https://anthrosource.onlinelibrary.wiley.com/journal/15481433?af=R Table of Contents for American Anthropologist. List of articles from both the latest and EarlyView issues. en-US wileyonlinelibrary@wiley.com (AnthroSource) Thu, 11 Jun 2026 07:34:39 +0000 Thu, 11 Jun 2026 07:34:39 +0000 Atypon® Literatum™ https://validator.w3.org/feed/docs/rss2.html 10080 Wiley: American Anthropologist: Table of Contents Wiley American Anthropologist https://anthrosource.onlinelibrary.wiley.com/pb-assets/journal-banners/15481433.jpg https://anthrosource.onlinelibrary.wiley.com/journal/15481433?af=R https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70092?af=R Tue, 02 Jun 2026 11:44:55 -0700 2026-06-02T11:44:55-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70092 American Anthropologist, EarlyView. ABSTRACT This article analyzes the everyday politics of migrant hospitality in rural Southern France. Drawing on four years of fieldwork alongside benevolent residents hosting unauthorized migrants at their home or volunteering in migrant shelters, I consider how residents attempted to make up for the state's abandonment of migrant lives, the ethical dilemmas which they faced in so doing, and the political solutions they explored. Benevolent residents built infrastructures of solidarity and turned homes and shelters into sanctuaries where unauthorized migrants could stay without risking deportation. But hospitality was never as simple as hosts wanted it to be. Through an analysis of everyday life at residents’ homes, in migrant shelters, and in self‐organized squats, I trace the forms of migrant subjectivity that hospitality allowed for; the social distinctions it maintained, and the ambivalent ties it forged between migrants and residents. But hospitality encounters also redefined the relationship that residents entertained with a state which they perceived as deficient, and whose failure to care for migrant lives had left them little choice but to care for migrants themselves. As unwilling hosts, they attempted to carve pockets of hospitality in the margins of border regimes. <h2>ABSTRACT</h2> <p>This article analyzes the everyday politics of migrant hospitality in rural Southern France. Drawing on four years of fieldwork alongside benevolent residents hosting unauthorized migrants at their home or volunteering in migrant shelters, I consider how residents attempted to make up for the state's abandonment of migrant lives, the ethical dilemmas which they faced in so doing, and the political solutions they explored. Benevolent residents built infrastructures of solidarity and turned homes and shelters into sanctuaries where unauthorized migrants could stay without risking deportation. But hospitality was never as simple as hosts wanted it to be. Through an analysis of everyday life at residents’ homes, in migrant shelters, and in self-organized squats, I trace the forms of migrant subjectivity that hospitality allowed for; the social distinctions it maintained, and the ambivalent ties it forged between migrants and residents. But hospitality encounters also redefined the relationship that residents entertained with a state which they perceived as deficient, and whose failure to care for migrant lives had left them little choice but to care for migrants themselves. As unwilling hosts, they attempted to carve pockets of hospitality in the margins of border regimes.</p> Céline Eschenbrenner RESEARCH ARTICLE Bonds, Bounds, and Borders: Crafting Hospitality with Unauthorized Migrants in Southern France 10.1111/aman.70092 American Anthropologist 10.1111/aman.70092 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70092?af=R RESEARCH ARTICLE https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70083?af=R Sun, 31 May 2026 00:00:00 -0700 2026-05-31T12:00:00-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70083 American Anthropologist, EarlyView. ABSTRACT Drawing on ethnographic fieldwork, this article explores the recent deployment of sheep and grazing practices by Jewish settlers in the occupied West Bank. The wave of herding outposts that has swept through the West Bank recently involves the use of Jewish‐owned sheep to undermine and dispossess Palestinians and to re‐indigenize the settlers in their place. The sheep have thus become potent yet clandestine agents of control as well as animated technologies for producing, instilling, and normalizing biblical and spiritual imaginaries of the landscape and of the Jewish people as authentically belonging to it. Backed by the state, the settlers’ mundane shepherding activities have already enabled the largest land grab in the occupied West Bank since 1967. My article contemplates this new “shepherding revolution,” as the settlers call it, situating it amid sheep‐related practices in other settler colonial contexts and vis‐à‐vis shepherding in the state's early years. Ultimately, I argue that studying Jewish shepherds in the West Bank expands our understanding of settler colonialism and illuminates how sheepwashing practices that position settlers as ecopastoralists are used to justify violence in the eyes of the occupying regime, exacerbating the problematic settler ecologies practiced here. ملخص استنادًا إلى عملٍ ميداني إثنوغرافي، يستكشف هذا المقال التوظيفَ الحديث للأغنام ولممارسات الرعي من قِبل المستوطنين اليهود في الضفة الغربية المحتلة. فقد اجتاحت الضفةَ الغربيةَ مؤخرًا موجةٌ من بؤر الرعي الاستيطانية التي تستخدم أغنامًا مملوكة لليهود كوسيلةٍ لتقويض الفلسطينيين وتجريدهم من أراضيهم، ولتوطين المستوطنين في المكان على حسابهم. وهكذا أصبحت الأغنامُ فاعلين أقوياء ولكن خفيين في ممارسات السيطرة، كما تحوّلت إلى تقنياتٍ حيّة لإنتاج وترسيخ وتطبيع تصوّراتٍ كتابية وروحية عن المشهد الطبيعي وعن الشعب اليهودي بوصفه منتميًا إليه انتماءً أصيلًا. وبدعمٍ من الدولة، مكّنت أنشطةُ الرعي اليومية التي يمارسها المستوطنون من تنفيذ أكبر عملية استيلاء على الأراضي في الضفة الغربية المحتلة منذ عام ١٩٦٧. ويتأمل هذا المقال ما يسمّيه المستوطنون «ثورة الرعي» الجديدة، واضعًا إياها في سياق ممارساتٍ مرتبطة بالأغنام في بيئاتٍ استيطانية استعمارية أخرى، وكذلك في علاقتها بممارسات الرعي في السنوات الأولى لقيام الدولة. وفي الختام، أجادل بأن دراسة الرعاة اليهود في الضفة الغربية توسّع فهمَنا للاستعمار الاستيطاني، وتُظهر كيف تُستخدَم ممارساتُ «تبييض الاستيطان عبر الأغنام» التي تصوّر المستوطنين بوصفهم رعاةً بيئيين لتبرير العنف في نظر النظام القائم بالاحتلال، بما يفاقم الإشكاليات البيئية الاستيطانية المُمارسة في هذا السياق. תקציר בהסתמך על מחקר אתנוגרפי, מאמר זה בוחן את השימוש שנעשה לאחרונה על ידי מתיישבים יהודים בגדה המערבית בצאן ובפרקטיקות רעייה. גל חוות הרועים היהודים ששוטף את הגדה המערבית בשנים האחרונות עושה שימוש אינטנסיבי בכבשים כדי לנשל את קהילות הרועים הפלסטיניות באזור ולהחליפן ברועים יהודיים. כך הפכו הכבשים לסוכנות שליטה סמויות ולטכנולוגיות חיות לייצור, הנחלה, והטמעה של דימויים מקראיים ורוחניים לגבי הנוף המקראי ‐ ולגבי העם היהודי כבעל שייכות אותנטית לנוף הזה. פעולות הרעייה השגרתיות של המתיישבים, המתרחשות בתמיכת המדינה, כבר הובילו לתפיסת הקרקעות הנרחבת ביותר בגדה המערבית מאז 1967. מאמר זה בוחן את “מהפכת הרעייה”, כפי שהרועים היהודים מכנים אותה, המתרחשת כעת בגדה המערבית, וממקם אותה בתוך פרקטיקות הקשורות בצאן בהקשרים קולוניאליים התיישבותיים אחרים, וכן משווה אותה לרעייה בשנותיה הראשונות של המדינה. בסופו של דבר, המאמר טוען כי בחינה של התנהלות הרועים היהודים בגדה המערבית מעמיקה את האופן שבו אנחנו מבינים את המושג של קולוניאליזם התיישבותי ומאירה כיצד פרקטיקות של “הלבנת רעייה” (״שיפוושינג״), הממקמות את המתיישבים בגדה המערבית כקהילה פסטורלית ובת קיימא (או “אקו‐פסטורלית”), באותו זמן משמשות את המתיישבים להצדקת אלימות כלפי קהילות הרועים הפלסטיניות וחיות המרעה שלהן ABSTRACT Basandosi su una ricerca etnografica sul campo, questo articolo esamina il recente impiego delle pecore e delle pratiche pastorali da parte dei coloni ebrei nella Cisgiordania occupata. La recente ondata di avamposti pastorali che ha attraversato la Cisgiordania utilizza pecore di proprietà ebraica per minare e spossessare la popolazione palestinese e per re‐indigenizzare i coloni al loro posto. Le pecore sono così diventate agenti potenti, sebbene clandestine, di controllo, nonché tecnologie animate per la produzione, la diffusione e la normalizzazione di immaginari biblici e spirituali del paesaggio e del popolo ebraico come autenticamente appartenenti ad esso. Sostenute dallo Stato, le attività pastorali ordinarie dei coloni hanno già reso possibile la più grande appropriazione di terre nella Cisgiordania occupata dal 1967. L'articolo riflette su quella che i coloni definiscono una nuova “rivoluzione pastorale,” collocandola nel contesto di pratiche legate all'allevamento ovino in altri contesti di colonialismo di insediamento, nonché in relazione alla pastorizia nei primi anni di formazione dello Stato. In conclusione, sostengo che l'analisi dei pastori ebrei in Cisgiordania ampli la nostra comprensione del colonialismo di insediamento e metta in luce come le pratiche di sheepwashing, che presentano i coloni come ecopastoralisti, vengano utilizzate per giustificare la violenza agli occhi del regime di occupazione, aggravando le problematiche ecologie coloniali di insediamento praticate in questo contesto. RESUMEN Basándose en trabajo de campo etnográfico, este artículo explora el despliegue reciente de ovejas y prácticas de pastoreo por parte de colonos judíos en la Cisjordania ocupada. La ola de puestos de pastoreo que ha barrido recientemente la Cisjordania emplea ovejas de propiedad judía para socavar y desposeer a los palestinos y para reindigenizar a los colonos en su lugar. Las ovejas se han convertido así en agentes potentes, pero clandestinos de control, así como en tecnologías animadas para producir, inculcar y normalizar imaginarios bíblicos y espirituales del paisaje y del pueblo judío como perteneciente auténticamente a él. Respaldadas por el Estado, las actividades pastoriles cotidianas de los colonos ya han permitido la mayor apropiación de tierras en la Cisjordania ocupada desde 1967. Mi artículo reflexiona sobre esta nueva “revolución del pastoreo”, como la denominan los propios colonos, situándola tanto en relación con prácticas vinculadas a las ovejas en otros contextos coloniales de asentamiento como en diálogo con el pastoreo durante los primeros años del Estado. En última instancia, sostengo que examinar a los pastores judíos en Cisjordania amplía nuestra comprensión del colonialismo de asentamiento e ilumina cómo las prácticas de sheepwashing, que posicionan a los colonos como ecopastoralistas, se utilizan para justificar la violencia a los ojos del régimen ocupante, exacerbando las problemáticas ecologías de asentamiento que allí se practican. <h2>ABSTRACT</h2> <p>Drawing on ethnographic fieldwork, this article explores the recent deployment of sheep and grazing practices by Jewish settlers in the occupied West Bank. The wave of herding outposts that has swept through the West Bank recently involves the use of Jewish-owned sheep to undermine and dispossess Palestinians and to re-indigenize the settlers in their place. The sheep have thus become potent yet clandestine agents of control as well as animated technologies for producing, instilling, and normalizing biblical and spiritual imaginaries of the landscape and of the Jewish people as authentically belonging to it. Backed by the state, the settlers’ mundane shepherding activities have already enabled the largest land grab in the occupied West Bank since 1967. My article contemplates this new “shepherding revolution,” as the settlers call it, situating it amid sheep-related practices in other settler colonial contexts and vis-à-vis shepherding in the state's early years. Ultimately, I argue that studying Jewish shepherds in the West Bank expands our understanding of settler colonialism and illuminates how sheepwashing practices that position settlers as ecopastoralists are used to justify violence in the eyes of the occupying regime, exacerbating the problematic settler ecologies practiced here.</p> <h2>ملخص</h2> <p>استنادًا إلى عملٍ ميداني إثنوغرافي، يستكشف هذا المقال التوظيفَ الحديث للأغنام ولممارسات الرعي من قِبل المستوطنين اليهود في الضفة الغربية المحتلة. فقد اجتاحت الضفةَ الغربيةَ مؤخرًا موجةٌ من بؤر الرعي الاستيطانية التي تستخدم أغنامًا مملوكة لليهود كوسيلةٍ لتقويض الفلسطينيين وتجريدهم من أراضيهم، ولتوطين المستوطنين في المكان على حسابهم. وهكذا أصبحت الأغنامُ فاعلين أقوياء ولكن خفيين في ممارسات السيطرة، كما تحوّلت إلى تقنياتٍ حيّة لإنتاج وترسيخ وتطبيع تصوّراتٍ كتابية وروحية عن المشهد الطبيعي وعن الشعب اليهودي بوصفه منتميًا إليه انتماءً أصيلًا. وبدعمٍ من الدولة، مكّنت أنشطةُ الرعي اليومية التي يمارسها المستوطنون من تنفيذ أكبر عملية استيلاء على الأراضي في الضفة الغربية المحتلة منذ عام ١٩٦٧. ويتأمل هذا المقال ما يسمّيه المستوطنون «ثورة الرعي» الجديدة، واضعًا إياها في سياق ممارساتٍ مرتبطة بالأغنام في بيئاتٍ استيطانية استعمارية أخرى، وكذلك في علاقتها بممارسات الرعي في السنوات الأولى لقيام الدولة. وفي الختام، أجادل بأن دراسة الرعاة اليهود في الضفة الغربية توسّع فهمَنا للاستعمار الاستيطاني، وتُظهر كيف تُستخدَم ممارساتُ «تبييض الاستيطان عبر الأغنام» التي تصوّر المستوطنين بوصفهم رعاةً بيئيين لتبرير العنف في نظر النظام القائم بالاحتلال، بما يفاقم الإشكاليات البيئية الاستيطانية المُمارسة في هذا السياق.