The Edge and the Center: Gated Communities and the Discourse of Urban Fear

Across America, middle-class and upper-middle-class gated communities are creating new forms of exclusion and residential segregation, exacerbating social cleavages that already exist (Blakely and Snyder 1997; Higley 1995; Lang and Danielson 1997; Marcuse 1997). While historically secured and gated communities were built in the United States to protect estates and to contain the leisure world of retirees, these urban and suburban developments now target a much broader market, including families with children (Guterson 1992; Lofland 1998). This retreat to secured enclaves with walls, gates, and guards materially and symbolically contradicts American ethos and values, threatens public access to open space, and creates yet another barrier to social interaction, building of social networks, as well as increased tolerance of diverse cultural/ racial/social groups (Davis 1992;Devine 1996;Etzoni 1995; Judd 1995; McKenzie 1994).
In this paper, I explore how the discourse of fear of violence and crime and the search for a secure community by those who live in gated communities in the United States legitimates and rationalizes class-based exclusion strategies and residential segregation. I examine whether residents of cities experiencing increasing cultural diversity are fleeing neighborhoods because they have experienced a "loss of place" and therefore feel unsafe and insecure (Altaian and Low 1992). Some people are responding to this loss by choosing to buy into a defensive space, a walled and guarded community that they can call home, [gated communities, United States, urban fear]     

Illuminating and mitigating the evolving impacts of COVID-19 on ethnocultural communities: a participatory action mixed-methods study

BACKGROUND:The COVID-19 pandemic has exacerbated disparities in poverty and illness for people in vulnerable circumstances in ethnocultural communities. We sought to understand the evolving impacts of COVID-19 on ethnocultural communities to inform intersectoral advocacy and community action.METHODS:The Illuminate Project used participatory action research, with cultural health brokers as peer researchers, from Sept. 21 to Dec. 31, 2020, in Edmonton, Alberta. Twenty-one peer researchers collected narratives from members of ethnocultural communities and self-interpreted them as they entered the narratives into the SenseMaker platform, a mixed-method data collection tool. The entire research team analyzed real-time, aggregate, quantitative and qualitative data to identify emerging thematic domains, then visualized these domains with social network analysis.RESULTS:Brokers serving diverse communities collected 773 narratives. Identified domains illuminate the evolving and entangled impacts of COVID-19 including the following: COVID-19 prevention and management; care of acute, chronic and serious illnesses other than COVID-19; maternal care; mental health and triggers of past trauma; financial insecurity; impact on children and youth and seniors; and legal concerns. We identified that community social capital and cultural brokering are key assets that facilitate access to formal health and social system supports.INTERPRETATION:The Illuminate Project has illustrated the entangled, systemic issues that result in poor health among vulnerable members of ethnocultural communities, and the exacerbating effects of COVID-19, which also increased barriers to mitigation. Cultural brokering and community social capital are key supports for people during the COVID-19 pandemic. These findings can inform policy to reduce harm and support community resiliency.

Mahatma Gandhi observed that “the true measure of any society can be found in how it treats its most vulnerable members.” Ethnocultural communities, defined by their unique shared characteristics (e.g., cultural traditions, language, country of origin),¹ face greater challenges and have higher rates of poverty and illness than the general Canadian population. Migration results in conditions that affect all social determinants of health and disproportionally affect health outcomes, herein referred to as vulnerable circumstances.^2,3 The emergence of major outbreaks of SARS-CoV-2 infections in ethnocultural communities highlights both the vulnerable circumstances of these communities and the disparities they face in accessing high-quality, culturally appropriate information and support.^4–7 Studies have shown substantial variation in deaths attributed to COVID-19 based on factors such as age, sex, ethnicity, length of time in Canada, income and education.^8–11 However, given the well-known gap in reporting comprehensive COVID-19 data in relation to race and ethnicity, efforts to measure its impact are hampered.^8–12 There is an urgent need to understand the evolving challenges of COVID-19 to inform action and public policy that can mitigate these challenges.To understand evolving situations of complexity and crisis, sensemaking, defined as “a continuous process to establish situational awareness,”¹³ is a crucial undertaking.¹⁴ Using participatory action research,^15–18 we sought to understand the evolving impacts of COVID-19 on ethnocultural communities to inform broader national efforts to migitate the impacts of COVID-19. Particularly, we sought to understand how the challenges of COVID-19 are entangled with contextual factors at multiple levels, how families and communities are leveraging strengths and social capital to adapt, and the role of cultural brokers in managing the crisis.     

