Search results for ""duke university press""

In Nonhuman Witnessing Michael Richardson argues that a radical rethinking of what counts as witnessing is central to building frameworks for justice in an era of endless war, ecological catastrophe, and technological capture. Dismantling the primacy and notion of traditional human-based forms of witnessing, Richardson shows how ecological, machinic, and algorithmic forms of witnessing can help us better understand contemporary crises. He examines the media-specificity of nonhuman witnessing across an array of sites, from nuclear testing on First Nations land and autonomous drone warfare to deepfakes, artificial intelligence, and algorithmic investigative tools. Throughout, he illuminates the ethical and political implications of witnessing in an age of profound instability. By challenging readers to rethink their understanding of witnessing, testimony, and trauma in the context of interconnected crises, Richardson reveals the complex entanglements between witnessing and violence and the human and the nonhuman.

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In Brutalism, eminent social and critical theorist Achille Mbembe invokes the architectural aesthetic of brutalism to describe our moment, caught up in the pathos of demolition and production on a planetary scale. Just as brutalist architecture creates an affect of overwhelming weight and destruction, Mbembe contends that contemporary capitalism crushes and dominates all spheres of existence. In our digital, technologically focused era, capitalism has produced a becoming-artificial of humanity and the becoming-human of machines. This blurring of the natural and artificial presents a planetary existential threat in which contemporary society’s goal is to precipitate the mutation of the human species into a condition that is at once plastic and synthetic. Mbembe argues that Afro-diasporic thought presents the only solution for breaking the totalizing logic of contemporary capitalism: repairing that which is broken, developing a new planetary consciousness, and reforming a community of humans in solidarity with all living things.

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In The City after Property, Sara Safransky examines how postindustrial decline generates new forms of urban land politics. In the 2010s, Detroit government officials classified a staggering 150,000 lots—more than a third of the city—as “vacant” or “abandoned.” Analyzing subsequent efforts to shrink the Motor City’s footprint and budget, Safransky presents a new way of conceptualizing urban abandonment. She challenges popular myths that cast Detroit as empty along with narratives that reduce its historical decline to capital and white flight. In connecting contemporary debates over neoliberal urbanism to Cold War histories and the lasting political legacies of global movements for decolonization and Black liberation, she foregrounds how the making of—and challenges to—modern property regimes have shaped urban policy and politics. Drawing on critical geographical theory and community-based ethnography, Safransky shows how private property functions as a racialized construct, an ideology, and a moral force that shapes selves and worlds. By thinking the city “after property,” Safransky illuminates alternative ways of imagining and organizing urban life.

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In Revolution Squared Atef Shahat Said examines the 2011 Egyptian Revolution to trace the expansive range of liberatory possibilities and containment at the heart of every revolution. Drawing on historical analysis and his own participation in the revolution, Said outlines the importance of Tahrir Square and other physical spaces as well as the role of social media and digital spaces. He develops the notion of lived contingency—the ways revolutionary actors practice and experience the revolution in terms of the actions they do or do not take—to show how Egyptians made sense of what was possible during the revolution. Said charts the lived contingencies of Egyptian revolutionaries from the decade prior to the revolution’s outbreak to its peak and the so-called transition to democracy to the 2013 military coup into the present. Contrary to retrospective accounts and counterrevolutionary thought, Said argues that the Egyptian Revolution was not doomed to defeat. Rather, he demonstrates that Egyptians did not fully grasp their immense clout and that limited reformist demands reduced the revolution’s potential for transformation.

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Since the early twentieth century, the United States has led a global prohibition effort against certain drugs in which production restriction and criminalization are emphasized over prevention and treatment as means to reduce problematic usage. This “war on drugs” is widely seen to have failed, and periodically decriminalization and legalization movements arise. Debates continue over whether the problems of addiction and crime associated with illicit use of drugs stem from their illegal status or the nature of the drugs themselves. In The Long War on Drugs Anne L. Foster explores the origin of the punitive approach to drugs and its continued appeal despite its obvious flaws. She provides a comprehensive overview, focusing not only on a political history of policy developments but also on changes in medical practices and understanding of drugs. Foster also outlines the social and cultural changes prompting different attitudes about drugs; the racial, environmental, and social justice implications of particular drug policies; and the international consequences of US drug policy.

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During the years between the Civil War and World War II, police in New York City struggled with how to control a diverse metropolis. In Police and the Empire City Matthew Guariglia tells the history of the New York Police Department to show how its origins were built upon and inseparably entwined with the history of race, ethnicity, and whiteness in the United States. Guariglia explores the New York City Police Department through its periods of experimentation and violence as police experts imported tactics from the US occupation of the Philippines and Cuba, devised modern bureaucratic techniques to better suppress Black communities, and infiltrated supposedly unknowable immigrant neighborhoods. Innovations ranging from recruiting Chinese, Italian, and German police to form “ethnic squads” to the use of deportation and federal immigration restrictions to control local crime—even the introduction of fingerprinting—were motivated by attempts to govern a multiracial city. Campaigns to remake the police department created an urban landscape where power, gender, sexuality, race, ethnicity, crime, and bodies collided and provided a foundation for the supposedly color-blind, technocratic, federally backed, and surveillance-based policing of today.

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In Making Gaybies Jaya Keaney explores queer family making as a site of racialized intimacy. Drawing on interviews with queer families in Australia, Keaney traces the lived experiences of choice and constraint as these families seek to craft likeness with their future children and tell stories of chosen family made through love. Queer family building often involves multiracial and multicultural encounters, as intending parents take part in the global fertility industry. Keaney follows queer family making through reproductive technologies and highlights the confines of varied transnational reproductive markets and policies as well as changing formations of race, gender, sexuality, and kinship. Whether sharing the story of white gay men choosing Indian and Thai egg donors to make their surrogate-born children’s ethnicities visually distinct from their own or that of an Aboriginal lesbian and her white partner choosing a Cherokee donor from the United States to articulate a global Indigeneity, Keaney foregrounds the entwinement of reproduction, race, and affect. By focusing on queer family making, Keaney demonstrates how reproduction fosters a queer multiracial imaginary of kinship.