</p> <h2>תקציר</h2> <p>בהסתמך על מחקר אתנוגרפי, מאמר זה בוחן את השימוש שנעשה לאחרונה על ידי מתיישבים יהודים בגדה המערבית בצאן ובפרקטיקות רעייה. גל חוות הרועים היהודים ששוטף את הגדה המערבית בשנים האחרונות עושה שימוש אינטנסיבי בכבשים כדי לנשל את קהילות הרועים הפלסטיניות באזור ולהחליפן ברועים יהודיים. כך הפכו הכבשים לסוכנות שליטה סמויות ולטכנולוגיות חיות לייצור, הנחלה, והטמעה של דימויים מקראיים ורוחניים לגבי הנוף המקראי - ולגבי העם היהודי כבעל שייכות אותנטית לנוף הזה. פעולות הרעייה השגרתיות של המתיישבים, המתרחשות בתמיכת המדינה, כבר הובילו לתפיסת הקרקעות הנרחבת ביותר בגדה המערבית מאז 1967. מאמר זה בוחן את “מהפכת הרעייה”, כפי שהרועים היהודים מכנים אותה, המתרחשת כעת בגדה המערבית, וממקם אותה בתוך פרקטיקות הקשורות בצאן בהקשרים קולוניאליים התיישבותיים אחרים, וכן משווה אותה לרעייה בשנותיה הראשונות של המדינה. בסופו של דבר, המאמר טוען כי בחינה של התנהלות הרועים היהודים בגדה המערבית מעמיקה את האופן שבו אנחנו מבינים את המושג של קולוניאליזם התיישבותי ומאירה כיצד פרקטיקות של “הלבנת רעייה” (״שיפוושינג״), הממקמות את המתיישבים בגדה המערבית כקהילה פסטורלית ובת קיימא (או “אקו-פסטורלית”), באותו זמן משמשות את המתיישבים להצדקת אלימות כלפי קהילות הרועים הפלסטיניות וחיות המרעה שלהן</p> <h2>ABSTRACT</h2> <p>Basandosi su una ricerca etnografica sul campo, questo articolo esamina il recente impiego delle pecore e delle pratiche pastorali da parte dei coloni ebrei nella Cisgiordania occupata. La recente ondata di avamposti pastorali che ha attraversato la Cisgiordania utilizza pecore di proprietà ebraica per minare e spossessare la popolazione palestinese e per re-indigenizzare i coloni al loro posto. Le pecore sono così diventate agenti potenti, sebbene clandestine, di controllo, nonché tecnologie animate per la produzione, la diffusione e la normalizzazione di immaginari biblici e spirituali del paesaggio e del popolo ebraico come autenticamente appartenenti ad esso. Sostenute dallo Stato, le attività pastorali ordinarie dei coloni hanno già reso possibile la più grande appropriazione di terre nella Cisgiordania occupata dal 1967. L'articolo riflette su quella che i coloni definiscono una nuova “rivoluzione pastorale,” collocandola nel contesto di pratiche legate all'allevamento ovino in altri contesti di colonialismo di insediamento, nonché in relazione alla pastorizia nei primi anni di formazione dello Stato. In conclusione, sostengo che l'analisi dei pastori ebrei in Cisgiordania ampli la nostra comprensione del colonialismo di insediamento e metta in luce come le pratiche di sheepwashing, che presentano i coloni come ecopastoralisti, vengano utilizzate per giustificare la violenza agli occhi del regime di occupazione, aggravando le problematiche ecologie coloniali di insediamento praticate in questo contesto.</p> <h2>RESUMEN</h2> <p>Basándose en trabajo de campo etnográfico, este artículo explora el despliegue reciente de ovejas y prácticas de pastoreo por parte de colonos judíos en la Cisjordania ocupada. La ola de puestos de pastoreo que ha barrido recientemente la Cisjordania emplea ovejas de propiedad judía para socavar y desposeer a los palestinos y para reindigenizar a los colonos en su lugar. Las ovejas se han convertido así en agentes potentes, pero clandestinos de control, así como en tecnologías animadas para producir, inculcar y normalizar imaginarios bíblicos y espirituales del paisaje y del pueblo judío como perteneciente auténticamente a él. Respaldadas por el Estado, las actividades pastoriles cotidianas de los colonos ya han permitido la mayor apropiación de tierras en la Cisjordania ocupada desde 1967. Mi artículo reflexiona sobre esta nueva “revolución del pastoreo”, como la denominan los propios colonos, situándola tanto en relación con prácticas vinculadas a las ovejas en otros contextos coloniales de asentamiento como en diálogo con el pastoreo durante los primeros años del Estado. En última instancia, sostengo que examinar a los pastores judíos en Cisjordania amplía nuestra comprensión del colonialismo de asentamiento e ilumina cómo las prácticas de sheepwashing, que posicionan a los colonos como ecopastoralistas, se utilizan para justificar la violencia a los ojos del régimen ocupante, exacerbando las problemáticas ecologías de asentamiento que allí se practican.</p> Irus Braverman RESEARCH ARTICLE The New Jewish Shepherd: Land Grabbing and Redemption in the Occupied West Bank 10.1111/aman.70083 American Anthropologist 10.1111/aman.70083 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70083?af=R RESEARCH ARTICLE https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70090?af=R Fri, 29 May 2026 12:44:10 -0700 2026-05-29T12:44:10-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70090 American Anthropologist, EarlyView. ABSTRACT The evolutionary study of human dispersal is a key topic in biological anthropology. However, recent research has revealed inconsistencies between molecular and anatomical data across different timescales and geographic regions. Despite increased interdisciplinary dialogue, these discordances are rarely analyzed in depth or interpreted for their biological significance. We present two case studies: human diversification in Southeast Asia and the Americas, which highlight persistent conflicts between morphological and genetic interpretations. Drawing on recent calls for extending the conceptual tools of evolutionary theory, we argue for a pluralist explanatory framework that can account for developmental plasticity, environmental responsiveness, and multiple trajectories of inheritance. We show how treating different datasets as epistemically equal—rather than subordinating anatomical data to molecular “controls”—allows for more comprehensive and nuanced explanations of evolutionary phenomena. This approach not only offers new insights into past human variation but also addresses long‐standing issues of disciplinary fragmentation. RESUMEN El estudio evolutivo de las dispersiones humanas constituye un tema central en la antropología biológica. Sin embargo, investigaciones recientes han puesto de manifiesto inconsistencias entre los datos moleculares y anatómicos a lo largo de distintas escalas temporales y regiones geográficas. A pesar del creciente diálogo interdisciplinario, estas discordancias rara vez se analizan en profundidad o se interpretan en términos de su significado biológico. Presentamos dos estudios de caso: la diversificación humana en el Sudeste Asiático y en las Américas, que ponen de relieve conflictos persistentes entre interpretaciones morfológicas y genéticas. A partir de recientes llamados a ampliar las herramientas conceptuales de la teoría evolutiva, proponemos un marco explicativo pluralista capaz de dar cuenta de la plasticidad del desarrollo, la capacidad de respuesta ambiental y múltiples trayectorias de herencia. Mostramos cómo tratar los distintos conjuntos de datos como epistemológicamente equivalentes —en lugar de subordinar los datos anatómicos a “controles” moleculares— permite construir explicaciones más integrales y matizadas de los fenómenos evolutivos. Este enfoque no solo ofrece nuevas perspectivas sobre la variación humana del pasado, sino que también aborda problemas de larga data relacionados con la fragmentación disciplinaria. KURZFASSUNG Die Erforschung menschlicher Ausbreitungsprozesse ist ein zentrales Thema der evolutionären Anthropologie. Jüngere Studien haben in diesem Bereich jedoch Inkonsistenzen zwischen molekularen und anatomischen Daten aufgezeigt, die sich über unterschiedliche Zeitskalen und geografische Regionen erstrecken. Trotz eines zunehmenden interdisziplinären Austauschs werden diese Diskrepanzen bislang kaum systematisch analysiert oder im Hinblick auf ihre biologische Bedeutung betrachtet. Anhand zweier Fallstudien zur menschlichen Diversifizierung in Südostasien und den Amerikas zeigen wir anhaltende Probleme im Spannungsverhältnis zwischen morphologischen und genetischen Daten auf. Aufbauend auf aktuellen Forderungen nach einer Erweiterung der konzeptuellen Instrumentarien der Evolutionstheorie plädieren wir für einen pluralistischen Erklärungsrahmen, der entwicklungsbedingte Plastizität, Umwelteinflüsse und unterschiedliche Vererbungsprozesse berücksichtigen kann. Wir zeigen, dass eine epistemische Gleichstellung unterschiedlicher Datensätze—anstatt einer Unterordnung anatomischer Befunde unter molekulare ‚‚Kontrolldatenʻʻ—umfassendere und differenziertere Erklärungen evolutionärer Phänomene ermöglicht. Dieser Ansatz eröffnet nicht nur neue Perspektiven auf die vergangene Diversifizierung des Menschen, sondern trägt auch zur Bewältigung lang bestehender Probleme disziplinärer Fragmentierung bei. <h2>ABSTRACT</h2> <p>The evolutionary study of human dispersal is a key topic in biological anthropology. However, recent research has revealed inconsistencies between molecular and anatomical data across different timescales and geographic regions. Despite increased interdisciplinary dialogue, these discordances are rarely analyzed in depth or interpreted for their biological significance. We present two case studies: human diversification in Southeast Asia and the Americas, which highlight persistent conflicts between morphological and genetic interpretations. Drawing on recent calls for extending the conceptual tools of evolutionary theory, we argue for a pluralist explanatory framework that can account for developmental plasticity, environmental responsiveness, and multiple trajectories of inheritance. We show how treating different datasets as epistemically equal—rather than subordinating anatomical data to molecular “controls”—allows for more comprehensive and nuanced explanations of evolutionary phenomena. This approach not only offers new insights into past human variation but also addresses long-standing issues of disciplinary fragmentation.</p> <h2>RESUMEN</h2> <p>El estudio evolutivo de las dispersiones humanas constituye un tema central en la antropología biológica. Sin embargo, investigaciones recientes han puesto de manifiesto inconsistencias entre los datos moleculares y anatómicos a lo largo de distintas escalas temporales y regiones geográficas. A pesar del creciente diálogo interdisciplinario, estas discordancias rara vez se analizan en profundidad o se interpretan en términos de su significado biológico. Presentamos dos estudios de caso: la diversificación humana en el Sudeste Asiático y en las Américas, que ponen de relieve conflictos persistentes entre interpretaciones morfológicas y genéticas. A partir de recientes llamados a ampliar las herramientas conceptuales de la teoría evolutiva, proponemos un marco explicativo pluralista capaz de dar cuenta de la plasticidad del desarrollo, la capacidad de respuesta ambiental y múltiples trayectorias de herencia. Mostramos cómo tratar los distintos conjuntos de datos como epistemológicamente equivalentes —en lugar de subordinar los datos anatómicos a “controles” moleculares— permite construir explicaciones más integrales y matizadas de los fenómenos evolutivos. Este enfoque no solo ofrece nuevas perspectivas sobre la variación humana del pasado, sino que también aborda problemas de larga data relacionados con la fragmentación disciplinaria.</p> <h2>KURZFASSUNG</h2> <p>Die Erforschung menschlicher Ausbreitungsprozesse ist ein zentrales Thema der evolutionären Anthropologie. Jüngere Studien haben in diesem Bereich jedoch Inkonsistenzen zwischen molekularen und anatomischen Daten aufgezeigt, die sich über unterschiedliche Zeitskalen und geografische Regionen erstrecken. Trotz eines zunehmenden interdisziplinären Austauschs werden diese Diskrepanzen bislang kaum systematisch analysiert oder im Hinblick auf ihre biologische Bedeutung betrachtet. Anhand zweier Fallstudien zur menschlichen Diversifizierung in Südostasien und den Amerikas zeigen wir anhaltende Probleme im Spannungsverhältnis zwischen morphologischen und genetischen Daten auf. Aufbauend auf aktuellen Forderungen nach einer Erweiterung der konzeptuellen Instrumentarien der Evolutionstheorie plädieren wir für einen pluralistischen Erklärungsrahmen, der entwicklungsbedingte Plastizität, Umwelteinflüsse und unterschiedliche Vererbungsprozesse berücksichtigen kann. Wir zeigen, dass eine epistemische Gleichstellung unterschiedlicher Datensätze—anstatt einer Unterordnung anatomischer Befunde unter molekulare ‚‚Kontrolldatenʻʻ—umfassendere und differenziertere Erklärungen evolutionärer Phänomene ermöglicht. Dieser Ansatz eröffnet nicht nur neue Perspektiven auf die vergangene Diversifizierung des Menschen, sondern trägt auch zur Bewältigung lang bestehender Probleme disziplinärer Fragmentierung bei.</p> Lumila Paula Menéndez, Sophie Veigl RESEARCH ARTICLE It Takes Two to Tango: A Pluralist Account for Building Comprehensive Explanations in Human Evolution 10.1111/aman.70090 American Anthropologist 10.1111/aman.70090 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70090?af=R RESEARCH ARTICLE https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70086?af=R Wed, 27 May 2026 00:00:00 -0700 2026-05-27T12:00:00-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70086 American Anthropologist, EarlyView. ABSTRACT Ethnographies of resource‐making have shown that the extraction of resource value from objects is premised on obviating the emplaced lifeworlds that surrounded objects before they traveled to consumer markets. Much of this literature looks at such supply‐chain disentanglement from the viewpoint of corporate and formal regulatory practices. Lead firms, legal regimes, and downstream industries do the obscuring; disadvantaged people in production sites are being obscured. This article broaches the question of commodification somewhat differently, as it focuses on a gold frontier where variously informalized peoples are playing their own part in enacting politically loaded erasures. In the Colombian Chocó, small‐scale mining participants mystify key aspects of gold's sociopolitical life by repurposing state symbols and structures. Through such appropriation, they performatively remove the illicit character of their economic dealings, and concurrently, render the mining and selling of gold perceptible as activities that are fundamentally quotidian and legal. <h2>ABSTRACT</h2> <p>Ethnographies of resource-making have shown that the extraction of resource value from objects is premised on obviating the emplaced lifeworlds that surrounded objects before they traveled to consumer markets. Much of this literature looks at such supply-chain disentanglement from the viewpoint of corporate and formal regulatory practices. Lead firms, legal regimes, and downstream industries do the obscuring; disadvantaged people in production sites are being obscured. This article broaches the question of commodification somewhat differently, as it focuses on a gold frontier where variously informalized peoples are playing their own part in enacting politically loaded erasures. In the Colombian Chocó, small-scale mining participants mystify key aspects of gold's sociopolitical life by repurposing state symbols and structures. Through such appropriation, they performatively remove the illicit character of their economic dealings, and concurrently, render the mining and selling of gold perceptible as activities that are fundamentally quotidian and legal.