This article analyzes Sri Lanka's post‐2022 “migration craziness” through ethnographic case studies of transnational families. Combining household histories with national crisis dynamics—currency collapse, austerity, inflation, and political unrest—it explains why middle‐class professionals and skilled youth are emigrating to Australia, New Zealand, and Europe. The analysis foregrounds shifting intergenerational obligations (“kinsurance”), the reorganization of care when adult children move abroad, and the liquidation of property once central to social reproduction. Contrasting earlier circular Gulf labor with contemporary exit, the paper shows how financial turbulence and governance failures reconfigure kin strategies, eldercare, and aspirations, producing deficits and transnational households.

This paper examines the #TwitterMigration discourse following Elon Musk's acquisition of Twitter (renamed X) through an anthropological lens on migration and mobility. Drawing parallels between physical migration and online movement, the study highlights how individuals and communities negotiated whether to stay or leave, shared “social remittances” such as advice and tools, and relied on networks to sustain social capital across platforms. Situating these practices within theories of selectivity, meso‐level mediation, and resistance, the paper argues that anthropology's frameworks reveal both the constraints of platform consolidation and the imaginative, collective strategies users employ to preserve meaningful digital sociality.

This paper explores Latinx women's testimonies of Pentecostal healing through the case of Sofia, a former drug user diverted from prison into a Victory Outreach Recovery Home in California's Central Valley. Drawing on phenomenological medical anthropology, the study highlights how Pentecostal “rhetorics of transformation” recast addiction and trauma as spiritually healable conditions. Testimonies such as “I am recovered” reject secular models like AA's “recovering addict” identity, emphasizing divine deliverance and rebirth. Victory Outreach's faith‐based rehabilitation offers an alternative to incarceration while fostering dignity, belonging, and resilience for Latinx communities confronting addiction, structural inequality, and mass incarceration.

This paper traces a shift in how researchers talk about human‐primate interactions, moving from a focus on conflict to a growing interest in coexistence. Although conflict—like crop‐raiding and aggression—has dominated past research, these narratives often overlook mutual adaptation and positive relationships between people and primates. Drawing on a review of 30 years of literature, the author finds a slow but steady increase in coexistence‐focused studies, particularly in Asia. I argue that embracing coexistence better reflects the complex reality of shared human‐primate spaces and encourages more balanced, collaborative approaches to managing those relationships.

Well into its second century, Anthropology continues to search for its place in the world. Its founders were looking to create a new way of studying humans throughout time and space as a means of better understanding who we are, who we have been, and who we can be. Over the course of the past 50 years, I have participated in government‐based archaeology, academic archaeology, and contract archaeology at the state, federal, and private levels as an anthropological archaeologist. Today's anthropologists often find themselves in a variety of situations where they must find ways of making the discipline relevant in the eyes of community members, the academic world, and even government entities. In this paper I will offer a glimpse of the ways that I believe anthropology has changed over the fifty years I have been in the discipline, the way it hasn't, and the way it should.