Search results for ""duke university press""

Across the globe, states have long aimed to control the movement of people, identify their citizens, and restrict noncitizens' rights through official identification documents. Although states are now less likely to grant permanent legal status, they are increasingly issuing new temporary and provisional legal statuses to migrants. Meanwhile, the need for migrants to apply for frequent renewals subjects them to more intensive state surveillance. The contributors to Paper Trails examine how these new developments change migrants' relationship to state, local, and foreign bureaucracies. The contributors analyze, among other toics, immigration policies in the United Kingdom, the issuing of driver's licenses in Arizona and New Mexico, the Deferred Action for Childhood Arrivals program, and community know-your-rights campaigns. By demonstrating how migrants are inscribed into official bureaucratic systems through the issuance of identification documents, the contributors open up new ways to understand how states exert their power and how migrants must navigate new systems of governance. Contributors. Bridget Anderson, Deborah A. Boehm, Susan Bibler Coutin, Ruth Gomberg-Muñoz, Sarah B. Horton, Josiah Heyman, Cecilia Menjívar, Juan Thomas Ordóñez, Doris Marie Provine, Nandita Sharma, Monica Varsanyi

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In Pluriversal Politics Arturo Escobar engages with the politics of the possible and how established notions of what is real and attainable preclude the emergence of radically alternative visions of the future. Reflecting on the experience, philosophy, and practice of indigenous and Afro-descendant activist-intellectuals and on current Latin American theoretical-political debates, Escobar chronicles the social movements mobilizing to defend their territories from large-scale extractive operations in the region. He shows how these movements engage in an ontological politics aimed at bringing about the pluriverse—a world consisting of many worlds, each with its own ontological and epistemic grounding. Such a politics, Escobar contends, is key to crafting myriad world-making stories telling of different possible futures that could bring about the profound social transformations that are needed to address planetary crises. Both a call to action and a theoretical provocation, Pluriversal Politics finds Escobar at his critically incisive best.

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In the decades following World War II, France experienced both a period of affluence and a wave of political, artistic, and philosophical discontent that culminated in the countrywide protests of 1968. In Disordering the Establishment Lily Woodruff examines the development of artistic strategies of political resistance in France in this era. Drawing on interviews with artists, curators, and cultural figures of the time, Woodruff analyzes the formal and rhetorical methods that artists used to counter establishment ideology, appeal to direct political engagement, and grapple with French intellectuals' modeling of society. Artists and collectives such as Daniel Buren, André Cadere, the Groupe de Recherche d’Art Visuel, and the Collectif d’Art Sociologique shared an opposition to institutional hegemony by adapting their works to unconventional spaces and audiences, asserting artistic autonomy from art institutions, and embracing interdisciplinarity. In showing how these artists used art to question what art should be and where it should be seen, Woodruff demonstrates how artists challenged and redefined the art establishment and their historical moment.

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Recent bouts of gentrification and investment in Detroit have led some to call it the greatest turnaround story in American history. Meanwhile, activists point to the city's cuts to public services, water shutoffs, mass foreclosures, and violent police raids. In A People's History of Detroit, Mark Jay and Philip Conklin use a class framework to tell a sweeping story of Detroit from 1913 to the present, embedding Motown's history in a global economic context. Attending to the struggle between corporate elites and radical working-class organizations, Jay and Conklin outline the complex sociopolitical dynamics underlying major events in Detroit's past, from the rise of Fordism and the formation of labor unions, to deindustrialization and the city's recent bankruptcy. They demonstrate that Detroit's history is not a tale of two cities—one of wealth and development and another racked by poverty and racial violence; rather it is the story of a single Detroit that operates according to capitalism's mandates.

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For decades, lesbian feminists across the United States and Canada have created information to build movements and survive in a world that doesn't want them. In Information Activism Cait McKinney traces how these women developed communication networks, databases, and digital archives that formed the foundation for their work. Often learning on the fly and using everything from index cards to computers, these activists brought people and their visions of justice together to organize, store, and provide access to information. Focusing on the transition from paper to digital-based archival techniques from the 1970s to the present, McKinney shows how media technologies animate the collective and unspectacular labor that sustains social movements, including their antiracist and trans-inclusive endeavors. By bringing sexuality studies to bear on media history, McKinney demonstrates how groups with precarious access to control over information create their own innovative and resourceful techniques for generating and sharing knowledge.