</p> Jesse Jonkman RESEARCH ARTICLE Making Mining Licit: Gold, Commodification, and the Everyday Performance of Law in Colombia 10.1111/aman.70086 American Anthropologist 10.1111/aman.70086 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70086?af=R RESEARCH ARTICLE https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70088?af=R Tue, 26 May 2026 03:39:33 -0700 2026-05-26T03:39:33-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70088 American Anthropologist, EarlyView. Canay Özden‐Schilling BOOK REVIEW Extracting the Future: Lithium in an Era of Energy Transition 10.1111/aman.70088 American Anthropologist 10.1111/aman.70088 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70088?af=R BOOK REVIEW https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70089?af=R Mon, 25 May 2026 22:10:15 -0700 2026-05-25T10:10:15-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70089 American Anthropologist, EarlyView. ABSTRACT The creation of critical research spaces, such as ethnography labs, studios, and other collaborative research environments, requires attention and attunement in anthropology to focus on the kinds of imaginative and generative spaces where creative ethnographic research can unfold as scholarship. This article reflects on the recent design, construction, and implementation process of the Collaborative + Experimental Ethnography Lab at the University of British Columbia, Okanagan (UBCO), serving as an argument that an ethnography lab is a scholarly apparatus for the experimental, the imaginary, and the relational. While this critical research space situates sensory ethnography as its methodological orientation, as a lab, it also foregrounds how digital and analog tools feature in collaborations with infrastructure and field research through processes of experimentation and prototyping with the lab as an apparatus while attending to policy, people, and the imaginary. This article argues that creating a research lab in anthropology is scholarship. <h2>ABSTRACT</h2> <p>The creation of critical research spaces, such as ethnography labs, studios, and other collaborative research environments, requires attention and attunement in anthropology to focus on the kinds of imaginative and generative spaces where creative ethnographic research can unfold <i>as scholarship</i>. This article reflects on the recent design, construction, and implementation process of the Collaborative + Experimental Ethnography Lab at the University of British Columbia, Okanagan (UBCO), serving as an argument that an ethnography lab is a scholarly apparatus for the experimental, the imaginary, and the relational. While this critical research space situates sensory ethnography as its methodological orientation, as a lab, it also foregrounds how digital and analog tools feature in collaborations with infrastructure and field research through processes of experimentation and prototyping with the lab as an apparatus while attending to policy, people, and the imaginary. This article argues that creating a research lab in anthropology <i>is</i> scholarship.</p> Fiona P. McDonald RESEARCH ARTICLE Critical Research Spaces as Scholarship: an Ethnography Lab as an Apparatus for the Experimental, the Imaginary, and the Relational 10.1111/aman.70089 American Anthropologist 10.1111/aman.70089 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70089?af=R RESEARCH ARTICLE https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70085?af=R Mon, 25 May 2026 13:08:26 -0700 2026-05-25T01:08:26-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70085 American Anthropologist, EarlyView. ABSTRACT The Huntington Anatomical Collection (1893–1921) includes the skeletal remains of immigrants, migrants, and lifelong New York City residents. The collection's formation was coeval with the formalization of physical anthropology, and the collection was made to serve research aims centered on race and origin. This early focus on race has materially shaped the collection, and, in turn, researchers’ ongoing engagements with it. When delineating research questions and forming samples, researchers (even those critical of race science and the collection's history) tend to do so along race‐ and place‐based categories prioritized by early curators and physical anthropologists. Treating these categories as the primary axis of difference flattens the complex life histories, movements, and social relations of the people in the collection, thus occluding a view of life courses as lived. Drawing upon archival evidence, I argue that such separation practices have profound implications for how we view belonging, social relations, and kinship in the past. These concerns extend into present questions regarding descendant engagement, as practitioners and institutions define communities of care and navigate future consultation and return. <h2>ABSTRACT</h2> <p>The Huntington Anatomical Collection (1893–1921) includes the skeletal remains of immigrants, migrants, and lifelong New York City residents. The collection's formation was coeval with the formalization of physical anthropology, and the collection was made to serve research aims centered on race and origin. This early focus on race has materially shaped the collection, and, in turn, researchers’ ongoing engagements with it. When delineating research questions and forming samples, researchers (even those critical of race science and the collection's history) tend to do so along race- and place-based categories prioritized by early curators and physical anthropologists. Treating these categories as the primary axis of difference flattens the complex life histories, movements, and social relations of the people in the collection, thus occluding a view of life courses as lived. Drawing upon archival evidence, I argue that such separation practices have profound implications for how we view belonging, social relations, and kinship in the past. These concerns extend into present questions regarding descendant engagement, as practitioners and institutions define communities of care and navigate future consultation and return.</p> Alanna L. Warner‐Smith RESEARCH ARTICLE Containing Histories Past and Present: Making Samples in the “Huntington Collection” (1893–1921) 10.1111/aman.70085 American Anthropologist 10.1111/aman.70085 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70085?af=R RESEARCH ARTICLE https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70087?af=R Fri, 15 May 2026 12:15:00 -0700 2026-05-15T12:15:00-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70087 American Anthropologist, EarlyView. CORRECTION Correction to “Social‐Science Fiction: The Genesis and Legacy of Horace Miner's ‘Body Ritual Among the Nacirema’” 10.1111/aman.70087 American Anthropologist 10.1111/aman.70087 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70087?af=R CORRECTION https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70081?af=R Tue, 28 Apr 2026 01:38:13 -0700 2026-04-28T01:38:13-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70081 American Anthropologist, EarlyView. ABSTRACT This is an essay about the way that moderns—among them, anthropologists—live with the concept of knowledge. I ask if certain familiar critical conventions express the compulsions of epistemania, an enthrallment to knowledge as unseeing as the ignorance it would dispel. In particular, I raise questions about the ubiquitous yet underscrutinized language of “knowledge production.” <h2>ABSTRACT</h2> <p>This is an essay about the way that moderns—among them, anthropologists—live with the concept of knowledge. I ask if certain familiar critical conventions express the compulsions of epistemania, an enthrallment to knowledge as unseeing as the ignorance it would dispel. In particular, I raise questions about the ubiquitous yet underscrutinized language of “knowledge production.”</p> Cameron Hu ESSAY Epistemania! (On the Very Idea of “Knowledge Production”) 10.1111/aman.70081 American Anthropologist 10.1111/aman.70081 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70081?af=R ESSAY https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70067?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70067 American Anthropologist, Volume 128, Issue 2, Page 433-435, June 2026. Naveeda Khan BOOK REVIEW Introduction: Book Forum on Andrew Brandel's Moving Words: Literature, Memory, and Migration in Berlin 10.1111/aman.70067 American Anthropologist 10.1111/aman.70067 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70067?af=R BOOK REVIEW 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70072?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70072 American Anthropologist, Volume 128, Issue 2, Page 427-429, June 2026. Francis Cody BOOK REVIEW Moving Readers 10.1111/aman.70072 American Anthropologist 10.1111/aman.70072 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70072?af=R BOOK REVIEW 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70073?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70073 American Anthropologist, Volume 128, Issue 2, Page 430-432, June 2026. Fiori S. Berhane BOOK REVIEW Comments on Andrew Brandel's Moving Words: Literature, Memory, and Migration in Berlin 10.1111/aman.70073 American Anthropologist 10.1111/aman.70073 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70073?af=R BOOK REVIEW 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70076?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70076 American Anthropologist, Volume 128, Issue 2, Page 436-437, June 2026. Armanc Yildiz BOOK REVIEW On Translatability, Commensurability, and the Present Moment in Germany 10.1111/aman.70076 American Anthropologist 10.1111/aman.70076 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70076?af=R BOOK REVIEW 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70077?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70077 American Anthropologist, Volume 128, Issue 2, Page 438-440, June 2026. Tobias Kelly BOOK REVIEW A Bad Conscience 10.1111/aman.70077 American Anthropologist 10.1111/aman.70077 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70077?af=R BOOK REVIEW 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70028?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70028 American Anthropologist, Volume 128, Issue 2, Page 308-329, June 2026. ABSTRACT Place‐names in Indigenous languages have long been researched as indices of multidimensional layers of knowledge in, and connections to, Indigenous territories. This paper discusses new research on the place‐names of La̱xg̱a̱ltsˈa̱p, a sacred watershed of the Gitḵˈaˈata (Gitgaˈat First Nation), a Smˈalgya̱x‐speaking people of the Pacific Northwest Coast. These names are best understood when seen through an Indigenous lens by people with lived knowledge of the culture and landscape to which these names belong. We look closely at the literal meanings and linguistic patterns of these names in Smˈalgya̱x, and how they align with familiar semantic categories described in the long tradition of place‐name research. Furthermore, with an emphasis on the first author's lived experience as a Gitḵˈaˈata person, we also foreground the limits of these categories and the value of extending ethnographic analysis to include firsthand cultural knowledge. We describe how place‐names can be understood as part of an intergenerational conversation between the landscape and its human inhabitants. Smˈalgya̱x place‐names fit into the broader structure of ancestral knowledge, and this knowledge is a social tool for navigating cultural context in physical and temporal dimensions. Incorporating Indigenous methodologies brings rigor and strength to ethnographic research on place‐names while ensuring that the research benefits community goals alongside academic purposes. RESUMEN Los nombres de lugares en lenguas indígenas han sido investigados por largo tiempo como índices de capas multidimensionales de conocimiento en, y conexiones con, los territorios indígenas. Este artículo discute nueva investigación sobre los nombres de lugares localizados en La̱xg̱a̱ltsˈa̱p, una cuenca sagrada de la Gitḵˈaˈata (pueblo originario Gitgaˈat), un pueblo de habla Smˈalgya̱x de la Costa Pacífica Noroccidental. Argumentamos que tales nombres