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As a junior at San Diego State University I was impressed by a massive wildfire that generated an extraordinary spectacle from the back porch of my parent’s home in the formerly rural community of Bonita. During my senior year I came across a paper by Philip Wells (Wells 1969) on the evolution of plant life history strategies and fire. His model was rather counterintuitive in that he pointed out that nearly all woody dicotyledenous species were able to vegetatively resprout after fire (or other disturbances), and the lack of resprouting capacity was rare and found primarily in fire-prone chaparral shrubs in the genera Arctostaphylos and Ceanothus. I talked with one of my professors, Dr. Paul Zedler, about doing a masters degree on this phenomenon. To this day I recall his note of caution, given in a very serious tone (to paraphrase), “Well Jon, one does not set out in a graduate program to just study whales, you need to narrow your ideas.” My eventual project led to a life-long career that included life history evolution in response to fires, and it is still an important part of my research program (Pausas and Keeley, in review). My master’s thesis project was published (Keeley 1977, Keeley and Zedler 1978) and these papers have been widely cited (collectively nearly 600 citations) and appear to have played a role in stimulating several synthesis papers addressing the drivers behind resprouting and seeding evolution (Bellingham and Sparrow 2000, Bond and Midgley 2003) and brought home to me the excitement of linking ecology and evolution. While working on my master’s thesis I accepted an offer to participate as a field assistant on Dr. Harold Mooney’s NFS/IBP convergent evolution study, comparing the structure and function of mediterreanean climate ecosystems in California and Chile. Mooney and Dunn (1970) stressed an ecophysiological model to explain the convergence of evergreen sclerophyllous-leaved shrubs in mediterranean-climate environments of California and Chile, and further opened my eyes to the connections between ecology and evolution. For my job I traveled once a week to study sites around southern California to record phenological stages of chaparral species. My job title was “quantitative phenologist” and most people assumed it had something to do with studying human skull morphology; little did we recognize that future climate change threats would induce ecologists around the globe into becoming quantitative phenologists. In this project I developed a friendship with Sterling Carter, who was doing graduate studies in Chile, and her advisor Dr. Al Johnson felt that a good use of his funds would be to send me to Chile to collect seeds for planned cytological studies. Since I had spent the previous summer in the Arctic tundra doing research for Dr. Frank Pitelka, I could couple this with a trip to Tierra del Fuego to make some “comparisons” with southern hemisphere tundra. While I believe the money was well spent, the trip did not lead to any publications, but it did provide a first-hand look at the systems Mooney and Dunn (1970) had written on, and instilled in me the need to think broadly in terms of other mediterraneanclimate ecosystems. These early experiences enabled me to develop colleagues in all MTC regions; this circumstance is reflected in a recent multi-authored book (Keeley et al 2012). Finishing my master’s thesis, I discussed with Dr. Zedler doing a Ph.D. and I recall him saying, again in a very serious (but I now recognized as a somewhat affected tone) something to the effect, ‘Well Jon

Cet article sur l'Etude du Processus de Changement effectuee par le Groupe de Boston etudie un probleme conceptuel non resolu: Comment peut-on codifier les etats intersubjectifs? Le transfert de concepts de la recherche infantile a la dyade therapeutique adulte represente plus qu'une analogie dans la mesure ou certains aspects primitifs de l'esprit apparaissent dans la petite enfance mais persistent toute la vie durant. Le reglement de la conscience est un exemple saillant. La dyade therapeutique adulte et la dyade mere/bebe peuvent toutes deux etre percues comme des systemes dynamiques se reglant eux-memes et se reparant eux-memes. Le concept de connaissance relationnelle implicite est presente comme une facon de penser alternative sur les relations d'objet internes.

HPHIS is a preliminary paper in which a brief description will be given of two important economico-ceremonial institutions among the Madngella and Mulluk Mulluk tribes of the Daly River in North Australia, two of the few remaining aboriginal tribes of this district. Their territories lie at and around the centre of a small area, on the lower and middle reaches of the river, which has borne the brunt of perhaps fifty years of acute contact with white settlement. Both of these tribes, and others with them, have been as a result heavily depleted in numbers, and to a large extent dispossessed of their territories ; they have suffered an intense cultural shock, and are now living a life which has few points of real contact with the old order.1 The history and the nature of the corrosive culture contact which has taken place in this region make it a laboratory for the study of the characteristic breakdown of Australian aboriginal culture under the impact of forces which are of much the same general type as those which have well-nigh obliterated native society in the eastern states. The local incidence of these factors and the local course of cultural degeneration have been in many ways unusual, and a detailed study of this process among the Daly tribes will be undertaken by the writer at the conclusion of a further period of research.

