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Today, body and language are prominent themes throughout philosophy. Each is strange enough on its own; this book asks what sense we might make of them together. Words reach out. Hands pick up books; eyes or fingertips scan text. But just where, if at all, do words and bodies touch?

In a trio of paired chapters, each juxtaposing an illustrative story or case study to a theoretical exploration, MacKendrick examines three somatic figures of speech: the touch, the fold, and the cut. In the first pairing, resurrection stories in the Gospel of John are set against a chapter on touch, which draws on the work of Jean-Luc Nancy to argue that touch is, paradoxically, the most lasting of the sensory modes in which the resurrected body is presented.

T. S. Eliot's "Ash Wednesday" is then paired with a Deleuzean meditation on the fold. The final pair of chapters examines the sacred heart, an extraordinarily popular Catholic devotional image with an intriguing set of devotees-medieval mystics, sweet old ladies, and tattooed punks-in light of theoretical work of Foucault on the idea of inscribed bodies, of the cut.

Theologically and philosophically sophisticated, indeed masterly, the book never loses its ground in real, specific bodily experience, performing both at the highest levels of abstraction and at the most quotidian levels of everyday life.

Today, body and language are prominent themes throughout philosophy. Each is strange enough on its own; this book asks what sense we might make of them together. Words reach out. Hands pick up books; eyes or fingertips scan text. But just where, if at all, do words and bodies touch?

In a trio of paired chapters, each juxtaposing an illustrative story or case study to a theoretical exploration, MacKendrick examines three somatic figures of speech: the touch, the fold, and the cut. In the first pairing, resurrection stories in the Gospel of John are set against a chapter on touch, which draws on the work of Jean-Luc Nancy to argue that touch is, paradoxically, the most lasting of the sensory modes in which the resurrected body is presented.

T. S. Eliot's "Ash Wednesday" is then paired with a Deleuzean meditation on the fold. The final pair of chapters examines the sacred heart, an extraordinarily popular Catholic devotional image with an intriguing set of devotees-medieval mystics, sweet old ladies, and tattooed punks-in light of theoretical work of Foucault on the idea of inscribed bodies, of the cut.

Theologically and philosophically sophisticated, indeed masterly, the book never loses its ground in real, specific bodily experience, performing both at the highest levels of abstraction and at the most quotidian levels of everyday life.

The essays in this book explore the critical possibilities that have been opened by Veena Das’s work. Taking off from her writing on pain as a call for acknowledgment, several essays explore how social sciences render pain, suffering, and the claims of the other as part of an ethics of responsibility. They search for disciplinary resources to contest the implicit division between those whose pain receives attention and those whose pain is seen as out of sync with the times and hence written out of the historical record.

Another theme is the co-constitution of the event and the everyday, especially in the context of violence. Das’s groundbreaking formulation of the everyday provides a frame for understanding how both violence and healing might grow out of it. Drawing on notions of life and voice and the struggle to write one’s own narrative, the contributors provide rich ethnographies of what it is to inhabit a devastated world.

Ethics as a form of attentiveness to the other, especially in the context of poverty, deprivation, and the corrosion of everyday life, appears in several of the essays. They take up the classic themes of kinship and obligation but give them entirely new meaning.

Finally, anthropology’s affinities with the literary are reflected in a final set of essays that show how forms of knowing in art and in anthropology are related through work with painters, performance artists, and writers.

The essays in this book explore the critical possibilities that have been opened by Veena Das’s work. Taking off from her writing on pain as a call for acknowledgment, several essays explore how social sciences render pain, suffering, and the claims of the other as part of an ethics of responsibility. They search for disciplinary resources to contest the implicit division between those whose pain receives attention and those whose pain is seen as out of sync with the times and hence written out of the historical record.

Another theme is the co-constitution of the event and the everyday, especially in the context of violence. Das’s groundbreaking formulation of the everyday provides a frame for understanding how both violence and healing might grow out of it. Drawing on notions of life and voice and the struggle to write one’s own narrative, the contributors provide rich ethnographies of what it is to inhabit a devastated world.

Ethics as a form of attentiveness to the other, especially in the context of poverty, deprivation, and the corrosion of everyday life, appears in several of the essays. They take up the classic themes of kinship and obligation but give them entirely new meaning.

Finally, anthropology’s affinities with the literary are reflected in a final set of essays that show how forms of knowing in art and in anthropology are related through work with painters, performance artists, and writers.