son mejor entendidos cuando se ven a través de los lentes indígenas por personas con conocimiento vivido de la cultura y el paisaje a quienes los nombres pertenecen. Examinamos los significados y patrones lingüísticos de estos nombres en Smˈalgya̱x, y cómo ellos se alinean con categorías semánticas familiares descritas en la tradición extensa de investigación de nombres de lugares. Además, con un énfasis en la experiencia vivida del primer autor como una persona Gitkˈaˈata, también sentamos los límites de estas categorías y el valor de extender el análisis etnográfico para incluir conocimiento cultural de primera mano. Describimos cómo los nombres de lugares pueden ser entendidos como parte de una conversación intergeneracional entre el paisaje y sus habitantes humanos. Los nombres de lugares en Smˈalgya̱x encajan en una estructura más amplia de conocimiento ancestral, y este conocimiento es una herramienta social para navegar el contexto cultural en dimensiones físicas y temporales. Incorporar metodologías indígenas aporta rigor y fortaleza a la investigación etnográfica sobre nombres de lugares asegurando al mismo tiempo que la investigación beneficie las metas de la comunidad junto a los propósitos académicos. <h2>ABSTRACT</h2> <p>Place-names in Indigenous languages have long been researched as indices of multidimensional layers of knowledge in, and connections to, Indigenous territories. This paper discusses new research on the place-names of La̱xg̱a̱ltsˈa̱p, a sacred watershed of the Gitḵˈaˈata (Gitgaˈat First Nation), a Smˈalgya̱x-speaking people of the Pacific Northwest Coast. These names are best understood when seen through an Indigenous lens by people with lived knowledge of the culture and landscape to which these names belong. We look closely at the literal meanings and linguistic patterns of these names in Smˈalgya̱x, and how they align with familiar semantic categories described in the long tradition of place-name research. Furthermore, with an emphasis on the first author's lived experience as a Gitḵˈaˈata person, we also foreground the limits of these categories and the value of extending ethnographic analysis to include firsthand cultural knowledge. We describe how place-names can be understood as part of an intergenerational conversation between the landscape and its human inhabitants. Smˈalgya̱x place-names fit into the broader structure of ancestral knowledge, and this knowledge is a social tool for navigating cultural context in physical and temporal dimensions. Incorporating Indigenous methodologies brings rigor and strength to ethnographic research on place-names while ensuring that the research benefits community goals alongside academic purposes.</p> <h2>RESUMEN</h2> <p>Los nombres de lugares en lenguas indígenas han sido investigados por largo tiempo como índices de capas multidimensionales de conocimiento en, y conexiones con, los territorios indígenas. Este artículo discute nueva investigación sobre los nombres de lugares localizados en La̱xg̱a̱ltsˈa̱p, una cuenca sagrada de la Gitḵˈaˈata (pueblo originario Gitgaˈat), un pueblo de habla Smˈalgya̱x de la Costa Pacífica Noroccidental. Argumentamos que tales nombres son mejor entendidos cuando se ven a través de los lentes indígenas por personas con conocimiento vivido de la cultura y el paisaje a quienes los nombres pertenecen. Examinamos los significados y patrones lingüísticos de estos nombres en Smˈalgya̱x, y cómo ellos se alinean con categorías semánticas familiares descritas en la tradición extensa de investigación de nombres de lugares. Además, con un énfasis en la experiencia vivida del primer autor como una persona Gitkˈaˈata, también sentamos los límites de estas categorías y el valor de extender el análisis etnográfico para incluir conocimiento cultural de primera mano. Describimos cómo los nombres de lugares pueden ser entendidos como parte de una conversación intergeneracional entre el paisaje y sus habitantes humanos. Los nombres de lugares en Smˈalgya̱x encajan en una estructura más amplia de conocimiento ancestral, y este conocimiento es una herramienta social para navegar el contexto cultural en dimensiones físicas y temporales. Incorporar metodologías indígenas aporta rigor y fortaleza a la investigación etnográfica sobre nombres de lugares asegurando al mismo tiempo que la investigación beneficie las metas de la comunidad junto a los propósitos académicos.</p> Spencer Greening, Daisy Rosenblum, Dana Lepofsky RESEARCH ARTICLE Ła alˈalgya̱g̱̱a la̱xyuuba Gitḵˈaˈata (The Territory of the Gitgaˈat Speaks): Gitgaˈat Knowledge as Expressed Through Indigenous Place‐Names 10.1111/aman.70028 American Anthropologist 10.1111/aman.70028 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70028?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70060?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70060 American Anthropologist, Volume 128, Issue 2, Page 249-258, June 2026. ABSTRACT How should you listen when you hear about harms in interpersonal life, such as sexual harassment or anti‐Black racism? Across a range of sites on a university campus, from bystander intervention workshops to reporting systems for sex‐ and gender‐based misconduct, we spotlight the way “listening” is mobilized to address harms of various kinds. The desired form of listening is one that is always attentive and responsive but not deliberative: that does not question or challenge the truth value of what people say but instead validates and supports. This register of listening—alert, responsive, “validational”—is an important way in which this university tries to shape interpersonal conduct at scale, for thousands of students along with faculty and staff, in the name of ethical compliance. Listening in this way is a key facet, capacity, and technique of a larger compliance infrastructure, where universities use self‐regulatory practices to manage risk in the face of external, especially federal, oversight. Although this compliance infrastructure claims the mantle of the ethical, we close by gesturing toward its contested ethical status. <h2>ABSTRACT</h2> <p>How should you listen when you hear about harms in interpersonal life, such as sexual harassment or anti-Black racism? Across a range of sites on a university campus, from bystander intervention workshops to reporting systems for sex- and gender-based misconduct, we spotlight the way “listening” is mobilized to address harms of various kinds. The desired form of listening is one that is always attentive and responsive but not deliberative: that does not question or challenge the truth value of what people say but instead validates and supports. This register of listening—alert, responsive, “validational”—is an important way in which this university tries to shape interpersonal conduct at scale, for thousands of students along with faculty and staff, in the name of ethical compliance. Listening in this way is a key facet, capacity, and technique of a larger compliance infrastructure, where universities use self-regulatory practices to manage risk in the face of external, especially federal, oversight. Although this compliance infrastructure claims the mantle of the ethical, we close by gesturing toward its contested ethical status.</p> Michael Lempert, Benjamin Davis, Alex Forrest RESEARCH ARTICLE On Being Receptive: Listening and Compliance on a University Campus 10.1111/aman.70060 American Anthropologist 10.1111/aman.70060 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70060?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70061?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70061 American Anthropologist, Volume 128, Issue 2, Page 259-271, June 2026. ABSTRACT This article follows producers of Kai Language Heroes, the first Indigenous language game show in the world, as they adapted the genre for language revitalization. Kai Language Heroes is one of many original programs at Taiwan Indigenous Television (TITV), a public broadcaster that serves Taiwan's diverse Austronesian‐speaking peoples. I argue that the program's production team Indigenized the game show genre through what I call a “production culture of lightness,” by cultivating a careful blend of humor, play, and ease. Producers used lightness—my creative translation of the Mandarin term qingsong—to mediate Taiwan's Austronesian language worlds, negotiating extraordinary linguistic diversity alongside legacies of colonial violence and erasure. This reflects a responsive approach to language revitalization that centered the needs and values of Indigenous contestants, even—and especially—when these needs were at odds. Through its unique production culture, Kai Language Heroes nourished participants along their language journeys and created opportunities for lasting linguistic growth. <h2>ABSTRACT</h2> <p>This article follows producers of Kai Language Heroes, the first Indigenous language game show in the world, as they adapted the genre for language revitalization. Kai Language Heroes is one of many original programs at Taiwan Indigenous Television (TITV), a public broadcaster that serves Taiwan's diverse Austronesian-speaking peoples. I argue that the program's production team Indigenized the game show genre through what I call a “production culture of lightness,” by cultivating a careful blend of humor, play, and ease. Producers used lightness—my creative translation of the Mandarin term <i>qingsong</i>—to mediate Taiwan's Austronesian language worlds, negotiating extraordinary linguistic diversity alongside legacies of colonial violence and erasure. This reflects a responsive approach to language revitalization that centered the needs and values of Indigenous contestants, even—and especially—when these needs were at odds. Through its unique production culture, Kai Language Heroes nourished participants along their language journeys and created opportunities for lasting linguistic growth.</p> Eliana Ritts RESEARCH ARTICLE When Is a Wrong Answer Right?: Mediating Indigenous Language Revitalization at Taiwan Indigenous Television 10.1111/aman.70061 American Anthropologist 10.1111/aman.70061 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70061?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70062?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70062 American Anthropologist, Volume 128, Issue 2, Page 272-283, June 2026. ABSTRACT Turkish mosques are staffed by state‐appointed imams and callers to prayer whose practices are regulated through a complex bureaucratic network operating on an internet‐based data‐management and communication infrastructure. A centralized mosque loudspeaker network enables the broadcast of calls to prayer and other Islamic recitations across the country. During an attempted takeover, as coup plotters moved to seize major infrastructural arteries and telecommunications, the conservative government responded with an unprecedented deployment of government‐run mosques and their centralized loudspeaker system. By broadcasting an Islamic recitation known as the salâ nationwide, this audible infrastructure helped mobilize certain members of the religious majority against the attempted takeover, generating pious affects and cultivating religiously inflected nationalist sentiments through a shared, sensate experience. Embedded within broader technical and administrative assemblages, Turkey's centralized mosque loudspeaker network demonstrates how religion is entwined with infrastructure and state power and illuminates the making of technologically mediated institutional modes of religious governance in the contemporary era. In anthropology, infrastructure is often conceptualized as a “secular” techno‐political domain. The political deployment of an Islamic recitation through a centralized loudspeaker network, however, problematizes the presumed secularity of infrastructure and suggests that religious institutions, their technical systems, and even religious recitations can be enlisted as infrastructures for mass mobilization by an incumbent regime. <h2>ABSTRACT</h2> <p>Turkish mosques are staffed by state-appointed imams and callers to prayer whose practices are regulated through a complex bureaucratic network operating on an internet-based data-management and communication infrastructure. A centralized mosque loudspeaker network enables the broadcast of calls to prayer and other Islamic recitations across the country. During an attempted takeover, as coup plotters moved to seize major infrastructural arteries and telecommunications, the conservative government responded with an unprecedented deployment of government-run mosques and their centralized loudspeaker system. By broadcasting an Islamic recitation known as the <i>salâ</i> nationwide, this audible infrastructure helped mobilize certain members of the religious majority against the attempted takeover, generating pious affects and cultivating religiously inflected nationalist sentiments through a shared, sensate experience. Embedded within broader technical and administrative assemblages, Turkey's centralized mosque loudspeaker network demonstrates how religion is entwined with infrastructure and state power and illuminates the making of technologically mediated institutional modes of religious governance in the contemporary era. In anthropology, infrastructure is often conceptualized as a “secular” techno-political domain. The political deployment of an Islamic recitation through a centralized loudspeaker network, however, problematizes the presumed secularity of infrastructure and suggests that religious institutions, their technical systems, and even religious recitations can be enlisted as infrastructures for mass mobilization by an incumbent regime.