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This chapter explores Food for Change, a social entrepreneurial program created by the Houston Food Bank. Food for Change explicitly considers the interlinkages of social problems within an individual. Food for Change collaborates with educational and training organizations and healthcare providers to use supplemental food resources to address clients' needs antecedent to food insecurity. We propose a model to conceptualize how food insecurity is influenced by multiple levels of social determinants. We then describe the Food for Change program and offer lessons about the holistic nature of clients, the productivity and challenges of interorganizational collaborations to address the roots of social problems, and the forethought and courage of organizational leadership to try to create self-sufficient clients who might become liberated from their services.

Scholars increasingly recognize the centrality of legal ideas and language to the political vision that inspires American conservatism. However, relevant studies have been limited to the discursive practices that motivate conservative activism at the grass-root level. Exploration of the legal discourses employed by prominent public officials thus carries significant scholarly potential. For example, this chapter's investigation of President Ronald Reagan reveals that his political vision was suffused with legal discourse. Reagan's legal discourse, moreover, has exerted constitutive effects both on American conservatism and on the form and substance of a great deal of contemporary American public policy.

Various politicians and public commentators seek to deny birthright citizenship to children born in the United States to undocumented or temporary migrants. Among their claims, critics of universal birthright citizenship contend that the practice flies in the face of liberal principles, in which both individuals and the state should consent to membership. From this perspective, citizenship through naturalization is valorized, since it rests on the affirmative choice of the immigrant and the clear consent of the state. This chapter proposes a different approach to these debates, one that underscores the principles of inclusion and equality. The argument rests on empirical evidence on how those affected by these debates – foreign-born residents and their U.S.-born children – understand belonging in the United States. Interviews with 182 U.S.-born youth and their immigrant parents born in Mexico, China, and Vietnam show that despite a discourse portraying U.S. citizenship as a civic and political affiliation blind to ascriptive traits, many of those interviewed equate “being American” with racial majority status, affluence, and privilege. For many immigrants, membership through naturalization – the exemplar of citizenship by consent – does not overcome a lingering sense of outsider status. Perhaps surprisingly, birthright citizenship offers an egalitarian promise: it is a color-blind and class-blind path to membership. The Citizenship Clause of Fourteenth Amendment provides constitutional legitimacy for the ideals of inclusion and equality, facilitating immigrant integration and communal membership through citizenship.

Anthropologists have long discussed the ways in which their discipline has been entangled, consciously and unconsciously, with the colonized populations they study. A foundational text in this regard was Michel Leiris' Phantom Africa (L'Afrique fantôme; Leiris, 1934), which described an African ethnographic expedition led by Marcel Griaule as a form of colonial plunder. Leiris criticized anthropologists' focus on the most isolated, rural, and traditional cultures, which could more easily be described as untouched by European influences, and he saw this as a way of disavowing the very existence of colonialism. In 1950, Leiris challenged Europeans' ability even to understand the colonized, writing that “ethnography is closely linked to the colonial fact, whether ethnographers like it or not. In general they work in the colonial or semi-colonial territories dependent on their country of origin, and even if they receive no direct support from the local representatives of their government, they are tolerated by them and more or less identified, by the people they study, as agents of the administration” (Leiris, 1950, p. 358). Similar ideas were discussed by French social scientists throughout the 1950s. Maxime Rodinson argued in the Année sociologique that “colonial conditions make even the most technically sophisticated sociological research singularly unsatisfying, from the standpoint of the desiderata of a scientific sociology” (Rodinson, 1955, p. 373). In a rejoinder to Leiris, Pierre Bourdieu acknowledged in Work and Workers in Algeria (Travail et travailleurs en Algérie) that “no behavior, attitude or ideology can be explained objectively without reference to the existential situation of the colonized as it is determined by the action of economic and social forces characteristic of the colonial system,” but he insisted that the “problems of science” needed to be separated from “the anxieties of conscience” (2003, pp. 13–14). Since Bourdieu had been involved in a study of an incredibly violent redistribution of Algerians by the French colonial army at the height of the anticolonial revolutionary war, he had good reason to be sensitive to Leiris' criticisms (Bourdieu & Sayad, 1964). Rodinson called Bourdieu's critique of Leiris' thesis “excellent’ (1965, p. 360), but Bourdieu later revised his views, noting that the works that had been available to him at the time of his research in Algeria tended “to justify the colonial order” (1990, p. 3). At the 1974 colloquium that gave rise to a book on the connections between anthropology and colonialism, Le mal de voir, Bourdieu called for an analysis of the relatively autonomous field of colonial science (1993a, p. 51). A parallel discussion took place in American anthropology somewhat later, during the 1960s. At the 1965 meetings of the American Anthropological Association, Marshall Sahlins criticized the “enlistment of scholars” in “cold war projects such as Camelot” as “servants of power in a gendarmerie relationship to the Third World.” This constituted a “sycophantic relation to the state unbefitting science or citizenship” (Sahlins, 1967, pp. 72, 76). Sahlins underscored the connections between “scientific functionalism and the natural interest of a leading world power in the status quo” and called attention to the language of contagion and disease in the documents of “Project Camelot,” adding that “waiting on call is the doctor, the US Army, fully prepared for its self-appointed ‘important mission in the positive and constructive aspects of nation-building’” a mission accompanied by “insurgency prophylaxis” (1967, pp. 77–78). At the end of the decade, Current Anthropology published a series of articles on anthropologists’ “social responsibilities,” and Human Organization published a symposium entitled “Decolonizing Applied Social Sciences.” British anthropologists followed suit, as evidenced by Talal Asad's 1973 collection Anthropology and the Colonial Encounter. During the 1980s, authors such as Gothsch (1983) began to address the question of German anthropology's involvement in colonialism. The most recent revival of this discussion was in response to the Pentagon's deployment of “embedded anthropologists” in Afghanistan and elsewhere in the Middle East. The “Network of Concerned Anthropologists” in the AAA asked “researchers to sign an online pledge not to work with the military,” arguing that they “are not all necessarily opposed to other forms of anthropological consulting for the state, or for the military, especially when such cooperation contributes to generally accepted humanitarian objectives … However, work that is covert, work that breaches relations of openness and trust with studied populations, and work that enables the occupation of one country by another violates professional standards” (“Embedded Anthropologists” 2007).³ Other disciplines, notably geography, economics, area studies, and political science, have also started to examine the involvement of their fields with empire.⁴