SUMMARYThis article explores three instances of the frictions and negotiations that are sparked by specific transnational encounters with global capitalist temporality. Capitalist ideas about the proper ways to organize time and labor have long dominated global practices. Such ideas simultaneously force acceptance of a limited model of the proper relationships between work and everyday life. This article provides ethnographic descriptions of the work rhythms of three men in interconnected contexts—those of an indigenous Saraguro (Ecuador) man, the experience of a migrant Saraguro man who works in industrial agriculture in the United States, and the author's experience as an academic.

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To become citizens of the world, students must understand with their heads, hands, and hearts the complex realities that people live within in a globalizing but nonetheless richly diverse world. A short-term study-abroad program, while brief in duration, may profoundly affect student learning and, indeed, transform life paths by providing students real experiences of cosmopolitan consciousness. The program described below and represented by the accompanying videos focuses on immersive, service-based learning in Costa Rica for the purpose of exploring sustainability in its multiple registers-social, environmental, and economic. Student reflection and commentary from our Costa Rican host institution confirm that programs such as this contribute critical insight toward the formation of globally competent citizens.

The central goal [of anthropological humanism] is to explore, foster, and indeed create other possibilities for human thought and activism, to keep alive the habit of humanity's continual reshaping of its own image and, hence its own reality. The overriding goal then is the fostering of human freedom, both cultural and individual . . . If our task as educators is to make ourselves, our students, and our society uneasy, uncertain, and therefore more free we must add to empiricism a whole new range of means, not only of investigating and knowing, but also of understanding and in particular of communicating other ways of being human.-Toni Flores Fratto (1976), "Toward an Anthropological Humanism"

This article explores environmental imaginations in two cultural contexts-in the tales of an indigenous Saraguro, Ecuador, storyteller and in environmental science stories from the Great Lakes. By juxtaposing two examples of cultures grappling with the presence of exotic species in their waters, I raise comparative questions about how we conceptualize human-environment relations in the contemporary world, as well as how moral authority regarding the environment is perceived in different cultural contexts. In bringing these two types of stories together, the article refutes the idea that scientifically based understandings of human-environment relations are immune to culture. [