Aldo Leopold’s Land Health from a Resilience Point of View: Self-renewal Capacity of Social–Ecological Systems

Health approaches to ecology have a strong basis in Aldo Leopold’s thinking, and contemporary ecohealth in turn has a strong philosophical basis in Leopold. To commemorate the 125th anniversary of Leopold’s birth (1887–1948), we revisit his ideas, specifically the notions of stewardship (land ethic), productive use of ecosystems (land), and ecosystem renewal. We focus on Leopold’s perspective on the self-renewal capacity of the land, as understood in terms of integrity and land health, from the contemporary perspective of resilience theory and ecological theory more generally. Using a broad range of literature, we explore insights and implications of Leopold’s work for today’s human–environment relationships (integrated social–ecological systems), concerns for biodiversity, the development of agency with respect to stewardship, and key challenges of his time and of ours. Leopold’s seminal concept of land health can be seen as a triangulation of productive use, self-renewal, and stewardship, and it can be reinterpreted through the resilience lens as the health of social–ecological systems. In contemporary language, this involves the maintenance of biodiversity and ecosystem services, and the ability to exercise agency both for conservation and for environmental justice.     

From connection to contagion

This essay proposes that we ‘think data’ with a complex legacy of work, once disavowed and now resurgent in social theory, on crowd formations. I propose this move because social media platforms’ mobilization of data – the extractions, ever-shifting reaggregations, and micro-targeting, on the one hand, and our engagements, re-tweets, acts of sharing, and production of virality, on the other – has fuelled such anxious concern about the very things that animated much crowd theory in the first place. Key among these concerns are the force of emotional contagion and the threat of social dissolution; the composition of ‘the social’ by elements that well exceed the human; and pressing questions about the media through which energetic forces travel, often with lightning speed. What questions might be enabled by attending to the resonance between crowd theory's ‘anti-liberal’ preoccupations and contemporary concerns over how social media platforms crowd us?     

Declarations of dependence: labour,personhood, and welfare in southern Africa

Dependence on others has often figured, in liberal thought, as the opposite of freedom. But the political anthropology of southern Africa has long recognized relations of social dependence as the very foundation of polities and persons alike. Reflecting on a long regional history of dependence ‘as a mode of action’ allows a new perspective on certain contemporary practices that appear to what we may call ‘the emancipatory liberal mind’ simply as lamentable manifestations of a reactionary and retrograde yearning for paternalism and inequality. Instead, this article argues that such practices are an entirely contemporary response to the historically novel emergence of a social world where people, long understood (under both pre‐capitalist and early capitalist social systems) as scarce and valuable, have instead become seen as lacking value, and in surplus. Implications are drawn for contemporary politics and policy, in a world where both labour and forms of social membership based upon it are of diminishing value, and where social assistance and the various cash transfers associated with it are of increasing significance.     

Theory from the South: Or,how Euro-America is Evolving Toward Africa

‘The Global South’ has become a shorthand for the world of non-European, postcolonial peoples. Synonymous with uncertain development, unorthodox economies, failed states, and nations fraught with corruption, poverty, and strife, it is that half of the world about which the ‘Global North’ spins theories. Rarely is it seen as a source of theory and explanation for world historical events. Yet, as many nation-states of the Northern Hemisphere experience increasing fiscal meltdown, state privatization, corruption, and ethnic conflict, it seems as though they are evolving southward, so to speak, in both positive and problematic ways. Is this so? In what measure? What might this mean for the very dualism on which such global oppositions rest? Drawing on recent research, primarily in Africa, this paper touches on a range of familiar themes—law, labor, and the contours of contemporary capitalism—in order to ask how we might understand these things with theory developed from an ‘ex-centric’ vantage. This view renders some key problems of our time at once strange and familiar, giving an ironic twist to the evolutionary pathways long assumed by social scientists.     

Reclaiming Applied Anthropology: Its Past, Present, and Future

Growing concerns about anthropology's impact in both academia and the broader social arena have led to calls for more "public" and more relevant anthropology. In this article, we expand on these exhortations, by calling for systematic joining of critical social theory with application and pragmatic engagement with contemporary problems. We argue for the repositioning of applied anthropology as a vital component of the broader discipline and suggest that it should serve as a framework for constructing a more engaged anthropology. In revisiting disciplinary history and critiques of applied anthropology, we demonstrate the central role that application has played throughout anthropology's evolution, address common misconceptions that serve as barriers to disciplinary integration, examine the role of advocacy in relation to greater engagement as well as the relationship of theory to practice, and conclude with an assessment of the diverse work that is subsumed under the inclusive rubric of "anthropology in use."     