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In Genomics with Care Mike Fortun presents an experimental ethnography of contemporary genomics, analyzing science as a complex amalgam of cognition and affect, formal logics and tacit knowledge, statistics, and ethics. Fortun examines genomics in terms of care—a dense composite of affective and cognitive forces that drive scientists and the relations they form with their objects of research, data, knowledge, and community. Reading genomics with care shows how each resists definition yet is so entangled as to become indistinguishable. Fortun analyzes four patterns of genomic care—curation, scrupulousness, solicitude, and friendship—seen in the conceptual, technological, social, and methodological changes that transpired as the genetics of the 1980s became the genomics of the 1990s, and then the “post-genomics” of the 2000s. By tracing the dense patterns made where care binds to science, Fortun shows how these patterns mark where scientists are driven to encounter structural double binds that are impossible to resolve, and yet are where scientific change and creativity occur.

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Environments associated with migration are often seen as provisional, lacking both history and architecture. As Anooradha Iyer Siddiqi demonstrates in Architecture of Migration, a refugee camp’s aesthetic and material landscapes—even if born out of emergency—reveal histories, futures, politics, and rhetorics. She identifies forces of colonial and humanitarian settlement, tracing spatial and racial politics in the Dadaab refugee camps established in 1991 on the Kenya-Somalia border—at once a dense setting that manifests decades of architectural, planning, and design initiatives and a much older constructed environment that reflects its own ways of knowing. She moves beyond ahistorical representations of camps and their inhabitants by constructing a material and visual archive of Dadaab, finding long migratory traditions in the architecture, spatial practices, landscapes, and iconography of refugees and humanitarians. Countering conceptualizations of refugee camps as sites of border transgression, criminality, and placelessness, Siddiqi instead theorizes them as complex settlements, ecologies, and material archives created through histories of partition, sedentarization, domesticity, and migration.

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In Reckoning with Restorative Justice, Leanne Trapedo Sims explores the experiences of women who are incarcerated at the Women’s Community Correctional Center, the only women’s prison in the state of Hawai‘i. Adopting a decolonial and pro-abolitionist lens, she focuses particularly on women’s participation in the Kailua Prison Writing Project and its accompanying Prison Monologues program. Trapedo Sims argues that while the writing project served as a vital resource for the inside women, it also remained deeply embedded within carceral logics at the institutional, state, and federal levels. She foregrounds different aspects of these programs, such as the classroom spaces and the dynamics that emerged between performers and audiences in the Prison Monologues. Blending ethnography, literary studies, psychological analysis, and criminal justice critique, Trapedo Sims centers the often-overlooked stories of incarcerated Native Hawaiian and Pacific Islander women in Hawai‘i in ways that resound with the broader American narrative: the disproportionate incarceration of people of color in the prison-industrial complex.

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Drawing on history, anthropology, literature, law, art, film, and performance studies, the contributors to Pakistan Desires invite reflection on what meanings adhere to queerness in Pakistan. They illustrate how amid conditions of straightness, desire can serve as a mode of queer future-making. Among other topics, the contributors analyze gender transgressive performances in Pakistani film, piety in the transgender rights movement, the use of Grindr among men, the exploration of homoerotic subject matter in contemporary Pakistani artist Anwar Saeed's work, and the story of a sixteenth-century Sufi saint who fell in love with a Brahmin boy. From Kashmir to the 1947 Partition to the resonances of South Asian gay subjectivity in the diaspora, the contributors attend to narrative and epistemological possibilities for queer lives and loves. By embracing forms of desire elsewhere, ones that cannot correlate to or often fall outside dominant Western theorizations of queerness, this volume gathers other ways of being queer in the world. Contributors. Ahmed Afzal, Asad Alvi, Anjali Arondekar, Vanja Hamzić, Omar Kasmani, Pasha M. Khan, Gwendolyn S. Kirk, Syeda Momina Masood, Nida Mehboob, Claire Pamment, Geeta Patel, Nael Quraishi, Abdullah Qureshi, Shayan Rajani, Jeffrey A. Redding, Gayatri Reddy, Syma Tariq

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Of all the musical developments of rock in the 1960s, one in particular fundamentally changed the music’s structure and listening experience: the incorporation of extended improvisation into live performances. While many bands—including Cream, Pink Floyd, and the Velvet Underground—stretched out their songs with improvisations, no band was more identified with the practice than the Grateful Dead. In Get Shown the Light Michael Kaler examines how the Dead’s dedication to improvisation stemmed from their belief that playing in this manner enabled them to touch upon transcendence. Drawing on band testimonials and analyses of early recordings, Kaler traces how the Dead developed an approach to playing music that they believed would facilitate their spiritual goals. He focuses on the band’s early years, the significance of their playing Ken Kesey’s Acid Test parties, and their evolving exploration of the myriad musical and spiritual possibilities that extended improvisation afforded. Kaler demonstrates that the Grateful Dead developed a radical new way of playing rock music as a means to unleash the spiritual and transformative potential of their music.

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In Virgin Mary and the Neutrino, first published in French in 2006 and here appearing in English for the first time, Isabelle Stengers experiments with the possibility of addressing modern practices not as a block but through their divergence from each other. Drawing on thinkers ranging from John Dewey to Gilles Deleuze, she develops what she calls an “ecology of practices” into a capacious and heterogeneous perspective that is inclusive of cultural and political forces but not reducible to them. Stengers first advocates for an approach to sciences that would emphasize the way each should be situated by the kind of relationships demanded by what it attempts to address. This approach turns away from the disabling scientific/nonscientific binary—like the opposition between the neutrino and the Virgin Mary. An ecology of practices instead stimulates an appetite for thinking reality not as an arbiter but as what we can relate to through the generation of diverging concerns and obligations.