Biography of a "Feathered Pig": The California Condor Conservation Controversy

In the early 20th century, after hundreds of years of gradual decline, the California condor emerged as an object of intensive scientific study, an important conservation target, and a cultural icon of the American wilderness preservation movement. Early condor researchers generally believed that the species' survival depended upon the preservation of its wilderness habitat. However, beginning in the 1970s, a new generation of scientists argued that no amount of wilderness could prevent the condor's decline and that only intensive scientific management - including captive breeding - could save the species from certain extinction. A bitter and highly politicized battle soon developed over how to best preserve the condor. For 5years the condor was extinct in the wild; however, by the time that officials released the first captive-bred birds the condor recovery program had garnered widespread public support, even among its former critics. Today, condor advocates from the scientific and activist communities work together to manage the species and protect its habitat. The condor's story illustrates some of the tensions, problems, and successes that have accompanied the rise of conservation biology as a scientific field and environmental movement in the United States.     

The Natives Are Gazing and Talking Back: Reviewing the Problematics of Positionality, Voice, and Accountability among "Native" Anthropologists

In this article, a linguistic anthropologist reviews the growing literature on the possibilities and problematics of understanding "native" anthropology and its implications for the construction of ethnographic knowledge. The author examines the centrality of language for "native" scholars in negotiating their legitimacy in the field. Confessions of failure by native scholars and their dilemmas with translation illuminate the dialogic and political nature of ethnographic inquiry, particularly when research is conducted in "home" communities. Moreover, native ethnographers' critical reflexivity regarding their subject positionings and "voice" may constitute a counterhegemonic rhetorical strategy for negotiating multiple accountabilities. Self-identification as a native scholar is seldom a means through which researchers "play the native card" via a noncritical privileging of their "insider" status. Instead, claiming native status may act tactically as both a normalizing and an exclusivizing endeavor, as well as a signif ier of the decolonization of anthropological thought and practice. The author considers these and other critical implications of native anthropological research in relation to her own multisited research on African American linguistic and cultural practices focused on hair care. [Keywords: "native" anthropology, language, representation, reflexivity, translation]     

Memory Pieces and Footprints: Multivocality and the Meanings of Ancient Times and Ancestral Places among the Zuni and Hopi

The notion of the "contested past" has grown to be an important topic in anthropological research in recent decades, linking such themes as nationalism, identity, museology, tourism, and war. In North America, these discussions have largely centered on archaeology's shifting relationship with native peoples. As scholars give new attention to how research methodologies and representation of cultural histories affect indigenous peoples, it is critical to understand the unique ways in which Native Americans view their past. Contemporary Zuni and Hopi interpretations of ancestral landscapes in the San Pedro Valley of Arizona are used to explore how indigenous worldviews imbue ancient places with deep cultural and individual meanings. This research, based on a three-year collaborative ethnohistory project, argues for resolution to the "contested past" by incorporating a perspective of multivocality, which will enable the creation of alternative histories that do not eschew scientific principles while respecting native values of history.     