</p> Hikmet Kocamaner RESEARCH ARTICLE Religio‐Governmental Infrastructures: Islam, Infrastructure, and Populist Mobilization in Turkey 10.1111/aman.70062 American Anthropologist 10.1111/aman.70062 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70062?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70063?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70063 American Anthropologist, Volume 128, Issue 2, Page 297-307, June 2026. ABSTRACT Socially oriented documentary films are increasingly expected to articulate “impact” goals to gain international distribution, yet what counts as impact for those represented remains contested. This article examines how narratives about working and displaced youth in Iran are produced and circulated through social filmmaking. Global campaigns construct single‐issue narratives that obscure structural violence and resonate with geopolitical savior discourses. By contrast, collaborations between Iranian NGOs and filmmakers generate more complex portrayals, carefully mediating children's stories to avoid harm while showing everyday experiences of inequality. These films embody practices of care in both process and representation, resonating with feminist and multimodal anthropology. While one “heroic victim” (Nash 2022a) may achieve global visibility, such hyperfocus overshadows the everyday labor of NGO staff, volunteers, and young people themselves working to interrupt intergenerational cycles of inequality. These local humanitarians remain largely invisible internationally, even as their efforts have the most direct and material impact on children's lives. This article is not a critique of humanitarians or humanitarianism, but rather an analysis of the humanitarian impulse in highly visible films. I argue that it is through this impulse that the stated “impact” of a film can be displaced from the communities and issues represented, overshadowing local humanitarian efforts. <h2>ABSTRACT</h2> <p>Socially oriented documentary films are increasingly expected to articulate “impact” goals to gain international distribution, yet what counts as impact for those represented remains contested. This article examines how narratives about working and displaced youth in Iran are produced and circulated through social filmmaking. Global campaigns construct single-issue narratives that obscure structural violence and resonate with geopolitical savior discourses. By contrast, collaborations between Iranian NGOs and filmmakers generate more complex portrayals, carefully mediating children's stories to avoid harm while showing everyday experiences of inequality. These films embody practices of care in both process and representation, resonating with feminist and multimodal anthropology. While one “heroic victim” (Nash 2022a) may achieve global visibility, such hyperfocus overshadows the everyday labor of NGO staff, volunteers, and young people themselves working to interrupt intergenerational cycles of inequality. These local humanitarians remain largely invisible internationally, even as their efforts have the most direct and material impact on children's lives. This article is not a critique of humanitarians or humanitarianism, but rather an analysis of the humanitarian impulse in highly visible films. I argue that it is through this impulse that the stated “impact” of a film can be displaced from the communities and issues represented, overshadowing local humanitarian efforts.</p> Nat Nesvaderani RESEARCH ARTICLE Displaced Impacts: Visibility, Care, and Humanitarian Filmmaking in Iran 10.1111/aman.70063 American Anthropologist 10.1111/aman.70063 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70063?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70065?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70065 American Anthropologist, Volume 128, Issue 2, Page 284-296, June 2026. ABSTRACT Mustafa Abi, a Kurdish resident and shopkeeper in Istanbul's Tarlabaşı neighborhood, opened his shop next to a state‐led urban transformation project that seeks to displace him and his neighbors, right when the construction started and when rumors of its expansion were swirling. When asked why, he replied, “I knew there was something here,” sensing potential futures diverging from those the urban transformation project proposed. Following that “something,” I ask: What propels marginalized people like Mustafa Abi to stay with future possibilities in places that threaten to displace them? The answer lies in what I call cultivating potentialities: future‐making, not despite, but through indeterminacy, steeped in structural inequalities. Cultivating potentialities offers a lens into what marginalized people do with potentialities, moving beyond conceptions that frame potentiality as strategic, haphazard, or out of reach for them. Instead, racialized and marginalized people embrace that the futures they seek may or may not be realized, to whatever extent, placing potentiality somewhere between actualization and non‐actualization in practice. Unburdened by fixed goals, cultivating potentialities is thus open‐ended yet not boundless, still intimately shaped by the unequal ground in which cultivations take root. ÖZET Mustafa Abi, İstanbul Tarlabaşı’nda yaşayan Kürt bir esnaf ve mahalle sakini. Kendisini ve komşularını yerinden etmeyi hedefleyen devlet destekli bir kentsel dönüşüm projesinin hemen yanına, tam da inşaatın başladığı ilk günlerde bir dükkân açtı. İlginç olan şu ki, o sıralarda mahallede projenin daha da büyüyeceğine dair söylentiler dolaşıyordu. Ona neden bu kararı aldığını sorduğumda, “Burada bir şey olduğunu biliyordum,” diye yanıtladı. Mustafa Abi'nin kullandığı bu “bir şey” ifadesi, onun, kentsel dönüşümün dayattığı gelecek tasarımının dışında başka ihtimaller de sezdiğini gösteriyordu. Sonrasında, sözünü ettiği “bir şey”in peşine biraz daha düşerek kendime şu soruyu sordum: Mustafa Abi gibi ötekileştirilen kişileri, onları halihazırda tehdit eden yaşam alanlarında geleceğe dair ihtimaller kurmaya ve bu mekânlara yine de tutunmaya iten şey nedir? Sorumun yanıtı “ihtimalleri büyütmek” (cultivating potentialities) ismini verdiğim pratikte yatıyor. Bundan kastım, belirsizliğe rağmen değil, belirsizliğin içinden ilerleyen bir gelecek kurma hali. Fakat bu belirsizlik boşlukta duran bir belirsizlik değil; aksine, yapısal eşitsizliklerin içinde, onlara rağmen, ve onlarla birlikte büyüyen bir belirsizlik. Bu kavram aynı zamanda ötekileştirilmiş bireylerin gelecekle nasıl ilişkilendiğini anlamamız için farklı bir bakış açısı da sunuyor. Çünkü alışık olunanın aksine, bu kişilerin geleceğe dair ihtimalleri salt bir strateji, rastgele bir umut, ya da erişilmesi zor bir hayal olarak görmeyebileceğini ortaya koyuyor. Bu açıdan bakıldığında, ortaya farklı bir tablo çıkıyor: ırksallaştırılmış ve ötekileştirilmiş insanlar, gelmesini umdukları geleceğin hiç gel(e)meyebileceğini en baştan bilip kabullenerek, yine de o ihtimalle yaşamayı sürdürebiliyor. Böylece “ihtimal” kavramı, pratikte gerçekleşme ile gerçekleş(e)meme arasında, liminal bir yerde duruyor. Dolayısıyla, “ihtimalleri büyütmek” kavramı, sınırları olan, fakat son derece açık uçlu bir kavram. Her şey gibi, doğduğu zeminden—ki zemin bu eşitsizlik, yoksulluk, ayrımcılık yüklü bir zemin‐bağımsız değil; mütemadiyen devlet baskısının şekillendirdiği bir zeminde yeşeriyor. KURTE Kekê Mustafa kesekî Kurd e û di navçeya Tarlabaşî ya Stenbolê de dijî û xwedî dukkanekî ye. Dukkana xwê li rex projeya guhertina bajarê ya bi destê dewletê wekir ku armanca wi projeyê ew e ku kekê Mustafa û cîranên wî ji cîhê van bike. Kekê Mustafa dukkana xwê dema ku projeya guhertinê û gotegotên li ser berfirehkirina projeyê destpêkir wekir. Dema ku min ji wî pirsî kû çima dukkana xwê li vir wekir, kekê Mustafa got: “Ez zanibûm tiştek li vir heye,” Îfadeya “tiştek” a ku kekê Mustafa bi kar anî nîşan dida ku wî ji bilî tesewîrên pêşerojê ya ku ji hêla veguherîna bajarî ve hatî anîn, derfetên din jî didît. Li pey wê tiştê ez dipirsim: çi dikare kesên mîna kekê Mustafa ku marjînalîze bune kanî bike ku bi piştgiriya demên bêdiyar li cîhên ku wan bi derxistinê tehdit dikin, bimînin? Bersiva pirsê min di nav pratikên ku ez wekî “mezinkirina îhtîmalan” nav dikim de ye. Tiştê ku ez bebêjim ew e ku rewşa avakirina pêşerojek ku di nav nediyariyî de peşve diçe, ne tevî nediyariyê. Lê ev nediyarî nediyariyek ku valahiyê de desikeine nine; berevajî, nediyariyek ku di nav newekheviyên binyatî de, tevî wan û bi wan re mezin dibe. Di heman demê de, ev rêbaz perspektîfek cûda pêşkeş dike ku em fêmbikin ka mirovên marjînal çawa bi pêşerojê re têkildar in. Ji ber ku, berevajî ya gelemperî, ew eşkere dike ku ev mirov dibe ku derfetên pêşerojê ne tenê wekî stratejî, hêviyek rasthatî an jî xewnek ku bidestxistina wê zehmet e dibînin. Ji vê nêrînê ve, wêneyek cuda derdikeve holê: mirovên marjînal û ku bi avayek nijadî hatine kategorîze kirin ji destpêkê ve dizanin û qebûl dikin ku dibe ku pêşeroja ku ew hevî dikin qet neyê lê dîsa jî ew dikarin bi vê îhtîmalê re bijîn. Ji ber vê yekê, têgeha “îhtîmal” di pratîkê de di navbera rastkirin û ne‐rastkirinê de di cîhekî lîmînal de disekine. Lewma, têgeha ku ez wekî “mezinkirina îhtîmalan” pênase dikim têgehek bi sînor e, lê pir vekirî ye. Mîna her tiştî ew ji bingeha ku jê çê bûye, ku bingehek bi newekhevî, xizanî û cudakariyî tije ye, ne serbixwe ye. Ew li ser bingehekî ku her tim bi zordestîya dewletê şekil dide mezin dibe. <h2>ABSTRACT</h2> <p>Mustafa Abi, a Kurdish resident and shopkeeper in Istanbul's Tarlabaşı neighborhood, opened his shop next to a state-led urban transformation project that seeks to displace him and his neighbors, right when the construction started and when rumors of its expansion were swirling. When asked why, he replied, “I knew there was <i>something</i> here,” sensing potential futures diverging from those the urban transformation project proposed. Following that “something,” I ask: What propels marginalized people like Mustafa Abi to stay with future possibilities in places that threaten to displace them? The answer lies in what I call <i>cultivating potentialities</i>: future-making, not despite, but through indeterminacy, steeped in structural inequalities. <i>Cultivating potentialities</i> offers a lens into what marginalized people do with potentialities, moving beyond conceptions that frame potentiality as strategic, haphazard, or out of reach for them. Instead, racialized and marginalized people embrace that the futures they seek may or may not be realized, to whatever extent, placing potentiality somewhere between actualization and non-actualization in practice. Unburdened by fixed goals, <i>cultivating potentialities</i> is thus open-ended yet not boundless, still intimately shaped by the unequal ground in which cultivations take root.</p> <h2>ÖZET</h2> <p>Mustafa Abi, İstanbul Tarlabaşı’nda yaşayan Kürt bir esnaf ve mahalle sakini. Kendisini ve komşularını yerinden etmeyi hedefleyen devlet destekli bir kentsel dönüşüm projesinin hemen yanına, tam da inşaatın başladığı ilk günlerde bir dükkân açtı. İlginç olan şu ki, o sıralarda mahallede projenin daha da büyüyeceğine dair söylentiler dolaşıyordu. Ona neden bu kararı aldığını sorduğumda, “Burada <i>bir şey</i> olduğunu biliyordum,” diye yanıtladı. Mustafa Abi'nin kullandığı bu “bir şey” ifadesi, onun, kentsel dönüşümün dayattığı gelecek tasarımının dışında başka ihtimaller de sezdiğini gösteriyordu. Sonrasında, sözünü ettiği “bir şey”in peşine biraz daha düşerek kendime şu soruyu sordum: Mustafa Abi gibi ötekileştirilen kişileri, onları halihazırda tehdit eden yaşam alanlarında geleceğe dair ihtimaller kurmaya ve bu mekânlara yine de tutunmaya iten şey nedir? Sorumun yanıtı “ihtimalleri büyütmek” (<i>cultivating potentialities</i>) ismini verdiğim pratikte yatıyor. Bundan kastım, belirsizliğe rağmen değil, belirsizliğin içinden ilerleyen bir gelecek kurma hali. Fakat bu belirsizlik boşlukta duran bir belirsizlik değil; aksine, yapısal eşitsizliklerin içinde, onlara rağmen, ve onlarla birlikte büyüyen bir belirsizlik. Bu kavram aynı zamanda ötekileştirilmiş bireylerin gelecekle nasıl ilişkilendiğini anlamamız için farklı bir bakış açısı da sunuyor. Çünkü alışık olunanın aksine, bu kişilerin geleceğe dair ihtimalleri salt bir strateji, rastgele bir umut, ya da erişilmesi zor bir hayal olarak görmeyebileceğini ortaya koyuyor. Bu açıdan bakıldığında, ortaya farklı bir tablo çıkıyor: ırksallaştırılmış ve ötekileştirilmiş insanlar, gelmesini umdukları geleceğin hiç gel(e)meyebileceğini en baştan bilip kabullenerek, yine de o ihtimalle yaşamayı sürdürebiliyor. Böylece “ihtimal” kavramı, pratikte gerçekleşme ile gerçekleş(e)meme arasında, liminal bir yerde duruyor. Dolayısıyla, “ihtimalleri büyütmek” kavramı, sınırları olan, fakat son derece açık uçlu bir kavram. Her şey gibi, doğduğu zeminden—ki zemin bu eşitsizlik, yoksulluk, ayrımcılık yüklü bir zemin-bağımsız değil; mütemadiyen devlet baskısının şekillendirdiği bir zeminde yeşeriyor.