It is said that words are like people: One can encounter them daily yet never come to know their true selves. This volume examines what words are—how they exist—in religious phenomena. Going beyond the common idea that language merely describes states of mind, beliefs, and intentions, the book looks at words in their performative and material specificity.

The contributions in the volume develop the insight that our implicit assumptions about what language does guide the way we understand and experience religious phenomena. They also explore the possibility that insights about the particular status of religious utterances may in turn influence the way we think about words in our language.

It is said that words are like people: One can encounter them daily yet never come to know their true selves. This volume examines what words are—how they exist—in religious phenomena. Going beyond the common idea that language merely describes states of mind, beliefs, and intentions, the book looks at words in their performative and material specificity.

The contributions in the volume develop the insight that our implicit assumptions about what language does guide the way we understand and experience religious phenomena. They also explore the possibility that insights about the particular status of religious utterances may in turn influence the way we think about words in our language.

There has been much philosophical speculation on the potential failure of language as well as the search for a presentation of the “thing itself” beyond representation. Words Fail pursues the writings of a trio of philosophers—Jacques Derrida, Philippe Lacoue-Labarthe, and Giorgio Agamben—as prime examples of how modern poetry presents us with a profitable vantage point from which to survey the ongoing struggle of living in a highly fragmented world.

Alongside these thinkers, this book looks specifically at the form of spirituality that is given shape by this intersection of poetics and theological-philosophical reflection—all of which offer rich suggestions about our spiritual nature.

There has been much philosophical speculation on the potential failure of language as well as the search for a presentation of the “thing itself” beyond representation. Words Fail pursues the writings of a trio of philosophers—Jacques Derrida, Philippe Lacoue-Labarthe, and Giorgio Agamben—as prime examples of how modern poetry presents us with a profitable vantage point from which to survey the ongoing struggle of living in a highly fragmented world.

Alongside these thinkers, this book looks specifically at the form of spirituality that is given shape by this intersection of poetics and theological-philosophical reflection—all of which offer rich suggestions about our spiritual nature.

The first sustained treatment of religion and religions in the scholarship of a prominent Caribbean thinker

Sylvia Wynter is a profoundly transdisciplinary scholar whose works span an impressive array of theory, literature, science, anthropology, philosophy, and religious studies as well as different forms, including essays, plays, a novel, and a 935-page unpublished manuscript entitled “Black Metamor­phosis: New Natives in a New World.” Whatever the medium, Wynter frequently engages religion as a relevant category of analysis, from reflections on Christianity, Islam, and Rastafarianism to the category and role of religion as a universal aspect of human social production.

Wynter’s writings have received enthusiastic attention by scholars in Black studies, Caribbean theory, critical race theory, literature, and philosophy. But until recently little scholarly writing exists that directly engages the topic of religion in her corpus. Words Made Flesh seeks to fill this gap by focusing exclusively on religion, religions, and religiosity in her work.

Bringing together scholars that provide a wide variety of theoretical perspectives on religion, political theology, social theory, and science studies, this book offers an in-depth engagement with one of the most innovative and important thinkers of the last forty years and illustrates how Wynter’s writing has significant implications for the study of religion and religion’s relationship to colonialism, race, humanism, science, and political theology.

The first sustained treatment of religion and religions in the scholarship of a prominent Caribbean thinker

Sylvia Wynter is a profoundly transdisciplinary scholar whose works span an impressive array of theory, literature, science, anthropology, philosophy, and religious studies as well as different forms, including essays, plays, a novel, and a 935-page unpublished manuscript entitled “Black Metamor­phosis: New Natives in a New World.” Whatever the medium, Wynter frequently engages religion as a relevant category of analysis, from reflections on Christianity, Islam, and Rastafarianism to the category and role of religion as a universal aspect of human social production.

Wynter’s writings have received enthusiastic attention by scholars in Black studies, Caribbean theory, critical race theory, literature, and philosophy. But until recently little scholarly writing exists that directly engages the topic of religion in her corpus. Words Made Flesh seeks to fill this gap by focusing exclusively on religion, religions, and religiosity in her work.

Bringing together scholars that provide a wide variety of theoretical perspectives on religion, political theology, social theory, and science studies, this book offers an in-depth engagement with one of the most innovative and important thinkers of the last forty years and illustrates how Wynter’s writing has significant implications for the study of religion and religion’s relationship to colonialism, race, humanism, science, and political theology.