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FUTURE/PRESENT brings together a vast collection of writers, artists, activists, and academics working at the forefront of today’s most pressing struggles for cultural equity and racial justice in a demographically changing America. The volume builds upon five years of national organizing by Arts in a Changing America, an artist-led initiative that challenges structural racism by centering people of color who are leading innovation at the nexus of arts production, community benefit, and social change. FUTURE/PRESENT includes a range of essays and criticism, visual and performance art, artist manifestos, interviews, poetry, and reflections on community practice. Throughout, contributors examine issues of placekeeping and belonging, migration and diasporas, the carceral state, renegotiating relationships with land, ancestral knowledge as radical futurity, and shifting paradigms of inequity. Foregrounding the powerful resilience of communities of color, FUTURE/PRESENT advances the role of artists as first responders to injustices, creative stewards in the cohesion and health of communities, and innovative strategists for equity. Selected contributors. Dahlak Brathwaite, adrienne maree brown, Jeff Chang, Tameca Cole, Ofelia Esparza, Antoine Hunter, Nobuko Miyamoto, Wendy Red Star, Spel, Jose Antonio Vargas, Carrie Mae Weems, Hinaleimoana Kwai Kong Wong-Kalu

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The Border Reader brings together canonical and cutting-edge humanities and social science scholarship on the US-Mexico border region. Spotlighting the vibrancy of border studies from the field’s emergence to its enduring significance, the essays mobilize feminist, queer, and critical ethnic studies perspectives to theorize the border as a site of epistemic rupture and knowledge production. The chapters speak to how borders exist as regions where people and nation-states negotiate power, citizenship, and questions of empire. Among other topics, these essays examine the lived experiences of the diverse undocumented people who move through and live in the border region; trace the gendered and sexualized experiences of the border; show how the US-Mexico border has become a site of illegality where immigrant bodies become racialized and excluded; and imagine anti- and post-border futures. Foregrounding the interplay of scholarly inquiry and political urgency stemming from the borderlands, The Border Reader presents a unique cross section of critical interventions on the region. Contributors. Leisy J. Abrego, Gloria E. Anzaldúa, Martha Balaguera, Lionel Cantú, Leo R. Chavez, Raúl Fernández, Rosa-Linda Fregoso, Roberto G. Gonzales, Gilbert G. González, Ramón Gutiérrez, Kelly Lytle Hernández, José E. Limón, Mireya Loza, Alejandro Lugo, Eithne Luibhéid, Martha Menchaca, Cecilia Menjívar, Natalia Molina, Fiamma Montezemolo, Américo Paredes, Néstor Rodríguez, Renato Rosaldo, Gilberto Rosas, María Josefina Saldaña-Portillo, Sonia Saldívar-Hull, Alicia Schmidt Camacho, Sayak Valencia Triana, Carlos G. Vélez-Ibáñez, Patricia Zavella

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Speechifying collects the most important speeches of Dr. Johnnetta Betsch Cole—noted Black feminist anthropologist, the first Black female president of Spelman College, former director of the Smithsonian Institution's National Museum of African Art, and former chair and president of the National Council of Negro Women. A powerful and eloquent orator, Dr. Cole demonstrates her commitment to the success of historically Black colleges and universities, her ideas about the central importance of diversity and inclusion in higher education, the impact of growing up in the segregated South on her life and activism, and her belief in public service. Drawing on a range of Black thinkers, writers, and artists as well as biblical scripture and spirituals, her speeches give voice to the most urgent and polarizing issues of our time while inspiring transformational leadership and change. Speechifying also includes interviews with Dr. Cole that highlight her perspective as a Black feminist, her dedication to public speaking and “speechifying” in the tradition of the Black church, and the impact that her leadership and mentorship have had on generations of Black feminist scholars.

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In Nimrods, Kawika Guillermo chronicles the agonizing absurdities of being a newly minted professor (and overtired father) hired to teach in a Social Justice Institute while haunted by the inner ghosts of patriarchy, racial pessimism, and imperial arrogance. Charged with the “personal is political” mandate of feminist critique, Guillermo honestly and powerfully recounts his wayward path, from being raised by two preachers’ kids in a chaotic mixed-race family to his uncle’s death from HIV-related illness, which helped prompt his parents' divorce and his mother’s move to Las Vegas, to his many attempts to flee from American gender, racial, and religious norms by immigrating to South Korea, China, Hong Kong, and Canada. Through an often crass, cringey, and raw hybrid prose-poetic style, Guillermo reflects on anger, alcoholism, and suicidal ideation—traits that do not simply vanish after one is cast into the treacherous role of fatherhood or the dreaded role of professor. Guillermo’s shameless mixtures of autotheory, queer punk poetry, musical ekphrasis, haibun, academic (mis)quotations, and bad dad jokes present a bold new take on the autobiography: the fake-punk self-hurt anti-memoir.

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In The Coloniality of the Secular, An Yountae investigates the collusive ties between the modern concepts of the secular, religion, race, and coloniality in the Americas. Drawing on the work of Édouard Glissant, Frantz Fanon, Aimé Césaire, Sylvia Wynter, and Enrique Dussel, An maps the intersections of revolutionary non-Western thought with religious ideas to show how decoloniality redefines the sacred as an integral part of its liberation vision. He examines these thinkers’ rejection of colonial religions and interrogates the narrow conception of religion that confines it within colonial power structures. An explores decoloniality’s conception of the sacred in relation to revolutionary violence, gender, creolization, and racial phenomenology, demonstrating its potential for reshaping religious paradigms. Pointing out that the secular has been pivotal to regulating racial hierarchies under colonialism, he advocates for a broader understanding of religion that captures the fundamental ideas that drive decolonial thinking. By examining how decolonial theory incorporates the sacred into its vision of liberation, An invites readers to rethink the transformative power of decoloniality and religion to build a hopeful future.