</p> <h2>KURTE</h2> <p>Kekê Mustafa kesekî Kurd e û di navçeya Tarlabaşî ya Stenbolê de dijî û xwedî dukkanekî ye. Dukkana xwê li rex projeya guhertina bajarê ya bi destê dewletê wekir ku armanca wi projeyê ew e ku kekê Mustafa û cîranên wî ji cîhê van bike. Kekê Mustafa dukkana xwê dema ku projeya guhertinê û gotegotên li ser berfirehkirina projeyê destpêkir wekir. Dema ku min ji wî pirsî kû çima dukkana xwê li vir wekir, kekê Mustafa got: “Ez zanibûm <i>tiştek </i>li vir heye,” Îfadeya “tiştek” a ku kekê Mustafa bi kar anî nîşan dida ku wî ji bilî tesewîrên pêşerojê ya ku ji hêla veguherîna bajarî ve hatî anîn, derfetên din jî didît. Li pey wê <i>tiştê</i> ez dipirsim: çi dikare kesên mîna kekê Mustafa ku marjînalîze bune kanî bike ku bi piştgiriya demên bêdiyar li cîhên ku wan bi derxistinê tehdit dikin, bimînin? Bersiva pirsê min di nav pratikên ku ez wekî “mezinkirina îhtîmalan” nav dikim de ye. Tiştê ku ez bebêjim ew e ku rewşa avakirina pêşerojek ku di nav nediyariyî de peşve diçe, ne tevî nediyariyê. Lê ev nediyarî nediyariyek ku valahiyê de desikeine nine; berevajî, nediyariyek ku di nav newekheviyên binyatî de, tevî wan û bi wan re mezin dibe. Di heman demê de, ev rêbaz perspektîfek cûda pêşkeş dike ku em fêmbikin ka mirovên marjînal çawa bi pêşerojê re têkildar in. Ji ber ku, berevajî ya gelemperî, ew eşkere dike ku ev mirov dibe ku derfetên pêşerojê ne tenê wekî stratejî, hêviyek rasthatî an jî xewnek ku bidestxistina wê zehmet e dibînin. Ji vê nêrînê ve, wêneyek cuda derdikeve holê: mirovên marjînal û ku bi avayek nijadî hatine kategorîze kirin ji destpêkê ve dizanin û qebûl dikin ku dibe ku pêşeroja ku ew hevî dikin qet neyê lê dîsa jî ew dikarin bi vê îhtîmalê re bijîn. Ji ber vê yekê, têgeha “îhtîmal” di pratîkê de di navbera rastkirin û ne-rastkirinê de di cîhekî lîmînal de disekine. Lewma, têgeha ku ez wekî “mezinkirina îhtîmalan” pênase dikim têgehek bi sînor e, lê pir vekirî ye. Mîna her tiştî ew ji bingeha ku jê çê bûye, ku bingehek bi newekhevî, xizanî û cudakariyî tije ye, ne serbixwe ye. Ew li ser bingehekî ku her tim bi zordestîya dewletê şekil dide mezin dibe.</p> Alize Arıcan RESEARCH ARTICLE Cultivating Potentialities: Future‐Making and Its Conditions in Tarlabaşı, Istanbul 10.1111/aman.70065 American Anthropologist 10.1111/aman.70065 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70065?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70066?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70066 American Anthropologist, Volume 128, Issue 2, Page 330-338, June 2026. ABSTRACT Over the past 20 years, a growing number of activists, scholars, writers, and visual artists have engaged with futurism as a framework for representing the lives of Indigenous peoples. Inspired by this hopeful reframing of the past‐present‐future, contributions to this special section of American Anthropologist address the question: How can anthropologists use our unique disciplinary tool kit to craft empowering narratives grounded in Indigenous worldviews and futures? In this introduction to the section, we provide an overview of the concepts of “futurism” and “futurity.” Like their Afrofuturist interlocutors, scholars engaging with Indigenous futurisms challenge a taken‐for‐granted white settler future. Replacing colonial narratives with thriving Indigenous cultures replete with emergent technologies, geographies, and ontologies. Drawing particularly on the work of Grace Dillon, we then outline how the themes of contact, science, slipstream, and apocalypse have been used by contributors to this edited series to re‐narrate the past and project new visions of Native personhood. In drawing together case studies across temporal registers and geographies, this compilation of essays affirms the dynamic pasts, present, and future of Indigenous peoples and contributes to dismantling disciplinary practices grounded in colonial power structures and narratives. <h2>ABSTRACT</h2> <p>Over the past 20 years, a growing number of activists, scholars, writers, and visual artists have engaged with futurism as a framework for representing the lives of Indigenous peoples. Inspired by this hopeful reframing of the past-present-future, contributions to this special section of <i>American Anthropologist</i> address the question: How can anthropologists use our unique disciplinary tool kit to craft empowering narratives grounded in Indigenous worldviews and futures? In this introduction to the section, we provide an overview of the concepts of “futurism” and “futurity.” Like their Afrofuturist interlocutors, scholars engaging with Indigenous futurisms challenge a taken-for-granted white settler future. Replacing colonial narratives with thriving Indigenous cultures replete with emergent technologies, geographies, and ontologies. Drawing particularly on the work of Grace Dillon, we then outline how the themes of contact, science, slipstream, and apocalypse have been used by contributors to this edited series to re-narrate the past and project new visions of Native personhood. In drawing together case studies across temporal registers and geographies, this compilation of essays affirms the dynamic pasts, present, and future of Indigenous peoples and contributes to dismantling disciplinary practices grounded in colonial power structures and narratives.</p> Lindsay Martel Montgomery, Heather Law Pezzarossi RESEARCH ARTICLE Indigenous Futurities: Theorizing Futurity in the Past and Present 10.1111/aman.70066 American Anthropologist 10.1111/aman.70066 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70066?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70069?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70069 American Anthropologist, Volume 128, Issue 2, Page 381-392, June 2026. ABSTRACT Farm labor intermediaries in Turkey have been at the heart of maintaining a precarious and low‐wage migrant labor force for capitalist agriculture since the 19th century. This labor force has been predominantly comprised of Kurds, a people racialized as “savage,” “racially impure,” and “traitors of the Turkish nation” since the beginning of the 20th century. The war between Kurdish guerillas and the Turkish state in the 1990s introduced the portrayal of Kurds as “potential terrorists” into the discourses that racialize them. This change significantly impacted the role, prevalence, and definition of the institution of the labor intermediary. Drawing on 20 months of fieldwork with Kurdish farmworkers and labor intermediaries, this article examines how intermediaries, typically responsible for enforcing labor control and discipline as agents of exploitation, are paradoxically compelled to protect workers who face threats of racial hostility and state violence in order to facilitate their exploitation. This paradoxical task of social and political protection, which enables economic exploitation, suggests a need to examine institutions of labor management not only with reference to their function in capitalist labor processes but also in light of context‐specific historical and political dynamics of racialization and political violence. ÖZET Türkiye'de dayıbaşı ya da çavuş olarak adlandırılan tarımsal emek aracıları, on dokuzuncu yüzyıldan beri kapitalist tarım için güvencesiz ve düşük ücretli bir göçmen işgücü sağlamanın merkezinde yer alıyor. Bu işgücü ağırlıkla Kürtlerden oluşuyor. Kürtler, yirminci yüzyılın başından bu yana “vahşi”, “karışık/kırma ırk” ve “Türk ulusunun hainleri” olarak ırksallaştırılmıştır. 1990’larda PKK gerillaları ile Türk devleti arasındaki savaş, Kürtleri ırksallaştıran söylemlere “potansiyel terörist” tasvirini dahil etti. Bu değişim emek aracılığı kurumunun rolünü, yaygınlığını ve tanımını önemli ölçüde etkiledi. Kürt tarım işçileri ve emek aracılarıyla yürüttüğüm yirmi aylık saha araştırmasına dayanarak, bu makalede şunu iddia ediyorum: aracılık kurumu normalde işçiler üzerinde denetim ve disiplin uygulayarak emek sömürüsünü derinleştirmekle yükümlüyken, işçilerin ırkçılık, siyasi şiddet ve devlet şiddetinin yoğun tehdidi altında olduğu durumlarda paradoksal biçimde işçileri korumaya mecbur kalıyor. Ekonomik sömürüyü mümkün kılan bu paradoksal toplumsal ve siyasal koruma görevi, emek yönetimi kurumlarının yalnızca kapitalist üretimde emek sürecindeki işlevleri üzerinden değil, aynı zamanda bağlama özgü ırksallaştırma ve siyasal şiddetin tarihsel ve siyasi dinamikleri ışığında da incelenmesi gerektiğine işaret ediyor. KURTE Navbeynkarên karê demsalî (çawîş) li Tirkiyeyê ji sedsala nozdehemê vê didomînin peydakirina karkerên ne ewlkar û dest erzan ji bo cotkarî ya kapitalîstî. Ev karkêr bi gelemperî ji Kurdan pêk hatine, ku ji destpêka sedsala bîstê ve hatine irqîkirin wekî “vahşî”, “ne paqij irqî” û “xiyanetkarên netewa Tirkan”. Şerê navbera gerîlayên Kurd û dewleta Tirkiyê, di salên 1990an de wêneandina Kurdan wekî “terorîstên potansiyel” di gotûbêjên irqîkirinê de xiste nav. Ev guhertin li rola, belavbûn û pênaseya saziya navbeynkarîyê bandorek girîng kir. Li ser bingeha bîst mehên lêkolînên bi karkerên Kurd ku li zevîye dixebitin û navbeynkarên re, ez di vê gotarê de argûman dikim ku çawa navbeynkarên bi gelemperî bi kûrkirina îstismara karê bi kontrol û dîsîplînê li ser karkeran tê kirin, ew bi paradoksî mecbur dibin ku wan biparêzin dema ku karker di bin gefên tund yên îrkperestî, şîdeta siyasî û şîdeta dewletê de ne. Ev parastina paradoksî ya civakî û siyasî ku îstismara aborî hêsan dike, nîşan hevcebûna saziyên rêveberiya karê ne tenê li rolê wan di pêvajoya karê de binirxînin, lê herwiha wan di ronahiya dinamîkên dîrokî û siyasî û bi taybet yên irqîkirin û tûndutiyê jî temaşe bikin. <h2>ABSTRACT</h2> <p>Farm labor intermediaries in Turkey have been at the heart of maintaining a precarious and low-wage migrant labor force for capitalist agriculture since the 19th century. This labor force has been predominantly comprised of Kurds, a people racialized as “savage,” “racially impure,” and “traitors of the Turkish nation” since the beginning of the 20th century. The war between Kurdish guerillas and the Turkish state in the 1990s introduced the portrayal of Kurds as “potential terrorists” into the discourses that racialize them. This change significantly impacted the role, prevalence, and definition of the institution of the labor intermediary. Drawing on 20 months of fieldwork with Kurdish farmworkers and labor intermediaries, this article examines how intermediaries, typically responsible for enforcing labor control and discipline as agents of exploitation, are paradoxically compelled to protect workers who face threats of racial hostility and state violence in order to facilitate their exploitation. This paradoxical task of social and political protection, which enables economic exploitation, suggests a need to examine institutions of labor management not only with reference to their function in capitalist labor processes but also in light of context-specific historical and political dynamics of racialization and political violence.</p> <h2>ÖZET</h2> <p>Türkiye'de dayıbaşı ya da çavuş olarak adlandırılan tarımsal emek aracıları, on dokuzuncu yüzyıldan beri kapitalist tarım için güvencesiz ve düşük ücretli bir göçmen işgücü sağlamanın merkezinde yer alıyor. Bu işgücü ağırlıkla Kürtlerden oluşuyor. Kürtler, yirminci yüzyılın başından bu yana “vahşi”, “karışık/kırma ırk” ve “Türk ulusunun hainleri” olarak ırksallaştırılmıştır. 1990’larda PKK gerillaları ile Türk devleti arasındaki savaş, Kürtleri ırksallaştıran söylemlere “potansiyel terörist” tasvirini dahil etti. Bu değişim emek aracılığı kurumunun rolünü, yaygınlığını ve tanımını önemli ölçüde etkiledi. Kürt tarım işçileri ve emek aracılarıyla yürüttüğüm yirmi aylık saha araştırmasına dayanarak, bu makalede şunu iddia ediyorum: aracılık kurumu normalde işçiler üzerinde denetim ve disiplin uygulayarak emek sömürüsünü derinleştirmekle yükümlüyken, işçilerin ırkçılık, siyasi şiddet ve devlet şiddetinin yoğun tehdidi altında olduğu durumlarda paradoksal biçimde işçileri korumaya mecbur kalıyor. Ekonomik sömürüyü mümkün kılan bu paradoksal toplumsal ve siyasal koruma görevi, emek yönetimi kurumlarının yalnızca kapitalist üretimde emek sürecindeki işlevleri üzerinden değil, aynı zamanda bağlama özgü ırksallaştırma ve siyasal şiddetin tarihsel ve siyasi dinamikleri ışığında da incelenmesi gerektiğine işaret ediyor.</p> <h2>KURTE</h2> <p>Navbeynkarên karê demsalî (çawîş) li Tirkiyeyê ji sedsala nozdehemê vê didomînin peydakirina karkerên ne ewlkar û dest erzan ji bo cotkarî ya kapitalîstî. Ev karkêr bi gelemperî ji Kurdan pêk hatine, ku ji destpêka sedsala bîstê ve hatine irqîkirin wekî “vahşî”, “ne paqij irqî” û “xiyanetkarên netewa Tirkan”. Şerê navbera gerîlayên Kurd û dewleta Tirkiyê, di salên 1990an de wêneandina Kurdan wekî “terorîstên potansiyel” di gotûbêjên irqîkirinê de xiste nav. Ev guhertin li rola, belavbûn û pênaseya saziya navbeynkarîyê bandorek girîng kir. Li ser bingeha bîst mehên lêkolînên bi karkerên Kurd ku li zevîye dixebitin û navbeynkarên re, ez di vê gotarê de argûman dikim ku çawa navbeynkarên bi gelemperî bi kûrkirina îstismara karê bi kontrol û dîsîplînê li ser karkeran tê kirin, ew bi paradoksî mecbur dibin ku wan biparêzin dema ku karker di bin gefên tund yên îrkperestî, şîdeta siyasî û şîdeta dewletê de ne. Ev parastina paradoksî ya civakî û siyasî ku îstismara aborî hêsan dike, nîşan hevcebûna saziyên rêveberiya karê ne tenê li rolê wan di pêvajoya karê de binirxînin, lê herwiha wan di ronahiya dinamîkên dîrokî û siyasî û bi taybet yên irqîkirin û tûndutiyê jî temaşe bikin.</p> Deniz Duruiz RESEARCH ARTICLE Racialized Labor Intermediation: Managing the “Threat” of Kurdish Workers on Turkish Farms 10.1111/aman.70069 American Anthropologist 10.1111/aman.70069 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70069?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70070?