Male clients of female sex workers (FSWs) are epidemiologically important because they can form bridge groups linking high- and low-risk subpopulations. However, because male clients are hard to locate, they are not frequently studied. Recent research emphasizes searching for high-risk behavior groups in locales where new sexual partnerships form and the threat of HIV transmission is high. Sub-Saharan Africa public drinking venues satisfy these criteria. Accordingly, this study developed and implemented a rapid assessment methodology to survey men in bars throughout the large informal settlement of Kibera, Nairobi, Kenya, with the goal of delineating cultural and economic rationales associated with male participation in commercial sex. The study sample consisted of 220 male patrons of 110 bars located throughout Kibera's 11 communities. Logistic regression analysis incorporating a modified Reasoned Action Model indicated that a social norm condoning commercial sex among male peers and the cultural belief that men should practice sex before marriage support commercial sex involvement. Conversely, lacking money to drink and/or pay for sexual services were barriers to male commercial sex involvement. Results are interpreted in light of possible harm reduction programs focusing on FSWs' male clients.

The objective of this article is to investigate parental understanding of tooth discoloration and decay and their related care seeking for young, Mexican-American children. The research design entailed semi-structured, face-to-face interviews conducted in Spanish with a convenience sample of 37 Mexican immigrant mothers of young children in a low-income urban neighborhood. Five major color terms - white, off-white, yellow, brown, and black - were used to describe tooth discoloration, the causes of which were mainly unrecognized or attributed to poor oral hygiene and exposure to sweet substances. Mothers also described three major levels of deterioration of the structural integrity of teeth due to caries, from stains to decayed portions to entirely rotten. A trend was observed between use of darker discoloration terms and extensive carious lesions. Teeth described as both dark in color and structurally damaged resulted in seeking of professional care. The paper concludes with the finding that Spanish terms used to describe tooth discoloration and carious lesions are broad and complex. Mexican immigrant mothers' interpretations of tooth discoloration and decay may differ from dental professionals' and result in late care seeking. Increased understanding between dental practitioners and caregivers is needed to create educational messages about the early signs of tooth decay.

Demographers frame international adoption primarily as an unusual kind of migration. This insight offers anthropologists new ways to think about kinship. Drawing on demographic scholarship and anthropological kinship and migration studies, this article develops a new and hybrid approach to international adoption as a complex social process that is both migratory and productive of kinship. Viewing international adoption as a form of migration reveals how the stated "push factors" and actual "pull factors" of international adoption do not align perfectly. Using an anthropological life course perspective, the article then explores how the experiences of these "migrants" and those close to them, over time, are better understood as racialization than solely the product of migration. Looking at adoptees' lives through a migration lens reveals some of the persistent discomforts that prevent open conversations about racial difference and minority status in an adoptive context, that is, one where children have been caused to migrate, recruited into families. This article draws on data from ethnographic fieldwork with Spanish parents who have adopted Peruvian children to argue that international adoption is a unique form of immigration that produces a minority category within a majority population.

Among the different factors associated to change in traditional ecological knowledge, the study of the relations between cultural change and traditional ecological knowledge has received scan and inadequate scholarly attention. Using data from indigenous peoples of an Amazonian society facing increasing exposure to the mainstream Bolivian society, we analyzed the relation between traditional ecological knowledge, proxied with individual plant use knowledge (n=484), and cultural change, proxied with individual- and village-level (n=47) measures of attachment to traditional beliefs and values. We found that both the individual level of detachment to traditional values and the village level of agreement in detachment to traditional values were associated with individual levels of plant use knowledge, irrespective of other proxy measures for cultural change. Because both the individual- and the village-level variables bear statistically significant associations with plant use knowledge, our results suggest that both the individual- and the supra-individual level processes of cultural change are related to the erosion of plant use knowledge. Results from our work highlight the importance of analyzing processes that happen at intermediary social units -the village in our case study- to explain changes in traditional ecological knowledge.

Supportive housing programs are proposed as a way of increasing housing access and stability for the chronically homeless, improving access to needed services, and decreasing vulnerability to HIV and other diseases. Little is known about residents' understandings of and experiences with different models of supportive housing and how they fit within residents' broader strategies to maintain housing. We conducted semi-structured interviews with 23 residents and 10 service providers from nine different supportive housing programs in Hartford, Connecticut. Data analysis explored residents' perceptions of and experiences with supportive housing programs in the context of strategies to access resources and receive emotional, financial, and other forms of support. Themes of independence, coercion, and choice pervaded participants' narratives of their experiences accessing services. Concerns with privacy influenced the types of relationships residents formed with program staff and clients. Findings illustrate the need for more ethnographic studies of how supportive housing services are delivered by community agencies and accessed by clients.

