This dissertation is an attempt to examine how humans in wealthy, post-industrial urban contexts understand sustainability and respond to their concerns given their sphere of influence. I focus specifically on sustainable consumption policy and practice in Sweden, where concerns for sustainability and consumer-based responses are strong. This case raises interesting questions about the relative strength of sustainability movements in different cultural and geo-political contexts as well as the specific factors that have motivated the movement toward sustainable living in Sweden. The data presented here supports the need for multigenic theories of sustainable consumerism. Rather than relying on dominant theories of reflexive modernization, there is a need for locally and historically grounded analyses. The Swedish case illustrates that the relative strength of sustainable living is linked not only to high levels of awareness about social, economic and ecological threats to sustainability, but also to a strong and historically rooted emphasis on equality in Sweden. In this context, sustainable living is often driven by concerns for global equity and justice. The research therefore affirms the findings of those like Hobson (2002) and Berglund and Matti (2005) who argue that concerns for social justice often have more resonance with citizen-consumers - driving more progressive lifestyle changes than personal self-interest. Yet despite the power of moral appeals, this research also suggests that the devolution of responsibility for sustainability - to citizens in their roles as consumers on the free market – has failed to produce significant change. While many attribute this failure to “Gidden’s Paradox” or the assumption that people will not change their lifestyles until they see and feel risks personally, the data presented here illustrates that even those most committed to sustainable living confront structural barriers that they do not have the power to overcome. The paradox is not that people can’t understand or act upon threats to sustainability from afar; but rather that it is extremely difficult to live more sustainably without strong social support, market regulation and political leadership. Sustainability policy must work to confront the illusion of choice by breaking down structural barriers, particularly for people who do not have the luxury of choosing alternatives.

This research utilizes an intersectionality framework to examine the complexity of social location and its effects on women's health. By examining connections among the state, processes of globalization, and the production of health inequalities for poor women in a rural community in southern Veracruz, Mexico, the research highlights the nexus of nationality, class, and gender. Four interconnected contexts are explored: (1) women's increasing paid and unpaid labor in the context of a poverty of resources brought on by sustained economic crisis; (2) the maintenance of reproductive labor as the responsibility of women; (3) the development of migrant "illegality" and its consequences for the well being of women who are consistently anxious about the lives of their migrant family members and the stability of remittances that sustain the household, and (4) the increasing neoliberalization of public health care that includes the heightened surveillance of women's hygienic activities and chronic underfunding of public health resources. Using an ethnographic methodology including interviews, case studies, and participant observation, the research explores the daily lives of wives and mothers of transnational migrants as well as those women who, although they do not have migrant family members, live within the context of transnationalism because it pervades the community. In addition, all women in the research confront the inadequacy of public health services because most never have the resources to utilize private health services. The research makes three important contributions to medical anthropology and the social sciences. First, it contributes to ongoing debates concerning the potential uses of the intersectionality framework in anthropology and related social sciences. Second, it contributes to border studies by elaborating an example of productive ways that the border can be theoretically extended to include examinations of the lives of migrant family members living far from the border. Third, it critically examines a public health insurance program that has the potential to fulfill Mexico's constitutional right to health care for all citizens and to be a model for global health care policy. By doing so, it provides a basis for future study and development of progressive health care policy in Mexico and beyond.

This ethnographic research examines the daily life and institutional conditions under which low-income Black women in urban North Carolina perceived and attended to HIV health-related needs. I focus specifically on the interplay among women’s living conditions, programmatic service needs, and their strategies for navigating the local system of care to explore and refine the categorical label “low income.” I found that there were significant differences among study participants in terms of their monthly incomes and financial resources, housing quality and status, and personal experiences with incarceration and substance abuse. The economic differences among women translated into social differences within the context of federally-funded AIDS care programs. Social differences were realized as the differential ability to transform programmatic services enrollment into beneficial social networks. Ultimately, financially stable women were better positioned than their more economically vulnerable counterparts to reap the economic and social benefits of programmatic services eligibility and enrollment. It is in this context that I explore federally-funded AIDS care services as one social field through which processes of class unfold and articulate with processes of race and gender.

Although the Mississippian culture area has been studied for decades, the frontier of the Mississippian region is less understood. Various Mississippian frontiers appear to have been important for the obtainment of trade goods which were important symbols of chiefly power. Studying these frontiers will allow archaeologists to better understand the emergence and maintenance of power within Southeastern chiefdoms. This dissertation explores one frontier site, Carter Robinson (44LE10) in southwestern Virginia, and its role in Southern Appalachian chiefdom power through its control of trade at the border. This research identifies ceramic and non-utilitarian markers of trade and identifies changes at the frontier site over time, an accumulation of power that occurred through control of trade.