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Many listeners first heard “Hound Dog” when Elvis Presley’s single topped the pop, country, and R&B charts in 1956. But some fans already knew the song from Big Mama Thornton’s earlier recording, a giant but exclusively R&B hit. In Hound Dog Eric Weisbard examines the racial, commercial, and cultural ramifications of Elvis’s appropriation of a Black woman’s anthem. He rethinks the history and influences of rock music in light of Rolling Stone's replacement of Presley’s “Hound Dog” with Thornton’s version in its 2021 “500 Greatest Songs of All Time” list. Taking readers from Presley and Thornton to Patti Page’s “Doggie in the Window,” the Stooges’ “I Wanna Be Your Dog,” and other dog ditties, Weisbard uses “Hound Dog” to reflect on one of rock’s fundamental dilemmas: the whiteness of the wail.

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In Together, Somehow, Luis Manuel Garcia-Mispireta examines how people find ways to get along and share a dancefloor, a vibe, and a sound. Drawing on time spent in the minimal techno and house music subscenes in Chicago, Paris, and Berlin as the first decade of the new millennium came to a close, Garcia-Mispireta explains this bonding in terms of what he calls stranger-intimacy: the kind of warmth, sharing, and vulnerability between people that happens surprisingly often at popular electronic dance music parties. He shows how affect lubricates the connections between music and the dancers. Intense shared senses of sound and touch help support a feeling of belonging to a larger social world. However, as Garcia-Mispireta points out, this sense of belonging can be vague, fluid, and may hide exclusions and injustices. By showing how sharing a dancefloor involves feeling, touch, sound, sexuality, and subculture, Garcia-Mispireta rethinks intimacy and belonging through dancing crowds and the utopian vision of throbbing dancefloors.

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In The Other Side of Empathy, Jade E. Davis contests the value of empathy as an affective or critical tool. Whether focusing on technology, colonialism, or racism, she shows how empathy can obscure relationships of dominance, control, submission, and victimization, arguing that these histories taint the whole concept of empathy. Drawing on digital archives of photographs, memoirs, newspapers, interviews, and advertisements regarding nineteenth-century ethnographic museums and human zoos, Davis shows how empathetic responses erase culpabilities from those institutions that commodify difference. She also contends that empathy’s mediation through digital technology cannot lead to more ethical actions, as technology only connects representations of people rather than the people themselves. In empathy’s place, Davis proposes mutual recognition as a way to see and experience others beyond colonial modes of empathy. Davis illustrates that moving beyond empathy allows for a more nuanced understanding of the colonial past and its ongoing impact while providing for a more meaningful affective engagement with the world.

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In Violence of Democracy Ruchi Chaturvedi tracks the rise of India’s divisive politics through close examination of decades-long confrontations in Kerala between members of the Communist Party of India (Marxist) and supporters of the Hindu nationalist Rashtriya Swayam Sevak Sangh and the Bharatiya Janata Party. Drawing on ethnographic fieldwork and extensive archival research, Chaturvedi investigates the unique character of the conflict between the party left and the Hindu right. This conflict, she shows, defies explanations centering religious, caste, or ideological differences. It offers instead new ways of understanding how quotidian political competition can produce antagonistic majoritarian communities. Rival political parties mobilize practices of disbursing care and aggressive masculinity in their struggle for electoral and popular power, a process intensified by a criminal justice system that reproduces rather than mitigating violence. Chaturvedi traces these dynamics from the late colonial period to the early 2000s, illuminating the broader relationships between democratic life, divisiveness, and majoritarianism.

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In The Sovereign Self, Grant H. Kester examines the evolving discourse of aesthetic autonomy from its origins in the Enlightenment through avant-garde projects and movements in the nineteenth and twentieth centuries. Kester traces the idea of aesthetic autonomy—the sense that art should be autonomous from social forces while retaining the ability to reflect back critically on society—through Kant, Schiller, Hegel, Marx, and Adorno. Kester critiques the use of aesthetic autonomy as the basis for understanding the nature of art and the shifting relationship between art and revolutionary praxis. He shows that dominant discourses of aesthetic autonomy reproduce the very forms of bourgeois liberalism that autonomy discourse itself claims to challenge. Analyzing avant-garde art and political movements in Russia, India, Latin America, and elsewhere, Kester retheorizes the aesthetic beyond autonomy. Ultimately, Kester demonstrates that the question of aesthetic autonomy has ramifications that extend beyond art to encompass the nature of political transformation and forms of anticolonial resistance that challenge the Eurocentric concept of “Man,” upon which the aesthetic itself often depends.