In 2018, 22 teachers and four government officers started a six-month development process, designed to integrate a gender-equity lens into sex education in Eastern Province, Zambia. The initiative was funded by the Dutch Government. In this article, I explore the emancipatory potential and limits of this gender transformative approach. Civil society privileges the empowerment of women's and girls' voices through participatory methods. This situated women-led 'encounter of change' between men and women addressed the 'harmful practices' of Chewa initiation, transcending patriarchal opposition in the process. Using an applied anthropological lens, I explore what enabled this contingent change in narrative among teachers, but I also question the coloniality inherent in efforts to transform the gender and sexuality of others through the ubiquity of voice.

Each year, tens of thousands of Latino migrant farmworkers return to the hills and fields of North Carolina to live in employer-provided labor camps that often fail to meet regulatory and ethical standards. Little attention has been paid to how these workers and their families perceive and respond to substandard housing conditions. This paper analyzes how far and in what ways Latino migrant farmworkers living in eastern North Carolina labor camps feel their agency extends in responding to substandard housing and work conditions, while also considering who among them has the power to exercise this agency. Based on qualitative analysis of interviews with twenty-three migrant farmworkers or partners of farmworkers, our findings indicate that the limits of migrant farmworker agency are strongly dictated by the close relationship between migrant farmworker employment and housing; by the importance of remittance wages for dependents; and by individual immigration, gender, and education characteristics. In the current context, the informal and reparative nature of agentive acts in substandard labor camps creates real but minor improvements while also co-constructing the very structural neglect to which it responds. We conclude that current housing and labor policy frameworks do little to amplify and support differentially distributed migrant farmworker agency and its individualized successes.

This paper brings together over two decades of research concerning the patterns and processes of livelihood diversification through migration among Maasai pastoralists and agro-pastoralists of northern Tanzania. Two case studies, one from the Ngorongoro Conservation Area and the other from the Simanjiro plains, jointly demonstrate the complexity of migration within a single ethnic group. We analyze the relationship between wealth and migration and examine some of the consequences of migration for building herds, expanding cultivation, and influencing political leadership. We further argue that migration in Maasai communities is becoming a cultural norm and not only a response to economic conditions.

In this paper, we examine how the 2008-2009 drought in northern Tanzania contributed to and catalyzed the transformation of governance concerning the management of natural resources from traditional informal institutions among the Maasai to formal village-based institutions. Our central argument is that village governance in northern Tanzania represents a new, formal institution that is supplementing and in some important ways obviating traditional, informal institutions. Further, this replacement is central to what appears to be a transformation of the social-ecological system embracing the rangelands and pastoral/agropastoral people in northern Tanzania. In this paper, we document the basis for our claims concerning the institutional shift and discuss its implications for livelihoods and social relationships.

Sharing our research with participants and communities is a standard and critically important ethical practice in anthropology, but do we use such opportunities to their full potential? In this article, I reflect on the possibilities generated by a community dissemination event to share my research with men who have sex with men and engage in sex work in Kisumu, Kenya. Drawing on Arjun Apaddurai's concept of an "ethics of possibility" that pushes beyond ordinary ethical practice, I reflect upon engagement with participants in the research process and advocate for greater emphasis on research dissemination events as a strategy to make research more meaningful to communities. Although my project was initially framed around HIV, what emerged were men's desire for spirituality, belonging, and new possibilities of inclusive citizenship that better attend to men's health and well-being. Research dissemination creates a critical space to generate ethnographic insight and guide theoretically rich applied health research.

As a response to the COVID-19 pandemic, the United States Drug Enforcement Administration (DEA) has temporarily relaxed restrictions to serve people who are opioid dependent during social distancing mandates. Changes include allowing patients to take home more doses of methadone and buprenorphine rather than coming to the clinic every day (for methadone) or weekly (for buprenorphine) and relaxed restrictions on telehealth delivery. Telemedicine Program representatives have described the relaxing of federal regulations as a "silver lining" to the COVID-19 pandemic. Drawing from medical anthropology approaches to epidemic surveillance and understandings of risk, we critically evaluate media representations of recent changes to telemedicine, prescribing, and opioid treatment delivery. Ethnographic research with providers and stakeholders in Arizona from 2017 to the present add insight to our analysis of media reports on these topics. Our findings demonstrate that media portrayal of access to medication-assisted treatment (MAT) as the key to preventing both COVID-19 and overdose among people who are opioid dependent misses important risks and potential inequities. Applied social science questions raised by the new guidelines include: who receives take-home doses of methadone and buprenorphine and why; and how media representations of risk and benefit rationales shape real-world policy and practice.

