The Korean Demilitarized Zone (DMZ) has been off-limits to human habitation for nearly seventy years, and in that time, biodiverse forms of life have flourished in and around the DMZ as beneficiaries of an unresolved war. In Making Peace with Nature Eleana J. Kim shows how a closer examination of the DMZ in South Korea reveals that the area's biodiversity is inseparable from scientific practices and geopolitical, capitalist, and ecological dynamics. Drawing on ethnographic fieldwork with ecologists, scientists, and local residents, Kim focuses on irrigation ponds, migratory bird flyways, and land mines in the South Korean DMZ area, demonstrating how human and nonhuman ecologies interact and transform in spaces defined by war and militarization. In so doing, Kim reframes peace away from a human-oriented political or economic peace and toward a more-than-human, biological peace. Such a peace recognizes the reality of war while pointing to potential forms of human and nonhuman relations.

The Angel and the Cholent: Food Representation from the Israel Folktale Archives by Idit Pintel-Ginsberg, translated into English for the first time from Hebrew, analyzes how food and foodways are the major agents generating the plots of several significant folktales. The tales were chosen from the Israel Folktales Archives' (IFA) extensive collection of twenty-five thousand tales. In looking at the subject of food through the lens of the folktale, we are invited to consider these tales both as a reflection of society and as an art form that discloses hidden hopes and often subversive meanings. The Angel and the Cholent presents thirty folktales from seventeen different ethnicities and is divided into five chapters. Chapter 1 considers food and taste-tales included here focus on the pleasure derived by food consumption and its reasonable limits. The tales in Chapter 2 are concerned with food and gender, highlighting the various and intricate ways food is used to emphasize gender functions in society, the struggle between the sexes, and the love and lust demonstrated through food preparations and its consumption. Chapter 3 examines food and class with tales that reflect on how sharing food to support those in need is a universal social act considered a ""mitzvah"" (a Jewish religious obligation), but it can also become an unspoken burden for the providers. Chapter 4 deals with food and kashrut-the tales included in this chapter expose the various challenges of ""keeping kosher,"" mainly the heavy financial burden it causes and the social price paid by the inability of sharing meals with non-Jews. Finally, Chapter 5 explores food and sacred time, with tales that convey the tension and stress caused by finding and cooking specific foods required for holiday feasts, the Shabbat and other sacred times. The tales themselves can be appreciated for their literary quality, humor, and profound wisdom. Readers, scholars, and students interested in folkloristic and anthropological foodway studies or Jewish cultural studies will delight in these tales and find the editorial commentary illuminating.