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The contributors to Race and Performance after Repetition explore how theater and performance studies account for the complex relationship between race and time. Pointing out that repetition has been the primary point of reference for understanding both the complex temporality of theater and the historical persistence of race, they identify and pursue critical alternatives to the conceptualization, organization, measurement, and politics of race in performance. The contributors examine theater, performance art, music, sports, dance, photography, and other forms of performance in topics that range from the movement of boxer Joe Louis to George C. Wolfe's 2016 reimagining of the 1921 all-black musical comedy Shuffle Along to the relationship between dance, mourning, and black adolescence in Flying Lotus's music video “Never Catch Me.” Proposing a spectrum of coexisting racial temporalities that are not tethered to repetition, this collection reconsiders central theories in performance studies in order to find new understandings of race. Contributors. Joshua Chambers-Letson, Soyica Diggs Colbert, Nicholas Fesette, Patricia Herrera, Jasmine Elizabeth Johnson, Douglas A. Jones Jr., Mario LaMothe, Daphne P. Lei, Jisha Menon, Tavia Nyong’o, Tina Post, Elizabeth W. Son, Shane Vogel, Catherine M. Young, Katherine Zien

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In Virtual Pedophilia Gillian Harkins traces how by the end of the twentieth century the pedophile as a social outcast evolved into its contemporary appearance as a virtually normal white male. The pedophile's alleged racial and gender normativity was treated as an exception to dominant racialized modes of criminal or diagnostic profiling. The pedophile was instead profiled as a virtual figure, a potential threat made visible only when information was transformed into predictive image. The virtual pedophile was everywhere and nowhere, slipping through day-to-day life undetected until people learned how to arm themselves with the right combination of visually predictive information. Drawing on television, movies, and documentaries such as Law and Order: SVU, To Catch a Predator, Mystic River, and Capturing the Friedmans, Harkins shows how diverse U.S. audiences have been conscripted and trained to be lay detectives who should always be on the lookout for the pedophile as virtual predator. In this way, the perceived threat of the pedophile legitimated increased surveillance and ramped-up legal strictures that expanded the security apparatus of the carceral state.

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In 2007, the left came to power in Ecuador. In the years that followed, the “twenty-first-century socialist” government and a coalition of grassroots activists came to blows over the extraction of natural resources. Each side declared the other a perversion of leftism and the principles of socioeconomic equality, popular empowerment, and anti-imperialism. In Resource Radicals, Thea Riofrancos unpacks the conflict between these two leftisms: on the one hand, the administration's resource nationalism and focus on economic development; and on the other, the anti-extractivism of grassroots activists who condemned the government's disregard for nature and indigenous communities. In this archival and ethnographic study, Riofrancos expands the study of resource politics by decentering state resource policy and locating it in a field of political struggle populated by actors with conflicting visions of resource extraction. She demonstrates how Ecuador's commodity-dependent economy and history of indigenous uprisings offer a unique opportunity to understand development, democracy, and the ecological foundations of global capitalism.

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Recent bouts of gentrification and investment in Detroit have led some to call it the greatest turnaround story in American history. Meanwhile, activists point to the city's cuts to public services, water shutoffs, mass foreclosures, and violent police raids. In A People's History of Detroit, Mark Jay and Philip Conklin use a class framework to tell a sweeping story of Detroit from 1913 to the present, embedding Motown's history in a global economic context. Attending to the struggle between corporate elites and radical working-class organizations, Jay and Conklin outline the complex sociopolitical dynamics underlying major events in Detroit's past, from the rise of Fordism and the formation of labor unions, to deindustrialization and the city's recent bankruptcy. They demonstrate that Detroit's history is not a tale of two cities—one of wealth and development and another racked by poverty and racial violence; rather it is the story of a single Detroit that operates according to capitalism's mandates.

