The Art of Stirring Things Up

When we look closely at myths and tales from around the world, we see that the archetype of the trickster plays an absolutely essential role in the growth and development of everyone else within the story. In fact, we can safely say that in many cases without a trickster there generally isn’t much of a story at all to tell. Noted scholar Lewis Hyde sums it up even further by stating succinctly: “Trickster makes this world.”

Obviously, tricksters are not simply found in stories, but everywhere you find surprise, laughter and a deeper understanding. There is a little bit of trickster in every single one of us, and a lot in those who consistently help us laugh at ourselves and our circumstances—our comedians.

Like the archetypal tricksters of myth, our best comedians not only are funny, they can help us see the world in a completely new way. They break boundaries by discussing things that are taboo in the society, and bringing them into the light to be seen and understood rather than remain in the shadows of fear. The status quo does not remain unchanged in the hands of a great comedian. Something new is brought forth. Continue reading “The Art of Stirring Things Up”

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The Art of Stirring Things Up

Left vs. Liberal: How Intellectual History Can Help Make Sense of the Divide

2020

Most Democrats want their party to emerge from the impending primaries united in its effort to defeat President Trump in the 2020 presidential election. This is certainly understandable, especially since many of them assume that Trump’s unexpected Electoral College victory in 2016 partly owes to the divisions sowed by the race for the Democratic nomination, when Hillary Clinton’s path to nomination was slowed by the surprising socialist sensation Bernie Sanders. Another bruising primary season, so the wisdom goes, will doom Democratic solidarity, making it easier for Trump to win reelection.

Dreams of unity notwithstanding, it seems likely that the Democratic primaries will be yet another bitter slog.

Dreams of unity notwithstanding, it seems likely that the Democratic primaries will be yet another bitter slog. This is especially true if Sanders chooses to run again, since many of those who opposed his bid for the nomination remain angry about the role he played in 2016. But it’s likely the forthcoming primaries will be nasty even if Sanders decides not to run, and instead hands the socialist mantle off to another candidate. Continue reading “Left vs. Liberal: How Intellectual History Can Help Make Sense of the Divide”

Left vs. Liberal: How Intellectual History Can Help Make Sense of the Divide

Surviving R. Kelly and The Rape of Joan Bellinger

Like many Americans, I watched Lifetime’s six-hour Surviving R. Kelly docuseries earlier this month. The series painstakingly narrates how Kelly leveraged his multiple advantages—of gender, wealth, fame, and age—to victimize teenage black women, whose intersecting inequalities have long been exploited by perpetrators of all races. My recent book, Obscene Pedagogies: Transgressive Talk and Sexual Education in Late Medieval Britain, argues that this racialized sexual disadvantage has its cultural roots in medieval attitudes toward young low-income women. The popular stereotype of the sexually available servant girl responsible for her own exploitation was later racialized so the medieval “wanton wench” became the stereotyped “likely [attractive] Negro wench, about seventeen years of age” advertised for sale in 1781 and the “fast little girl” cited several times in Surviving R. Kelly by those who chose to deny Kelly’s abuse.

We can see the traumatic real-life effects of sexualizing socially disadvantaged young women not only in Surviving R. Kelly but also in premodern legal cases. In Canterbury in 1574, a fifteen-year-old servant named Joan Bellinger appeared before two town officials. She testified that her master, the tailor Stephen Jeffrey, had ordered her to come to him one evening when his wife was out enjoying supper with a neighbor. He grabbed her by the arm and threw her down on a bed before exposing himself to her, pulling up her dress, and raping her. Joan reported that “she did tell him that he did hurte her, and he said, ‘No, Joane, I do not hurte the, for this dothe me good and thee no harme.’” He forced her to swear that she would not tell her parents or anyone else what he had done. Similarly, Jerhonda Pace broke a nondisclosure agreement to say of Kelly’s sexual predation when she was sixteen, “I told him it was a bit uncomfortable…It was painful.”

harris-pedagogies

John Petrean, one of the jurors in Kelly’s 2008 child pornography trial, explained why he had voted to acquit Kelly. “I just didn’t believe them, the women,” he said regarding the young black women who had testified about Kelly’s abuse. “The way they dressed, the way they acted…I didn’t like them…I disregarded all what they say [sic].” In other words, his deep-seated misogynoir prevented him from believing their experiences. Similarly, one of Kelly’s former employees said, “I thought, These bitches are crazy.” In contrast, the sixteenth-century witnesses in Joan’s case believed her: three women appointed by the town alderman examined Joan and affirmed “that she…is very sore hurt in her prevy partes, by suche meanes as she hathe confessed.”