Rural, remote, northern, and Indigenous communities on Turtle Island are routinely—as Cree Elder Willie Ermine says—pathologized. Social science and health scholarship, including scholarship by geographers, often constructs Indigenous human and physical geographies as unhealthy, diseased, vulnerable, and undergoing extraction. These constructions are not inaccurate: peoples and places beyond urban metropoles on Turtle Island live with higher burdens of poor health; Indigenous peoples face systemic violence and racism in colonial landscapes; rural, remote, northern, and Indigenous geographies are sites of industrial incursions; and many rural and remote geographies remain challenging for diverse Indigenous peoples. What, however, are the consequences of imagining and constructing people and places as “sick”? Constructions of “sick” geographies fulfill and extend settler (often European white) colonial narratives about othered geographies. Rural, remote, northern, and Indigenous geographies are discursively “mined” for narratives of sickness. This mining upholds a sense of health and wellness in southern, urban, Euro‐white‐settler imaginations. Drawing from multi‐year, relationship‐based, cross‐disciplinary qualitative community‐informed experiences, and anchored in feminist, anti‐colonial, and anti‐racist methodologies that guided creative and humanities‐informed stories, this paper concludes with different stories. It unsettles settler‐colonial powers reliant on constructing narratives about sickness in others and consequently reframes conversations about Indigenous well‐being and the environment., Key Messages Myriad discourses converge to produce rural, remote, northern, and Indigenous geographies as pathologized spaces.Pathologizing rural, remote, northern, and Indigenous geographies leads to people and places being susceptible to discursive mining.New and different stories must be created and told about rural, remote, northern, and Indigenous geographies.

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This short paper describes the background, initiation and development of what has turned out to be a long-term (41 years to date) study of Fulmars on Eynhallow in Orkney. Most of the scientific results have been published (see Appendix 1) so that only the major findings will be referred to here, to illustrate how the study has evolved as knowledge increased, new techniques became available and objectives changed.

AT A SPECIAL WORKSHOP held in the fall of 1994, we gathered to discuss the rapid growth of interest in European ethnography and ethnology, especially since the foundation of the Society for the Anthropology of Europe in 1986, and its implications for the larger development of anthropological theory. 1 After the deliberations, each of us developed the position paper originally formulated for that initial encounter. The texts that follow are the result. They claim neither thematic nor theoretical unity, but they do suggest that the refocusing of anthropological interest on one of the discipline's cultural contexts of emergence, coupled with the geopolitical shifts of the past decade, may have contributed to a reconsideration of the role of social and cultural anthropology in the formulation of a social theory. In one sense the "anthropologizing" of Europe was a necessary methodological counterpart to the dethronement of Europe as the fount of all wisdom. But what, for those who still (or for the first time) claim it as their identity and home, is Europe? We offer these brief ruminations

(i) Introduction. I LiLr 1 bydney in April, 1932, under the auspices 01 the Australian * National Research Council, to spend twelve months in North Australia making a sociological survey of the remaining tribes of the Daly and Victoria rivers. Field exigencies compelled me to return, without visiting the Victoria river, after an absence of seven months. In this time, however, I was able to make a fairly intensive study of a number of Daly river tribes. At a later date I hope to return to this field, which is still full of interest and is not yet adequately studied. It promises, moreover, to yield to the sociologist material which may well be of crucial value. The literature of Australian anthropology contains no important sociological information on this area. The few references in the writings of R. H. Mathews and of Spencer and Gillen are too fragmentary to be of much account, and some are thoroughly misleading. A short paper by a Father McKillop,1 a missionary who lived on the Daly river for several years in the nineties of last century, contains some useful data and rich promise of more, but by indefiniteness and incompletion destroys much of its value. Thus, until my visit, the Daly river was virtually untouched by sociological research.2 The native cultures were reputed to be uncontaminated by contact with settlement, but early experience in the field proved this to be far from the truth, and showed, too, that much of these cultures has disappeared for ever. Most tribes on the Daly river have been experiencing an acute and corrosive culture contact for many years, some tribes at least

Through the categorization of movers, states determine and fix the belonging of migrants and thereby reproduce the nation‐state system as a global reality. Some movers, however, are deemed illegible and must be identified, labelled and thus brought within the system. This paper unpicks the legal consequences of a “coloniality of power” (Quijano, 2000) embedded within the border system as a whole. The paper demonstrates this process through a post‐colonial examination of Somali migration and the application of the 1951 Refugee Convention at the UK border. The Somali migrant, like his colonized predecessor, is constructed as an unreliable informant of him/herself; a “lying native” (Bhabha, 1994) whose identity can be ‘discovered’ by the tools of the enlightened West.