On the ethics and practice of contemporary social theory: from crisis talk to multiattentional method

Using an approach derived from the anthropology and sociology of knowledge, this article explores the historical emergence of European social theory and its contemporary place in the human sciences. I direct ethnographic attention to a sense of crisis or impasse in social theory’s capacity to frame and to analyze the complexity of contemporary relations in the world. By reanalyzing this crisis talk as a phenomenological reaction to the growing (sub)specialization of social theory, I offer a new way of thinking about social theory in terms of specialized analytical attentions. I also suggest how we can move from crisis talk to a new ethics of theoretical complementarity, inspired by Dilthey, which I term “multiattentional method.”     

The Caribbean Diaspora: Some introductory remarks

The Caribbean remains an important point of reference in contemporary debates about diaspora, postcolonialism, and much else. In this introductory essay to this Special Issue we argue that the Caribbean is more than any other part of the contemporary world – both at its core and in its outward dimensions – a precursor of several themes in the energetic pursuit of modernity: capitalism/industrialism, de-tribalization/individualization, plural identities, transnationality, the disruption and transformation of cultural and political domains and boundaries. We situate key aspects of the changing meanings of diaspora in the Caribbean context and we explore the main themes that formed the core concerns of contemporary debates about this phenomenon as well as some issues that need further exploration in future research.     

Fitness,inclusive fitness,and optimization

Individual-as-maximizing agent analogies result in a simple understanding of the functioning of the biological world. Identifying the conditions under which individuals can be regarded as fitness maximizing agents is thus of considerable interest to biologists. Here, we compare different concepts of fitness maximization, and discuss within a single framework the relationship between Hamilton’s (J Theor Biol 7:1–16, 1964) model of social interactions, Grafen’s (J Evol Biol 20:1243–1254, 2007a) formal Darwinism project, and the idea of evolutionary stable strategies. We distinguish cases where phenotypic effects are additive separable or not, the latter not being covered by Grafen’s analysis. In both cases it is possible to define a maximand, in the form of an objective function ?(z), whose argument is the phenotype of an individual and whose derivative is proportional to Hamilton’s inclusive fitness effect. However, this maximand can be identified with the expression for fecundity or fitness only in the case of additive separable phenotypic effects, making individual-as-maximizing agent analogies unattractive (although formally correct) under general situations of social interactions. We also feel that there is an inconsistency in Grafen’s characterization of the solution of his maximization program by use of inclusive fitness arguments. His results are in conflict with those on evolutionary stable strategies obtained by applying inclusive fitness theory, and can be repaired only by changing the definition of the problem.     

Gene mobility and the concept of relatedness

Cooperation is rife in the microbial world, yet our best current theories of the evolution of cooperation were developed with multicellular animals in mind. Hamilton’s theory of inclusive fitness is an important case in point: applying the theory in a microbial setting is far from straightforward, as social evolution in microbes has a number of distinctive features that the theory was never intended to capture. In this article, I focus on the conceptual challenges posed by the project of extending Hamilton’s theory to accommodate the effects of gene mobility. I begin by outlining the basics of the theory of inclusive fitness, emphasizing the role that the concept of relatedness is intended to play. I then provide a brief history of this concept, showing how, over the past fifty years, it has departed from the intuitive notion of genealogical kinship to encompass a range of generalized measures of genetic similarity. I proceed to argue that gene mobility forces a further revision of the concept. The reason in short is that, when the genes implicated in producing social behaviour are mobile, we cannot talk of an organism’s genotype simpliciter; we can talk only of an organism’s genotype at a particular stage in its life cycle. We must therefore ask: with respect to which stage(s) in the life cycle should relatedness be evaluated? For instance: is it genetic similarity at the time of social interaction that matters to the evolution of social behaviour, or is it genetic similarity at the time of reproduction? I argue that, strictly speaking, it is neither of these: what really matters to the evolution of social behaviour is diachronic genetic similarity between the producers of fitness benefits at the time they produce them and the recipients of those benefits at the end of their life-cycle. I close by discussing the implications of this result. The main payoff is that it makes room for a possible new mechanism for the evolution of altruism in microbes that does not require correlated interaction among bearers of the genes for altruism. The importance of this mechanism in nature remains an open empirical question.     

