an image of racial superiority.  Green Lands for White Men explores how white agriculturalists in southern Africa grappled with a parched and changing terrain as they sought to consolidate control over a Black population. Meredith McKittrick’s timely history of the Redemption Scheme reveals the environment to have been central to South African understandings of race. While Schwarz’s plan was never implemented, it enjoyed sufficient support to prompt government research into its feasibility, and years of debate. McKittrick shows how white farmers rallied around a plan that represented their interests over those of the South African state and delves into the reasons behind this schism between expert opinion and public perception. This backlash against the predominant scientific view, McKittrick argues, displayed the depth of popular mistrust in an expanding scientific elite.  A detailed look at the intersection of a settler society, climate change, white nationalism, and expert credibility, Green Lands for White Men examines the reverberations of a scheme that ultimately failed but influenced ideas about race and the environment in South Africa for decades to come.

How an audacious environmental engineering plan fanned white settlers’ visions for South Africa, stoked mistrust in scientific experts, and gave rise to the Apartheid state.  In 1918, South Africa’s climate seemed to be drying up. White farmers claimed that rainfall was dwindling, while nineteenth-century missionaries and explorers had found riverbeds, seashells, and other evidence of a verdant past deep in the Kalahari Desert. Government experts insisted, however, that the rains weren’t disappearing; the land, long susceptible to periodic drought, had been further degraded by settler farmers’ agricultural practices—an explanation that white South Africans rejected. So when the geologist Ernest Schwarz blamed the land itself, the farmers listened. Schwarz held that erosion and topography had created arid conditions, that rainfall was declining, and that agriculture was not to blame. As a solution, he proposed diverting two rivers to the Kalahari’s basins, creating a lush country where white South Africans could thrive. This plan, which became known as the Kalahari Thirstland Redemption Scheme, was rejected by most scientists. But it found support among white South Africans who worried that struggling farmers undermined an image of racial superiority.  Green Lands for White Men explores how white agriculturalists in southern Africa grappled with a parched and changing terrain as they sought to consolidate control over a Black population. Meredith McKittrick’s timely history of the Redemption Scheme reveals the environment to have been central to South African understandings of race. While Schwarz’s plan was never implemented, it enjoyed sufficient support to prompt government research into its feasibility, and years of debate. McKittrick shows how white farmers rallied around a plan that represented their interests over those of the South African state and delves into the reasons behind this schism between expert opinion and public perception. This backlash against the predominant scientific view, McKittrick argues, displayed the depth of popular mistrust in an expanding scientific elite.  A detailed look at the intersection of a settler society, climate change, white nationalism, and expert credibility, Green Lands for White Men examines the reverberations of a scheme that ultimately failed but influenced ideas about race and the environment in South Africa for decades to come.

The inside account of how astronomers were able to build the world’s largest observatories on Hawai‘i’s most revered mountain.In July 2019, a demonstration erupted on Hawai‘i Island to prevent the construction of the Thirty Meter Telescope, which, if built, would be one of the largest and most advanced ground-based telescopes in the world. For months, thousands of people camped on the access road leading to the proposed location: Mauna Kea, a dormant volcano, the highest point in Hawai‘i, and a sacred site for Native Hawaiians. The standoff in 2019 was not the first. For decades, activists had resisted attempts to build the TMT and its predecessors. Even so, many astronomers were startled by opposition to the TMT and the discoveries it promised. Astronomers were focused on the stars; Native Hawaiians and environmentalists were concerned about not only the sky, but also the land.The Stars of Mauna Kea traces the history of astronomy on Hawai‘i Island, shedding new light on why scientists were granted access to the volcano in the first place. Beginning in 1959, when Hawai‘i became the fiftieth US state, it chronicles the ways astronomers benefited from Hawai‘i’s colonial past to gain free and exclusive land use rights on what had long been the archipelago’s most revered mountain. Drawing on unprecedented archival research and extensive interviews, Pascal Marichalar carefully charts the course of astronomical development on Mauna Kea. He describes the devastating tsunami that led a local businessman to contact scientists just as a renowned astronomer was scouting for places to observe the stars; the controversial authority the University of Hawai‘i assumed over the volcano after 1964; the environmental opposition to the first large international project, the Canada-France-Hawai‘i Telescope; and the resistance to telescope development that became a major focus of the Hawaiian sovereignty movement. Marichalar introduces readers to scientists working on Mauna Kea, as well as the people living in the mountain’s shadow, including key opposition figures involved in recent events.Like the dark matter that holds together rotating galaxies, the colonial forces that have shaped Hawai‘i exert a gravitational pull on the science undertaken on the volcano’s summit. The Stars of Mauna Kea brings readers inside an ongoing debate over the morality of scientific research conducted on contested ground.