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In History 4° Celsius Ian Baucom continues his inquiries into the place of the Black Atlantic in the making of the modern and postmodern world. Putting black studies into conversation with climate change, Baucom outlines how the ongoing concerns of critical race, diaspora, and postcolonial studies are crucial to understanding the Anthropocene. He draws on materialist and postmaterialist thought, Sartre, and the science of climate change to trace the ways in which evolving political, cultural, and natural history converge to shape a globally destructive force. Identifying the quest for limitless financial gain as the primary driving force behind both the slave trade and the continuing increase in global greenhouse gas emissions, Baucom demonstrates that climate change and the conditions of the Black Atlantic, colonialism, and the postcolony are fundamentally entwined. In so doing, he argues for the necessity of establishing a method of critical exchange between climate science, black studies, and the surrounding theoretical inquiries of humanism and posthumanism.

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The concept of relation holds a privileged place in how anthropologists think and write about the social and cultural lives they study. In Relations, eminent anthropologist Marilyn Strathern provides a critical account of this key concept and its usage and significance in the English-speaking world. Exploring relation's changing articulations and meanings over the past three centuries, Strathern shows how the historical idiosyncrasy of using an epistemological term for kinspersons (“relatives”) was bound up with evolving ideas about knowledge-making and kin-making. She draws on philosophical debates about relation—such as Leibniz's reaction to Locke—and what became its definitive place in anthropological exposition, elucidating the underlying assumptions and conventions of its use. She also calls for scholars in anthropology and beyond to take up the limitations of Western relational thinking, especially against the background of present ecological crises and interest in multispecies relations. In weaving together analyses of kin-making and knowledge-making, Strathern opens up new ways of thinking about the contours of epistemic and relational possibilities while questioning the limits and potential of ethnographic methods.

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In Re-enchanting Modernity Mayfair Yang examines the resurgence of religious and ritual life after decades of enforced secularization in the coastal area of Wenzhou, China. Drawing on twenty-five years of ethnographic fieldwork, Yang shows how the local practices of popular religion, Daoism, and Buddhism are based in community-oriented grassroots organizations that create spaces for relative local autonomy and self-governance. Central to Wenzhou's religious civil society is what Yang calls a "ritual economy," in which an ethos of generosity is expressed through donations to temples, clerics, ritual events, and charities in exchange for spiritual gain. With these investments in transcendent realms, Yang adopts Georges Bataille's notion of "ritual expenditures" to challenge the idea that rural Wenzhou's economic development can be described in terms of Max Weber's notion of a "Protestant Ethic". Instead, Yang suggests that Wenzhou's ritual economy forges an alternate path to capitalist modernity.

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In The Visceral Logics of Decolonization Neetu Khanna rethinks the project of decolonization by exploring a knotted set of relations between embodied experience and political feeling that she conceptualizes as the visceral. Khanna focuses on the work of the Progressive Writers' Association (PWA)—a Marxist anticolonial literary group active in India between the 1930s and 1950s—to show how anticolonial literature is a staging ground for exploring racialized emotion and revolutionary feeling. Among others, Khanna examines novels by Mulk Raj Anand, Ahmed Ali, and Khwaja Ahmad Abbas, as well as the feminist writing of Rashid Jahan and Ismat Chughtai, who each center the somatic life of the body as a fundamental site of colonial subjugation. In this way, decolonial action comes not solely from mental transformation, but from a reconstitution of the sensorial nodes of the body. The visceral, Khanna contends, therefore becomes a critical dimension of Marxist theories of revolutionary consciousness. In tracing the contours of the visceral's role in decolonial literature and politics, Khanna bridges affect and postcolonial theory in new and provocative ways.

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Weaving U.S. history into the larger fabric of world history, the contributors to Crossing Empires de-exceptionalize the American empire, placing it in a global transimperial context. They draw attention to the breadth of U.S. entanglements with other empires to illuminate the scope and nature of American global power as it reached from the Bering Sea to Australia and East Africa to the Caribbean. With case studies ranging from the 1830s to the late twentieth century, the contributors address topics including diplomacy, governance, anticolonialism, labor, immigration, medicine, religion, and race. Their transimperial approach—whether exemplified in examinations of U.S. steel corporations partnering with British imperialists to build the Ugandan railway or the U.S. reliance on other empires in its governance of the Philippines—transcends histories of interimperial rivalries and conflicts. In so doing, the contributors illuminate the power dynamics of seemingly transnational histories and the imperial origins of contemporary globality. Contributors. Ikuko Asaka, Oliver Charbonneau, Genevieve Clutario, Anne L. Foster, Julian Go, Michel Gobat, Julie Greene, Kristin L. Hoganson, Margaret D. Jacobs, Moon-Ho Jung, Marc-William Palen, Nicole M. Phelps, Jay Sexton, John Soluri, Stephen Tuffnell