Refusing to Sing: Gender,Kinship and Patriliny in Macedonia

The issue of whether formal kinship structures and sentiments reflect the reality of social relations was of particular concern to specialists at the height of the kinship debates in the 1960s and 1970s, as it continues to be in some contemporary studies. So too, the classifications ‘patrilineal’ or ‘matrilineal’ have clearly been shown to be problematic given that there are multiple levels of discourse and relational and ideational realities in any given society. For many contemporary kinship specialists in fact no simple correlation can be made between type of descent system and actual social relations, especially relations between men and women. However, some anthropologists continue to argue that patrilineal kinship systems are somehow indicative of control or domination by men or, put inversely, of women's lack of power and authority. It is argued in this paper that even where the formal kinship structures and ideological discourses are dominated by agnation as appears to be the case in south Slav societies generally, and Macedonian in particular, this is not automatically mirrored in gender relations between men and women. In short, there is a long leap from patriliny to patriarchy.     

The Chinese family as instituted fantasy: or,rescuing kinship imaginaries from the ‘symbolic’

This article revisits well‐travelled ethnographic portrayals of traditional Chinese family dynamics to draw attention to desire as a product of family life and to how crucial elements of family organization and ideology can be understood, in turn, as effects of desire – that is, as instituted fantasies. Although my case in point is the Chinese family, the analysis addresses the category ‘family’ cross‐culturally. In any of its variations, the ‘family’ exists at two synergistically implicated levels: first, it comprises an important part of the reality into which individuals are socialized; second, it embodies in instituted form individuals' attempts to realize – to bring into being – social arrangements as they would like them to be. In the Chinese case, at least two ironies are embedded in this synergy. First, women are primary producers and reproducers of the family in the ‘real world’, despite the fact that patriliny as ‘instituted fantasy’ downplays or veils their agency. Second, the normative subordination of the son to a patriarchal father, expressed and mediated through institutions including ancestor worship and valorization of filial piety, veils a valorizing of the son as agent or protagonist of filial action. Although ultimately unrealizable, patrilineal and familial fantasies animate Chinese family life and are thus an important constituent of Chinese realities. To these ends the analysis re‐purposes ‘the symbolic’ and ‘imaginaries’, categories widely employed in contemporary gender studies and social theory, arguing that understanding kinship enjoins incorporating desire's role both in defining institutions and in motivating their creators.     

Constructivist Models of Mind, Contemporary Psychoanalysis, and the Development of Culture Theory

Researchers in a number of fields, including contemporary psychoanalysis, are contributing to the development of a dynamic model of mind that acknowledges the contributions of biology and social experience to the construction of human consciousness and subjectivity. In this paper, I examine this emerging model of mind and I discuss its implications for the development of Culture theory. I argue that theories of culture must reflect the fluidity and complexity of the psychological states that underlie the culture process, and I suggest that even highly conventional models of action, thought, and feeling are rarely, if ever, internalized, appropriated, or reproduced without some degree of modification, refashioning, and personalization. I propose person-centered ethnography as one of the methods by which we can explore the complex relations among culture, mind, and behavior, [constructivist models of mind, contemporary psychoanalysis, culture theory, self and subjectivity, person-centered ethnography]     

Reflechi twòp—Thinking Too Much: Description of a Cultural Syndrome in Haiti’s Central Plateau

A rich Haitian ethnopsychology has been described, detailing concepts of personhood, explanatory models of illness, and links between mind and body. However, little research has engaged explicitly with mental illness, and that which does focuses on the Kreyòl term fou (madness), a term that psychiatrists associate with schizophrenia and other psychoses. More work is needed to characterize potential forms of mild-to-moderate mental illness. Idioms of distress provide a promising avenue for exploring common mental disorders. Working in Haiti’s Central Plateau, we aimed to identify idioms of distress that represent cultural syndromes. We used ethnographic and epidemiologic methods to explore the idiom of distress reflechi twòp (thinking too much). This syndrome is characterized by troubled rumination at the intersection of sadness, severe mental disorder, suicide, and social and structural hardship. Persons with “thinking too much” have greater scores on the Beck Depression Inventory and Beck Anxiety Inventory. “Thinking too much” is associated with 8 times greater odds of suicidal ideation. Untreated “thinking too much” is sometimes perceived to lead to psychosis. Recognizing and understanding “thinking too much” may allow early clinical recognition and interventions to reduce long-term psychosocial suffering in Haiti’s Central Plateau.     

