Christian B. Miller's "The Honesty Crisis"

Christian B. Miller is the A. C. Reid Professor of Philosophy at Wake Forest University. He is the author of over 130 articles as well as Moral Psychology (2021), Moral Character: An Empirical Theory (2013), Character and Moral Psychology (2014), The Character Gap: How Good Are We? (2017), and Honesty: The Philosophy and Psychology of a Neglected Virtue (2021). He is a contributor for Forbes, and his writings have appeared in The New York Times, Wall Street Journal, Dallas Morning News, Slate, The Conversation, Newsweek, Aeon, and Christianity Today. Thanks to a $4.4 million grant from the John Templeton Foundation, he directed The Honesty Project, one of the largest research initiatives ever undertaken on honesty.

Miller applied the “Page 99 Test” to his latest book, The Honesty Crisis: Preserving Our Most Treasured Virtue in an Increasingly Dishonest World, and shared the following:

From page 99:

Culture Building. The biggest influence on student cheating is what their peers are doing. So the appropriate counterbalance, it seems, is to build a culture of honesty and integrity in a school.

A centerpiece of such culture building is often an honor code. As one researcher defines it, “An honor code is a community code of conduct guided by ethical principles defining the expectations for students to act with honesty and integrity and acknowledging the shared responsibility of all members” (Tatum 2022: 33).

In my experience, such codes are pretty familiar in the U.S., but not nearly as much in other places around the world. So some examples might help. Here, for instance, is the honor code that students at my school have to affirm:

"Wake Forest University is an academic community that subscribes to an honor system. By accepting membership in this community, each student assumes the obligation to be trustworthy in all pursuits. I pledge that I have not given or received information concerning this exam."

The Page 99 Test works okay, but not great, I would say. Combined with the title of the book, The Honesty Crisis, the reader should get the impression from this page that one area of society that I am worried about when it comes to dishonesty is student cheating, and furthermore that I am offering some concrete recommendations on how to address that cheating. At the same time, the reader won't get an impression of what the five other honesty crises are that I address, as well as the chapters on what honesty is, how there is some good news coming from psychology, and why honesty is an important virtue which is worth preserving.

To give a little bit more of an introduction to the rest of the book, I define an honesty crisis as any situation in which dishonest behavior has become incentivized to a greater degree, and at the same time it has become harder to catch or detect. That's a bad combination. In addition to AI student cheating, I also discuss in detail online infidelity, deepfakes, sermon plagiarism, celebrity and dishonesty, and political misinformation. I also try to offer some practical suggestions for addressing these crises, where appropriate, in order to preserve what I argue is an incredible important virtue.

Visit Christian B. Miller's website.

--Marshal Zeringue

Craig S. Simpson's "Television is Where You Find It"

Craig S. Simpson is the director of special collections and archives at San José State University. He is the coauthor of Above the Shots: An Oral History of the Kent State Shootings, with Gregory S. Wilson, and Cinema Then and Now: James Naremore—Conversations with Craig S. Simpson.

Simpson applied the “Page 99 Test” to his new book, Television Is Where You Find It: A History of Feature Filmmakers in TV, and reported the following:

Readers flipping directly to page 99 would have their attention grabbed by the only f-bomb in the entire 201pp. book. It’s near the top of the page, in a quote by pioneering Black filmmaker Melvin Van Peebles: “We have this romantic idea that all blacks should be radicals. Get the fuck out of here!” It soon becomes clear that this quote concerns the very non-radical Bill Cosby, as he transitioned from standup comedy to being the first Black lead (or co-lead, with white actor Robert Culp) of a TV series, NBC’s I Spy (1965-1968). I note that I Spy’s “international locales took the series out of the racial turmoil of 1960s America,” and then I quote scholar Donald Bogle’s observation, “Consequently…it was felt that audiences would never question such matters as hotel accommodations in foreign lands.”

After I Spy, the page continues, Cosby created and starred in The Bill Cosby Show, which premiered on NBC in September 1969. (This series preceded the more famous The Cosby Show, a cultural phenomenon that aired on the same network from 1984-1992.) Compared to the other networks, NBC was ahead of the curve “for the equitable portrayal of minorities on TV.” The National Association of Radio and Television Broadcasters “followed NBC’s example with its members pledging that ‘racial or nationality types shall not be shown on television in such matter as to ridicule the race or nationality.”

