Reclaiming The Discarded

In Reclaiming the Discarded Kathleen M. Millar offers an evocative ethnography of Jardim Gramacho, a sprawling garbage dump on the outskirts of Rio de Janeiro, where roughly two thousand self-employed workers known as catadores collect recyclable materials. While the figure of the scavenger sifting through garbage seems iconic of wageless life today, Millar shows how the work of reclaiming recyclables is more than a survival strategy or an informal labor practice. Rather, the stories of catadores show how this work is inseparable from conceptions of the good life and from human struggles to realize these visions within precarious conditions of urban poverty. By approaching the work of catadores as highly generative, Millar calls into question the category of informality, common conceptions of garbage, and the continued normativity of wage labor. In so doing, she illuminates how waste lies at the heart of relations of inequality and projects of social transformation.

In Reclaiming the Discarded Kathleen Millar offers a comprehensive ethnography of Jardim Gramacho, a sprawling garbage dump on the outskirts of Rio de Janeiro, Brazil, where self-employed workers, known as catadores, collect recyclable materials and ultimately generate new modes of living within the precarious conditions of urban poverty.

In Reclaiming the Discarded Kathleen M. Millar offers an evocative ethnography of Jardim Gramacho, a sprawling garbage dump on the outskirts of Rio de Janeiro, where roughly two thousand self-employed workers known as catadores collect recyclable materials. While the figure of the scavenger sifting through garbage seems iconic of wageless life today, Millar shows how the work of reclaiming recyclables is more than a survival strategy or an informal labor practice. Rather, the stories of catadores show how this work is inseparable from conceptions of the good life and from human struggles to realize these visions within precarious conditions of urban poverty. By approaching the work of catadores as highly generative, Millar calls into question the category of informality, common conceptions of garbage, and the continued normativity of wage labor. In so doing, she illuminates how waste lies at the heart of relations of inequality and projects of social transformation.

Taking the reader into the heart of one of the fastest-growing religious movements in North America, Sabina Magliocco reveals how the disciplines of anthropology and folklore were fundamental to the early development of Neo-Paganism and the revival of witchcraft. Magliocco examines the roots that this religious movement has in a Western spiritual tradition of mysticism disavowed by the Enlightenment. She explores, too, how modern Pagans and Witches are imaginatively reclaiming discarded practices and beliefs to create religions more in keeping with their personal experience of the world as sacred and filled with meaning. Neo-Pagan religions focus on experience, rather than belief, and many contemporary practitioners have had mystical experiences. They seek a context that normalizes them and creates in them new spiritual dimensions that involve change in ordinary consciousness. Magliocco analyzes magical practices and rituals of Neo-Paganism as art forms that reanimate the cosmos and stimulate the imagination of its practitioners. She discusses rituals that are put together using materials from a variety of cultural and historical sources, and examines the cultural politics surrounding the movement—how the Neo-Pagan movement creates identity by contrasting itself against the dominant culture and how it can be understood in the context of early twenty-first-century identity politics. Witching Culture is the first ethnography of this religious movement to focus specifically on the role of anthropology and folklore in its formation, on experiences that are central to its practice, and on what it reveals about identity and belief in twenty-first-century North America.

An argument that social, political, and economic systems maintain power by discarding certain people, places, and things. Discard studies is an emerging field that looks at waste and wasting broadly construed. Rather than focusing on waste and trash as the primary objects of study, discard studies looks at wider systems of waste and wasting to explore how some materials, practices, regions, and people are valued or devalued, becoming dominant or disposable. In this book, Max Liboiron and Josh Lepawsky argue that social, political, and economic systems maintain power by discarding certain people, places, and things. They show how the theories and methods of discard studies can be applied in a variety of cases, many of which do not involve waste, trash, or pollution. Liboiron and Lepawsky consider the partiality of knowledge and offer a theory of scale, exploring the myth that most waste is municipal solid waste produced by consumers; discuss peripheries, centers, and power, using content moderation as an example of how dominant systems find ways to discard; and use theories of difference to show that universalism, stereotypes, and inclusion all have politics of discard and even purification—as exemplified in “inclusive” efforts to broaden the Black Lives Matter movement. Finally, they develop a theory of change by considering “wasting well,” outlining techniques, methods, and propositions for a justice-oriented discard studies that keeps power in view.

"How can sites of waste disposal be marked to prevent contamination in the future? The United States government addressed this challenge in planning for nuclear waste repositories. Consulting with experts in imagining future scenarios, in language and communication, and in anthropology, the Department of Energy sought to develop plans that would satisfy demands from the Environmental Protection Agency for a marker system that would be effective long into the future. Expert consultants proposed two very different designs: one based on archaeological sites recognized as cultural heritage monuments; the other proposing that certain forms invoke universal feelings. The Department of Energy opted for a design based on archaeological ruins, cited as proof human-made markers could last and communicate warnings for thousands of years. This book explores the common sense assumptions the experts made about their archaeological models, and shows how they are contradicted by what archaeologists understand about these places and things. The book alternates between discussions of archaeological marker designs and reflections on the alternative proposal based on archetypes intended to arouse universal responses. Recognizing these archetype designs as similar in scale and form to Land Art projects, it compares the way government experts proposed their designs would work with views of modern artists and critics. Drawing on views of indigenous people who disproportionately are asked to accommodate such projects, the book explores concessions within the project that only oral transmission is likely to ensure such sites remain identifiable long into the future"--

[Siren Classic: Erotic Paranormal Romance, werewolves, HEA] Abused by her wolf shifter father because she was unable to shift, Ellie Chambers moved away at the age of eighteen. For seven years, she lived as a human. Now, she finds herself thrown back into the shifter world when she meets her mate. As soon as Gabe Black meets Ellie, his bachelorhood is doomed. But she's hiding something. On the day of their mating, Gabe discovers her secret, leaving him feeling betrayed. Her refusal to defend her secrecy pushes Gabe to tell her to pack her bags. He soon realises he overreacted, but it's too late. His mate has disappeared. While dealing with her mate's rejection Ellie transforms for the first time. But she's no ordinary wolf. Trying to come to terms with her newfound responsibility, as well as her heartbreak, Ellie remains unaware that Gabe's searching for her, desperate to apologise. When he finds her, can she find it in herself to forgive him? ** A Siren Erotic Romance

Paints a lucid picture of the medieval world view, providing the historical and cultural background to the literature of the Middle Ages and Renaissance. This, Lewis's last book, has been hailed as 'the final memorial to the work of a great scholar and teacher and a wise and noble mind'.