he average Nadar firmly believesthat through frugality and hard work, he can, like the many before him,come up in life—from a shop assistant to a wealthy businessman, from avillage school teacher to an important government o≈cia

ekkathi Mayandi Thevar implied that the gods would look most kindlyupon those who had struggled for a living

n grappling with the qualities of any human nature, Holton creditedthe ‘‘environment’’ with greater influence on moral character than ‘‘he-redity.’’ ∂≠ He therefore placed his personal and professional faith in thebenevolent force of a virtuous milieu and the customs to be cultivatedwithin it.

Colonial o≈cials sought in ‘‘useful’’ work a meansof counteracting the natural tendency of Indian landscapes as well astheir inhabitants to run to ‘‘waste’’ on their own

ike other women, she spoke mostfreely in agrarian spaces far from the confines of village lane

he moral failings of colonial sub-jects were often blamed on the degenerate qualities of their tropicalenvironments, just as the untilled worthlessness of these landscapes waseasily attributed to the indolence of their native residents

heir lives reveal development as both a project ofgovernment and a work upon the self, an endeavor that seizes bodies andmaterials but also desires, habits, and feelings

he Piramalai Kallar caste has attained an unprece-dented degree of prosperity and respectability in recent years.∏ At thesame time, however, it is widely alleged that their newfound wealth andprominence depend on their singular willingness to pursue ‘‘crookedpaths’’ such as smuggling, racketeering, and other illicit trade

arlieriterations of the tour took tourists to the Western Wall on the same day that theywere introduced to gay life in Israel, juxtaposing historical Jewish suffering withcontemporary gay Jewish libertie

These narratives write a seamless Jew-ish claim to the land, erasing any history of either Palestine or Palestinians andpositioning their former homes and city centers as ties to Israeli antiquity

early versions of the Gay Tel Aviv Guide celebratedLGBT equality within the Israeli Defense Forces (IDF), lauding the abolishment ofrestrictions against gays serving in the military

arketing like this exploitsthe “ancient” aesthetic appeal of “Old Jaffa,” erasing everything about Palestinianpresence except the remains of the city that provide antiquated charm as a back-drop to gay partying in Tel Aviv

erily capitalism is upside down. Just when the time comesthat the inventive genius of man lifts the load from the backs of thefarmer—just at that moment the farmer becomes a nomad, a partah sit-

he band, under the direction ofCharles Weyland, the company gardener, took its show on the road as a“cheerful advertisement” for industrial agriculture at regional gatheringsas far north as Dallas.

hen the companylearned at the end of the season that Rhodes had a surplus after payingall of his expenses, it deducted $3.50 per acre for the cost of clearing theland

nvoking the rhetoric of Manifest Destiny, Green explained thehigh purpose of industrial agriculture in a speech to Taft Ranch tenants,reminding them that God “had given us this good climate, this fertilesoil and a good road on the sea almost at our door to carry our cottoncheaply to all the markets of the worl

1923 more cottonwas being produced on corporate cotton ranches west of the Mississippithan on cotton farms in the plantation South, where sharecropping stillprevailed.!* By 1930, Nueces led the counties of the entire United Statesin the production of cotton

an awareness must be developed from persistent listening and practice.

Al principio, nuestras lenguas mexicanas estaban reprimidas por lalengua española: no les permitía su desarrollo, obstruía su florecimiento.Hoy, el tiempo empieza a cambiar. Poco a poco nuestros pueblosempiezan a reconciliarse con el español, empiezan a aceptarla comolengua propia, como un idioma nuestro

ambas fluyan a untiempo, de manera digna y armoniosa como la flor y el canto: in xochitlin cuicatl.

n árbol maravilloso

Nuestros pueblos la recibieron pero sin abandonar su propia lengua,sus saberes, su cultura

secomunican en ella y con ella

ĦǗĦƞǥȢŋųĖťŋųöưŋŽųȢŽĺȢưłĦȢłƺůöųȢłĦöƞưȢŋƦȢĦǗŋťȢĺƞŽůĖłŋťĝłŽŽĝ

ɈGŽȢŋųưŽȢưłĦȢöƞşȥȢǥŽƺȢöųĝȢǥŽƺƞȢǚłŽťĦȢĺöůŋťǥȥȢĒĦĖöƺƦĦȢUȢłöǗĦȢĺŽƺųĝȢǥŽƺƞŋļłưĦŽƺƦȢŋųȢưłŋƦȢļĦųĦƞöưŋŽų

ƦŽųƦȢŽĺȢGŽĝȢƦöǚȢưłöưȢưłĦȢĝöƺļłưĦƞƦȢŽĺȢłƺůöųƦ

MĦȢůƺƦưȢųŽưȢĒĦȢöťťŽǚĦĝȢưŽȢƞĦöĖłȢŽƺưȢłŋƦłöųĝȢöųĝȢưöşĦȢöťƦŽȢĺƞŽůȢưłĦȢưƞĦĦȢŽĺȢťŋĺĦȢöųĝȢĦöưȥȢöųĝȢťŋǗĦȢĺŽƞĦǗĦƞ