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Gaza’s long association with resistance and humanitarian need has generated a complex and ever shifting range of visual material, comprising not just news reports and documentaries, but also essay, experimental, and fiction films, militant videos, and solidarity images. Contributors to Gaza on Screen, who include scholars and Gazan filmmakers, explore the practice, production, and impact of film and videos from and about the Gaza Strip. Conceptualizing screens—both large and small—as tools for mediation that are laden with power, the volume explores Gazan film and video in relation to humanitarianism and human rights, care, community, environment, mobility and confinement, and decolonization. The volume includes visual material ranging from solidarity broadcasts on Lebanese television, mid-twentieth-century British Pathé newsreels, and fiction films to breaking news, visuals of contemporary militant resistance, documentaries, and found footage films, arguing for a visual ecosystem in which differing types of film and video affect and inform each other. Throughout, Gaza on Screen demonstrates that screens shape and sustain relationships between Gaza and the world, and help to sustain the possibility of a different future. Contributors. Nayrouz Abu Hatoum, Shahd Abusalama, Samirah Alkassim, Basma Alsharif, Hadeel Assali, Azza El-Hassan, Hatim El-Hibri, Mohamed Jabaly, Ahmed Mansour, Arab Nasser, Tarzan Nasser, Kamran Rastegar, Viviane Saglier, Abdelsalam Shehada, Yaron Shemer, Rebecca L. Stein, Helga Tawil-Souri, Shaira Vadasaria, Nadia Yaqub

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Revolutionary Feminists tells the story of the radical women’s liberation movement in Seattle in the 1960s and 1970s from the perspective of a founding member, Barbara Winslow. Drawing on her collection of letters, pamphlets, and photographs as well as newspaper accounts, autobiographies, and interviews, Winslow emphasizes the vital role that Black women played in the women’s liberation movement to create meaningful intersectional coalitions in an overwhelmingly White city. Winslow brings the voices and visions of those she calls the movement’s “ecstatic utopians” to life. She charts their short-term successes and lasting achievements, from organizing women at work and campaigning for subsidized childcare to creating women-centered rape crisis centers, health clinics, and self-defense programs. The Seattle movement was essential to winning the first popular vote in the United States to liberalize abortion laws. Despite these achievements, Winslow critiques the failure of the movement's White members to listen to Black, Latina, Indigenous, and Asian American and Pacific Islander feminist activists. Reflecting on the Seattle movement’s accomplishments and shortcomings, Winslow offers a model for contemporary feminist activism.

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In At the Pivot of East and West, Michael M. J. Fischer examines documentary filmmaking and literature from Southeast Asia and Singapore for their para-ethnographic insights into politics, culture, and aesthetics. Women novelists—Lydia Kwa, Laksmi Pamuntjak, Sandi Tan, Jing Jing Lee, and Danielle Lim—renarrate Southeast Asian generational and political worlds as gendered psychodramas, while filmmakers Tan Pin Pin and Daniel Hui use film to probe into what can better be seen beyond textual worlds. Other writers like Daren Goh, Kevin Martens Wong, and Nuraliah Norasid reinvent the detective story for the age of artificial intelligence, use monsters to reimagine the Southeast Asian archipelago, and critique racism and the erasure of ethnic cultural histories. Continuing his project of applying anthropological thinking to the creative arts, Fischer exemplifies how art and fiction trace the ways in which taken-for-granted common sense changes over time, speak to the transnational present, and track signals of the future before they surface in public awareness.

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In The Latinx Guide to Graduate School Genevieve Negrón-Gonzales and Magdalena L. Barrera provide prospective and current Latinx graduate students in the humanities and social sciences fields with a roadmap for surviving and thriving in advanced-degree programs. They document the unwritten rules of graduate education that impact Latinx students, demystifying and clarifying the essential requirements for navigating graduate school that Latinx students may not know because they are often the first in their families to walk that path. Topics range from identifying the purpose of graduate research, finding the right program, and putting together a strong application to developing a graduate student identity, cultivating professional and personal relationships, and mapping out a post--graduate school career. The book also includes resources for undocumented students. Equal parts how-to guide, personal reflection, manifesto, and academic musing, this book gives a culturally resonant perspective that speaks to the unique Latinx graduate student experience.

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Since the 1600s, travelers, scientists, and doctors have claimed that “hermaphroditism” and intersex are disproportionately common among black South Africans. In Envisioning African Intersex Amanda Lock Swarr debunks this claim by interrogating contemporary intersex medicine and demonstrating its indivisibility from colonial ideologies and scientific racism. Tracing the history of racialized research that underpins medical and scientific premises of gendered bodies, Swarr analyzes decolonial actions by intersex South Africans from the 1990s to the present, centering the work of organizers such as Sally Gross, the first openly intersex activist in Africa and a global pioneer of intersex legislation. Swarr also explores African social media activism that advocates for intersex justice and challenges the mistreatment of South African Olympian Caster Semenya. Throughout, Swarr shows how activists displace doctors’ impositions to fashion self-representation. By unseating colonial visions of gender, intersex South Africans are actively disrupting medical violence, decolonizing gender binaries, and inciting policy changes. All author royalties from Envisioning African Intersex will be donated to Intersex South Africa.

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In Screening Social Justice, award-winning anthropologist Sherry B. Ortner presents an ethnographic study of Brave New Films, a nonprofit film production company that makes documentaries intended to mobilize progressive grassroots activism. Ortner positions the work of the company within a tradition of activist documentary filmmaking and within the larger field of “alternative media” that is committed to challenging the mainstream media and telling the truth about the world today. The company’s films cover a range of social justice issues, with particular focus on the hidden workings of capitalism, racism, and right-wing extremism. Beyond the films themselves, Brave New Films is also famous for its creative distribution strategies. All of the films are available for free on YouTube. Central to the intention of promoting political activism, the films circulate through networks of other activist and social justice organizations and are shown almost entirely in live screenings in which the power of the film is amplified. Ortner takes the reader inside both the production process and the screenings to show how a film can be made and used to mobilize action for a better world.