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70070 American Anthropologist, Volume 128, Issue 2, Page 339-348, June 2026. ABSTRACT As anthropologists increasingly take up refusal, opacity, and other forms of resistance to surveillance and subjugation, this paper questions what implications this has for the discipline in practice. Considering anthropology's enduring centrality in defining what it means to be human, including the various ways that this category has been used to exclude, enslave, oppress, dispossess, and dehumanize, I ask in what ways the ethnographic will to know reproduces anti‐Black and colonial ontologies. In particular, I analyze the many occasions on which, during research, my methodologies, ensnared in legacies of orientalism, necropolitics, and confessional language ideologies, ran up against my interest in how the people I worked with engaged with the unknown, unknowability, and not knowing. Building on these experiences, I outline the ways that refusal draws our attention to an aporia in anthropology's construction of the human. RÉSUMÉ Alors que les anthropologues s'intéressent de plus en plus au refus, à l'opacité, et à d'autres formes de résistance à la surveillance et à l'assujettissement, cet article s'interroge sur les conséquences de ceci pour le domaine en pratique. Prenant en compte la centralité persistante de l'anthropologie en rôle de définir l'humain, notamment les diverses manières dont cette catégorie a été utilisée pour exclure, asservir, opprimer, déposséder et déshumaniser, je pose la question des manières dont la volonté‐de‐savoir ethnographique reproduit les ontologies anti‐Blacks et coloniales. J'analyse notamment les nombreuses occasions où, lors de mes recherches, mes méthodologies, empêtrées dans les héritages de l'orientalisme, de la nécropolitique, et des idéologies confessionnelles, se sont heurtées à mon intérêt pour la manière dont les personnes avec lesquelles j'ai travaillé ont abordé l'inconnu, l'inconnaissable, et le non‐savoir. En m'appuyant sur ces expériences, je souligne comment le refus attire notre attention sur une aporie dans la construction anthropologique de l'humain.h <h2>ABSTRACT</h2> <p>As anthropologists increasingly take up refusal, opacity, and other forms of resistance to surveillance and subjugation, this paper questions what implications this has for the discipline in practice. Considering anthropology's enduring centrality in defining what it means to be human, including the various ways that this category has been used to exclude, enslave, oppress, dispossess, and dehumanize, I ask in what ways the ethnographic will to know reproduces anti-Black and colonial ontologies. In particular, I analyze the many occasions on which, during research, my methodologies, ensnared in legacies of orientalism, necropolitics, and confessional language ideologies, ran up against my interest in how the people I worked with engaged with the unknown, unknowability, and not knowing. Building on these experiences, I outline the ways that refusal draws our attention to an aporia in anthropology's construction of the human.</p> <h2>RÉSUMÉ</h2> <p>Alors que les anthropologues s'intéressent de plus en plus au refus, à l'opacité, et à d'autres formes de résistance à la surveillance et à l'assujettissement, cet article s'interroge sur les conséquences de ceci pour le domaine en pratique. Prenant en compte la centralité persistante de l'anthropologie en rôle de définir l'humain, notamment les diverses manières dont cette catégorie a été utilisée pour exclure, asservir, opprimer, déposséder et déshumaniser, je pose la question des manières dont la volonté-de-savoir ethnographique reproduit les ontologies anti-Blacks et coloniales. J'analyse notamment les nombreuses occasions où, lors de mes recherches, mes méthodologies, empêtrées dans les héritages de l'orientalisme, de la nécropolitique, et des idéologies confessionnelles, se sont heurtées à mon intérêt pour la manière dont les personnes avec lesquelles j'ai travaillé ont abordé l'inconnu, l'inconnaissable, et le non-savoir. En m'appuyant sur ces expériences, je souligne comment le refus attire notre attention sur une aporie dans la construction anthropologique de l'humain.h</p> Cory‐Alice André‐Johnson RESEARCH ARTICLE Refusal and Aporia: At the Limits of Anthropological Knowledge 10.1111/aman.70070 American Anthropologist 10.1111/aman.70070 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70070?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70071?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70071 American Anthropologist, Volume 128, Issue 2, Page 349-358, June 2026. ABSTRACT This paper argues that interactions between midwives and allied birth workers “off the clock” reveal diffuse processes of racialization in voice, speech, and visual signs in political spaces. Ethnographically attending to a small demonstration (“the vigil”) staged by midwives in London, England, and the preparation events, it analyzes the production of “white public spaces” that protect privilege by obscuring “negative realities” of white complicity in racism. With “incommunicability” and “raciolinguistics,” this paper provides an analysis of the words, signs, and relationships communicating the negotiation of “competing crises” on the ground. Responding to the characterization of race and racism as “silent things” in the British context, I propose skepticism as a salient register in contexts of competing knowledge or divergent points of view: It can breed uncertainties about the intent or effect of political struggles when race is sidelined or silenced. <h2>ABSTRACT</h2> <p>This paper argues that interactions between midwives and allied birth workers “off the clock” reveal diffuse processes of racialization in voice, speech, and visual signs in political spaces. Ethnographically attending to a small demonstration (“the vigil”) staged by midwives in London, England, and the preparation events, it analyzes the production of “white public spaces” that protect privilege by obscuring “negative realities” of white complicity in racism. With “incommunicability” and “raciolinguistics,” this paper provides an analysis of the words, signs, and relationships communicating the negotiation of “competing crises” on the ground. Responding to the characterization of race and racism as “silent things” in the British context, I propose skepticism as a salient register in contexts of competing knowledge or divergent points of view: It can breed uncertainties about the intent or effect of political struggles when race is sidelined or silenced.</p> Caroline Bazambanza RESEARCH ARTICLE What's Birth Got to Do With It? Skepticism, Voice, and Race at a Midwives’ Vigil in London 10.1111/aman.70071 American Anthropologist 10.1111/aman.70071 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70071?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70074?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70074 American Anthropologist, Volume 128, Issue 2, Page 369-380, June 2026. ABSTRACT The prospect of return to a distant homeland preoccupied many enslaved and free people of color throughout the Americas. Long after Emancipation, return remains a fraught concept and possibility in the wake of dispossession. This article explores the archaeological possibilities for analyzing return for African diasporic peoples in the context of deep and ongoing displacement. These possibilities include archaeological considerations of the processes, both physical and spiritual, by which displaced peoples reclaim place and belonging, whether in a space of origin or otherwise. With African diaspora archaeologies traditionally framed through Africa‐to‐the‐Americas geographies, I suggest new avenues of inquiry that trace multiple, ongoing forms of diaspora from the deep past to the present. Building on the work of luminaries of African diasporic thought, I present case studies from the Caribbean and West Africa which demonstrate the political need for, and analytical benefits of, archaeological considerations of return. <h2>ABSTRACT</h2> <p>The prospect of return to a distant homeland preoccupied many enslaved and free people of color throughout the Americas. Long after Emancipation, return remains a fraught concept and possibility in the wake of dispossession. This article explores the archaeological possibilities for analyzing return for African diasporic peoples in the context of deep and ongoing displacement. These possibilities include archaeological considerations of the processes, both physical and spiritual, by which displaced peoples reclaim place and belonging, whether in a space of origin or otherwise. With African diaspora archaeologies traditionally framed through Africa-to-the-Americas geographies, I suggest new avenues of inquiry that trace multiple, ongoing forms of diaspora from the deep past to the present. Building on the work of luminaries of African diasporic thought, I present case studies from the Caribbean and West Africa which demonstrate the political need for, and analytical benefits of, archaeological considerations of return.</p> Matthew C. Reilly RESEARCH ARTICLE An Archaeology of Return: Implications for African Diasporic Archaeologies 10.1111/aman.70074 American Anthropologist 10.1111/aman.70074 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70074?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70075?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70075 American Anthropologist, Volume 128, Issue 2, Page 359-368, June 2026. ABSTRACT Electricity grid infrastructures shape future publics and the contours of political belonging or exclusion, including citizenship. But in fire‐prone, more precariously grid‐connected regions in California, experiments with micro‐ and home nanogrids, subsidized by the state and built in many cases with Tesla products, provide new opportunities for thinking about the relationship between energy and citizenship in a 21st‐century United States. Through an ethnographic analysis of two small‐scale renewable energy projects in California, I argue that that the capacity for creating or reinforcing energy citizenship does not lie in specific technologies or scalar deployments in a deterministic fashion, but rather in how users are invited to relate to these projects: as citizens bound to each other through mutuality and entanglement, or as consumers who operate through their own individualized transactions. <h2>ABSTRACT</h2> <p>Electricity grid infrastructures shape future publics and the contours of political belonging or exclusion, including citizenship. But in fire-prone, more precariously grid-connected regions in California, experiments with micro- and home nanogrids, subsidized by the state and built in many cases with Tesla products, provide new opportunities for thinking about the relationship between energy and citizenship in a 21st-century United States. Through an ethnographic analysis of two small-scale renewable energy projects in California, I argue that that the capacity for creating or reinforcing energy citizenship does not lie in specific technologies or scalar deployments in a deterministic fashion, but rather in how users are invited to relate to these projects: as citizens bound to each other through mutuality and entanglement, or as consumers who operate through their own individualized transactions.</p> Joanne Randa Nucho RESEARCH ARTICLE Interconnection, Obligation, Solar Power, and the Remaking of Energy Citizens on and off the Grid in California 10.1111/aman.70075 American Anthropologist 10.1111/aman.70075 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70075?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70078?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70078 American Anthropologist, Volume 128, Issue 2, Page 393-400, June 2026. ABSTRACT This paper discusses the racialized historical trajectories through which current health inequities are sustained in South Africa's health system. While current discussions recognize these inequalities, few have recognized a missing element—disaggregated data based on racial demographic indicators—that is critical to better understanding why these inequalities persist. Drawing on maternal health data, the paper highlights how race is both ontologically and practically invisibilized in demographic health records, undermining targeted health care interventions. The absence of disaggregated statistical data that indicate racial difference regarding health outcomes hinders any meaningful gains in transforming the maternal health landscape in South Africa. By situating maternal health inequalities within a broader framework of historic violence and racialized power structures, this paper calls for a critical reckoning with how race continues to shape access to and experiences of maternal health care in South Africa. <h2>ABSTRACT</h2> <p>This paper discusses the racialized historical trajectories through which current health inequities are sustained in South Africa's health system. While current discussions recognize these inequalities, few have recognized a missing element—disaggregated data based on racial demographic indicators—that is critical to better understanding why these inequalities persist. Drawing on maternal health data, the paper highlights how race is both ontologically and practically invisibilized in demographic health records, undermining targeted health care interventions. The absence of disaggregated statistical data that indicate racial difference regarding health outcomes hinders any meaningful gains in transforming the maternal health landscape in South Africa. By situating maternal health inequalities within a broader framework of historic violence and racialized power structures, this paper calls for a critical reckoning with how race continues to shape access to and experiences of maternal health care in South Africa.