Words of Life is the sequel and companion to Phenomenology and the "Theological Turn," edited by Dominique Janicaud, Jean-Francois Courtine, Jean-Louis Chrétien, Michel Henry, Jean-Luc Marion, and Paul Ricoeur. In that volume, Janicaud accuses Levinas, Henry, Marion, and Chrétien of "veering" from phenomenological neutrality to a theologically inflected phenomenology. By contrast, the contributors to this collection interrogate whether phenomenology's proper starting point is agnostic or atheistic. Many hold the view that phenomenology after the theological turn may very well be true both to itself and to the phenomenological "things themselves."

In one way or another, all of these essays contend with the limits and expectations of phenomenology. As such, they are all concerned with what counts as "proper" phenomenology and even the very structure of phenomenology. None of them, however, is limited to such questions. Indeed, the rich tapestry that they weave tells us much about human experience. Themes such as faith, hope, love, grace, the gift, the sacraments, the words of Christ, suffering, joy, life, the call, touch, listening, wounding, and humility are woven throughout the various meditations in this volume. The contributors use striking examples to illuminate the structure and limits of phenomenology and, in turn, phenomenology serves to clarify those very examples. Thus practice clarifies theory and theory clarifies practice, resulting in new theological turns and new life for phenomenology.

The volume showcases the work of both senior and junior scholars, including Jean-Luc Marion, Jean-Yves Lacoste, Kevin Hart, Anthony J. Steinbock, Jeffrey Bloechl, Jeffrey L. Kosky, Clayton Crockett, Brian Treanor, and Christina Gschwandtner-as well as the editors themselves.

Words of Life is the sequel and companion to Phenomenology and the "Theological Turn," edited by Dominique Janicaud, Jean-Francois Courtine, Jean-Louis Chrétien, Michel Henry, Jean-Luc Marion, and Paul Ricoeur. In that volume, Janicaud accuses Levinas, Henry, Marion, and Chrétien of "veering" from phenomenological neutrality to a theologically inflected phenomenology. By contrast, the contributors to this collection interrogate whether phenomenology's proper starting point is agnostic or atheistic. Many hold the view that phenomenology after the theological turn may very well be true both to itself and to the phenomenological "things themselves."

In one way or another, all of these essays contend with the limits and expectations of phenomenology. As such, they are all concerned with what counts as "proper" phenomenology and even the very structure of phenomenology. None of them, however, is limited to such questions. Indeed, the rich tapestry that they weave tells us much about human experience. Themes such as faith, hope, love, grace, the gift, the sacraments, the words of Christ, suffering, joy, life, the call, touch, listening, wounding, and humility are woven throughout the various meditations in this volume. The contributors use striking examples to illuminate the structure and limits of phenomenology and, in turn, phenomenology serves to clarify those very examples. Thus practice clarifies theory and theory clarifies practice, resulting in new theological turns and new life for phenomenology.

The volume showcases the work of both senior and junior scholars, including Jean-Luc Marion, Jean-Yves Lacoste, Kevin Hart, Anthony J. Steinbock, Jeffrey Bloechl, Jeffrey L. Kosky, Clayton Crockett, Brian Treanor, and Christina Gschwandtner-as well as the editors themselves.

The increasing need for trained and knowledgeable service providers to work with the aging has been well documented in recent studies. Gutheil writes in her introduction, "growth in the number and proportion of older persons is one of the most dramatic and influential developments of this century, and we must anticipate and address the needs of this burgeoning older population. One anticipated result of the increasing numbers of older persons, especially the oldest old, is an unprecedented demand for support services for older people and their families."

By bringing together practitioners and educators active in the field of elder care, this book examines current concerns and practice issues. Several topics now receiving considerable attention in the fields of aging and social work such as elder abuse, ethical issues in long-term care, the challenges of interdisciplinary teamwork, and the impact of our current economic environment on social agencies, are brought together for the first time in this volume. Timely chapters incorporate current thinking on concerns professionals struggle with on a daily basis.