Chronicle of an impact foretold: the fate and effect of the introduced <Emphasis Type="Italic">Formica paralugubris</Emphasis> ant

Starting in 1958, red wood ants (Formica rufa group) from the Alps were transplanted to several Apennine forests along the Italian peninsula to be employed as biological control agents for tree insect pests. In the Campigna Biogenetic Nature Reserve, central Italy, hundreds of mounds of the dominant Formica paralugubris were repeatedly introduced, creating several populations that still survive today. In this study, we analyzed the temporal dynamics and the ecological impact of five of these populations. Their present state was assessed by censusing the total number of nest mounds and their volumes, while past changes were reconstructed from literature records. We also evaluated the impact of this species on autochthonous arthropod communities by comparing impacted and non-impacted areas and performing predation experiments. The density of nests and their volume remained stable or declined for a few years after transplant, and then they began to grow steadily. Local arthropods were severely affected, since almost all collected groups were significantly less represented in impacted than in non-impacted sites. Additionally, experiments with live bait demonstrated that potential prey have a significantly greater probability of being consumed in the areas occupied by F. paralugubris. These results prompt a thorough assessment of the fate of the introduced red wood ant populations, since their role as biological control agents has to be traded against the ecological impact on native arthropod communities. This is particularly relevant for highly biodiverse areas, such as the Campigna forest, that are home of several invertebrate species with conservation interest.     

Common opossum (<Emphasis Type="Italic">Didelphis marsupialis</Emphasis>Linnaeus, 1758): food and medicine for people in the Amazon

Background

In the Amazon rainforest, biodiversity is a significant resource for traditional communities, as it can be used as a relevant source of protein and it has a promising zootherapeutic potential. Studies on knowledge and ways how local peoples use the fauna are still incipient. This paper presents both the knowledge on and food and medicinal uses of common opossum (Didelphis marsupialis) by riverine communities in an Amazon floodplain region.

Methods

The study was conducted with riverine communities in the municipality of Abaetetuba, Pará, Brazil. The main methods used were structured and semi-structured interviews, the “snowball” technique, and participant observation.

Results

The study showed that D. marsupialis has an undeniable cultural significance for the local community, both in terms of food and medicine. Its meat is prized by inhabitants as it is classified as tasty, soft and, in some cases, it is designated as the best bushmeat in the region. The interviewees have demonstrated a thorough knowledge on various aspects of the animal’s biology, such as its diet, behavior, and places of occurrence. The hunting activity is practiced by men, but the preparation of meat and medicinal oil are tasks mainly performed by women. In medical terms, common opossum is used in the treatment of various diseases, such as rheumatism, asthma, sore throat, and inflammation. Given the importance of this species, its meat or live individuals are often sold in the city fair at prices that can reach R$ 40.00 (U$D 18,00) per individual.

Conclusions

D. marsupialis is an important source of protein for riverine communities in the region studied. Its fat is used as a traditional medicine and it is indicated for many types of diseases. Although the species concerned is treated with hostility in various Brazilian regions, in the case of Abaetetuba this animal is strongly prized due to the good quality of its meat. However, despite the value assigned to the species, its consumption should be the subject of further studies, as this marsupial species has been described as a reservoir for parasites that cause severe diseases.

     

A Neo-Boasian Conception of Cultural Boundaries

For the past 30 years, anthropology's critics have repeatedly questioned the notion of "cultural boundaries," arguing that concepts of culture inappropriately posit stable and bounded "islands" of cultural distinctiveness in an ever-changing world of transnational cultural "flows." This issue remains an Achilles' heel—or at least a recurring inflamed tendon—of anthropology. However, in the conception of boundaries, we still have much to learn from Boasian anthropologists, who conceived of boundaries not as barriers to outside influence or to historical change, but as cultural distinctions that were irreducibly plural, perspectival, and permeable. In this article, I retheorize and extend the Boasians' open concept of cultural boundaries, emphasizing how people's own ideas of "the foreign"—and the "own" versus the "other" distinction—give us a way out of the old conundrum in which the boundedness of culture, as conceived in spatial terms, seems to contradict the open-ended nature of cultural experience.     