Undocumented young adults have emerged as a coherent political group, forging a large-scale social movement and helping push forward 19 state-level tuition equity laws and Deferred Action for Childhood Arrivals (DACA) in 2012. Yet DACA recipients' status became endangered when President Trump rescinded DACA in September 2017, necessitating even more innovative strategies for contesting their exclusion. Drawing from research conducted in Maryland since 2016, I chronicle DACA recipients' trajectories of political engagement. Though some have participated consistently in public forms of collective action, many never have or have declined in participation due to political apathy, the intense need to protect their identities, and very-real fears about being exposed or deported. Yet these young adults have cultivated complementary forms of activism, operating outside traditional modalities and spaces of political engagement through acts of resistance carried out in everyday life. I contend that against the backdrop of the repressive state in the Trump era, the everyday activism of DACA recipients complements more normative and overt forms of collective action. Everyday activism raises interesting questions about the nature of activism itself, including the extent to which it must be collective, organized, and public, and its place in social justice movements more broadly.

Water quality is a major concern around the world, but assessments of quality often privilege producers, regulators and experts over consumers. With water supplies and sources constantly in flux, how do ordinary people experience and "sense" quality? How do they define "good" or "good enough" water, and what practices do they engage in to "make" good water? In this article, we attend to these questions by presenting findings from an open-ended qualitative study carried out along the Marikina River, Manila, the Philippines - a waterway that courses from rural and mountainous villages to highly urbanized communities. First, we describe the sensorial and cognitive attributes that people associate with the different water sources in their environment, as well as their decision-making regarding what kind of water to use for which purposes. Second, we present the "making" of water quality: how, in a context of polluted environments and water scarcity, do people try to secure water they consider acceptable for themselves and their families. Our findings reveal water quality as a contested, relational domain-one that reinforces social and health disparities and calls for further scholarship.

The language of community is ubiquitous in academic, public health, and policy discourse about drug using populations. Yet, it has been argued that in some settings, the parameters of "the drug user community" are far from self-evident. We undertook this ethnographic investigation to explore experiences and understandings of a "drug user community" (sometimes referred to more specifically as a "street youth community") among young people entrenched in Vancouver's inner city drug scene. Our findings revealed that in this context, conventional notions of community-that is, a social network characterized by commonality, mutual responsibility, solidarity, and/or stability-resonated with some youth. However, most questioned the value of membership within this community, in which what they had in common with other youth were ongoing experiences of poverty, marginalization, and social exclusion. Many felt membership in the drug user community precluded their ability to be responsible and productive citizens within the wider community of "mainstream society." Experiences of resource deprivation and everyday violence on the streets led many participants to emphasize the limited possibilities for community among their peers. We argue that it is important to critically examine heretofore essentializing assumptions about the nature of inner city drug user or street youth communities in order to better understand young people's needs and desires in these settings.

"Harm reduction" is a public health model that places emphasis on reducing the negative effects of drug use rather than on eliminating drug use or ensuring abstinence. Based on sixteen months of ethnographic research, this article examines how harm reduction in Argentina is both envisioned and observed as a social practice by analyzing how local harm reductionists position their work in relation to "social context." My informants consider this social emphasis to be characteristic of a "Latin" kind of intervention, which they differentiate from an "Anglo-Saxon" approach focused on individual behavior change. Differentiating between these "cultural" models of intervention helps Argentine harm reductionists guide their social orientation to drug use, risk, and harm by situating interventions in the contexts in which users live and operate. It also allows them to distinguish their social form of harm reduction from a neoliberal one that they associate with the global north. The construction of these distinct cultural models of intervention is a means of critiquing neoliberal approaches to health that advocate technical solutions to changing individual behavior. Ultimately, this construct acts as a political commentary on the limits of an individual-oriented harm reduction project when applied to the "Argentine context."

Sub-Saharan Africa is often portrayed as a region of chronic hunger, conflict, and poverty. The country of Burkina Faso is a bright spot on the continent where government agencies, NGOs, and development organizations have progressively improved food security to the point where citizens often state, "famines of the past could never happen again." This study evaluates such claims by looking at food security trends over the last 18 years using ethnographic participatory fieldwork and grain price data. Community members have invested in numerous soil and water conservation (SWC) measures that buffer their crops from droughts and agro-climatic variability. There is also a national famine early warning system in place and improved infrastructure that helps the government and NGOs efficiently provide food assistance in times of need. Thus, fewer households are affected when droughts occur due to these adaptations and food insecurity is not as severe or widespread as in the past. Local grain prices are, however, rising and becoming more closely linked to world food markets. Just as most households are becoming more food secure, those who are dependent on grain purchases are becoming more food insecure.