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Border walls permeate our world, with more than thirty nation-states constructing them. Anthropologists Margaret E. Dorsey and Miguel Díaz-Barriga argue that border wall construction manifests transformations in citizenship practices that are aimed not only at keeping migrants out but also at enmeshing citizens into a wider politics of exclusion. For a decade, the authors studied the U.S.-Mexico border wall constructed by the Department of Homeland Security and observed the political protests and legal challenges that residents mounted in opposition to the wall. In Fencing in Democracy Dorsey and Díaz-Barriga take us to those border communities most affected by the wall and often ignored in national discussions about border security to highlight how the state diminishes citizens' rights. That dynamic speaks to the citizenship experiences of border residents that is indicative of how walls imprison the populations they are built to protect. Dorsey and Díaz-Barriga brilliantly expand conversations about citizenship, the operation of U.S. power, and the implications of border walls for the future of democracy.

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In the early years of the twenty-first century, the US music industry created a new market for tweens, selling music that was cooler than Barney, but that still felt safe for children. In Tween Pop Tyler Bickford traces the dramatic rise of the “tween” music industry, showing how it marshaled childishness as a key element in legitimizing children's participation in public culture. The industry played on long-standing gendered and racialized constructions of childhood as feminine and white—both central markers of innocence and childishness. In addition to Kidz Bop, High School Musical, and the Disney Channel's music programs, Bickford examines Taylor Swift in relation to girlhood and whiteness, Justin Bieber's childish immaturity, and Miley Cyrus/Hannah Montana and postfeminist discourses of work-life balance. In outlining how tween pop imagined and positioned childhood as both intimate and public as well as a cultural identity to be marketed to, Bickford demonstrates the importance of children's music to core questions of identity politics, consumer culture, and the public sphere.

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While Haiti established the second independent nation in the Western Hemisphere and was the first black country to gain independence from European colonizers, its history is not well known in the Anglophone world. The Haiti Reader introduces readers to Haiti's dynamic history and culture from the viewpoint of Haitians from all walks of life. Its dozens of selections—most of which appear here in English for the first time—are representative of Haiti's scholarly, literary, religious, visual, musical, and political cultures, and range from poems, novels, and political tracts to essays, legislation, songs, and folk tales. Spanning the centuries between precontact indigenous Haiti and the aftermath of the 2010 earthquake, the Reader covers widely known episodes in Haiti's history, such as the U.S. military occupation and the Duvalier dictatorship, as well as overlooked periods such as the decades immediately following Haiti's “second independence” in 1934. Whether examining issues of political upheaval, the environment, or modernization, The Haiti Reader provides an unparalleled look at Haiti's history, culture, and politics.

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The Arab Revolutions that began in 2011 reignited interest in the question of theory and practice, imbuing it with a burning political urgency. In Revolution and Disenchantment Fadi A. Bardawil redescribes for our present how an earlier generation of revolutionaries, the 1960s Arab New Left, addressed this question. Bardawil excavates the long-lost archive of the Marxist organization Socialist Lebanon and its main theorist, Waddah Charara, who articulated answers in their political practice to fundamental issues confronting revolutionaries worldwide: intellectuals as vectors of revolutionary theory; political organizations as mediators of theory and praxis; and nonemancipatory attachments as impediments to revolutionary practice. Drawing on historical and ethnographic methods and moving beyond familiar reception narratives of Marxist thought in the postcolony, Bardawil engages in "fieldwork in theory" that analyzes how theory seduces intellectuals, cultivates sensibilities, and authorizes political practice. Throughout, Bardawil underscores the resonances and tensions between Arab intellectual traditions and Western critical theory and postcolonial theory, deftly placing intellectuals from those traditions into a much-needed conversation.