How Visual Figures Speak: Narrative Inventions of "The Pastoralist" in East Africa

Through their media images, pastoralists have become "icons" of African traditionalism and unwitting symbols of resistance to the modernist values of development and conservation. Their pictorial fame bears political costs. Popular visual images convey tacit narrative presuppositions that shape public (mis)understanding of pastoral communities, as tacitly pejorative images of pastoralists--most notably of Maasai--proliferate in film, tourist brochures, and advertising, at a time when pastoral communities are faced with political marginalization and dispossession. This article examines the narratives implicit in ethnographic images of pastoralists, images that support the "fulfillment" of pastoral "characters" through policies detrimental to their future.     

"Race" and the Construction of Human Identity

Race as a mechanism of social stratification and as a form of human identity is a recent concept in human history. Historical records show that neither the idea nor ideologies associated with race existed before the seventeenth century. In the United States, race became the main form of human identity, and it has had a tragic effect on low-status "racial" minorities and on those people who perceive themselves as of "mixed race." We need to research and understand the consequences of race as the premier source of human identity. This paper briefly explores how race became a part of our culture and consciousness and argues that we must disconnect cultural features of identity from biological traits and study how "race" eroded and superseded older forms of human identity. It suggests that "race" ideology is already beginning to disintegrate as a result of twentieth-century changes.     

Reconfiguring the Empty Center: Drinking,Sobriety, and Identity in Native American Women’s Narratives

Although anthropologists have paid little attention to popular American psychological discourse about addiction and recovery, the cultural politics of its engagement by Native North American communities warrant closer examination. By ethnographically contextualizing personal narratives, this paper describes how addiction/recovery discourse has been selectively engaged by younger generations of women in a northern Plains reservation community. Sobriety is not only a therapeutic transformation but also a socially negotiated identity change in this community and, therefore, engages ongoing local identity politics. Many community members evaluate the legitimacy of claims to Native identity by essentializing boundaries between Native and non-Native, as well as between past and present-a discursive convention that O'Nell has called "the rhetoric of the empty center" (Disciplined Hearts: History, Identity and Depression in an American Indian Community. Berkeley: University of California Press, 1996, p. 55). Yet by selectively appropriating elements of addiction/recovery discourse, younger women in the 1990s increasingly positioned emotional experience and expression as central arbiters of the legitimacy of Native identity. In so doing, they reconfigured the rhetoric of the empty center, eliciting both controversy and support from the larger community. This analysis highlights new dimensions of the social life of addiction/recovery discourse in contemporary Native North America, and calls for increased ethnographic attention to how localized cultural politics can orient the ways in which communities engage therapeutic discourses.     

Cross-Cultural Ethnobiology in the Western Balkans: Medical Ethnobotany and Ethnozoology Among Albanians and Serbs in the Pešter Plateau,Sandžak,South-Western Serbia

An ethnobiological study concerning the medical ethnobotany and ethnozoology of two neighbouring communities of Serbians and Albanians living in the Pešter plateau (south-western Serbia) was conducted, the latter representing a diasporic community that immigrated to the area approximately three centuries ago. Sixty-two botanical taxa used in 129 plant-based remedies and 204 folk plant uses were recorded. In addition, 31 animal-derived remedies and 27 mineral or non-indigenous products were also documented. Approximately half of the recorded phytotherepeutical uses have been recorded for the first time in the ethnobotany of the Western Balkans and more than one-third of these uses have no correlation with Western evidence-based phytotherapy. Moreover, while both communities use approximately the same number of medicinal plants, two-thirds of the botanical taxa, but only one-third of plant folk medical uses are found in common among the two communities. These findings demonstrate that the two communities, although having lived in close proximity to each other during the past three centuries and in a relatively low biodiverse environment, have maintained or developed unique phytotherapeutical trajectories. The differences between the two folk medical biologies of these communities are reflective of the specific history of the Albanian diaspora, and of the complex processes of its cultural adaptation over the last three centuries.     