There’s a section break, followed by a discussion of the mixed-bag of opportunities afforded to Black creatives through the 1950s and 1960s—from the pernicious Beulah and Amos ‘n’ Andy to the more positive if politically skittish Julia (starring Diahann Carroll) and The Bill Cosby Show. The last paragraph on page 99 ends in media res with a description of how the premiere of Cosby’s new show “illustrates how Cosby’s modus operandi was to approach a relevant social issue only to gingerly sidestep it,” which continues on page 100.

Page 99 comes little more than a third of the way into the seventh chapter of a ten-chapter critical study, twelve counting the “Intro” and “Outro.” For readers who turned to it without context, the page would be misleading in terms of content but an accurate example of my overall approach. I should take pains to emphasize that Bill Cosby is not a major figure in the book, nor is he even the primary subject of the chapter. Chapter 7 concerns Melvin Van Peebles, and uses his episode for The Bill Cosby Show, “Really Cool,” as a case study for how he transitioned (briefly) to television in between a pair of significant motion pictures, Watermelon Man and Sweet Sweetback’s Baadasssss Song. My chapter posits that “Really Cool” serves as a bridge between the two films in terms of technique (blending the aesthetics of American sitcoms with the French New Wave [Van Peebles lived in France for several years prior to returning to the States]) and theme (the historical and political meanings of Melvin Donaldson’s “image of the ‘running black man’”). I discuss how Van Peebles undercuts Cosby’s persona throughout the episode. I also observe that Melvin Van Peebles and Orson Welles (the subject of Chapter 4) had more in common than one might think.

As I explain in the Intro, Television is Where You Find It “offers a tour through an earlier period of television, with ten feature filmmakers who made the transition to TV as our collective guide.” Spanning the years 1955-1990, my book begins with Alfred Hitchcock and ends with David Lynch, with (in addition to Van Peebles and Welles) Leo McCarey, Ida Lupino, Budd Boetticher, Michael Powell, George Cukor, and Martin Scorsese heading the chapters in between. Also from my Intro: “Each chapter blends critical analysis of the particular episode in question with broader context pertaining to the overall series, comparisons to other programs, the body of work of each filmmaker, and the wider culture of the era, using archival resources when available. Each case study gets woven into the whole.” Page 99 offers a taste of that.

Television is Where You Find It was a rigorous yet fun book to research and write, and I hope readers will find its connections and discoveries surprising, absorbing, and illuminating.

Learn more about Television Is Where You Find It at the Rutgers University Press website.

--Marshal Zeringue

Kieran J. O'Keefe's "Suffering for the Crown"

Kieran J. O'Keefe is Assistant Professor of History at Lyon College.

He applied the "Page 99 Test" to his new book, Suffering for the Crown: The Hudson Valley Loyalists and the Violence of Revolution, with the following results:

From page 99:

Although some of this violence was opportunistic freebooting, much of it was driven by a desire for revenge. In November 1777, soldiers under William Tryon’s command had burned homes on Philipsburg Manor. Continental general Samuel Holden Parsons wrote to Tryon, criticizing his attack, saying that there was “no benefit” whatsoever for burning the homes, and that it had been done solely to be cruel. He also chastised Tryon for stripping “women and children of necessary apparel to cover them from the severity of a cold night.” Parsons warned that he did not want to conduct war in this cruel manner, but that he would retaliate in kind if necessary. Tryon replied by reminding Parsons that Patriots had burned New York City in 1776 (as Tryon believed), leaving many more people exposed to a cold night than he had done in this attack. Because Tryon felt that Revolutionaries had refused to conduct the war in an honorable manner, he would not cease his aggressive tactics. Tryon added that he would “burn every Committee Man’s house within my reach” and that he was willing to offer a reward of twenty-five dollars for each committeeman brought to British lines.

This text explains some of the violence in Westchester County, New York, during the American Revolutionary War. Perhaps no county anywhere in the United States was more ravaged by the conflict than Westchester. The northern section of the county was controlled by the American Revolutionaries, the southern portion by the British, while the area in between was the "neutral ground," or really a violent no-man's land. The back-and-forth violence in Westchester County led to many retaliatory raids, including the one undertaken by Royal Governor William Tryon on page 99. In particular, Tryon vented his anger at members of committees of safety, which were revolutionary bodies overseeing the war effort on the local level, and which were generally responsible for suppressing Loyalist activity.