The chapters reflect the remarkable diversity of the challenges and opportunities in work with older people. Some of these challenges are frustrating, some invigorating – there are many opportunities for stimulating and gratifying practice. A valuable tool for both classroom use and for professionals in direct practice, the book contains two sections, the first provides foundation knowledge essential for work with older people and their families; the second examines current issues in the field of aging. There are the kinds of complex issues that confront professionals in social work, gerontology, counseling, and other fields with a commitment to serving older people and their families.

Working Alternatives explores economic life from a humanistic and multidisciplinary perspective, with a particular eye on religions’ implications in practices of work, management, supply, production, remuneration, and exchange. Its contributors draw upon historical, ethical, business, and theological conversations considering the sources of economic sustainability and justice.

The essays in this book—from scholars of business, religious ethics, and history—offer readers practical understanding and analytical leverage over these pressing issues. Modern Catholic social teaching—a 125-year-old effort to apply Christian thinking about the implications of faith for social, political, and economic circumstances—provides the key springboard for these discussions.

Contributors: Gerald J. Beyer, Alison Collis Greene, Kathleen Holscher, Michael Naughton, Michael Pirson, Nicholas Rademacher, Vincent Stanley, Sandra Sullivan-Dunbar, Kirsten Swinth, Sandra Waddock

Working Alternatives explores economic life from a humanistic and multidisciplinary perspective, with a particular eye on religions’ implications in practices of work, management, supply, production, remuneration, and exchange. Its contributors draw upon historical, ethical, business, and theological conversations considering the sources of economic sustainability and justice.

The essays in this book—from scholars of business, religious ethics, and history—offer readers practical understanding and analytical leverage over these pressing issues. Modern Catholic social teaching—a 125-year-old effort to apply Christian thinking about the implications of faith for social, political, and economic circumstances—provides the key springboard for these discussions.

Contributors: Gerald J. Beyer, Alison Collis Greene, Kathleen Holscher, Michael Naughton, Michael Pirson, Nicholas Rademacher, Vincent Stanley, Sandra Sullivan-Dunbar, Kirsten Swinth, Sandra Waddock

World Literature for the Wretched of the Earth recovers a genealogy of anticolonial thought that advocated collective inexpertise, unknowing, and unrecognizability. Early-twentieth-century anticolonial thinkers endeavored to imagine a world emancipated from colonial rule, but it was a world they knew they would likely not live to see. Written in exile, in abjection, or in the face of death, anticolonial thought could not afford to base its politics on the hope of eventual success, mastery, or national sovereignty. J. Daniel Elam shows how anticolonial thinkers theorized inconsequential practices of egalitarianism in the service of an impossibility: a world without colonialism.

Framed by a suggestive reading of the surprising affinities between Frantz Fanon’s political writings and Erich Auerbach’s philological project, World Literature for the Wretched of the Earth foregrounds anticolonial theories of reading and critique in the writing of Lala Har Dayal, B. R. Ambedkar, M. K. Gandhi, and Bhagat Singh. These anticolonial activists theorized reading not as a way to cultivate mastery and expertise but as a way, rather, to disavow mastery altogether. To become or remain an inexpert reader, divesting oneself of authorial claims, was to fundamentally challenge the logic of the British Empire and European fascism, which prized self-mastery, authority, and national sovereignty.

Bringing together the histories of comparative literature and anticolonial thought, Elam demonstrates how these early-twentieth-century theories of reading force us to reconsider the commitments of humanistic critique and egalitarian politics in the still-colonial present.

World Literature for the Wretched of the Earth recovers a genealogy of anticolonial thought that advocated collective inexpertise, unknowing, and unrecognizability. Early-twentieth-century anticolonial thinkers endeavored to imagine a world emancipated from colonial rule, but it was a world they knew they would likely not live to see. Written in exile, in abjection, or in the face of death, anticolonial thought could not afford to base its politics on the hope of eventual success, mastery, or national sovereignty. J. Daniel Elam shows how anticolonial thinkers theorized inconsequential practices of egalitarianism in the service of an impossibility: a world without colonialism.

Framed by a suggestive reading of the surprising affinities between Frantz Fanon’s political writings and Erich Auerbach’s philological project, World Literature for the Wretched of the Earth foregrounds anticolonial theories of reading and critique in the writing of Lala Har Dayal, B. R. Ambedkar, M. K. Gandhi, and Bhagat Singh. These anticolonial activists theorized reading not as a way to cultivate mastery and expertise but as a way, rather, to disavow mastery altogether. To become or remain an inexpert reader, divesting oneself of authorial claims, was to fundamentally challenge the logic of the British Empire and European fascism, which prized self-mastery, authority, and national sovereignty.