The inside account of how astronomers were able to build the world’s largest observatories on Hawai‘i’s most revered mountain.In July 2019, a demonstration erupted on Hawai‘i Island to prevent the construction of the Thirty Meter Telescope, which, if built, would be one of the largest and most advanced ground-based telescopes in the world. For months, thousands of people camped on the access road leading to the proposed location: Mauna Kea, a dormant volcano, the highest point in Hawai‘i, and a sacred site for Native Hawaiians. The standoff in 2019 was not the first. For decades, activists had resisted attempts to build the TMT and its predecessors. Even so, many astronomers were startled by opposition to the TMT and the discoveries it promised. Astronomers were focused on the stars; Native Hawaiians and environmentalists were concerned about not only the sky, but also the land.The Stars of Mauna Kea traces the history of astronomy on Hawai‘i Island, shedding new light on why scientists were granted access to the volcano in the first place. Beginning in 1959, when Hawai‘i became the fiftieth US state, it chronicles the ways astronomers benefited from Hawai‘i’s colonial past to gain free and exclusive land use rights on what had long been the archipelago’s most revered mountain. Drawing on unprecedented archival research and extensive interviews, Pascal Marichalar carefully charts the course of astronomical development on Mauna Kea. He describes the devastating tsunami that led a local businessman to contact scientists just as a renowned astronomer was scouting for places to observe the stars; the controversial authority the University of Hawai‘i assumed over the volcano after 1964; the environmental opposition to the first large international project, the Canada-France-Hawai‘i Telescope; and the resistance to telescope development that became a major focus of the Hawaiian sovereignty movement. Marichalar introduces readers to scientists working on Mauna Kea, as well as the people living in the mountain’s shadow, including key opposition figures involved in recent events.Like the dark matter that holds together rotating galaxies, the colonial forces that have shaped Hawai‘i exert a gravitational pull on the science undertaken on the volcano’s summit. The Stars of Mauna Kea brings readers inside an ongoing debate over the morality of scientific research conducted on contested ground.

Ingeniously connects the history of citrus cultivation to the production and maintenance of whiteness in sites around the world.In The Orchard in the Ruins, acclaimed historian Tiago Saraiva illuminates the global impact of cloning Californian oranges, a practice that emerged in the aftermath of the great depression of the 1890s. Cloning promised control, uniformity, and resistance to an array of environmental and economic threats. But Californian orchards—white-owned but tended by workers of Chinese, Japanese, Mexican, or Indigenous origin—were also places where plantations and race intertwined. Agricultural anxieties about strains of oranges and their value, Saraiva shows, formed a continuum with anxieties about vanishing whiteness.The Orchard in the Ruins connects Californian history to other sites of citrus cultivation: South Africa, where concerns about white poverty grew during the early twentieth century; Mandatory Palestine, where orchards were key to Zionist undertakings; colonial Algeria, where French settlers transformed the landscape with European farming techniques; and Brazil, where orchards were cultivated post-abolition. Drawing on local histories as well as the works of John Dewey, J. M. Coetzee, Edward Said, Frantz Fanon, and artist Tarsila do Amaral, Saraiva shows that in each place, orchards grew in the wake of specific historical crises. Orange cultivation was a transnational project in cultivating whiteness, one in which studies of fruits, buds, rootstocks, fungi, and viruses became race-making experiments.A must-read for anyone interested in the history of science, technology, agriculture, and race, The Orchard in the Ruins reveals a troubled account of science-led attempts to remedy crumbling worlds.

Ingeniously connects the history of citrus cultivation to the production and maintenance of whiteness in sites around the world.In The Orchard in the Ruins, acclaimed historian Tiago Saraiva illuminates the global impact of cloning Californian oranges, a practice that emerged in the aftermath of the great depression of the 1890s. Cloning promised control, uniformity, and resistance to an array of environmental and economic threats. But Californian orchards—white-owned but tended by workers of Chinese, Japanese, Mexican, or Indigenous origin—were also places where plantations and race intertwined. Agricultural anxieties about strains of oranges and their value, Saraiva shows, formed a continuum with anxieties about vanishing whiteness.The Orchard in the Ruins connects Californian history to other sites of citrus cultivation: South Africa, where concerns about white poverty grew during the early twentieth century; Mandatory Palestine, where orchards were key to Zionist undertakings; colonial Algeria, where French settlers transformed the landscape with European farming techniques; and Brazil, where orchards were cultivated post-abolition. Drawing on local histories as well as the works of John Dewey, J. M. Coetzee, Edward Said, Frantz Fanon, and artist Tarsila do Amaral, Saraiva shows that in each place, orchards grew in the wake of specific historical crises. Orange cultivation was a transnational project in cultivating whiteness, one in which studies of fruits, buds, rootstocks, fungi, and viruses became race-making experiments.A must-read for anyone interested in the history of science, technology, agriculture, and race, The Orchard in the Ruins reveals a troubled account of science-led attempts to remedy crumbling worlds.