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In recent years, social scientists have turned their critical lens on the historical roots and contours of their disciplines, including their politics and practices, epistemologies and methods, institutionalization and professionalization, national development and colonial expansion, globalization and local contestations, and public presence and role in society. The Social Sciences in the Looking Glass offers current social scientific perspectives on this reflexive moment. Examining sociology, anthropology, philosophy, political science, legal theory, and religious studies, the volume’s contributors outline the present transformations of the social sciences, explore their connections with critical humanities, analyze the challenges of alternate paradigms, and interrogate recent endeavors to move beyond the human. Throughout, the authors, who belong to half a dozen disciplines, trace how the social sciences are thoroughly entangled in the social facts they analyze and are key to helping us understand the conditions of our world. Contributors. Chitralekha, Jean-Louis Fabiani, Didier Fassin, Johan Heilbron, Miriam Kingsberg Kadia, Kristoffer Kropp, Nicolas Langlitz, John Lardas Modern, Álvaro Morcillo Laiz, Amín Pérez, Carel Smith, George Steinmetz, Peter D. Thomas, Bregje van Eekelen, Agata Zysiak

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For all its history of intersecting empires, the Balkans has been rarely framed as a global site of race and coloniality. This, as Piro Rexhepi argues in White Enclosures is not surprising, given the perception of the Balkans as colorblind and raceless, a project that spans post-Ottoman racial formations, transverses Socialist modernity and is negotiated anew in the process of postsocialist Euro-Atlantic integration. Connecting severed colonial histories from the vantage point of body politic, Rexhepi turns to the borderland zones of the Balkans to trace past and present geopolitical attempts of walling whiteness. From efforts to straighten the sexualities of post-Ottoman Muslim subjects, to Yugoslav nonaligned solidarities between Muslims of the second and third world, to Roma displacement and contemporary emergence of refugee carceral technologies along the Balkan Route, Rexhepi points not only to the epistemic erasures that maintain the fantasy of whiteness but also to the disruption emanating from the solidarities between queer- and transpeople that fold the Balkans back into global efforts to resist the politics of racial capitalism.

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The contributors to Crip Genealogies reorient the field of disability studies by centering the work of transnational feminism, queer of color critique, and trans scholarship and activism. They challenge the white, Western, and Northern rights-based genealogy of disability studies, showing how a single coherent narrative of the field is a mode of exclusion that relies on logics of whiteness and imperialism. The contributors examine how disability justice activists work in concert with other social justice projects, explore crip environments, create alternate disciplinary genealogies, and reject notions of the model minority. Throughout, they demonstrate how the mandate for a single genealogy of the discipline whitewashes disability and continues forms of violence. By cripping disability studies, the contributors allow for divergent histories, the coexistence of anti-ableist and antiracist theorizing, and a radically just and capacious understanding of disability. Contributors. Suzanne Bost, Mel Y. Chen, Sony Coráñez Bolton, Natalia Duong, Lezlie Frye, Magda García, Alison Kafer, Eunjung Kim, Yoo-suk Kim, Kateřina Kolářová, James Kyung-Jin Lee, Stacey Park Milbern, Julie Avril Minich, Tari Young-Jung Na, Therí A. Pickens, Leah Lakshmi Piepzna-Samarasinha, Jasbir K. Puar, Sami Schalk, Faith Njahîra Wangarî

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The struggle against neoliberal order has gained momentum over the last five decades---to the point that economic elites have not only adapted to the Left's critiques but incorporated them for capitalist expansion. Venture funds expose their ties to slavery and pledge to invest in racial equity. Banks pitch microloans as a path to indigenous self-determination. Fair-trade brands narrate consumption as an act of feminist solidarity with women artisans in the global South. In Capitalist Humanitarianism Lucia Hulsether examines these projects and the contexts of their emergence. Blending historical and ethnographic styles, and traversing intimate and global scales, Hulsether tracks how neoliberal self-critique creates new institutional hegemonies that, in turn, reproduce racial and neocolonial dispossession. From the archives of Christian fair traders to luxury social entrepreneurship conferences, from US finance offices to Guatemalan towns flooded with their loan products, from service economy desperation to the internal contradictions of social movements, Hulsether argues that capitalist humanitarian projects are fueled as much by a profit motive as by a hope that racial capitalism can redeem the losses that accumulate in its wake.

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In Feminism in Coalition Liza Taylor examines how US women of color feminists’ coalitional politics provides an indispensable resource to contemporary political theory, feminist studies, and intersectional social justice activism. Taylor charts the theorization of coalition in the work of Bernice Johnson Reagon, Audre Lorde, Barbara Smith, the Combahee River Collective, Gloria Anzaldúa, Cherríe Moraga, and others. For these activist-scholars, coalition is a dangerous struggle that emerges from a shared political commitment to undermining oppression and an emphasis on self-transformation. Taylor shows how their coalitional understandings of group politics, identity, consciousness, and scholarship have transformed how activists and theorists build alliances across race, class, gender, sexuality, faith, and ethnicity to tackle systems of domination. Their coalitional politics enrich current discussions surrounding the impetus and longevity of effective activism, present robust theoretical accounts of political subject formation and political consciousness, and demonstrate the promise of collective modes of scholarship. In this way, women of color feminists have been formulating solutions to long-standing problems in political theory. By illustrating coalition’s vitality to a variety of practical and philosophical interdisciplinary discussions, Taylor encourages us to rethink feminist and political theory.

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In Hidden Histories, Monique Moultrie collects oral histories of Black lesbian religious leaders in the United States to show how their authenticity, social justice awareness, spirituality, and collaborative leadership make them models of womanist ethical leadership. By examining their life histories, Moultrie frames queer storytelling as an ethical act of resistance to the racism, sexism, and heterosexism these women experience. She outlines these women’s collaborative, intergenerational, and leadership styles, and their concerns for the greater good and holistic well-being of humanity and the earth. She also demonstrates how their ethos of social justice activism extends beyond LGBTQ and racialized communities and provides other models of religious and community leadership. Addressing the invisibility of Black lesbian religious leaders in scholarship and public discourse, Moultrie revises modern understandings of how race, gender, and sexual identities interact with religious practice and organization in the twenty-first century.