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In 2010, Jamaican police and military forces entered the West Kingston community of Tivoli Gardens to apprehend Christopher “Dudus” Coke, who had been ordered for extradition to the United States on gun and drug-running charges. By the time Coke was detained, somewhere between seventy-five and two hundred civilians had been killed. In Political Life in the Wake of the Plantation, Deborah A. Thomas uses the incursion as a point of departure for theorizing the roots of contemporary state violence in Jamaica and in post-plantation societies in general. Drawing on visual, oral historical, and colonial archives, Thomas traces the long-term legacies of the plantation system and how its governing logics continue to shape and replicate forms of violence. She places affect at the center of sovereignty to destabilize disembodied narratives of liberalism and progress and to raise questions about recognition, repair, and accountability. In tying theories of politics, colonialism, race, and affect together with Jamaica's history, Thomas presents a robust framework for understanding what it means to be human in the plantation's wake.

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In Kwaito Bodies Xavier Livermon examines the cultural politics of the youthful black body in South Africa through the performance, representation, and consumption of kwaito, a style of electronic dance music that emerged following the end of apartheid. Drawing on fieldwork in Johannesburg's nightclubs and analyses of musical performances and recordings, Livermon applies a black queer and black feminist studies framework to kwaito. He shows how kwaito culture operates as an alternative politics that challenges the dominant constructions of gender and sexuality. Artists such as Lebo Mathosa and Mandoza rescripted notions of acceptable femininity and masculinity, while groups like Boom Shaka enunciated an Afrodiasporic politics. In these ways, kwaito culture recontextualizes practices and notions of freedom within the social constraints that the legacies of colonialism, apartheid, and economic inequality place on young South Africans. At the same time, kwaito speaks to the ways in which these legacies reverberate between cosmopolitan Johannesburg and the diaspora. In foregrounding this dynamic, Livermon demonstrates that kwaito culture operates as a site for understanding the triumphs, challenges, and politics of post-apartheid South Africa.

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In The Queer Games Avant-Garde, Bonnie Ruberg presents twenty interviews with twenty-two queer video game developers whose radical, experimental, vibrant, and deeply queer work is driving a momentous shift in the medium of video games. Speaking with insight and candor about their creative practices as well as their politics and passions, these influential and innovative game makers tell stories about their lives and inspirations, the challenges they face, and the ways they understand their places within the wider terrain of video game culture. Their insights go beyond typical conversations about LGBTQ representation in video games or how to improve “diversity” in digital media. Instead, they explore queer game-making practices, the politics of queer independent video games, how queerness can be expressed as an aesthetic practice, the influence of feminist art on their work, and the future of queer video games and technology. These engaging conversations offer a portrait of an influential community that is subverting and redefining the medium of video games by placing queerness front and center. Interviewees: Ryan Rose Aceae, Avery Alder, Jimmy Andrews, Santo Aveiro-Ojeda, Aevee Bee, Tonia B******, Mattie Brice, Nicky Case, Naomi Clark, Mo Cohen, Heather Flowers, Nina Freeman, Jerome Hagen, Kat Jones, Jess Marcotte, Andi McClure, Llaura McGee, Seanna Musgrave, Liz Ryerson, Elizabeth Sampat, Loren Schmidt, Sarah Schoemann, Dietrich Squinkifer, Kara Stone, Emilia Yang, Robert Yang

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In Killer Apps Jeremy Packer and Joshua Reeves provide a detailed account of the rise of automation in warfare, showing how media systems are central to building weapons systems with artificial intelligence in order to more efficiently select and eliminate military targets. Drawing on the insights of a wide range of political and media theorists, Packer and Reeves develop a new theory for understanding how the intersection of media and military strategy drives today's AI arms race. They address the use of media to search for enemies in their analyses of the history of automated radar systems, the search for extraterrestrial life, and the development of military climate science, which treats the changing earth as an enemy. As the authors demonstrate, contemporary military strategy demands perfect communication in an evolving battlespace that is increasingly inhospitable to human frailties, necessitating humans' replacement by advanced robotics, machine intelligence, and media systems.

