It’s so easy to see our enemies as — well, enemies. What does it take to re-see them as human? Late in life, Erika Jacoby and Ursula Martens took an incredible journey. Not the sort of journey that takes you by jet halfway around the world. No, the sort of
Ours was not an ordinary friendship. Race, class, religion, citizenship, educational background, and (for 14 years) parental status divided us. Language brought us together. Curiosity and intellectual companionship kept us going. Véronique and me in the village (1993) (photo by Philip Graham) Initially, Véronique (given that personal name in the
We needed to find a new plumber. I called around. The first business that seemed willing to clean our boiler and replace a problematic hose spigot had availability soon. Before settling on a date, I remembered to ask the woman answering the company’s phone–let’s call her, Mary–a non-plumbing question: Will
Anthropologist Charlie Piot has been conducting research on the political economy and history of rural West Africa for over thirty years. His first book, Remotely Global: Village Modernity in West Africa (1999), has gained wide attention for re-theorizing a classic, out-of-the-way place as existing within the modern and the global.
Can artists and social scientists inhabit the same universe? Melisa (“Misha”) Cahnmann-Taylor embodies that nexus. Her advanced degrees include an MFA in poetry . . . and a PhD in educational linguistics. She’s published plenty of scholarly work in academic journals and books (about language learning, sustainable or fragile states
Policy makers, development workers, orphanage voluntourists, missionaries, prospective adoptive parents: ignore this book at your peril. “AIDS orphans” are commonly imagined as the most vulnerable of the world’s most vulnerable populations. In a provocative new study, anthropologist Kristen Cheney challenges just about everything we thought we knew about the children
Kisisi (Our Language): The Story of Colin and Sadiki chronicles a charming and, indeed, remarkable friendship that developed between two five-year-old boys—one (Sadiki), the son of a traditionally pastoralist Samburu family in Kenya working as a wage laborer for wealthy British landowners; the other (Colin), the son of a white