</p> Efua Prah RESEARCH ARTICLE Positioning Ontologies of Racial Inequity That are Prevalent in Reproductive and Maternal Health in South Africa 10.1111/aman.70078 American Anthropologist 10.1111/aman.70078 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70078?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70079?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70079 American Anthropologist, Volume 128, Issue 2, Page 401-415, June 2026. ABSTRACT Humanity lives amid the sedimented remains of two centuries of industrial waste. This is the so‐called “Anthropocene,” an age in which every inch of the globe has been transformed by an industrial capitalist system that demands accelerating production, endless frontiers of extraction, and the constant disposal of waste. While “disposed of” from the perspective of capital, persistent waste retains biophysical capacities that transform landscapes and the lives of adjacent communities. Waste accumulates unevenly; its presence is often hidden—a deliberate murkiness built into its disposal. In some cases, waste's persistence provides novel opportunities; in many, it distributes serious harms. Drawing on archaeological studies of two marginalized communities living in waste‐filled landscapes in the 1930s, this paper argues that waste's murky latency mediates how communities reproduce their everyday lives. Rather than seeing the social effects of living with waste as simply an extension of uneven capitalist logics, the excavated histories of these two sites show how waste landscapes are the terrain for much more contingent relationships that emerge out of the affordances of latent waste as simultaneously a frontier of unexpected value, a vector of unseen harms, and a source of affectively potent uncertainties. <h2>ABSTRACT</h2> <p>Humanity lives amid the sedimented remains of two centuries of industrial waste. This is the so-called “Anthropocene,” an age in which every inch of the globe has been transformed by an industrial capitalist system that demands accelerating production, endless frontiers of extraction, and the constant disposal of waste. While “disposed of” from the perspective of capital, persistent waste retains biophysical capacities that transform landscapes and the lives of adjacent communities. Waste accumulates unevenly; its presence is often hidden—a deliberate murkiness built into its disposal. In some cases, waste's persistence provides novel opportunities; in many, it distributes serious harms. Drawing on archaeological studies of two marginalized communities living in waste-filled landscapes in the 1930s, this paper argues that waste's murky latency mediates how communities reproduce their everyday lives. Rather than seeing the social effects of living with waste as simply an extension of uneven capitalist logics, the excavated histories of these two sites show how waste landscapes are the terrain for much more contingent relationships that emerge out of the affordances of latent waste as simultaneously a frontier of unexpected value, a vector of unseen harms, and a source of affectively potent uncertainties.</p> Haeden Stewart RESEARCH ARTICLE Living With Latent Waste: Archaeology in a Permanently Polluted World 10.1111/aman.70079 American Anthropologist 10.1111/aman.70079 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70079?af=R RESEARCH ARTICLE 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70068?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70068 American Anthropologist, Volume 128, Issue 2, Page 424-426, June 2026. Andrew Brandel ESSAY Some Words in Reply 10.1111/aman.70068 American Anthropologist 10.1111/aman.70068 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70068?af=R ESSAY 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70064?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70064 American Anthropologist, Volume 128, Issue 2, Page 416-423, June 2026. ABSTRACT Peer‐reviewed publications remain the most accepted form of knowledge production and distribution in academia today. But such formal publications are often deeply exclusionary, especially for undergraduate and early graduate students as well as scholars tackling highly stigmatized subjects. This essay highlights the value of zines—do‐it‐yourself booklets that mix art and text in an eclectic assemblage—as an alternative. Drawing from my personal DIY experiments as well as those of other anthropologists, I make the case that zines offer several advantages when compared to peer‐reviewed publications. First, they are pedagogical tools that invite playful engagement with disciplinary knowledge and theory while also familiarizing early scholars with basic publication processes. Second, they serve to expand and diversify anthropological scholarship by encouraging experimentation with both text and image while also challenging disciplinary norms and conventions. Third, zines are a form of knowledge sharing that generates intimacy through their materiality and tactility—forging connections between the reader and text but also the reader and author. Finally, because zines are self‐published, creators exert considerable control over the production and distribution of the work that is shared, offering specific benefits from the standpoint of the political economy of knowledge production. <h2>ABSTRACT</h2> <p>Peer-reviewed publications remain the most accepted form of knowledge production and distribution in academia today. But such formal publications are often deeply exclusionary, especially for undergraduate and early graduate students as well as scholars tackling highly stigmatized subjects. This essay highlights the value of zines—do-it-yourself booklets that mix art and text in an eclectic assemblage—as an alternative. Drawing from my personal DIY experiments as well as those of other anthropologists, I make the case that zines offer several advantages when compared to peer-reviewed publications. First, they are pedagogical tools that invite playful engagement with disciplinary knowledge and theory while also familiarizing early scholars with basic publication processes. Second, they serve to expand and diversify anthropological scholarship by encouraging experimentation with both text and image while also challenging disciplinary norms and conventions. Third, zines are a form of knowledge sharing that generates intimacy through their materiality and tactility—forging connections between the reader and text but also the reader and author. Finally, because zines are self-published, creators exert considerable control over the production and distribution of the work that is shared, offering specific benefits from the standpoint of the political economy of knowledge production.</p> Nicholas C. Kawa ESSAY Welcome to the Anthropozine! DIY Booklets as an Alternative to the Peer‐Reviewed Publication 10.1111/aman.70064 American Anthropologist 10.1111/aman.70064 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70064?af=R ESSAY 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70084?af=R Mon, 27 Apr 2026 21:35:33 -0700 2026-04-27T09:35:33-07:00 Wiley: American Anthropologist: Table of Contents Mon, 01 Jun 2026 00:00:00 -0700 Mon, 01 Jun 2026 00:00:00 -0700 10.1111/aman.70084 American Anthropologist, Volume 128, Issue 2, Page 245-248, June 2026. ISSUE INFORMATION Issue Information 10.1111/aman.70084 American Anthropologist 10.1111/aman.70084 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70084?af=R ISSUE INFORMATION 128 2 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70082?af=R Mon, 27 Apr 2026 03:17:11 -0700 2026-04-27T03:17:11-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70082 American Anthropologist, EarlyView. ABSTRACT This article draws on understandings of whiteness and the misconstrual of South Central Los Angeles to analyze the power dynamics between “outsider” activists and residents of South Central as they worked toward a more equitable food system. As concerns over the “obesity epidemic” and the push for “real food” in the 2000s coincided with a surge in GIS data on “food deserts,” a new cadre of activists, often white and middle‐class, began intervening in South Central Los Angeles as part of the food justice movement. Residents had already been organizing around broader social justice issues and food retail equality. Though food justice brought these groups together in multiracial organizing, there were divergent visions about the problem and the goals of food justice work. In some cases of conflict, in a process I call “principled withdrawal,” residents withdrew from project situations that they did not align with ideologically, morally, or practically. <h2>ABSTRACT</h2> <p>This article draws on understandings of whiteness and the misconstrual of South Central Los Angeles to analyze the power dynamics between “outsider” activists and residents of South Central as they worked toward a more equitable food system. As concerns over the “obesity epidemic” and the push for “real food” in the 2000s coincided with a surge in GIS data on “food deserts,” a new cadre of activists, often white and middle-class, began intervening in South Central Los Angeles as part of the food justice movement. Residents had already been organizing around broader social justice issues and food retail equality. Though food justice brought these groups together in multiracial organizing, there were divergent visions about the problem and the goals of food justice work. In some cases of conflict, in a process I call “principled withdrawal,” residents withdrew from project situations that they did not align with ideologically, morally, or practically.</p> Hanna Garth RESEARCH ARTICLE The Outsiders: Principled Withdrawal, Whiteness, and Power in the Los Angeles Food Justice Movement 10.1111/aman.70082 American Anthropologist 10.1111/aman.70082 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70082?af=R RESEARCH ARTICLE https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70080?af=R Sat, 25 Apr 2026 00:00:00 -0700 2026-04-25T12:00:00-07:00 Wiley: American Anthropologist: Table of Contents 10.1111/aman.70080 American Anthropologist, EarlyView. ABSTRACT The elements are all around us, all the time. They create our context in the disposition of weather. But they also compose us, giving us our bodily form through structures such as carbon, hydrogen, and oxygen. Elements are also, historically and into the present, objects and processes that comprise and transform the world: earth and wood, air and water, fire and ether, space and metal, cloud and fog. Given all that the elements are, all that they make, and all that they make possible, this essay asks: What might an elemental ethnography offer to us? 摘要 元素是我们的语境:土、气、水、火与天气的性状;它们也是过程、互动, 以及构成我们世界的化学集合体。元素引导并制约着我们的每一次呼吸、每一个步伐。基于元素之所是、元素之所造、以及元素所开启的一切可能, 本文追问:元素民族志能为我们提供什么？这篇关于元素的沉思, 将元素视作民族志的指引与邀请, 意在深思:在我们的民族志关注之中, 元素民族志可以成为什么、能够做什么、又可能带来何种转化 RESUMEN Los elementos son nuestro contexto: las disposiciones de la tierra, el aire, el agua, el fuego y el clima son también procesos, interacciones y corpus químicos que comprometen nuestros mundos. Los elementos guían y condicionan cada respiración y cada paso que damos. Dado todo lo que los elementos son, todo lo que hacen y lo que permiten, este ensayo pregunta: ¿qué puede ofrecernos la etnografía elemental? Esta meditación acerca de los elementos como una guía y una invitación etnográfica tiene como objetivo reflexionar acerca de lo que la etnografía elemental puede ser, hacer o transformar en el ámbito de nuestras atenciones etnográficas. <h2>ABSTRACT</h2> <p>The elements are all around us, all the time. They create our context in the disposition of weather. But they also compose us, giving us our bodily form through structures such as carbon, hydrogen, and oxygen. Elements are also, historically and into the present, objects and processes that comprise and transform the world: earth and wood, air and water, fire and ether, space and metal, cloud and fog. Given all that the elements are, all that they make, and all that they make possible, this essay asks: What might an elemental ethnography offer to us?</p> <h2>摘要</h2> <p>元素是我们的语境:土、气、水、火与天气的性状;它们也是过程、互动, 以及构成我们世界的化学集合体。元素引导并制约着我们的每一次呼吸、每一个步伐。基于元素之所是、元素之所造、以及元素所开启的一切可能, 本文追问:元素民族志能为我们提供什么？这篇关于元素的沉思, 将元素视作民族志的指引与邀请, 意在深思:在我们的民族志关注之中, 元素民族志可以成为什么、能够做什么、又可能带来何种转化</p> <h2>RESUMEN</h2> <p>Los elementos son nuestro contexto: las disposiciones de la tierra, el aire, el agua, el fuego y el clima son también procesos, interacciones y corpus químicos que comprometen nuestros mundos. Los elementos guían y condicionan cada respiración y cada paso que damos. Dado todo lo que los elementos son, todo lo que hacen y lo que permiten, este ensayo pregunta: ¿qué puede ofrecernos la etnografía elemental? Esta meditación acerca de los elementos como una guía y una invitación etnográfica tiene como objetivo reflexionar acerca de lo que la etnografía elemental puede ser, hacer o transformar en el ámbito de nuestras atenciones etnográficas.</p> Cymene Howe ESSAY Elemental Ethnography: A Proposition 10.1111/aman.70080 American Anthropologist 10.1111/aman.70080 https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/aman.70080?af=R ESSAY