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The COVID-19 pandemic presented higher education with an unprecedented challenge: How could institutions continue the basic work of teaching and research while maintaining safe environments for their faculty, staff, and students? In The Pivot, Robert J. Bliwise traces Duke University’s response to the pandemic to show how higher education broadly met that challenge head-on. Bliwise interviews people across the campus: from bus drivers and vaccine researchers to student activists, dining hall managers, and professors in areas from English to ecology. He explores the shift to teaching online and the reshaping of research programs; how surveillance testing and reconfiguring residence halls and dining sites helped limit the virus spread on campus; the efforts to promote student well-being and to sustain extracurricular programs; and what the surge in COVID-19 cases meant for the university health system. Bliwise also shows how broad cultural conversations surrounding the 2020 presidential election, climate change, free speech on campus, and systemic racism unfolded in this changed campus environment. Although the pandemic put remarkable pressures on the campus community, Bliwise demonstrates that it ultimately reaffirmed the importance of the campus experience in all its richness and complexity.

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In On Paradox literary and legal scholar Elizabeth S. Anker contends that faith in the logic of paradox has been the cornerstone of left intellectualism since the second half of the twentieth century. She attributes the ubiquity of paradox in the humanities to its appeal as an incisive tool for exposing and dismantling hierarchies. Tracing the ascent of paradox in theories of modernity, in rights discourse, in the history of literary criticism and the linguistic turn, and in the transformation of the liberal arts in higher education, Anker suggests that paradox not only generates the very exclusions it critiques but also creates a disempowering haze of indecision. She shows that reasoning through paradox has become deeply problematic: it engrains a startling homogeneity of thought while undercutting the commitment to social justice that remains a guiding imperative of theory. Rather than calling for a wholesale abandonment of such reasoning, Anker argues for an expanded, diversified theory toolkit that can help theorists escape the seductions and traps of paradox.

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In Kids on the Street Joseph Plaster explores the informal support networks that enabled abandoned and runaway queer youth to survive in tenderloin districts across the United States. Tracing the history of the downtown lodging house districts where marginally housed youth regularly lived beginning in the late 1800s, Plaster focuses on San Francisco’s Tenderloin from the 1950s to the present. He draws on archival, ethnographic, oral history, and public humanities research to outline the queer kinship networks, religious practices, performative storytelling, and migratory patterns that allowed these kids to foster social support and mutual aid. He shows how they collectively and creatively managed the social trauma they experienced, in part by building relationships with johns, bartenders, hotel managers, bouncers, and other vice district denizens. By highlighting a politics where the marginal position of street kids is the basis for a moral economy of reciprocity, Plaster excavates a history of queer life that has been overshadowed by major narratives of gay progress and pride.

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In The Miniaturists Barbara Browning explores her attraction to tininess and the stories of those who share it. Interweaving autobiography with research on unexpected topics and letting her voracious curiosity guide her, Browning offers a series of charming short essays that plumb what it means to ponder the minuscule. She is as entranced by early twentieth-century entomologist William Morton Wheeler, who imagined corresponding with termites, as she is by Frances Glessner Lee, the “mother of forensic science,” who built intricate dollhouses to solve crimes. Whether examining Honey, I Shrunk the Kids, the Schoenhut toy piano dynasty, portrait miniatures, diminutive handwriting, or Jonathan Swift’s and Lewis Carroll’s preoccupation with tiny people, Browning shows how a preoccupation with all things tiny can belie an attempt to grasp vast---even cosmic---realities.

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In Breathing Aesthetics Jean-Thomas Tremblay argues that difficult breathing indexes the uneven distribution of risk in a contemporary era marked by the increasing contamination, weaponization, and monetization of air. Tremblay shows how biopolitical and necropolitical forces tied to the continuation of extractive capitalism, imperialism, and structural racism are embodied and experienced through respiration. They identify responses to the crisis in breathing in aesthetic practices ranging from the film work of Cuban American artist Ana Mendieta to the disability diaries of Bob Flanagan, to the Black queer speculative fiction of Renee Gladman. In readings of these and other minoritarian works of experimental film, endurance performance, ecopoetics, and cinema-vérité, Tremblay contends that articulations of survival now depend on the management and dispersal of respiratory hazards. In so doing, they reveal how an aesthetic attention to breathing generates historically, culturally, and environmentally situated tactics and strategies for living under precarity.

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In This Flame Within Manijeh Moradian revises conventional histories of Iranian migration to the United States as a post-1979 phenomenon characterized by the flight of pro-Shah Iranians from the Islamic Republic and recounts the experiences of Iranian foreign students who joined a global movement against US imperialism during the 1960s and 1970s. Drawing on archival evidence and in-depth interviews with members of the Iranian Students Association, Moradian traces what she calls “revolutionary affects”—the embodied force of affect generated by experiences of repression and resistance—from encounters with empire and dictatorship in Iran to joint organizing with other student activists in the United States. Moradian theorizes “affects of solidarity” that facilitated Iranian student participation in a wide range of antiracist and anticolonial movements and analyzes gendered manifestations of revolutionary affects within the emergence of Third World feminism. Arguing for a transnational feminist interpretation of the Iranian Student Association’s legacy, Moradian demonstrates how the recognition of multiple sources of oppression in the West and in Iran can reorient Iranian diasporic politics today.

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In Crisis Vision, Torin Monahan explores how artists confront the racializing dimensions of contemporary surveillance. He focuses on artists ranging from Kai Wiedenhöfer, Paolo Cirio, and Hank Willis Thomas to Claudia Rankine and Dread Scott, who engage with what he calls crisis vision—the regimes of racializing surveillance that position black and brown bodies as targets for police and state violence. Many artists, Monahan contends, remain invested in frameworks that privilege transparency, universality, and individual responsibility in ways that often occlude racial difference. Other artists, however, disrupt crisis vision by confronting white supremacy and destabilizing hierarchies through the performance of opacity. Whether fostering a recognition of a shared responsibility and complicity for the violence of crisis vision or critiquing how vulnerable groups are constructed and treated globally, these artists emphasize ethical relations between strangers and ask viewers to question their own place within unjust social orders.