Bringing together the histories of comparative literature and anticolonial thought, Elam demonstrates how these early-twentieth-century theories of reading force us to reconsider the commitments of humanistic critique and egalitarian politics in the still-colonial present.

Worthwhile Places is a fascinating inside look at the history of some of our most treasured national parks. The book illuminates a remarkable public-private partnership that helped to shape our national park system. The close association and warm and lasting friendship between John D. Rockefeller, Jr. and Horace M. Albright is documented through 211 letters covering a 36-year period. The letters portray a common concern for and love of our nation's natural heritage and efforts which preserved countless scenic wonders for future generations. Horace Albright joined the National Park Service at its inception in 1916. He was superintendent of Yellowstone National Park and later director of the National Park Service. After he left government service, he remained active in the conservation movement until his death in 1987. John D. Rockefeller, Jr., a generous supporter of the national park system and other conservation and preservation activities, was one of the earliest proponents of private sector cooperation with the national government's preservation efforts.

The letters provide insights into the plannings and problem solving which led to the creation of Acadia, Grand Teton, Grand Smoky Mountains, and Virgin Islands national parks as well as other conservation/preservation efforts for the California Big Trees, Florida's Bald Cypress Swamp, and Colonial Williamsburg.

Dr. Joseph Ernst's Overview and Epilogue place the letters in their historical perspective and provide glimpses into the lives of John D. Rockefeller, Jr. and Horace M. Albright. This selection of letters highlights the sweep of their vision for America's outdoors, which literally stretched from coast to coast.

At the time of his death in 1995, Georges Canguilhem was a highly respected historian of science and medicine, whose engagement with questions of normality, the ideologization of scientific thought, and the conceptual history of biology had marked the thought of philosophers such as Michel Foucault, Louis Althusser, Pierre Bourdieu, and Gilles Deleuze.

This collection of short, incisive, and highly accessible essays on the major concepts of modern medicine shows Canguilhem at the peak of his use of historical practice for philosophical engagement. In order to elaborate a philosophy of medicine, Canguilhem examines paramount problems such as the definition and uses of health, the decline of the Hippocratic understanding of nature, the experience of disease, the limits of psychology in medicine, myths and realities of therapeutic practices, the difference between cure and healing, the organism’s self-regulation, and medical metaphors linking the organism to society.

Writings on Medicine is at once an excellent introduction to Canguilhem’s work and a forceful, insightful, and accessible engagement with elemental concepts in medicine. The book is certain to leave its imprint on anthropology, history, philosophy, bioethics, and the social studies of medicine.

At the time of his death in 1995, Georges Canguilhem was a highly respected historian of science and medicine, whose engagement with questions of normality, the ideologization of scientific thought, and the conceptual history of biology had marked the thought of philosophers such as Michel Foucault, Louis Althusser, Pierre Bourdieu, and Gilles Deleuze.

This collection of short, incisive, and highly accessible essays on the major concepts of modern medicine shows Canguilhem at the peak of his use of historical practice for philosophical engagement. In order to elaborate a philosophy of medicine, Canguilhem examines paramount problems such as the definition and uses of health, the decline of the Hippocratic understanding of nature, the experience of disease, the limits of psychology in medicine, myths and realities of therapeutic practices, the difference between cure and healing, the organism’s self-regulation, and medical metaphors linking the organism to society.

Writings on Medicine is at once an excellent introduction to Canguilhem’s work and a forceful, insightful, and accessible engagement with elemental concepts in medicine. The book is certain to leave its imprint on anthropology, history, philosophy, bioethics, and the social studies of medicine.

Xamissa is a book-length poem that sounds out the city of Cape Town in a joyful elegy for the city of alternate takes. Xamissa adapts the mythical name for the springs and streams running from Table Mountain to the sea, under the city itself, since before the colonial Dutch ships came—the X of the title standing in for the multiple ways in the languages of the Cape, past and present, the reader may pronounce the first consonant.

A work of documentary poetics that investigates the cost of whiteness in South Africa, Xamissa code-switches at times into Lontara, the subversive Indonesian script that undercuts the prevalence of Dutch in the colonial archive. Through serial questions around the ethics of its address, Xamissa probes the interrelation of language, sociality, and resistance, in its bid to interrogate the archive as a draft of the city’s future.