Both R. Kelly and Stephen Jeffrey used various forms of power at their disposal—including gender, age, and socio-economic status—to victimize young women disadvantaged by intersecting inequalities. Just as young black women are disproportionately victims of sexual violence, with between forty and sixty percent reporting coercive sexual contact before the age of eighteen, young servant women in fifteenth- and sixteenth-century England were similarly vulnerable. Living in urban areas far from their families, sharing close quarters with their employers, and subject to stereotypes that portrayed them as perpetually sexually available, servant girls appear repeatedly in premodern legal records as victims of abuse and exploitation. Katherine Bronyng’s master and mistress forced her to sleep in their son’s bed, resulting in her pregnancy and legal punishment in 1505. Margaret Haburgh’s master impregnated her and killed her baby by throwing it into the sea in 1519.

Both Surviving R. Kelly and these premodern cases remind us how social inequalities have intersected for centuries to produce violence that falls more heavily than some bodies than others. And they remind us, echoing #MeToo founder Tarana Burke, that movements to end sexual violence cannot ignore poor women and women of color, who have borne the disproportionate burdens of victimization and survival for far too long.

Carissa M. Harris is Assistant Professor of English at Temple University and author of the recently published Obscene Pedagogies: Transgressive Talk and Sexual Education in Late Medieval Britain.

Surviving R. Kelly and The Rape of Joan Bellinger

Why Strong Governments are Bad for Precarious Workers

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Philip Rathgeb, author of the recently published Strong Governments, Precarious Workers: Labor Market Policy in the Era of Liberalization, chatted with our publicity manager Cheryl Quimba. Here’s their conversation:

What is Strong Governments, Precarious Workers about?

It examines why some European welfare states protect unemployed and ‘atypically’ employed workers better than others. While all countries faced the emergence of such precarious workers, some compensated them with better protection and training, whereas others reinforced new divisions within the workforce. The question is, why? Looking at the cases of Austria, Denmark, and Sweden in particular, I find that trade unions are the most consistent force in resisting precarious employment and welfare. What is most striking, however, is that left-right differences between political parties matter less for trade unions – and thus precarious workers – than differences between weak and strong governments. Only when governments are weak can trade unions enforce greater social solidarity in the interest of precarious workers. The book therefore challenges theories that attribute precarity to union clientelism.

Can you explain this relationship between strong governments and precarious workers?

The gradual stages of the liberalization era shifted the balance of class power from labor to capital, which created opportunities for employer associations to push governments in their preferred direction. Governments of the right as well as the left therefore stimulated job creation by liberalizing the labour market. Strong governments are unrestrained in this regard, because they are internally united and have enough seats in parliament. As a result, they can marginalize trade unions to prevent lengthy and costly negotiations. Weak governments, by contrast, need trade unions for consensus mobilization, which creates opportunities for trade unions to strike policy deals for precarious workers. Variations in government strength best explain why trade unions in Social Democratic countries like Denmark and especially Sweden faced remarkable defeats in labor market reform, whereas their counterparts in a Conservative country like Austria remained influential and could thus enhance the protection of precarious workers.

What motivated you to write this book?

What I find striking is the gradual breakdown of the long-term employment relationship in favour of flexible short-term jobs. Among the middle classes of my generation – the so-called “millennials” – this shift is often welcomed, because it can create greater autonomy in working life. You can switch jobs and adapt working hours according to your current life situation or desire for self-realization. This is certainly a great progress for well-educated people without problems in making ends meet or reconciling work-family life.

But I care more about the other side of this story: in-work poverty, unpredictable income, low protection when unemployed or retired. While “flexibility” means greater autonomy for some, it means greater insecurity for others. I wanted to understand when political actors respond to the social demands of workers that are unemployed or on temporary ‘atypical’ contracts, as they face the costs of growing flexibility on contemporary labour markets.

Why do you think this is important?

Precarity is associated with several trends that are detrimental to democracy and society. First, we know that precarious workers are less likely to vote, because they gradually lose faith in the political system. This refers to a process of political resignation so impressively captured by Marie Jahoda, Paul Lazarsfeld, and Hans Zeissel in their seminal study Die Arbeitslosen von Marienthal. I vividly remember reading this book when I was in high school, as it has shaped my way of thinking about unemployment ever since. Second, it is clear that precarious workers are more likely to face economic poverty, unequal life chances, poor health, and even an increased relative risk of suicide. Understanding how political actors respond to precarity is thus of great political and social significance in contemporary capitalism.