CRISPR-mediated phage resistance and the ghost of coevolution past

The past is never dead. It''s not even pastWilliam Faulkner (1951)

Bacteria can acquire heritable immunity to viral (phage) enemies by incorporating phage DNA into their own genome. This mechanism of anti-viral defence, known by the acronym CRISPR, simultaneously stores detailed information about current and past enemies and the evolved resistance to them. As a high-resolution genetic marker that is intimately tied with the host–pathogen interaction, the CRISPR system offers a unique, and relatively untapped, opportunity to study epidemiological and coevolutionary dynamics in microbial communities that were previously neglected because they could not be cultured in the laboratory. We briefly review the molecular mechanisms of CRISPR-mediated host–pathogen resistance, before assessing their potential importance for coevolution in nature, and their utility as a means of studying coevolutionary dynamics through metagenomics and laboratory experimentation.     

Biocultural Diversity: Moving Beyond the Realm of ‘Indigenous’ and ‘Local’ People

During the past decade the relationship between biodiversity and human diversity has received increased attention, resulting in the identification of what the Declaration of Belém calls an ‘inextricable link’ between biological and cultural diversity. Although the term biocultural diversity, introduced to denote this link, is being used increasingly, there has been little critical reflection on what it precisely refers to. I argue that it is used with particular reference to ‘indigenous traditional’ people, but that there is scope for extending its application within biocultural discourse. I therefore review the concept of culture and discuss what constitutes cultural values of the natural environment. I conclude that the concept of culture must be understood as involving a dynamic process of transcultural exchange and constant re-articulations of tradition resulting in the persistence of certain cultural practices. This approach ultimately reveals that the concept of biocultural diversity is also applicable to non-indigenous traditional communities.     

Conservation, Small Mammals, and the Future of Sacred Groves in West Africa

This article considers the conservation of relict natural habitat in West Africa, especially habitat preserved in traditional sacred groves. Government-sanctioned conservation is contrasted with local grassroots efforts of conservation. Evidence for the ecological value of sacred groves is based on results of a field study of small mammal communities conducted on the Accra Plains of Ghana and on published sources on the conservation and use of sacred groves from various countries. The study employed standard mark-and-recapture techniques for the sampling for terrestrial small mammals, and mist netting for the sampling of bat communities. Pragmatic approaches combining conservation and sustainable use are considered, as are traditional values that have preserved the sacred groves in the past for up to several hundred years in some cases. In part because these groves shelter unique small mammal and plant communities, traditional values and protection mechanisms should be integrated into the newly emerging cultural and religious contexts. The issues encountered during this study reveal that effective conservation involving local peoples requires a concerted interdisciplinary effort. This revised version was published online in November 2006 with corrections to the Cover Date.     

The Number of Cultural Traits Is Correlated with Female Group Size but Not with Male Group Size in Chimpanzee Communities

What determines the number of cultural traits present in chimpanzee (Pan troglodytes) communities is poorly understood. In humans, theoretical models suggest that the frequency of cultural traits can be predicted by population size. In chimpanzees, however, females seem to have a particularly important role as cultural carriers. Female chimpanzees use tools more frequently than males. They also spend more time with their young, skewing the infants'' potential for social learning towards their mothers. In Gombe, termite fishing has been shown to be transmitted from mother to offspring. Lastly, it is female chimpanzees that transfer between communities and thus have the possibility of bringing in novel cultural traits from other communities. From these observations we predicted that females are more important cultural carriers than males. Here we show that the reported number of cultural traits in chimpanzee communities correlates with the number of females in chimpanzee communities, but not with the number of males. Hence, our results suggest that females are the carriers of chimpanzee culture.     

Indigenous knowledge of dye-yielding plants among Bai communities in Dali,Northwest Yunnan,China

Background

Bai people in the Dali Prefecture of Northwest Yunnan, China, have a long history of using plant extracts to dye their traditional costumes and maintain this culture for posterity. However, the development of modern technology, while vastly improving the dyeing efficiency, is also replacing indigenous knowledge which threatens the indigenous practice, causing the latter disappearing gradually. This study sought to examine the indigenous knowledge of plants used for textile dyeing in Bai communities, so as to provide a foundation for their sustainable development.