Monitoring and evaluation (M&E) of international development programming is expected to produce "evidence-based" insight for both policy and practice. While supportive of evidence-based decision making, critics of contemporary M&E practice charge that it reflects the development industry's deepening audit culture, causing deleterious effects. I offer the example of a democratization program in postwar Angola to examine how the design and conduct of M&E in this case reinforced social boundaries and hierarchies of power among the program's own staff members. These professional staff hierarchies effectively barred ground-level evidence noted by implementation agents from being incorporated into the program's formal knowledge base. The case demonstrates that monitoring and evaluation procedures within development programs, and perhaps in other bureaucracies, must be examined for their social uses and effects among practitioners. These effects not only weaken the production of actionable knowledge for development but, by reinforcing social inequalities within the very industry tasked to combat them, also structurally threaten the endeavor.

Recent studies have documented frequent use of female sex workers among Latino migrant men in the southeastern United States, yet little is known about the context in which sex work takes place, or the women who provide these services. As anthropologists working in applied public health, we use rapid ethnographic assessment as a technical assistance tool to document local understandings of the organization and typology of sex work and patterns of mobility among sex workers and their Latino migrant clients. By incorporating ethnographic methods in traditional public health needs assessments, we were able to highlight the diversity of migrant experiences and better understand the health needs of mobile populations more broadly. We discuss the findings in terms of their practical implications for HIV/STD prevention and call on public health to incorporate the concept of mobility as an organizing principle for the delivery of health care services.

Although Latino and other immigrant populations are the driving force behind population increases in the U.S., there are significant gaps in knowledge and practice on addressing health disparities in these populations. The Avance Center for the Advancement of Immigrant/Refugee Health, a health disparities research center in the Washington, DC area, includes as part of its mission a multi-level, participatory community intervention (called Adelante) to address the co-occurrence of substance abuse, violence and sex risk among Latino immigrant youth and young adults. Research staff and community partners knew that the intervention community had grown beyond its Census-designated place (CDP) boundaries, and that connection and attachment to community were relevant to an intervention. Thus, in order to understand current geographic and social boundaries of the community for sampling, data collection, intervention design and implementation, the research team conducted an ethnographic study to identify self-defined community boundaries, both geographic and social. Beginning with preliminary data from a pilot intervention and the original CDP map, the research included: geo-mapping de-identified addresses of service clients from a major community organization; key informant interviews; and observation and intercept interviews in the community. The results provided an expanded community boundary profile and important information about community identity.

In this article, we consider the implications of Murray Last's (1981) for the study of ethnoveterinary knowledge of mobile pastoralists in the Far North Region of Cameroon. Specifically, we ask two interrelated questions: (1) what is the nature of this knowledge, and (2) what is the best way to study it? We conducted a study of pastoralists' knowledge of human and animal infectious diseases to evaluate the claim that mobile pastoralists in the Chad Basin do not have a concept for zoonotic diseases. We used a combination of free lists and semi-structured interviews to study pastoralists' knowledge. The results suggest that pastoralists do not have a concept for zoonotic diseases. Moreover, we found considerable variation in pastoralists' ethnoveterinary knowledge and examples of not knowing, which contrasts with previous studies that do not describe much variation in ethnoveterinary knowledge. In our discussion, we consider to what extent descriptions of ethnoveterinary knowledge are the product of researchers' conceptual framework and methodology.

The Covid-19 pandemic lockdown had a profound impact on British young adults' drug using lives. Overnight, participants found themselves unable to access the protective mechanisms, specifically peer groups and routines on which they had come to rely to control and maintain pleasure with their drug use. The resulting analysis from online semi-structured qualitative interviews with 14 young people exposes a trend in drug use patterns. Substances that are easily intertwined in their daily lives and the conditions of lockdown, such as cannabis, alcohol, and cocaine were used more frequently and more habitually. Despite a perception of low risk due to prevalent use, these substances pose a heightened risk of dependency. In this article, I argue that because they were socially isolated and without protective mechanisms, such as peer support or daily routines, participants incorporated these drugs into their work-from-home regimes. This gave rise to a potential lack of control of their use. This insight contributes to enhancing a nuanced understanding of (un)controlled drug use among young people and the factors that influence this.