ɈUȢǚŋťťȢůöşĦȢǥŽƺƞȢƙöŋųƦȢŋųȢĖłŋťĝĒĦöƞŋųļȢǗĦƞǥȢƦĦǗĦƞĦȧǚŋưłȢƙöŋųĺƺťȢťöĒŽƞȢǥŽƺȢǚŋťťȢļŋǗĦȢĒŋƞưłȢưŽȢĖłŋťĝƞĦųȤåŽƺƞȢĝĦƦŋƞĦȢǚŋťťȢĒĦȢĺŽƞȢǥŽƺƞȢłƺƦĒöųĝȥöųĝȢłĦȢǚŋťťȢƞƺťĦȢŽǗĦƞȢǥŽƺ

μłĦȢƦĦƞƙĦųưȢĝĦĖĦŋǗĦĝȢůĦȥȢöųĝȢUȢöưĦ

μłĦȢǚŽůöųȢǥŽƺȢƙƺưȢłĦƞĦȢǚŋưłȢůĦȺƦłĦȢļöǗĦȢůĦȢƦŽůĦȢĺƞƺŋưȢĺƞŽůȢưłĦȢưƞĦĦȥȢöųĝȢUȢöưĦȢŋư

ĦƞȢłƺƦĒöųĝ

ɈåŽƺȢǚŋťťȢųŽưȢĖĦƞưöŋųťǥȢĝŋĦȥɉȢưłĦȢƦĦƞƙĦųưȢƦöŋĝȢưŽȢưłĦȢǚŽůöųȤȢȄȢɈEŽƞȢGŽĝȢşųŽǚƦȢưłöưȢǚłĦųȢǥŽƺȢĦöưȢĺƞŽůȢŋưǥŽƺƞȢĦǥĦƦȢǚŋťťȢĒĦȢŽƙĦųĦĝȥȢöųĝȢǥŽƺȢǚŋťťȢĒĦȢťŋşĦȢGŽĝȥȢşųŽǚŋųļȢļŽŽĝȢöųĝȢĦǗŋťȤ

yŽǚȢưłĦȢƦĦƞƙĦųưȢǚöƦȢůŽƞĦȢĖƞöĺưǥȢưłöųȢöųǥȢŽĺȢưłĦȢǚŋťĝȢöųŋůöťƦȢưłĦȢkŽƞĝȢGŽĝȢłöĝȢůöĝĦȤȢMĦȢƦöŋĝȢưŽȢưłĦǚŽůöųȥȢɈ'ŋĝȢGŽĝȢƞĦöťťǥȢƦöǥȥȢɊåŽƺȢůƺƦưȢųŽưȢĦöưȢĺƞŽůȢöųǥȢưƞĦĦȢŋųȢưłĦȢļöƞĝĦųɋȫ

ȢμłĦųưłĦȢkŽƞĝȢGŽĝȢůöĝĦȢöȢǚŽůöųȢĺƞŽůȢưłĦȢƞŋĒɄłɅȢłĦȢłöĝȢưöşĦųȢŽƺưȢŽĺȢưłĦȢůöų

ȢUȢǚŋťťȢůöşĦȢöȢłĦťƙĦƞȢƦƺŋưöĒťĦȢĺŽƞȢłŋů

ůöťĦȢöųĝȢĺĦůöťĦȢłĦȢĖƞĦöưĦĝȢưłĦů

ɈkĦưȢƺƦȢůöşĦȢůöųşŋųĝȢŋųȢŽƺƞȢŋůöļĦȥȢŋųȢŽƺƞȢťŋşĦųĦƦƦȥȢƦŽȢưłöưȢưłĦǥȢůöǥȢƞƺťĦȢŽǗĦƞȢưłĦȢǺƦłȢŋųưłĦȢƦĦöȢöųĝȢưłĦȢĒŋƞĝƦȢŋųȢưłĦȢƦşǥȥȢŽǗĦƞȢưłĦȢťŋǗĦƦưŽĖşȢöųĝȢöťťȢưłĦȢǚŋťĝȢöųŋůöťƦȥɄöɅȢöųĝȢŽǗĦƞȢöťťȢưłĦȢĖƞĦöưƺƞĦƦȢưłöưůŽǗĦȢöťŽųļȢưłĦȢļƞŽƺųĝ

ưłĦȢťŋǗĦƦưŽĖş

GŽĝȢůöĝĦȢưǚŽȢļƞĦöưȢťŋļłưƦȺưłĦȢļƞĦöưĦƞȢťŋļłưȢưŽȢļŽǗĦƞųȢưłĦȢĝöǥȢöųĝưłĦȢťĦƦƦĦƞȢťŋļłưȢưŽȢļŽǗĦƞųȢưłĦȢųŋļłưȤȢMĦȢöťƦŽȢůöĝĦȢưłĦȢƦưöƞ