 

Philip Rathgeb is a post-doctoral researcher in the Department of Politics and Public Administration at the University of Konstanz.

Why Strong Governments are Bad for Precarious Workers

Ideas and Things

Can we be forgiven for feeling overwhelmed by American culture and politics? Daily we read or more like hear about political polarization, deep ideological divides, a politicized Supreme Court, protests over race and history. Of course, there are histories and context to each issue and conflict, but sometimes what we need is something more fundamental. Behind all these things are ideas.

Intellectual historians have attracted larger and larger audiences that are hungry for explanations about the origins, contexts, and consequences of ideas that seem more powerful than ever. How do we understand a society riddled by profound contradictions—a society that transitioned, most recently, from Barack Obama to Donald Trump?

Ideas matter. A lot. Most people recognize as much. Intellectual history—the study of ideas in the past—thus has a lot to offer people. With my colleague Andrew Hartman, we have co-edited a collection conceived with this basic fact in mind.

We asked the authors to consider the following question: How might the methods of intellectual history shed light on contemporary issues with historical resonance? Their answers, while rigorous, original, and challenging, are eclectic in approach and temperament. For example, to understand the battle for the soul of the Democratic Party between the left and liberals (or supporters of Bernie Sanders and Hilary Clinton, respectfully), Hartman argues we need to grapple with the idea of freedom: “The left’s mission—the reason for its existence—was to expand the idea of political freedom, which was limited and went by the name of liberalism, to include economic freedom, a broadened conception that went by the name of socialism. The route to such freedom was class struggle.”

In another essay, David Sehat helps us locate a position from which to look critically at “originalism” or the idea that seems to capture the politicized nature of the present U.S. Supreme Court better than any other. Sehat explains: “Intellectual historians, like all historians, recognize [the] reality of historical change and growth, which is why they have tended to be some of the strongest critics of originalism. They know that the past is different than the present; that time is corrosive of meanings, arrangements, and cultural ideas at particular moments; that its corrosiveness leaves only remnants from the past that historians must pick over to make sense of now-lost worlds; and that the reconstruction of the past is always, as a result, only provisional and partial. As such there is not, historians have suggested, a set of interpretive rules to be followed by which original meaning will be revealed, since that meaning was contested at the founding and has evolved over the centuries.”

But when we come right down to the most pressing questions of our age, we all want to know “why Trump?”

In her essay tracing the genealogy of conservatism, Liza Szefel wonders in an era that is “post-truth” what good is intellectual history to such a question? She offers an answer: “A line of inquiry gaining traction attempts to move beyond rise and fall narratives to examine conservatism not merely as an ideology, grass roots social movement, or party, but as a sensibility, temperament, and mentality. Casting conservatism as an orientation brings into relief values shared by the left and right.” Indeed, intellectual history uses the tools of social history and cultural history to look at the world—as well as world views—of Trump’s working-class supporters. By doing so, Szefel demonstrates how intellectual history identifies the ideas behind all sorts things, including Donald Trump.


 

About the author of this blog post: Raymond Haberski, Jr. is Professor of History and Director of American Studies at Indiana University-Purdue University Indianapolis. He is the co-author of the upcoming #CornellPress title American Labyrinth: Intellectual History for Complicated Times. Take a closer look and pre-order your copy here.

Ideas and Things

The Gospel According to John Cleese

A friend of mine once put forward the theory that art and religion developed to pay homage to, or to pray for, good hunting. He’d been talking about the prehistoric cave paintings at Lascaux—the idea being that hunting was so central to these folks’ survival that they didn’t just choose, but were compelled, to create the art that today evokes in us so deep a sense of wonder. Of course, if this art sprang from such an elemental well, so too would have the engineering of weapons for the hunt: the triangles of pointed rock, the straight charcoal lines of spears arcing toward their prey. Art and design; geometry and engineering. Sounds something like what we do at Cornell.

