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One of the most shocking realizations of all time has slowly been dawning on us: the earth's climate does great flip-flops every few thousand years, and with breathtaking speed. In just a few years, the climate suddenly cools worldwide. With only half the rainfall, severe dust storms whirl across vast areas. Lightning strikes ignite giant forest fires. For most mammals, including our ancestors, populations crash.

Our ancestors lived through hundreds of such abrupt episodes since the more gradual Ice Ages began two and a half million years ago—but abrupt cooling produced a population bottleneck each time, one that eliminated most of their relatives. We are the improbable descendants of those who survived—and later thrived.

William H. Calvin's marvelous A Brain for All Seasons argues that such cycles of cool, crash, and burn powered the pump for the enormous increase in brain size and complexity in human beings. Driven by the imperative to adapt within a generation to "whiplash" climate changes where only grass did well for a while, our ancestors learned to cooperate and innovate in hunting large grazing animals.

Calvin's book is structured as a travelogue that takes us around the globe and back in time. Beginning at Darwin's home in England, Calvin sits under an oak tree and muses on what controls the speed of evolutionary "progress." The Kalahari desert and the Sterkfontein caves in South Africa serve as the backdrop for a discussion of our ancestors' changing diets. A drought-shrunken lake in Kenya shows how grassy mudflats become great magnets for grazing animals. And in Copenhagen, we learn what ice cores have told us about abrupt jumps in past climates.

Perhaps the most dramatic discovery of all, though, awaits us as we fly with Calvin over the Gulf Stream and Greenland: global warming caused by human-made pollution could paradoxically trigger another sudden episode of global cooling. Because of the accumulation of greenhouse gases in the atmosphere, the oceanic "conveyor belt" that sends warmer waters into the North Atlantic could abruptly shut down. If that happens again, much of the Earth could be plunged into a deep chill within a few years. Europe would become as cold and dry as Siberia. Agriculture could not adapt quickly enough to avoid worldwide famines and wars over the dwindling food supplies—a crash from which it would take us many centuries to recover.

With this warning, Calvin connects us directly to evolution and the surprises it holds. Highly illustrated, conversational, and learned, A Brain for All Seasons is a fascinating view of where we came from, and where we're going.

We know that our gas-guzzling cars are warming the planet, the pesticides and fertilizers from farms are turning rivers toxic, and the earth has run out of space for the mountains of unrecycled waste our daily consumption has left in its wake. We’ve heard copious accounts of our impact—as humans, as a society—on the natural world. But this is not a one-sided relationship. Lost in these dire and scolding accounts has been the impact on us and our well-being. You sense it while walking on a sandy beach, or in a wild, woody forest, or when you catch sight of wildlife, or even while gardening in your backyard. Could it be that the natural environment is an essential part of our happiness? Yes, says Eric Lambin emphatically in An Ecology of Happiness. Using a very different strategy in addressing environmental concerns, he asks us to consider that there may be no better reason to value and protect the health of the planet than for our own personal well-being.

In this clever and wide-ranging work, Lambin draws on new scientific evidence in the fields of geography, political ecology, environmental psychology, urban studies, and disease ecology, among others, to answer such questions as: To what extent do we need nature for our well-being? How does environmental degradation affect our happiness? What can be done to protect the environment and increase our well-being at the same time? Drawing on case studies from Asia, Africa, Europe, and North America, Lambin makes a persuasive case for the strong link between healthy ecosystems and happy humans. 

Unique in its scope and evenhanded synthesis of research from many fields, An Ecology of Happiness offers a compelling human-centered argument that is impossible to overlook when we marvel at murmurations of starlings or seek out the most brilliant fall foliage: nature makes our steps a little lighter and our eyes a little brighter. What better reason to protect an ecosystem or save a species than for our own pleasure?

The study of human migration is integral to the understanding of essential features of human experience. Many ancient civilizations were created and modified through migrations, and migrations of later periods gave rise to the modern ethnic map of the world, affecting ideology, economy and politics. Historically, most human migration studies have taken a more specialized approach, often focusing on archaeology or linguistics. Ancient Human Migrations collects outstanding papers from internationally renowned scholars to clarify the need for multidisciplinary approaches to the topic of human migration.