I think this excerpt gives readers a decent idea of what part of the book is about. Chapters two and three (this passage is from chapter three) look at the Revolution as a civil war in the Hudson Valley, which highlights the struggle between Patriots and Loyalists. But the remainder of the book goes in a different direction. Chapter four explores Loyalist reintegration after the war, while chapters five and six look at the experiences of Loyalists who went into exile, primarily in what is now Canada. Indeed, a major goal of the book is to see how a violent civil war shaped the Loyalists of the Hudson Valley down the road, which is not apparent in the excerpt. So, page 99 gives readers a flavor of the book without revealing its whole scope.

Learn more about Suffering for the Crown at the University of Virginia Press website.

--Marshal Zeringue

Chloe Chapin's "Suitable"

Chloe Chapin holds a PhD in American Studies from Harvard University and master's degrees in fashion and textile studies from the Fashion Institute of Technology and costume design from the Yale School of Drama. She has taught fashion history, costume design, gender studies, and anthropology. As a costume designer for over twenty years, her credits include Broadway musicals, opera, and Shakespeare.

Chapin applied the “Page 99 Test” to her new book, Suitable: The Sartorial Revolution and the Fashioning of Modern Men, and shared the following:

If you open Suitable to page 99, you will find yourself smack in the middle of a discussion about the historical evolution of the engineering of crotches of men’s trousers. The page details the nineteenth-century transition from tight, light-colored breeches and pantaloons (which proudly displayed men’s calves and genitals) to the roomier, darker trousers we recognize today. I note that as the construction of pants shifted, "a man was now forced to pick one leg-tube or the other for his genitals to occupy." This anatomical reality required bespoke tailors to ask clients which side they "dressed on" (left or right) so the pattern could be skillfully cut to accommodate them.

I laughed out loud when I turned to page 99. Readers opening to this page would get a fantastic—if perhaps unexpectedly intimate—idea of the whole book. While a reader might be momentarily caught off guard by the focus on male genitalia, this page does perfectly encapsulate the book's central thesis: the modern male suit is not a natural or neutral garment, but a highly engineered piece of technology designed to reshape and conceal the male body. The test works brilliantly here as a browser's shortcut to the book's core themes.

Suitable traces the "Sartorial Revolution" from the late eighteenth through the mid- nineteenth centuries, exploring how and why white men abandoned the colorful, decorative fashions of the aristocracy in favor of the plain, dark uniform of the modern suit (a shift I call “peacocks to penguins.”) Page 99 shows how this physical transformation happened on the body. By shrouding the legs and obscuring the groin with dark wool, the suit hid both physical vulnerability and overt sexuality. In its place, the suit projected an image of rational, democratic, and disembodied authority. The book argues that this shift wasn't just a matter of changing aesthetic tastes; it was a powerful political maneuver. The dark suit became a visual shorthand for civic virtue, helping to naturalize white male power by making it look inherently stable, unremarkable, and "plain."

Page 99 is also a good demonstration of my overall methodological approach. By combining my two decades of experience as a theatrical costume designer with traditional historical archives, I wanted to uncover the material reality of how these clothes actually fit, felt, and functioned. The page proves that the ubiquitous black suit was actually a radical, highly constructed political tool, built stitch by stitch and seam by seam.

Visit Chloe Chapin's website.

--Marshal Zeringue

Sarah M. S. Pearsall's "Freedom Round the Globe"

Sarah M. S. Pearsall is an award-winning historian with degrees from Yale, Harvard, and Cambridge, where she taught for nearly a decade. She is a professor in, and soon to be Chair of, the Department of History at Johns Hopkins. She wrote her new book, Freedom Round the Globe: A World History of the American Revolution, as both a National Endowment for the Humanities Public Scholar and Distinguished Fellow in the American Revolution at the British Library.

Pearsall applied the “Page 99 Test” to Freedom Round the Globe and reported the following:

Page 99 of Freedom Round the Globe focuses on the strategies of the royal governor of Virginia, John Murray, Earl of Dunmore to win popularity in the 1770s. Dunmore had few supporters in Virginia in 1774, given that he represented the British crown in a period of rising protests and that he was a member of a detested minority (Scots), to boot. In a bid to increase his popularity, he brought his wife and children to join him: a time-honored strategy to humanize politicians. He also started a war against Indigenous Americans, notably Shawnees, in order to placate settlers eager to move west into Indigenous homelands. This dark, not to say cynical, strategy resulted in Dunmore’s War in 1774, which even some Virginians at the time saw as a political ploy. Neither strategy worked for Dunmore, and the human costs were significant, especially for Native Americans.