This book contends that Josiah Royce bequeathed to philosophy a novel idealism based on an ethico-religious insight. This insight became the basis for an idealistic personalism, wherein the Real is the personal and a metaphysics of community is the most appropriate approach to metaphysics for personal beings, especially in an often impersonal and technological intellectual climate.

The first part of the book traces how Royce constructed his idealistic personalism in response to criticisms made by George Holmes Howison. That personalism is interpreted as an ethical and panentheistic one, somewhat akin to Charles Hartshorne's process philosophy. The second part investigates Royce's idealistic metaphysics in general and his ethico-religious insight in particular. In the course of these investigations, the author examines how Royce's ethico-religious insight could be strengthened by incorporating the philosophical theology of Dr. Reverend Martin Luther King, Jr., and Emmanuel Levinas's ethical metaphysics. The author concludes by briefly exploring the possibility that Royce's progressive racial anti-essentialism is, in fact, a form of cultural, antiblack racism and asks whether his cultural, antiblack racism taints his ethico-religious insight.

This book contends that Josiah Royce bequeathed to philosophy a novel idealism based on an ethico-religious insight. This insight became the basis for an idealistic personalism, wherein the Real is the personal and a metaphysics of community is the most appropriate approach to metaphysics for personal beings, especially in an often impersonal and technological intellectual climate.

The first part of the book traces how Royce constructed his idealistic personalism in response to criticisms made by George Holmes Howison. That personalism is interpreted as an ethical and panentheistic one, somewhat akin to Charles Hartshorne's process philosophy. The second part investigates Royce's idealistic metaphysics in general and his ethico-religious insight in particular. In the course of these investigations, the author examines how Royce's ethico-religious insight could be strengthened by incorporating the philosophical theology of Dr. Reverend Martin Luther King, Jr., and Emmanuel Levinas's ethical metaphysics. The author concludes by briefly exploring the possibility that Royce's progressive racial anti-essentialism is, in fact, a form of cultural, antiblack racism and asks whether his cultural, antiblack racism taints his ethico-religious insight.

Available in a new digital edition with reflowable text suitable for e-readers

Written as a character study, Young Hamilton, explores the first twenty-six years of Alexander Hamilton’s life and is designed to reveal how Hamilton’s early years shaped him into the statesman he became.

Yours for the Union is a collection of letters that takes us inside the life and mind of a Civil War soldier. John Chase's reports of his service with the Army of the Potomac, reveal what the war was really like for the men who fought it.

Chase was a 36 year-old cabinetmaker from Roxbury, a widower with four young children when he enlisted as a private in the First Massachusetts Light Artillery. These well written letters portray a man who is trying to provide for his children, maintain his finances, obtain food and clothing to supplement his meager rations, all while marching in the mud and fighting a war. While he was a patriotic Northerner, his occasionally crude language reflects his strong opinion of abolitionists, and especially, of abolitionist politicians.

Yours for the Union is a collection of letters that takes us inside the life and mind of a Civil War soldier. John Chase's reports of his service with the Army of the Potomac, reveal what the war was really like for the men who fought it.

Chase was a 36 year-old cabinetmaker from Roxbury, a widower with four young children when he enlisted as a private in the First Massachusetts Light Artillery. These well written letters portray a man who is trying to provide for his children, maintain his finances, obtain food and clothing to supplement his meager rations, all while marching in the mud and fighting a war. While he was a patriotic Northerner, his occasionally crude language reflects his strong opinion of abolitionists, and especially, of abolitionist politicians.

Zonas Peligrosas: The Challenge of Creating Safe Neighborhoods in Central America examines indicators of orderliness and security in El Salvador, shows how policies and programs based on disorganization theory have been used, and why they might not make Salvadoran urban dwellers safer. In Latin America, these prescriptions form the basis for what has become known as “citizen security” policy. Just as in disorganization theory, citizen security emphasizes strong social cohesion and expectations for action on the part of neighbors and civil society.

Mimicking the methodology of disorganization theorists from the Chicago School, Tom Hare conducted four neighborhood studies in the San Salvador metropolitan area. Mixed methods, including two hundred original survey-interviews, were used to create a rich description of each case. The cases were selected in order to compare and contrast the social order in neighborhoods with varying levels of security and physical and demographic makeup.