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The expansion of the European Union into southern Europe calls for a re-examination of the anthropological analysis of rural Greek society. This chapter examines some of the changes that have affected rural households in the Argolida region of Greece, and how households have adapted. It is argued that the household continues to be an important site for constructing relations of production. However, there has been a significant shift from forms of stratification and exploitation based on gender, kinship and patronage to new forms based on nationality and ethnicity. The dependence of households on (mostly illegal) immigrant labor has both subsidized their rising standard of living and trapped them in a new regime of social inequality.

This chapter draws upon the ongoing gaps and injustices in Western water policy and law, exploring its paucity in recognition of Indigenous Water rights. Exacerbated by National Water legislation and ongoing colonial racism, notions of ‘ownership’ of water resources that are licenced through the Crown represent a site where a paradigm shift is needed to dismiss the myth of aqua nullius and secure Aboriginal Water rights (Marshall, 2017). The Gunditjmara success in obtaining United Nations Educational, Scientific and Cultural Organization (UNESCO) World Heritage listing of the Budj Bim eel traps and the Yarra River (Wilip-gin Birrarung murron) Protection Act (2017) are two examples that illustrate recognition of Aboriginal connections to water, but at the same time reveal weaknesses in Australian water policy. Sustainable Indigenous culture requires legal, social and cultural recognition and enactment of Aboriginal Water rights.

This article intervenes in the debate, among US disability rights advocates, about physician-assisted suicide (PAS). Through an ethnographic study, I situate this debate in the context of the dominant form of end-of-life care in the US hospice. Based on this analysis, I argue that PAS should be an issue of secondary concern to disability rights advocates, and that their primary concern, at the end-of-life, should be the improvement of US hospice care. By thus “putting the ‘right to die’ in its place,” they can achieve consensus among themselves and leverage this consensus to achieve the most substantial advancement of disability rights.

Through analysis of a real-life situation in which societal kindness was activated, this chapter proposes that because kindness is rooted in antiquity, it is present in society and just needs to be activated. However, this kindness is lacking in organizations. Organizations need to frame their policies as kind so that kindness can be normalized.

This chapter documents the process of conducting research as an anthropological expert witness to provide evidentiary proof of a well-founded fear of persecution on account of “race” among Chinese Indonesian asylum seekers in the United States. The research employed detailed oral history interviews supplemented by ethnographic information on names, kinship terminologies, and rituals honoring the dead to reconcile the dilemma of verifying cultural identity without essentializing Chinese culture. It also employed the theory of racialization to account for persecution based on “race” according to the 1951 Refugee Convention while recognizing the social science convention of viewing “race” as socially constructed.

This chapter deals with different perspectives and structural transformations between capitalist society and indigenous ways of life. I approach the A’uwẽ-Xavante myth of the theft of the jaguar’s fire, one of many versions of the story of the bird-nester, which Lévi-Strauss interprets as the acquisition of culture through cooking technique. I compare it with Proudhon’s study on property as the theft of collective force which he treats as the groundwork of the manufacturing process in capitalist society. This highlights the difference between Proudhon’s ideal mutualism, based on free access to means of production and polytechnic education, and the A’uwẽ-Xavante’s acquisition of power and its technical reproduction. Proudhon’s mutualism envisages auto-organization of collective force in cooperative work favoring its collective appropriation by the workers; while in the A’uwẽ-Xavante way of life, there is an off-centered collective force from which technical acquisition is redistributed. In common with Proudhon’s ideal labor mutualism, A’uwẽ-Xavante’s ways welcome outsiders to their means of production of people; but unlike Proudhon’s, this welcome is not for free: they have to prove their generosity and personal commitment to the game.

The situating of pimatisiwin as a framework for spatial justice and self-determination aids educators in strengthening their understandings of Indigenous knowledges to support an authentic inclusion of Indigenous students with disabilities. Through the sharing of Canada’s colonial history, and by critically examining the principles of care within special education, the author exposes its relationship with ableism, normalcy, eugenics, and white privilege to show how Indigenous peoples continue to be marginalized in the twenty-first century. This justice work asks educators to shift their perspectives of inclusion and wellness through the insertion of an Indigenous lens, one to help them see and hear the faces and voices of disabled Aboriginal children and their kinships. The chapter discusses the social model of disability, the psychology of Gentle Teaching, Indigenous ethics, and principles of natural laws through the voices of Nehiyawak and other knowledge keepers, in order to suggest an agenda for educators to come to an understanding of an emancipatory and gentle education. Spatial justice and Indigenous epistemologies merge as synergistic, inclusive, and holistic entities, to support Aboriginal children and youth as both they and those who teach learn to celebrate disabled ontologies. The chapter concludes by presenting how Gentle Teaching and Indigenous ways of knowing should be honored in this quest of creating an equitable, caring, and inclusive society for all disabled Indigenous children and youth.

As a network analyst, I am fascinated by social interactions. The ways in which people connect with one another and exercise power and authority by deploying different forms of capital. This piece returns to the underlying and changing kinship network structure of the village of Ambridge over time, explores the role of ‘kin-keeping’ as deployed by the matriarchs Peggy and Jill. I am most interested in the ways in which gender as performed by the women of the village intersects with abundance or lack of other forms of capital, and how far inequalities persist and why. It is clear that there is an intergenerational power dynamic at play in the spreading or hoarding of the various dimensions of power layered together and how forms of capital intersect for protection or precarity. Social and cultural capital at birth in the village is defining in terms of both ‘serious’ life outcomes as well as how more minor infractions and foibles are viewed. Further, I return to discuss how my various network-based predictions have fared over time. The Headlam Hypothesis and the fate of Ed Grundy – King of Ambridge are revisited and their durability explored.

Having a baby is a sensitive matter and the child's body occupies a relevant space within the imaginary and the concerns of the intentional, biomedicalized contemporary reproducers. Besides, the myth of ‘the perfect child’ claims specific moral injunctions about making bodies since the body conveys social recognition codes both through flesh or genetic matrix and embodied practices. So, having a child with an unexpected ‘defective’ body becomes a stressful challenge for the reproductive experience of the intentional parent(s). In any case, both parent(s) and biomedical professionals enact a hierarchization among the ‘damaged’ materials of the child's body based on the perceived and/or the classified degree of physical or mental abnormality, on its behavioural embodiments and on the possibility to re-order, fix and control the (biosocial) disorder of an abnormal unable and/or undisciplined body.

Based on recent investigations on reproduction and disability in two regions of Italy, this essay comparatively investigates the experiences of two associations of parents with asthmatic and ADHD children.

Specifically, I tried to explore how parents of children with misleading bodies emotionally, practically and morally face their unexpected reproduction, and if and how they are being entrapped in or resist the pressure of neuro-biomedical governance, schooling disciplining techniques and social blame. I tried to articulate some suggesting concepts, such as ‘delegate biopolitics’ and ‘discursive surveillance’ (Memmi, 2008), and ‘self-constraint behaviours’ (Elias, 1998), in order to analyze ethnographic material.