This research explores the politics of development on the East Cape of Baja California Sur, Mexico. Based upon twelve months of ethnographic research and participant observation, primarily in the coastal community of Cabo Pulmo, the researcher investigates and documents how local residents respond to the social and political implications of impending mass tourism development in the region. Rising land values, real estate speculation, and intensifying conflicts over land ownership were some of the earliest symptoms of this process. The central argument is that social conflicts over development are often based in deeper, fundamental political struggles over land—and the ability to participate in the development process itself. This represents an important contribution to our understanding of the political and social dynamics of development, which, in the literature, are often framed in abstract terms of debate that remain highly detached from the lived realities of the people who stand to lose the most if development goes awry. Using the concepts of value, development, community, and sustainability as theoretical starting points, this research argues that conflicts over development should be seen as struggles for inclusion and participation above all else. Ultimately, the conclusion of this research is that conflicts over ownership of and access to land continue to impede alternative forms of development that seek to avoid the negative social, political, and economic consequences of traditional mass tourism models.

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Historically, American Sign Language (an aspect of Deaf culture) has been rendered invisible in mainstream hearing society. Today, ASL’s popularity is evidenced in an ethnolinguistic renaissance; more second language learners pursue an interest in ASL than ever before. Nonetheless, Deaf and hearing people alike express concern about ASL’s place in hearing culture. This qualitative study engages ethnographic methods of participant observation and semi-structured interviewing as well as popular media analysis to understand language ideologies (ideas and objectives concerning roles of language in society) hearing and Deaf Signers hold about motivations and practices of other hearing Signers. Although most hearing ASLers identify as apolitical students genuinely seeking to build bridges between disparate communities, I argue that ASLers are most concerned with hearing Signers’ colonization of the language through commoditization and cultural appropriation.

Alternative educational settings that attempt to challenge Individualism are pervaded by Individualizing influences from the larger school system. This thesis examines the influences of Individualism in a school garden program at a Southern California continuation high school. Program members included high school students, college student interns, and two co-directors. Research was conducted during the spring semester of 2014. By providing an analysis of the Individualizing and non-Individualizing influences present in the program and the ways in which these influences interacted to inform the program structure and program members’ experiences and understandings, my thesis sheds new light on the complex ways alternative educational settings incorporate some aspects of Individualism, even as they challenge it.

The development of Holocaust museums in the United States has created employment opportunities in Holocaust education. Paid staff and volunteers at Holocaust museums represent a distinct niche of professionals in these fields. This thesis explored personal perspectives and backgrounds of staff and volunteers, motivations for pursuing Holocaust education careers, translation of Holocaust information to visitors and student groups, and the role staff in different departments play alongside museum content. Employees and volunteers at two Holocaust museums participated in semi-structured interviews and open-ended survey questionnaires. The results from subsequently coded interviews and survey responses indicate that personal connections, through family, academic study, or other job positions, feelings of fulfillment at work, and passion for active translation and participation within the surrounding community were demonstrated by most employees and volunteers, especially those with high visitor interaction and engagement. Furthermore, perceptions of Holocaust museums as spaces of heaviness and solemnity, framed by the deaths of millions, were accepted but generally not related to the personal experience of Holocaust museum staff; thought Holocaust museums were created out of an event of mass death and destruction, the museums are spaces of life. Staff and volunteers at my research sites expressed feeling very fulfilled and inspired by the work they do as Holocaust educators.

Recent developments in land rights and land use in the Toledo district, Belize has generated anthropological and activist interest surrounding traditional ecological knowledge and practice, and the role of heritage in communities. This study explores the connection between ecological knowledge and practices, and the concurrent construction of heritage, and community health and wellness, broadly defined. Developing and using the concept of "embodied ecological heritage," this dissertation takes a phenomenological approach to understanding the convergence of ecological heritage and health in multiple realms of everyday life, arguing that lived experience of participating in "traditional" practices is fundamentally connected to wellness in the Mopan community of Santa Cruz. Using the results of ethnographic research using multiple methodologies across 76 households over a period of 11 months, this dissertation presents a detailed account of how Mopan Maya participants view ecological skill and knowledge as critical to being and living well, arguing that social factors, such as work and food choices, have an effect on wellness. The research contributes to a growing number of studies linking changes in the body and overall health status to everyday practices within communities. Outlining how certain knowledge and particular practices, such as exchanging labor and making baskets, become prioritized as heritage through both their conceptualization and deployment, the analysis centers on individual bodies as the foci of skill, sensory experience and change. The timely nature of making these connections explicit is discussed in light of ongoing "development" in Maya communities and beyond, with an illumination of how changing land use patterns have far-reaching effects on wellness from multiple perspectives; individual, social, ecological and political, and concluding that a consideration of wellness can benefit from looking at the processes involved in heritage construction as it relates to ecological practice.