Ȣ
ųĝȢGŽĝȢƦöǚȢưłöưȢŋưȢǚöƦļŽŽĝ

GŽĝȢůöĝĦȢưłĦǗöƺťưȢöųĝȢƦĦƙöƞöưĦĝȢưłĦȢǚöưĦƞȢƺųĝĦƞȢưłĦȢǗöƺťưȢĺƞŽůȢưłĦȢǚöưĦƞȢöĒŽǗĦȢŋưȤȢ
ųĝȢŋưȢǚöƦȢƦŽȤȢȇȢGŽĝȢĖöťťĦĝȢưłĦȢǗöƺťưɈƦşǥȤ

GŽĝȢƦöǚȢưłöưȢưłĦȢťŋļłưȢǚöƦȢļŽŽĝȥȢöųĝȢłĦȢƦĦƙöƞöưĦĝưłĦȢťŋļłưȢĺƞŽůȢưłĦȢĝöƞşųĦƦƦ

ĦůƙưǥȥȢĝöƞşųĦƦƦǚöƦȢŽǗĦƞȢưłĦȢƦƺƞĺöĖĦȢŽĺȢưłĦȢĝĦĦƙȥȢöųĝȢưłĦȢªƙŋƞŋưȢŽĺȢGŽĝȢǚöƦȢłŽǗĦƞŋųļȢŽǗĦƞȢưłĦȢǚöưĦƞ

confiningAfrican-Americans to all-Black areas in the rural South and Northern urban ghettosfostered the solidification of a distinctive ethos in Black civil society regardinglanguag

uch of the public world is also structured as thougheveryone were physically strong, as though all bodies were shaped thesame, as though everyone could walk, hear, and see well, as though every-one could work and play at a pace that is not compatible with any kind ofillness or pain, as though no one were ever dizzy or incontinent or simplyneeded to sit or lie down. (For instance, where could you rest for a fewminutes in a supermarket if you needed to?) Not only the architecture, butthe entire physical and social organization of life tends to assume that weare either strong and healthy and able to do what the average young, non-disabled man can do or that we are completely unable to participate inpublic life.

theexpectation that many tasks will be performed by individuals on their owncan create or expand the disability of those who can perform the tasks onlyin cooperative groups or by instructing a helper.

biggest insights

Caprarola is a perfect example of community. Everyone loves everyone. I say ciao to the people in the café and they know who I am and I know who they are

I wanted to work and connect with people in the local community, to learn from first-hand experience, not YouTube.

I was doing the capstone project for my junior year abroad; I could choose anything to study. I chose shoemaking

I knew that the trail ran south and recalled reading that direction can be determined through the structures and orientations of spider webs, which tend to face southwest to maximize exposure to sunlight and the amount of prey captured due to the wind direction. With that in mind, I quickly ran back to the closest web.

Math has taught me to keep trying with all the available tools when facing a difficult problem

I wondered, is math discovered or invented? How is it connected to nature?

creating familiar mathematical patterns as shadows on the ground. But even as my eyes traced the elegant fractal patterns

Unfortunately, I was on a hike to a nearby hilltop with my friend, Christy.

I want to be creating and innovating

A month later, I was squashed in the back corner of a sports bar in Snoqualmie, Washington

Unlike my previous conceptions of music and life, there was no clear black or white, wrong or right, perfect or imperfect.

Here I was, blond-haired, blue-eyed, eight-year-old Nick, competing in the Japanese national championship sumo tournament in Tokyo.

When my piano teacher first brought a beginner’s jazz book,

t’s a more comforting origin story, one that protects the idea that Ameri-ca’s economic ascendancy devel-oped not because of, but in spite of, millions of black people toiling on plantations.

our nation’s unfl inching willingness to use vio-lence on nonwhite people and to exert its will on seemingly endless supplies of land and labor.

In order to understand the brutality of American capitalism, you have to start on the plantation.

Slavery pulled down all workers’ wages. Both in the cit-ies and countryside, employers had access to a large and fl exible labor pool made up of enslaved and free people. Just as in today’s gig econ-omy, day laborers during slavery’s reign often lived under conditions of scarcity and uncertainty,

Southern white elites grew rich, as did their counterparts in the North, who erected textile mills to form, in the words of the Massa-chusetts senator Charles Sumner, an ‘‘unhallowed alliance between the lords of the lash and the lords of the loom.’’

Cotton was to the 19th century what oil was to the 20th: among the world’s most widely traded commodities. Cotton is everywhere, in our clothes, hospitals, soap.

Black com-munities lost 53 percent of their wealth because of the crisis, a loss that a former congressman, Brad Miller, said ‘‘has almost been an extinction event.’’