Page 99 here is representative of the book in its linkages between events in the “thirteen colonies” and those in a wider world. Every chapter of the book starts outside the thirteen colonies in order to offer a new perspective on central ideals of the Declaration of Independence and the American Revolution. Page 99 is in Chapter 4, which begins in Edinburgh, Scotland, with an all-male debating society allowing women to join its audience to discuss happiness and other major topics. There is, then, a thread about Scotland and its connections with the American Revolution, shown here in the discussion of Dunmore. The book also considers consistently the fraught and often violent relations between settlers and Indigenous nations, as in this consideration of Dunmore’s War.

This section also sets up an examination (in the next chapter) of Lord Dunmore’s proclamation in November 1775, once fighting had begun. He offered freedom to enslaved men who fled their masters in order to take up arms for the British. In the eyes of Americans such as George Washington, such a move turned Dunmore from an unpopular governor into a villain. Virginia enslavers saw this decision as abject treachery, and it made some join the rebellion. It also meant that many more enslaved people fled to British lines to win freedom: an irony considering American Patriots considered themselves the defenders of liberty.

So, the Page 99 Test works here in showing global connections and in terms of setting up critical connections between the American Revolution, slavery, and settler violence.

Learn more about the book at the publisher's website.

The Page 99 Test: Polygamy: An Early American History.

--Marshal Zeringue

Cameron Seglias's "Settling Debt"

Cameron Seglias is Assistant Professor of American Studies, Goethe University Frankfurt am Main, Germany.

He applied the "Page 99 Test" to his new book, Settling Debt: Antislavery and Colonial Crisis, with the following results:

Page 99 analyzes several passages from the fascinating eighteenth-century Quaker Ralph Sandiford, an antislavery writer who is still not well known outside of specialist circles. In these passages, Sandiford reflects on the corruption of religious and political elites who profit from racialized slavery and the traffic in enslaved Africans. As I put it on page 99: “Sandiford’s point is that the ‘unrighteous’ enslaving ministers that ‘teach, or oversee, or discipline the Church...have lost their Savour of the Gospel.’ And as long as they continue to ‘preach to others, they...become Castaways, and draw their Flock with them to Perdition.’” In order to resist these enslavers, Sandiford felt that he must make his testimony public through printing his antislavery books. Like others before him (including John Milton), Sandiford believed in the centrality of press freedom for democracy and self-governance.

I still remember working on earlier drafts of what would eventually become page 99. There was something even then that made this page feel particularly dense to me. Perhaps this is because a number of central ideas of the book—especially around questions of religious and political authority—are knotted together in the material that is quoted and analyzed on this page. In other words, page 99 probably is not the best browser’s shortcut for my book, if only because too much context is needed to understand what is being said on it.

Even while I don’t think the Page 99 Test works for my book, the chapter of which page 99 is a part could serve as an entry into the book. The writer I focus on in that chapter (Ralph Sandiford) is a kind of key to unlocking the main arguments and themes of Settling Debt. It was while working on Sandiford’s writing that I figured out what my book is really about. I can sum this up in a quote from his work, in which he says that being involved with racialized slavery makes one a “Debtor and Oppressor in the Creation.”

Learn more about Settling Debt at the Cornell University Press website.

--Marshal Zeringue

Robert K. Brigham's "This Is a True War Story"

Robert K. Brigham is the Shirley Ecker Boskey Professor of History and International Relations at Vassar College. He is the author or coauthor of ten books, among them Reckless: Henry Kissinger and the Tragedy of Vietnam.

Brigham applied the “Page 99 Test” to his new book, This Is a True War Story: My Improbable History with Vietnam, and shared the following:

On page 99, my adopted sister and I are discussing our adoptive mother and her expectations that I make something of myself. She had a dim view toward men in general and she wanted me to be that rare exception...a good man.

Page 99 certainly deals with one of the many complicated relationships I had in my life as an adoptee, but it does not capture any of the major themes of the memoir. I would say that the Page 99 Test fails.

This memoir is about poverty, adoption, families, and war. It is about my lifelong search for my biological family, ending with the discovery that my biological father had been a major influence on my life without my knowing it.

Learn more about This Is a True War Story at the University of Chicago Press website.

--Marshal Zeringue

Daniel N. Jones's "Falling Fast"

Daniel N. Jones is Professor of Management in the College of Business at the University of Nevada Reno (UNR) and core faculty within the Interdisciplinary Social Psychology Program. His research explores the psychology of romantic attraction, deception, and personality--particularly emophilia and the Dark Triad traits--and how these forces shape behavior in contexts ranging from relationships to the workplace to cybersecurity. With a unique blend of scientific rigor and real-world relevance, Jones brings fresh insight into the emotional patterns that define how we love, trust, and connect.