Contact,trust and social capital in Northern Ireland: a qualitative study of three mixed communities

In a recent paper, Robert Putnam (2007) challenges the contact hypothesis by arguing that ethnic diversity causes people to ‘hunker down’ and essentially withdraw themselves from society. Drawing on qualitative data collected from three mixed communities in Northern Ireland, this paper explores the extent and quality of contact experienced by Protestants and Catholics in their everyday lives. Themes emerging from our data are generally consistent with the contact hypothesis. There is also some support for Putnam's theory that mixed environments can induce ‘hunkering down’ and that inter-group trust may be compromised. However, our data challenge Putnam's argument that these responses are a consequence of ‘anomie’ or ‘social malaise’. Rather, we find that withdrawal from social activity in the neighbourhoods we observed was a calculated response at times of threat, often aimed at protecting existent positive inter-ethnic relations.     

Values at stake: autonomy, responsibility, and trustworthiness in relation to genetic testing and personalized nutrition advice

Personalized nutrition has the potential to enhance individual health control. It could be seen as a means to strengthen people’s autonomy as they learn more about their personal health risks, and receive dietary advice accordingly. We examine in what sense personalized nutrition strengthens or weakens individual autonomy. The impact of personalized nutrition on autonomy is analyzed in relation to responsibility and trustworthiness. On a societal level, individualization of health promotion may be accompanied by the attribution of extended individual responsibility for one’s health. This constitutes a dilemma of individualization, caused by a conflict between the right to individual freedom and societal interests. The extent to which personalized nutrition strengthens autonomy is consequently influenced by how responsibility for health is allocated to individuals. Ethically adequate allocation of responsibility should focus on prospective responsibility and be differentiated with regard to individual differences concerning the capacity of adults to take responsibility. The impact of personalized nutrition on autonomy also depends on its methodological design. Owing to the complexity of information received, personalized nutrition through genetic testing (PNTGT) is open to misinterpretation and may not facilitate informed choices and autonomy. As new technologies, personalized nutrition and PNTGT are subject to issues of trust. To strengthen autonomy, trust should be approached in terms of trustworthiness. Trustworthiness implies that an organization that develops or introduces personalized nutrition can show that it is competent to deal with both the technical and moral dimensions at stake and that its decisions are motivated by the interests and expectations of the truster.     

The evolution of theory of mind on welfare tradeoff ratios

People seem to attribute beliefs and desires to another person when interacting with them. Such a “theory of mind” capacity is essential for complex and uniquely human behavior such as language, but its evolutionary origin remains elusive. Using the formal tools of evolutionary game theory, we asked what environmental properties are necessary to select for a basic form of theory of mind—the ability to infer the prosociality, quantified by the welfare tradeoff ratio, of another person toward oneself. We found that none of the environments studied in classical or evolutionary game theory give an advantage to this form of theory of mind capacities; theory of mind is advantageous only in a new class of environments with stable opponents and variable payoff structures. In two behavioral experiments (n = 91) we verified that people can, and do use theory of mind in such an environment. These results suggest that some features of early humans’ social environment that were previously neglected in evolutionary game theory may be responsible for the evolution of people’s complex social capacities.     

God,Fatherland, Home: revealing the dark side of our anthropological virtue

The article uses ethnographic research on right-wing anti-government movements in Bolivia conducted at the height of social conflict and cultural violence in 2008 and 2009 to reflect more generally on the relationship between anthropological research, ethical commitment, and the politics of knowledge. The article first describes the relevant epistemological and political contexts in which engaged anthropology emerged as an important disciplinary current. It then goes on to consider how and why the author's research on right-wing political practice in Bolivia diverged from the disciplinary expectations of engaged anthropology. After reflecting on the implications of this shift, the article concludes by arguing for a methodological recalibration that allows anthropologists to take seriously the ideologies and cultural logics of contemporary right-wing mobilization, particularly social and political movements that are animated by what Edmund Burke described as ‘just prejudice’.     

The role of values in scientific theory selection and why it matters to medical education

In this paper, I argue that the role of values in theory selection is an important issue within medical education. I review the underdetermination argument, which is the idea within philosophy of science that the data serving as evidence for theories are by themselves not sufficient to support a theory to the exclusion of alternatives. There are always various explanations compatible with the data, and we ultimately appeal to certain values as our grounds for choosing one theory over another. I explore some of the ways contemporary feminist philosophers have chosen to grapple with the problem of underdetermination and proposed solutions to systematize how values might be incorporated into theory choice, drawing primarily from the work of Helen Longino and Elizabeth Anderson. I conclude by discussing how value‐laden inquiry should be incorporated within medical education to promote reflection towards medicine’s normative underpinnings.