Examines the diverse uses and abuses of risk by social actors across a wide range of cultural, ethnic, and geographical locales. The introductory chapter by the two co-editors analyzes and contextualizes current scholarly debates on the social, cultural, and political construction of risk. It is followed by an overview on the anthropology of harm reduction that outlines an innovative framework for culturally informed risk analysis. The remaining nine chapters are organized into three sections, The Cultivation of Fear, Perceptions of Health, Safety, and Hazard: Risk Makers and Risk Takers, and Regulating Risk and the Public's Health. The book aims to address a set of questions of theoretical and practical importance to anthropologists, sociologists, public health scholars and professionals, and public policy advocates, among others. These questions include: How do individuals conceptualize and respond to risk? Can risk be a tool of empowerment for individuals and communities who define themselves as at-risk? How has risk figured recently in the production of health inequality? Has the social contract to provide care in its broadest sense expanded or contracted around issues of risk? Are risk and the imperative to adhere to risk warnings used by experts as a means of social control?

The volume's contributors, medical anthropologists and sociologists, provide rich, grounded ethnographic case material on the processes at work in everyday social life around the globe, as individuals and groups struggle to make saense of the health risks and inequities in their lives and communities. Authors address an array of urgent health concerns, ranging from food safety to environment, new technologies to infectious disease, in such contrasting locales as the US, Europe, South and Southeast Asia, and North Africa, and across diverse ethnicities and social classes.

"Baby safe haven" laws, which allow a parent to relinquish a newborn baby legally and anonymously at a specified institutional location-such as a hospital or fire station-were established in every state between 1999 and 2009. Promoted during a time of heated public debate over policies on abortion, sex education, teen pregnancy, adoption, welfare, immigrant reproduction, and child abuse, safe haven laws were passed by the majority of states with little contest. These laws were thought to offer a solution to the consequences of unwanted pregnancies: mothers would no longer be burdened with children they could not care for, and newborn babies would no longer be abandoned in dumpsters. Yet while these laws are well meaning, they ignore the real problem: some women lack key social and economic supports that mothers need to raise children. Safe haven laws do little to help disadvantaged women. Instead, advocates of safe haven laws target teenagers, women of color, and poor women with safe haven information and see relinquishing custody of their newborns as an act of maternal love. Disadvantaged women are preemptively judged as "bad" mothers whose babies would be better off without them. Laury Oaks argues that the labeling of certain kinds of women as potential "bad" mothers who should consider anonymously giving up their newborns for adoption into a "loving" home should best be understood as an issue of reproductive justice. Safe haven discourses promote narrow images of who deserves to be a mother and reflect restrictive views on how we should treat women experiencing unwanted pregnancy.

By the early 2000s, women in Ireland were arguably freer than any past generation to shape their sexual lives amidst the social freedoms of a globalised society. The Salley Gardens presents reflections from seventy-three heterosexual young women on growing up, forming sexual relationships and some becoming mothers in the last years of the "Celtic Tiger". The authors explore their hope and despair about what it means to be a woman, to use their agency, within the inescapable tensions of newly wealthy Ireland. Their efforts to build their sexual lives are complex and the significant problems they encountered remain unresolved. Women's search for agency is woven into our complex history and continues to reverberate. The bewildering juxtapositions young women faced fifteen years ago have intensified in the present. Then and now, we face conflicts with social expectations of our lives as sexual women, caring women, partners, wives, and mothers. Turning our older history in Ireland towards an exuberant resistance enables us to illuminate the limitations of the female identities imposed by contemporary Ireland. The Salley Gardens helps us rethink what we mean by agency and resistance, revaluing women's actions as we endeavour to value our own lives.

“Baby safe haven” laws, which allow a parent to relinquish a newborn baby legally and anonymously at a specified institutional location—such as a hospital or fire station—were established in every state between 1999 and 2009. Promoted during a time of heated public debate over policies on abortion, sex education, teen pregnancy, adoption, welfare, immigrant reproduction, and child abuse, safe haven laws were passed by the majority of states with little contest. These laws were thought to offer a solution to the consequences of unwanted pregnancies: mothers would no longer be burdened with children they could not care for, and newborn babies would no longer be abandoned in dumpsters. Yet while these laws are well meaning, they ignore the real problem: some women lack key social and economic supports that mothers need to raise children. Safe haven laws do little to help disadvantaged women. Instead, advocates of safe haven laws target teenagers, women of color, and poor women with safe haven information and see relinquishing custody of their newborns as an act of maternal love. Disadvantaged women are preemptively judged as “bad” mothers whose babies would be better off without them. Laury Oaks argues that the labeling of certain kinds of women as potential “bad” mothers who should consider anonymously giving up their newborns for adoption into a “loving” home should best be understood as an issue of reproductive justice. Safe haven discourses promote narrow images of who deserves to be a mother and reflect restrictive views on how we should treat women experiencing unwanted pregnancy.