And then there is John Cleese, Cornell’s longtime professor-at-large. Since 1999, he’s been visiting, lecturing, listening, and making us laugh. He has been our most surprising tutor, our unexpected long-term guest. Yet as well-known as he is, many Cleese fans (and even Cornellians) have no idea what he’s about outside of his day job. Professor at Large, a new collection of Cleese’s public talks at Cornell, presents a portrait of a mind at work. His topics are wide-ranging, from psychology to religion to screenwriting. But over and over, what reappears in different contexts is a fascination with the creative process, and (usefully) his interest in how to get there, as well as pitfalls to avoid, on the path to the “relaxed, attentive, open, and inquiring states of mind,” that allow creativity to flourish.

As it turns out, Professor at Large is, on one hand, a kind of how-to book for students of creativity. One could unearth a decent cache of listicle points from its pages, if need be. (My favorite, which happens to be from the screenwriter William Goldman: “Read it five or six times, each time with a different color pen.”) It’s also an argument shouted against prevailing winds. Cleese pays due respect to “the practical workaday thinking” that “relies on the application of reason and logic to known data.” However, he warns against a common bias toward “fast, purposeful, logical thinking,” not only in how we pursue success in business and academics, but also in our search for personal happiness.

(Listicle point: Get a cat. “The nice thing about cats is when they grow up, they don’t blame you for everything.”)

The quiet, open space, both physical and metaphorical, that Cleese defines as necessary for creative production will be familiar to practitioners of meditation, to solitary wanderers, and to those seeking to understand with humility the sacred writings of their chosen religion. It (surprisingly) comes as no surprise that much of Professor at Large has to do with religion and mysticism. Cleese makes it clear that they are not necessarily synonyms and are frequently at odds. He is against the certitude of doctrine because of what it stifles: the same openness of mind that summons up creative insight. One might call his writing the Gospel According to Brian, which in fact is the subject of an essay that’s both amusing and profound.

My friend told me that the Neanderthals buried their dead with amulets of sharpened stone. The better to hunt in the afterlife, he said. I’m no scholar, and I don’t know if it’s true, but it makes a good story.

cleese cover


About the author of this blog post: Elizabeth Kim is marketing designer for Cornell University Press, where she continues to look on the bright side of life.

*Original source of featured image: Empire

 

The Gospel According to John Cleese

The smile of the human bomb: an upcoming #CornellPress title

In 2017, nearly six thousand people were killed in suicide attacks across the world. And only a few weeks ago, featured in the morning news, were the reports on a bombing that killed dozens in Pakistan, together with a wave of suicide attacks that took place in southern Syria. Bombs, violence, and suicide attacks seem to transcend the boundaries of geography and time; while the frequency of these episodes remains unchanged. But what have we learned about this ugly side of humanity? And in the aftermath, how can we better grasp these expressions of violence? Is it even possible to stand in a terrorist’s shoes?

In The Smile of the Human Bomb, Gideon Aran dissects the moral logic of the suicide terrorist. Looking into the events that led to the dramatic toll of deaths in 2017, the book is a firsthand examination of the bomb site in the last moments before the explosion, at the moment of the explosion, and during the first few minutes after the explosion. Aran uncovers the suicide bomber’s final preparations before embarking on the suicide mission: the border crossing, the journey toward the designated target, penetration into the site, and the behavior of both sides within it. The book sheds light on the truth of the human bomb.

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Photo by Thomas Griesbeck

Aran’s gritty and often disturbing account comes from joining and watching the devout Jewish volunteers who gather the scorched fragments of the dead after terrorist attacks, interrogation protocols, interviews with Palestinian armed resistance members and retired Israeli counterterrorism agents, questioning of failed suicide terrorists in jail, and conversations with the acquaintances of human bombs.

The Smile of the Human Bomb provides new insights on the Middle East conflict, political violence, radicalism, victimhood, ritual, and death and unveils a suicide terrorism scene far different from what is conventionally pictured. In the end, Aran discovers, the suicide terrorist is an unremarkable figure, and the circumstances of his or her recruitment and operation are prosaic and often accidental. The smiling human bomb is neither larger than life nor a monster, but an actor on a human scale. And suicide terrorism is a drama in which clichés and chance events play their role.

As we continue to witness suicide attacks throughout the world, this upcoming #CornellPress title challenges all conventional approaches to the issue, and is a must-read for all of those trying to understand what lies behind terrorists’ motives, and what is unravelling in their minds at the moment of executing such violent and complex acts.

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About the author of this blog post: Adriana Ferreira is the Social Media Coordinator at Cornell University Press. She is excited about the new wonderful books being published and looking forward to promoting more upcoming fall/winter #CornellPress releases.