He applied the “Page 99 Test” to his new book, Falling Fast: The Perils and Possibilities of Emophilia, and reported the following:

Page 99 defines emophilia again, which is the tendency to fall in love easily and often. Page 99 articulates how individuals high in emophilia are overly optimistic about how their relationships will turn out, making or loving unrealistic statements like “I will always be here for you.” The page further discusses how these statements are made in earnest and not manipulative. Even though individuals high in emophilia are often unfaithful, they care about their partner, they just find themselves torn between an old flame and a new passion. The chapter also differentiates emophilia (the tendency to fall in love easily and often), with polyamory. Polyamory is where someone maintains more than one love interest in several co-occurring relationships. It is possible that for a person in a polyamorous relationship, the simultaneous love interests may have taken a long time to form and this type of romantic attraction may not happen often. Individuals high in emophilia are beholden to their romantic emotions and often have a tough time deciding between multiple love interests and relationship options. They are in particular drawn to chance encounters and romantic narratives.

The Page 99 Test works reasonably well. I would say readers get a good idea of emophilia. They would get a basic and foundational idea of what emophilia is, an idea about what it is not, and see some unique features of this individual difference.

This page not only defines emophilia as the tendency to fall in love easily and often, it explains how they are unrealistic in their relationship perceptions. They believe they will love someone forever, when most evidence points to a pattern of frequently finding someone new. This unrealistic optimism about a relationship lasting forever is not manipulative, it is self-deceptive. The page also differentiates emophilia from relationship styles like polyamory. Someone can be high in emophilia and engage in polyamory. But someone may have only fallen in love twice, those love interests took a long time to develop, and they happen to have occurred at the same time in a polyamorous relationship. In such cases, the person may be polyamorous, but not high in emophilia. The page concludes with a statement about how romantic notions of “chance encounters” leading to love is popular with those high in emophilia as are the idea of “being there forever” for someone.

Visit Daniel N. Jones's website.

--Marshal Zeringue

Thomas Douglas's "Protecting Minds"

Thomas Douglas is Professor of Applied Philosophy and Director of Research at the Uehiro Oxford Institute, University of Oxford. He trained in clinical medicine (Otago) and philosophy (Oxford) and works chiefly in philosophical bioethics and neuroethics. His research has focussed especially on the ethics of using medical and neuroscientific technologies for non-therapeutic purposes, such as cognitive and moral enhancement, crime prevention, and infectious disease control. He is the author of over 130 academic articles or chapters and has led two major externally funded research projects: 'Neurointerventions in Crime Prevention: An Ethical Analysis' (Wellcome Trust, 2013-2019) and 'Protecting Minds: The Right to Mental Integrity and the Ethics of Arational Influence' (European Research Council, 2020-2025).

Douglas applied the "Page 99 Test" to his latest book, Protecting Minds: The Right Against Mental Interference, with the following results:

A reader who opened my book to page 99 would find themself in the midst of a discussion of what makes a mental state 'important'. The page starts with me suggesting that a mental state might be important because many other mental states depend on it. My belief that the scientific method is a reliable guide to the truth is an important mental state because of the pervasiveness of its effects on the rest of my mental life. But, I go on to suggest, a mental state can also be important because simply because I identify with it in some way, or ascribe it great importance. My attachment to a long deceased friend might be important because I regard it as such, even if it exerts very little influence on the rest of my mental life.

Why am I interested in the importance of mental states? Because my book examines the ethics of interfering with others' minds, and I think that the wrongness of a mental interference may depend on the magnitude of the interference, which may in turn depend on the importance of the interfered with mental-states (rather as the wrongness of a privacy breach might depend on the severity of the privacy breach, which might in turn depend on the sensitivity of the information that is revealed). In the second half of page 99, I turn to consider the question of whether, when assessing the magnitude and wrongness of a mental interference, we should take into account knock-on effects. Suppose you are feeling down, I slip a mood-boosting drug into your coffee, and you feel less gloomy as a result. Moreover, partly as a result of your diminished gloom over the coming days, you begin to develop a passion for model trains. On my view, the magnitude and wrongness of this interference will depend on how important your feeling of gloom was. But does it also depend on the importance of your passion, or lack of passion, for model trains? I am not sure, but that's the question I'm raising here.

