Free for All: Foods, Landscapes, and Lives in the Paraguayan Chaco

Ethnobiology Letters 2016 This short memoir essay revisits my education in foodscapes with the Ayoreo community of Jesudi in the Paraguayan Chaco through stories and experiences of food procurement and distribution. From landscapes in which food was free for all (non-monetized) to contemporary encroachments and land-grabbing in the Chaco for globally-connected markets, the transformations have …

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The Names

The names at first are those of animals and of birds, of objects that have one definition in the eye, another in the hand, of forms and features on the rim of the world, or of sounds that carry on the bright wind and in the void. They are old and original in the mind… …

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“We are most nearly ourselves when we achieve the seriousness of the child at play.” “Time is a game played beautifully by children.” ― Heraclitus, Fragments

Taking Stock of Ethnobiology

with Dana Lepofsky and Sara Tiffany in the Journal of Ethnobiology 31(2011):110-127 DOI: 10.2993/0278-0771-31.1.110 “Given the ecological and humanitarian crises faced in the 21st century and the transformations in world economies and ethnobiological knowledge systems, the field’s formal societies, as places of interaction and means for collective path-making, have a special role insetting the course for future …

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Ethnobiology for a Diverse World: Ethnobiology Emerging From a Time of Crisis

With Gary Nabhan and Dana Lepofsky 2011 Journal of Ethnobiology 31(2):172-175 DOI:10.2993/0278-0771-31.2.172 “Ethnobiologists, perhaps more than any other group of researchers, have the moral will, the perspectives, the know-how, and grassroots networks to be potential allies and resources for emerging coalitions of problem-solvers during such times of dramatic ecosystem and social change.”

The Semiotics of Powerful Places

Rock Art and Landscape Relations in the Sierra Tarahumara, Mexico 2011 Journal of Anthropological Research 67(3):387-420 “Situated in places rich in symbolism, relationship, affect, and embodied history, the semiotics of rock art are interpreted and re-invented by contemporary Rarámuri, non-Rarámuri locals, tourists, and anthropologists. Rock art provokes narratives of local history, past interactions with other peoples …

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Spheres of Relations, Lines of Interaction

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