The smile of the human bomb: an upcoming #CornellPress title

THE HEADSCARF IN THE UNITED STATES (or the celebration of freedom on this 4th of July)

The Fourth of July is so close you can almost sense it. And to most people, it feels like freedom and independence. But how does it feel to the Muslim American women wearing a headscarf (or hijab) on that day?

The question about the headscarf, its meaning, and, more than anything, the experience of the women that wear it, has fascinated me for a long time. Maybe because some people don’t seem to think much about it, beyond the simple act of wearing a scarf in itself; maybe because to others, it evokes sentiments of distrust and anxiety, led mainly by stereotypical images propagated on TV.

In April 2014 I traveled to Turkey and asked questions about this practice myself. Because I knew little about it, I was surprised to find out that most Muslim women embraced the covering of their hair, and sometimes their whole body, as an expression of their identities. They talked about religious liberty, their sense of femininity carefully embroidered and woven in cloth.

A few years later, as I strolled the streets of Casablanca, Morocco, I was witness to the same phenomena. Arm in arm, gossiping in their burkas, or with smiling eyes in a hijab, women were voicing their beliefs. How is it that I had not seen through the veil of my own cultural bias, unable to understand the subtleties of wearing a head-covering scarf?

HEADSCARF

The issue of Islamic head-covering and the political and social debates on the topic are as multiple as they are complex. This 4th of July, I invite those interested in unveiling its construction and political consequences, to listen to our latest podcast with Bozena Welborne, Aubrey Westfall, and Sarah Tobin, co-authors of The Politics of the Headscarf in the United States.

On this Independence Day, their book provides us with a chance to hear from Muslim American women, to learn about their values and beliefs, and how they express their identities in a country that aims to be the model of democratic pluralism.

 

 

“I love identifying myself as that, as a Muslim American, especially in that order, too, because this is my country and my religion is the most important to me. But after that, like . . .  this is where I was born, this is where I was raised and I was born with these values, American values of tolerating freedom of expression and freedom of religion and freedom of the press, and I think that’s one reason why our country is so successful is because we’re tolerating so much diversity and therefore people from all over the world can come and bring their talents into our country. So, I take a lot of pride in that phrase, Muslim American.”

—The Politics of the Headscarf in the United States (p.162)

 


 

Recommended artist to follow with this post:

http://www.boushraart.com/

 

About the author of this blog post: Adriana Ferreira is the Social Media Coordinator at Cornell University Press. She is grateful to have had the opportunity to travel around the world and meet people from various countries, with different cultural values and religious beliefs, and to be part of a diverse, multi-cultural and heterogeneous community.

 

THE HEADSCARF IN THE UNITED STATES (or the celebration of freedom on this 4th of July)

The power of activism: speaking out for clean water in the Hudson River

Earth Day 2018 is around the corner. What can we take from it this year, what can we repeat from the past, and what can we do differently? The story of the Hudson River presented by David Schuyler in Embattled River is a great place to start. An investigative narrative filled with lessons to be learned, it is a call to action for all of us who want to live in harmony with nature, and an example of how important it is to raise one’s voice when it comes to leading change.

My dirty stream

Named Mahicantuck (or “river that flows two ways”) by native peoples long before Hudson’s arrival, the Hudson River has been a key battleground in modern US environmentalism since 1962, when Consolidated Edison announced plans to construct a pumped storage electrical generating power plant at Storm King Mountain. But the pollution and bleak future of the Hudson River was as clear as water even before that, and by 1950, the impact of humans and our abuse of the river’s natural resources was evident.

Still waters

Still waters run deep, and a loose coalition of activists were ready to act and defend the river. Led by Scenic Hudson, and later joined by groups such as Riverkeeper, Clearwater, the Hudson River Valley Greenway, and the Hudson River Valley National Heritage Area, the coalition won the first of many legal and publicity battles that would halt pollution of the river, slowly reverse the damage of years of discharge, and protect hundreds of thousands of acres of undeveloped land in the river valley.

As Schuyler shows, the environmental victories on the Hudson had broad impact. In the state at the heart of the story, the victory resulted in the creation of the New York State Department of Environmental Conservation (1970) to monitor, investigate, and litigate cases of pollution. At a national level, the environmental ferment in the Hudson Valley contributed directly to the creation of the Environmental Protection Agency in 1970, the passage of the Clean Water Act in 1972, and the creation of the Superfund in 1980 to fund the cleanup of toxic dump sites.