Would a person who read only page 99 get a good taste of my book? Boringly, my answer is: in one way, 'yes', and in another way, 'no'. I am guessing a typical reader of this page might think something like: the questions here are interesting, but the style of the answer is dry and pedantic. That's probably a good reflection of the whole book--read it only if you like dry and pedantic! But the reader of page 99 finds themselves in the midst of a discussion that is in many ways a tangent, or at least, is not part of the main thread of the book's argument.

The book's main argument is for the view that all of us possess a right against interference with our minds--analogous to the better-accepted right against interference with our bodies--and for a particular account of the scope of this right. On the account I defend, we are wronged not only by drastic forms of mind-control, like the covert administration of mind-altering drugs, but also by some of the more familiar forms of influence or manipulation that we are repeatedly exposed to online.

Learn more about Protecting Minds at the Oxford University Press website.

--Marshal Zeringue

Amelia Frank-Vitale's "Leave If You Can"

Amelia Frank-Vitale is an Assistant Professor of Anthropology and International Affairs at Princeton University. An anthropologist of migration and violence in Central America and Mexico, Frank-Vitale has documented the dangers facing people migrating across Mexico and the strategies they develop – including coming together in caravans – to manage those risks and defy restrictions on movement. Her new book, Leave If You Can: Migration and Violence in Bordered Worlds, examines how Honduran youth navigate life after deportation, illuminating the changing nature of deportation as a consequence of the externalization of borders and connecting regimes of mobility control - and the creative ways people challenge them - across scale and space.

Frank-Vitale applied the “Page 99 Test” to her new book, Leave If You Can: Migration and Violence in Bordered Worlds, and shared the following:

Page 99 includes this quote, first in Spanish, then in English:

Si a mí, un niño me dice, “Profe, yo me voy,” yo lo que puedo hacer es tomar su mano, si tengo dinero, dárselo, decirle que le vaya bien, que Espero que Dios lo cuide, lo guarde en ese camino, y que llegue. (If a child comes to me and says, “profe, I’m leaving,” all I can do is take their hand, if I have money, give it to the, wish them well, and say that I hope that God protects them and takes care of them on this journey and that they make it.)

The Profe here is a teacher at two elementary schools in San Pedro Sula, Honduras. He makes multiple appearances in the book, but the scene on this page is of a day I spent with him during which he was participating in a government-NGO pilot program to teach children about the dangers of migrating, aimed at reducing out-migration. Page 99 begins halfway into another lengthy quote in Spanish, but the English is there in full, telling me how he feels about having to participate in these activities:

“I’m giving this talk here, telling the youth not to go. But this is a hypocritical talk, I feel like a hypocrite… the government comes and says to me, give this talk so the children don’t migrate. But what opportunity does the state give to this child? There is no opportunity. I feel like a hypocrite…You can tell people that they are going to get taken by the Zetas. You tell them that they’ll fall from the train, that they’ll lose a leg. You tell them that in the United States they are going to be in prison… but the people say I prefer that to staying here… I go because in Honduras they chop people up, they leave them in sacks along the side of the road… How am I going to tell a young person not to migrate, with what moral authority?”

This quote, on this page, is a remarkably fitting condensation of the themes this book addresses: young people growing up in a Honduras surrounded by the ever-present possibility of extreme violence and a negligent, abandoning state; youth leaving Honduras, again and again, and knowing exactly why they are leaving without imagining that migration will be easy or safe; and, finally, that the punitive and violent immigration enforcement of the United States does not deter people from trying to get to the place where they feel like they’ll have a better chance of making the life they want for themselves. There are other dynamics also present in the book – the nature of border externalization, the history and impact of migrant caravans, the relationship that gangs have to neighborhood-by-neighborhood territorial control, the ordinary violence of mass deportations – but the core argument of the book is that deportation produces more movement, not less. Page 99 captures both that essential assertion and the way in which it is grounded throughout the book in the close up, fine grained ethnographic field work I did in San Pedro Sula.

Another aspect of the book that this page brings out: the interspersing of the original Spanish quotes followed by their English translation. Though this is not necessarily standard form for books like this, I wanted to retain the Spanish for two reasons. First, I think it’s a way of bringing more readers with varying degrees of bilingualism more directly into the social worlds depicted in the book. Then, while all the fieldwork for the book was conducted in Spanish, it is not my first language. I wanted to ensure that Spanish-speakers, especially Honduran Spanish-speakers, could access the words and stories in the language in which they were spoken as much as possible. We carry a lot of responsibility to tell the stories that are entrusted to us in the most responsible way possible; including the original words, as I did with the Profe on page 99, is one way I try to do that.

Visit Amelia Frank-Vitale's website.

--Marshal Zeringue