Methods

We conducted a semi-structured interview among 344 informants (above age 36) selected through a snowball sampling method. Free lists and participant observation were used as supplementary methods for the interviews. Three quantitative indicators (informant consensus factor [ICF], use frequency, and cultural importance index [CI]) were used to evaluate the indigenous knowledge of the dye-yielding plants.

Results

Twenty-three species belonging to 19 plant taxonomic families were used for dye by Bai communities. We summarized them into four life forms, eight used parts, five colors, three processing methods, and four dyeing methods. Among them, Strobilanthes cusia (Nees) O. Kuntze was the most traditional dyeing plant and has an important cultural value. Location, age, and gender were found to have a significant effect on indigenous knowledge, and the dyeing knowledge was dynamic and influenced by social factors.

Conclusions

Diverse plant resources and rich indigenous knowledge of textile dyeing persist at settlements of Bai communities in Dali Prefecture. However, high labor costs and thinning market of traditional products that use plant dye cause repulsion toward traditional practice. To that, a good income in other profession attracts indigenous people to shift from their tradition of making plant-based dye and associated cultural systems at risk of extinction. More research for market development for products that use plant-based dye is necessary for the conservation of this valuable knowledge and biodiversity protection in Bai communities.

     

Giving birth to gonolia: "culture" and sexually transmitted disease among the Huli of Papua New Guinea

The "culture concept" has been challenged on a number of fronts, both by medical anthropologists researching AIDS and in the discipline of cultural anthropology more generally. Medical anthropologists have argued against the "etiologization" of culture, and cultural anthropologists have taken issue with the tendency to treat beliefs and practices as static and seamlessly shared. Using the narrative of one Huli woman's shifting explanation of a diagnosis of syphilis, this article argues that, rather than avoid the notion of culture, we should strive for representations that demonstrate how individuals use discourses in expedient, ad hoc, and yet deeply felt ways. This article also argues for the importance of a sociology of knowledge approach to understanding local notions of etiology. The woman's understanding of her situation was strongly influenced by her entry into a new "community" of women who had similarly been diagnosed with a sexually transmitted disease.     

A tundra of sickness: the uneasy relationship between toxic waste, TEK, and cultural survival

In 1992 an abandoned federal radioactive waste dump was discovered in Arctic Alaska. The discovery of this site, a byproduct of the Atomic Energy Commission program known as Project Chariot, sent shockwaves throughout I?upiaq communities and ignited a heated controversy over the health effects of subsisting on a "tundra of sickness." Drawing on thirty months of ethnographic research in Arctic Alaska, this paper explores a host of environmental, social, and moral uncertainties sparked by toxic waste. Anthropological claims regarding the extent to which "traditional ecological knowledge" will empower local communities and foster self-determination are challenged. Ultimately the paper argues that TEK has been conceived in such restrictive terms that it misrepresents the dynamic, emerging, and at times contradictory responses to toxic waste in the Arctic today. Moreover, there is dire need for a more materialist, as opposed to discourse-based, approach that acknowledges the very real threat of toxic waste to physical, and therefore, cultural reproduction.     

"The Divine Impatience": Ritual, Narrative, and Symbolization in the Practice of Martyrdom in Palestine

Violence is obscured by habits of thought, which predispose us to reject that which falls outside of our notion of "normal' human behavior. By dismissing as incomprehensible, or "pathologic" embodied practices that do not correspond to a "rationally ordered' everyday life, some anthropologists concerned with issues of violence forsake a fundamental responsibility to foster an understanding of phenomena that affronts, offends, or questions our own cultural norms and assumptions. Situations of violence, whether due to contextual or individual instability, by definition defy pregiven notions of "rationality" and "normal behavior." This article is about Palestinian martyrs, youths killed in confrontations with the Israeli military. It seeks to identify the cultural and psychological processes that make Palestinian martyrdom possible within the specific context of Israeli military occupation. It elaborates the ritual, narrative, and symbolic dimensions of a practice that exists within a Palestinian discourse of sacrifice and of national liberation. [Palestinian, martyrdom, embodiment, psychoanalysis, violence]