This paper is published in the American Ethnologist, available at https://anthrosource.onlinelibrary.wiley.com/doi/10.1111/amet.12667 The citation information for the final paper is: Ofstehage, Andrew. 2018. “Farming out of place: Transnational family farmers, flexible farming, and the rupture of rural life in Bahia, Brazil.” American Ethnologist, 45(3), 317-329.

This paper presents some comparative themes examining the anthropologies of Bernard Lonergan, Rene Girard and the four noble truths in Buddhism. It also engages some specific aspects from the Tibetan lineage of Buddhism represented by Pema Chodron (Canada), following her teacher Chogyam Trungpa Rinpoche. The approach of the paper invokes the structure of John Thatamanil's The Immanent Divine: diagnosis, etiology, prognosis, prescription (solution) as an organizational way of presenting material on such diverse thinkers. Following an overview of these thinkers, I will highlight some of the themes such as suffering, violence, healing, compassion, and the role of affectivity in its relation to desire. It should become clear that such a practical approach to Buddhist-Christian dialogue provides a fruitful starting point and underscores the value of learning other religious traditions.

This paper examines the economic landscape of contemporary Nunavut from the perspective of Inuit women's labour force activity. Gender is shown to play a crucial role in explaining wage work dynamics in contemporary Nunavut and, more importantly, within Inuit families. Despite the centrality of Inuit women's employment, family, and domestic responsibilities—as well as their increased participation in northern development—very few studies have examined gender dynamics in this context. Drawing on 29 families’ personal stories collected by the author in the community of Kangiqtugaapik, Nunavut between 2011 and 2013, this paper examines how wage work is organized at the community, family, and individual levels. Nouveau regime de travail au Nunavut : perspective sur l'identite de genre Cet article examine le paysage economique du Nunavut a partir de l'activite economique des femmes inuites. Dans le Nunavut contemporain, l'identite de genre joue un role determinant dans les dynamiques de travail salarie, particulierement au sein des familles. Bien que les femmes inuites occupent une place centrale sur le marche du travail, dans les activites familiales et domestiques, et que leur participation au developpement du nord n'ait cesse de croitre, jusqu'a ce jour peu d'etudes se sont interessees aux dynamiques de genre dans ce contexte. Afin d'examiner l'organisation du travail salarie a trois echelles — la communaute, la famille et l'individu — l'article s'appuie sur les recits individuels de 29 familles recueillis par l'auteur dans la communaute de Kangiqtugaapik, Nunavut entre 2011 et 2013.

This paper is concerned with the impact of medical inadmissibility provisions in Canada's immigration law on applicants with disabilities. The paper draws on key informant interviews, policy analysis, and Ministry of Immigration data on medical inadmissibility findings. We follow the lead of recent mobilities scholarship to examine how the immigration system is enacted, reproduced, and contested over time. From this perspective, we see that recent court challenges to the statutory provisions have created additional procedural space for applicants to contest findings of inadmissibility. However, the legitimacy of excessive demand as a basis for exclusion remains firmly in place, while recent immigration policy changes signal an intensification of measures to limit the social reproductive costs of immigration. Les personnes handicapees, l'inadmissibilite pour motifs sanitaires et la politique d'immigration selective Cet article s'interesse aux effets des dispositions de la legislation canadienne en matiere d'immigration relatives a l'inadmissibilite pour motifs sanitaires des candidats ayant une incapacite. L'article se fonde sur des entretiens aupres d'informateurs cles, des analyses politiques et des donnees du ministere sur les decisions d'inadmissibilite pour motifs sanitaires. Les recherches recentes portant sur la mobilite forment le point de depart d'une exploration du mode de fonctionnement du systeme d'immigration, sa reproduction et sa remise en question au fil du temps. Vues sous cet angle, les contestations actuelles des dispositions legales devant les tribunaux ont permis de degager un espace de procedure supplementaire pour les candidats afin de contester les verdicts d'inadmissibilite. Cependant, la legitimite de la demande excessive en tant que motif d'interdiction perdure, tandis que les changements recents apportes a la politique d'immigration annoncent une intensification des mesures visant a limiter les coUts sociaux de l'immigration.