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In Junot Díaz: On the Half-Life of Love, José David Saldívar offers a critical examination of one of the leading American writers of his generation. He explores Díaz’s imaginative work and the diasporic and immigrant world he inhabits, showing how his influences converged in his fiction and how his writing—especially his Pulitzer Prize--winning novel The Brief Wondrous Life of Oscar Wao—radically changed the course of US Latinx literature and created a new way of viewing the decolonial world. Saldívar examines several aspects of Díaz’s career, from his vexed relationship to the literary aesthetics of Whiteness that dominated his MFA experience and his critiques of the colonialities of power, race, and gender in culture and societies of the Dominican Republic, United States, and the Américas to his use of the science-fiction imaginary to explore the capitalist zombification of our planet. Throughout, Saldívar shows how Díaz’s works exemplify the literary currents of the early twenty-first century.

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In Ruderal City Bettina Stoetzer traces relationships among people, plants, and animals in contemporary Berlin as they make their lives in the ruins of European nationalism and capitalism. She develops the notion of the ruderal—originally an ecological designation for the unruly life that inhabits inhospitable environments such as rubble, roadsides, train tracks, and sidewalk cracks—to theorize Berlin as a “ruderal city.” Stoetzer explores sites in and around Berlin that have figured in German national imaginaries—gardens, forests, parks, and rubble fields—to show how racial, class, and gender inequalities shape contestations over today’s uses and knowledges of urban nature. Drawing on fieldwork with gardeners, botanists, migrant workers, refugees, public officials, and nature enthusiasts while charting human and more-than-human worlds, Stoetzer offers a wide-ranging ethnographic portrait of Berlin’s postwar ecologies that reveals emergent futures in the margins of European cities. Brimming with stories that break down divides between environmental perspectives and the study of migration and racial politics, Berlin’s ruderal worlds help us rethink the space of nature and culture and the categories through which we make sense of urban life in inhospitable times.

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In Genres of Listening Xochitl Marsilli-Vargas explores a unique culture of listening and communicating in Buenos Aires. She traces how psychoanalytic listening circulates beyond the clinical setting to become a central element of social interaction and cultural production in the city that has the highest number of practicing psychologists and psychoanalysts in the world. Marsilli-Vargas develops the concept of genres of listening to demonstrate that hearers listen differently, depending on where, how, and to whom they are listening. In particular, she focuses on psychoanalytic listening as a specific genre. Porteños (citizens of Buenos Aires) have developed a “psychoanalytic ear” that emerges during conversational encounters in everyday interactions in which participants offer different interpretations of the hidden meaning the words carry. Marsilli-Vargas does not analyze these interpretations as impositions or interruptions but as productive exchanges. By outlining how psychoanalytic listening operates as a genre, Marsilli-Vargas opens up ways to imagine other modes of listening and forms of social interaction.

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In Anarchist Prophets James R. Martel juxtaposes anarchism with what he calls archism in order to theorize the potential for a radical democratic politics. He shows how archism—a centralized and hierarchical political form that is a secularization of ancient Greek and Hebrew prophetic traditions—dominates contemporary politics through a prophet’s promises of peace and prosperity or the threat of violence. Archism is met by anarchism, in which a community shares a collective form of judgment and vision. Martel focuses on the figure of the anarchist prophet, who leads efforts to regain the authority for the community that archism has stolen. The goal of anarchist prophets is to render themselves obsolete and to cede power back to the collective so as to not become archist themselves. Martel locates anarchist prophets in a range of philosophical, literary, and historical examples, from Hobbes and Nietzsche to Mary Shelley and Octavia Butler to Kurdish resistance in Syria and the Spanish Revolution. In so doing, Martel highlights how anarchist forms of collective vision and action can provide the means to overthrow archist authority.

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In Settler Garrison Jodi Kim theorizes how the United States extends its sovereignty across Asia and the Pacific in the post-World War II era through a militarist settler imperialism that is leveraged on debt as a manifold economic and cultural relation undergirded by asymmetries of power. Kim demonstrates that despite being the largest debtor nation in the world, the United States positions itself as an imperial creditor that imposes financial and affective indebtedness alongside a disciplinary payback temporality even as it evades repayment of its own debts. This debt imperialism is violently reproduced in juridically ambiguous spaces Kim calls the “settler garrison”: a colonial archipelago of distinct yet linked military camptowns, bases, POW camps, and unincorporated territories situated across the Pacific from South Korea to Okinawa to Guam. Kim reveals this process through an analysis of how a wide array of transpacific cultural productions creates antimilitarist and decolonial imaginaries that diagnose US militarist settler imperialism while envisioning alternatives to it.

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In Paradoxes of Nostalgia Penny M. Von Eschen offers a sweeping examination of the cold war’s afterlife and the lingering shadows it casts over geopolitics, journalism, and popular culture. She shows how myriad forms of nostalgia across the globe—from those that posit a mythic national past to those critical of neoliberalism that remember a time when people believed in the possibility of a collective good—indelibly shape the post-cold war era. When Western triumphalism moved into the global South and former Eastern bloc spaces, many articulated a powerful sense of loss and a longing for stability. Innovatively bringing together diplomatic archives, museums, films, and video games, Von Eschen shows that as the United States continuously sought new enemies for its unipolar world, cold war triumphalism fueled the ascendancy of xenophobic right-wing nationalism and the embrace of authoritarian sensibilities in the United States and beyond. Ultimately, she demonstrates that triumphalist claims that capitalism and military might won the cold war distort the past and disfigure the present, undermining democratic values and institutions.

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