An ongoing battle

As a result of the Clean Water Act and some enforcement by the Environmental Protection Agency and the state Department of Environmental Conservation, the Hudson River is cleaner than at any time since the dawn of industrialization in the nineteenth century. But the presence of so many chemicals in the water and the flesh of the fish that inhabit it—many of them known carcinogens—makes the efforts of the river’s defenders an ongoing battle, and today the struggle to control its uses and maintain its ecological health persists.

An arm of the sea where salty sea water meets fresh water running off the land, the Hudson River plays a pivotal role in the emergence of modern environmentalism in the United States. Embattled River is proof of what can be achieved when environmental activists stand for nature, and the stories of the pioneering advocates told by Schuyler provide lessons, reminders, and the inspiration to celebrate this Earth Day.

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Featured event:

Join the Olana Partnership from Saturday May 26th onwards, and be part of its First Ever Facebook Book Club with author David Schuyler, to discuss his newly published book Embattled River.

 

 

 

Recommended song  for this post:

 

About the author of this blog post: Adriana Ferreira is the Social Media Coordinator at Cornell University Press. She is passionate about sustainability and the environment, and as a kid was obsessed with a book called Mi hermana Clara ecologista.

 

 

 

 

 

The power of activism: speaking out for clean water in the Hudson River

Bird Feeding: 4 mystifying facts you didn’t know

Backyard Birds of NewYork by Kate Dolamore
Original watercolor courtesy of Kate Dolamore Art

A recent 1869 Cornell University Podcast revealed that an astonishing one third to a half of the homes in Northwestern Europe, the United States, and Australia are feeding wild birds. We get it, bird feeding is a huge trend. And yet . . . should we do it? Well here’s some food for thought:

Birds of a feather flock together. Or not. When it comes to feeding wild birds, different species that would not necessarily mingle, come together in an unnaturally small area to share food. The dangers of such unique turnout include the spreading of diseases, the attracting of predators, and the consuming of rare foods.

Food for thought. According to the author of The Birds at My Table Darryl Jones, birds are much like humans, and will jump at the opportunity to indulge in sugary or salty foods. In Australia, for example, people often feed birds meat. The Australian Broadcast Corporation asked Jones about this practice, which can lead to obstruction in the bird’s beak and ultimately to bacterial infection. And it gets worse. Birds eating at feeders are now exposed to foods that are intended for human consumption; such as cereals and stock foods, pumpkin seeds, chicken eggs and eggshells, fat, rind, lard, marrow, and table scraps. With an increasing demand for more convenient products and ready-made feed mixes, an entire corporate business dedicated to bird feeding is growing to the detriment of the actual well-being of the birds.

The sky is the limit. Jones roots himself in the idea that mindfulness is key when it comes to bird feeding: “Your feeder is one link in a gigantic chain . . . Your private, personal action of providing food for birds changes the structure of an entire, interconnected ecosystem.” The Conversation joined this debate and posted an article including simple rules to follow when taking part in an activity that “has become acceptable, widespread, and even a sign of moral expression.”

Two birds with one stone. People may think that by putting up a bird feeder they are both helping the birds while undertaking an enjoyable activity, but Jones concludes that the feeders are actually for us. In providing information on how to feed birds responsibly, he is getting the discussion on the table. And he’s not alone. The Sydney Morning Herald featured an article on bird feeding that focuses on doing so with care.

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All things considered, The Birds at My Table conveys the idea that bird-feeding, done conscientiously, can be a valuable experience. On a human level, it provides with pleasure and personal fulfillment. It allows the average person to connect with nature within the confinements of their own garden and in a sense, bond with the birds. Jones’s book helps fill in the information gaps on how to feed the birds and challenges us to do so with awareness, and to become good hosts.

Find more information on the author or to purchase The Birds at My Table, here.

 

As the American Ornithology Meeting 2018 #AOS18AZ and the Northeast Natural History Conference #NENHC18 are happening, discover more ornithology titles from the press:

 

 

 

Recommended song for this post:

 

About the author of this blog post: Sierra Grazia is a senior writing major at Ithaca College with minors in comparative literature and writing for film, television, and emerging media. When Sierra is not writing or reading, she enjoys spending her time running for her college cross country and track team, taking photographs, and traveling.

 

Bird Feeding: 4 mystifying facts you didn’t know