This collection of papers, worldwide in scope, originated from a working conference at the Santa Fe Institute. Admixture is a common outcome of migration, and human populations are all amalgams of ancestors, neighbors, and others. As a result, the volume argues, no “pure” races, cultures, or languages can exist. The very original analyses and discussions presented here return the concept of migration to its rightful place among the known processes of human evolutionary change and variation.

In Anthropomorphic Imagery in the Mesoamerican Highlands, Latin American, North American, and European researchers explore the meanings and functions of two- and three-dimensional human representations in the Precolumbian communities of the Mexican highlands. Reading these anthropomorphic representations from an ontological perspective, the contributors demonstrate the rich potential of anthropomorphic imagery to elucidate personhood, conceptions of the body, and the relationship of human beings to other entities, nature, and the cosmos.
 
Using case studies covering a broad span of highlands prehistory—Classic Teotihuacan divine iconography, ceramic figures in Late Formative West Mexico, Epiclassic Puebla-Tlaxcala costumed figurines, earth sculptures in Prehispanic Oaxaca, Early Postclassic Tula symbolic burials, Late Postclassic representations of Aztec Kings, and more—contributors examine both Mesoamerican representations of the body in changing social, political, and economic conditions and the multivalent emic meanings of these representations. They explore the technology of artifact production, the body’s place in social structures and rituals, the language of the body as expressed in postures and gestures, hybrid and transformative combinations of human and animal bodies, bodily representations of social categories, body modification, and the significance of portable and fixed representations.
 
Anthropomorphic Imagery in the Mesoamerican Highlands provides a wide range of insights into Mesoamerican concepts of personhood and identity, the constitution of the human body, and human relationships with gods and ancestors. It will be of great value to students and scholars of the archaeology and art history of Mexico.
 
Contributors: Claire Billard, Danièle Dehouve, Cynthia Kristan-Graham, Melissa Logan, Sylvie Peperstraete, Patricia Plunket, Mari Carmen Serra Puche, Juliette Testard, Andrew Turner, Gabriela Uruñuela, Marcus Winter

What happens if we abandon the assumption that a person is a discrete, world-making agent who acts on and creates place? This, Monique Allewaert contends, is precisely what occurred on eighteenth-century American plantations, where labor practices and ecological particularities threatened the literal and conceptual boundaries that separated persons from the natural world.

Integrating political philosophy and ecocriticism with literary analysis, Ariel’s Ecology explores the forms of personhood that developed out of New World plantations, from Georgia and Florida through Jamaica to Haiti and extending into colonial metropoles such as Philadelphia. Allewaert’s examination of the writings of naturalists, novelists, and poets; the oral stories of Africans in the diaspora; and Afro-American fetish artifacts shows that persons in American plantation spaces were pulled into a web of environmental stresses, ranging from humidity to the demand for sugar. This in turn gave rise to modes of personhood explicitly attuned to human beings’ interrelation with nonhuman forces in a process we might call ecological.

Certainly the possibility that colonial life revokes human agency haunts works from Shakespeare’s Tempest and Montesquieu’s Spirit of the Laws to Spivak’s theories of subalternity. In Allewaert’s interpretation, the transformation of colonial subjectivity into ecological personhood is not a nightmare; it is, rather, a mode of existence until now only glimmering in Che Guevara’s dictum that postcolonial resistance is synonymous with “perfect knowledge of the ground.”

Indigenous nations are on the front line of the climate crisis. With cultures and economies among the most vulnerable to climate-related catastrophes, Native peoples are developing twenty-first century responses to climate change that serve as a model for Natives and non-Native communities alike.

Native American tribes in the Pacific Northwest and Indigenous peoples around the Pacific Rim have already been deeply affected by droughts, flooding, reduced glaciers and snowmelts, seasonal shifts in winds and storms, and the northward movement of species on the land and in the ocean. Using tools of resilience, Native peoples are creating defenses to strengthen their communities, mitigate losses, and adapt where possible.

Asserting Native Resilience presents a rich variety of perspectives on Indigenous responses to the climate crisis, reflecting the voices of more than twenty contributors, including tribal leaders, scientists, scholars, and activists from the Pacific Northwest, British Columbia, Alaska, and Aotearoa / New Zealand, and beyond. Also included is a resource directory of Indigenous governments, NGOs, and communities and a community organizing booklet for use by Northwest tribes.