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In Water Brings No Harm, Matthew V. Bender explores the history of community water management on Mount Kilimanjaro in Tanzania. Kilimanjaro’s Chagga-speaking peoples have long managed water by employing diverse knowledge: hydrological, technological, social, cultural, and political. Since the 1850s, they have encountered groups from beyond the mountain—colonial officials, missionaries, settlers, the independent Tanzanian state, development agencies, and climate scientists—who have understood water differently. Drawing on the concept of waterscapes—a term that describes how people “see” water, and how physical water resources intersect with their own beliefs, needs, and expectations—Bender argues that water conflicts should be understood as struggles between competing forms of knowledge.

Water Brings No Harm encourages readers to think about the origins and interpretation of knowledge and development in Africa and the global south. It also speaks to the current global water crisis, proposing a new model for approaching sustainable water development worldwide.

Water is a vital part of every ecosystem on the planet. It is a prerequisite for the basic function and productive efficiency of life on Earth. Today, approximately a third of the earth's population suffers because of water scarcity, and by the year 2025, this percentage is likely rise to two-thirds. Water Resources: Efficient, Sustainable and Equitable Use shows what conflicts this will entail, and provides a basis for possible solutions.

From Chinese factories making cheap toys for export, to sweatshops in Bangladesh where name-brand garments are sewn—studies on the impact of globalization on workers have tended to focus on the worst jobs and the worst conditions. But in When Good Jobs Go Bad, Jeffrey Rothstein looks at the impact of globalization on a major industry—the North American auto industry—to reveal that globalization has had a deleterious effect on even the most valued of blue-collar jobs.

 

Rothstein argues that the consolidation of the Mexican and U.S.-Canadian auto industries, the expanding number of foreign automakers in North America, and the spread of lean production have all undermined organized labor and harmed workers. Focusing on three General Motors plants assembling SUVs—an older plant in Janesville, Wisconsin; a newer and more viable plant in Arlington, Texas; and a “greenfield site” (a brand-new, state-of-the-art facility) in Silao, Mexico—When Good Jobs Go Bad shows how global competition has made nonstop, monotonous, standardized routines crucial for the survival of a plant, and it explains why workers and their local unions struggle to resist. For instance, in the United States, General Motors forced workers to accept intensified labor by threatening to close plants, which led local unions to adopt “keep the plant open” as their main goal. At its new factory in Silao, GM had hand-picked the union—one opposed to strikes and committed to labor-management cooperation—before it hired the first worker. 

 

Rothstein’s engaging comparative analysis, which incorporates the viewpoints of workers, union officials, and management, sheds new light on labor’s loss of bargaining power in recent decades, and highlights the negative impact of globalization on all jobs, both good and bad, from the sweatshop to the assembly line.

 

Thomas Sheridan's study of the municipio of Cucurpe, Sonora, offers new insight into the ability of peasants to respond to ecological and political change. In order to survive as small rancher-farmers, the Cucurpeños battle aridity and one another in a society characterized by sharp economic inequality and long-standing conflict over the distribution of land and water.

Sheridan has written an ethnography of resource control, one that weds the approaches of political economy and cultural ecology in order to focus upon both the external linkages and internal adaptations that shape three peasant corporate communities. He examines the ecological and economic constraints which scarce and necessary resources place upon households in Cucurpe, and then investigates why many such households have formed corporate communities to insure their access to resources beyond their control. Finally, he identifies the class differences that exist within the corporate communities as well as between members of those organizations and the private ranchers who surround them.

Where the Dove Calls (the meaning of "Cucurpe" in the language of the Opata Indians), an important contribution to peasant studies, reveals the household as the basic unit of Cucurpe society. By viewing Cucurpe's corporate communities as organizations of fiercely independent domestic units rather than as expressions of communal solidarity, Sheridan shows that peasants are among the exploiters as well as the exploited. Cucurpe¤os struggle to maintain the autonomy of their households even as they join together to protect corporate grazing lands and irrigation water. Any attempt to weaken or destroy that independence is met with opposition that ranges from passive resistance to violence.

Land ownership by individual citizens is a cornerstone of American heritage and a centerpiece of the American dream. Thomas Jefferson called it the key to our success as a democracy. Yet the question of who owns America not only remains unanswered but is central to a fundamental conflict that can pit private property rights advocates against government policymakers and environmentalists.
    Land use authority Harvey M. Jacobs has gathered a provocative collection of perspectives from eighteen contributors in the fields of law, history, anthropology, economics, sociology, forestry, and environmental studies. Who Owns America? begins with the popular view of land ownership as seen though the television show Bonanza! It examines public regulation of private land; public land management; the roles culture and ethnic values play in land use; and concludes with Jacobs’ title essay.
    Who Owns America? is a powerful and illuminating exploration of the very terrain that makes us Americans. Its broad set of theoretical and historical perspectives will fascinate historians, environmental activists, policy makers, and all who care deeply about the land we share.

Harry L. Davis joined the faculty of the University of Chicago Booth School of Business in 1963, and he has since become one of the most influential figures in business education in the United States and abroad. He helped develop the first core leadership program of any top-rated MBA institution in the country and the Management Lab. Davis also helped Booth pioneer its first international campus in Barcelona in 1983, where he served as deputy dean for a decade.

On the occasion of the fiftieth anniversary of Davis’s arrival at the Booth School, Why Are You Here and Not Somewhere Else offers seven essays by Davis that offer new perspectives and contribute to a more well-rounded understanding of business education. Adapted from convocation addresses given by Davis at different points during his five-decade career, the essays encapsulate the spirit of business education at the Booth School, while at the same time providing encouraging, invaluable wisdom for those about to embark on business careers or take on leadership positions. Topics addressed range from the role of the university in the business world to the crucial role of intangible values in shaping one’s career.

Davis has been a formative influence on more executives and leaders than perhaps any other business educator living today, and Why Are You Here and Not Somewhere Else provides a unique and valuable perspective on how leaders in business and elsewhere can shape and define their careers in new ways.

Questions about land use, conservation, and preservation—already so perplexing and contentious—take on a new complexity and greater urgency when the land in question is understood as sacred. This is a view increasingly held, as adherents of mainstream religions come to recognize what indigenous peoples knew centuries ago—that the sacred inheres in nature itself. What such a trend means and how it involves the forces of culture, religion, and constitutional law (especially First Amendment clauses concerning the free exercise of religion) are considered with a remarkable breadth and depth of understanding in this important new work.
    Drawing on case studies of national parks and monuments, national forests, and other public lands and resources, Lloyd Burton gives a clear and comprehensive account of how the intertwining influences of culture, religion, and law have affected the management of public lands and resources in the recent past and how they may do so in the future. In a unique and unprecedented way, his book weaves together teachings on nature and the sacred among indigenous and immigrant culture groups in the United States; the relevant constitutional history of religion and government action; and analysis of contemporary conflicts over culture, religion, and public lands management. As such, Worship and Wilderness is essential reading not only for public land managers and environmental policy makers but also for anyone interested in the growing significance of religious interests in the use of resources that constitute our national commons and our common natural heritage.