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In this new installation of his work, William E. Connolly examines entanglements between volatile earth processes and emerging cultural practices, highlighting relays among extractive capitalism, self-amplifying climate processes, migrations, democratic aspirations, and fascist dangers. In three interwoven essays, Connolly takes up thinkers in the "minor tradition" of European thought who, unlike Cartesians and Kantians, cross divisions between nature and culture. He first offers readings of Sophocles and Mary Shelley, asking whether close attention to the Anthropocene could perhaps have arrived earlier had subsequent humanists absorbed their lessons. He then joins Deleuze and Guattari's notion of an abstract machine with contemporary earth sciences, doing so to compare the Antique Little Ice Age of the late Roman empire to contemporary relays between extractive capitalism and accelerating climate processes. The final essay stages a dramatic dialogue between Alfred North Whitehead and Michel Foucault about the pursuit of truth during a time of planetary turbulence. With Climate Machines Fascist Drives, and Truth, Connolly forges incisive interventions into key issues of our time.

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The ocean and its inhabitants sketch and stretch our understandings of law in unexpected ways. Inspired by the blue turn in the social sciences and humanities, Blue Legalities explores how regulatory frameworks and governmental infrastructures are made, reworked, and contested in the oceans. Its interdisciplinary contributors analyze topics that range from militarization and Maori cosmologies to island building in the South China Sea and underwater robotics. Throughout, Blue Legalities illuminates the vast and unusual challenges associated with regulating the turbulent materialities and lives of the sea. Offering much more than an analysis of legal frameworks, the chapters in this volume show how the more-than-human ocean is central to the construction of terrestrial institutions and modes of governance. By thinking with the more-than-human ocean, Blue Legalities questions what we think we know—and what we don’t know—about oceans, our earthly planet, and ourselves. Contributors. Stacy Alaimo, Amy Braun, Irus Braverman, Holly Jean Buck, Jennifer L. Gaynor, Stefan Helmreich, Elizabeth R. Johnson, Stephanie Jones, Zsofia Korosy, Berit Kristoffersen, Jessica Lehman, Astrida Neimanis, Susan Reid, Alison Rieser, Katherine G. Sammler, Astrid Schrader, Kristen L. Shake, Phil Steinberg

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In Symbolic Violence Michael Burawoy brings Pierre Bourdieu into an extended debate with Marxism—a tradition Bourdieu ostensibly avoided. While Bourdieu's expansive body of work stands as a critique of Marx's inadequate account of cultural domination, Burawoy shows how Bourdieu's eschewal and rejection of Marxism led him to miss out on a number of productive theoretical engagements. In eleven “conversations,” Burawoy outlines the intellectual and biographical parallels and divergences between Bourdieu and the work of preeminent Marxist thinkers. Among many topics, Burawoy examines Bourdieu's appropriation and silencing of Beauvoir and her theory of masculine domination; the commonalities as well as differences in Bourdieu's and Fanon's thought on colonialism and revolution; the extent to which Gramsci's theory of hegemony aligns with Bourdieu's notion of symbolic violence; and both how Freire and Bourdieu understood education as the site of oppression. In showing how Bourdieu has more in common with these thinkers than Bourdieu himself cared to admit, Burawoy offers a critical assessment of Bourdieu's work that illuminates its paradoxes and reaffirms its significance for the twenty-first century.

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Over the past decade, Ethiopia has had one of the world's fastest growing economies, largely due to its investments in infrastructure, and it is through building dams, roads, and other infrastructure that the Ethiopian state seeks to become a middle-income country by 2025. Yet most urban Ethiopians struggle to meet their daily needs and actively oppose a ruling party that they associate with corruption and mismanagement. In Under Construction Daniel Mains explores the intersection of development and governance by examining the conflicts surrounding the construction of specific infrastructural technologies: asphalt and cobblestone roads, motorcycle taxis, and hydroelectric dams. These projects serve as sites for nation building and the means for the state to assert its legitimacy. The construction process—as well as Ethiopians' experience of living with the disruption of construction zones—reveals the tension and conflict between the promise of progress and the possibility of failure. Mains demonstrates how infrastructures as both ethnographic sites and as a means of theorizing such concepts as progress, development, and the state offer a valuable contrast to accounts of African abjection and decline.

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In the 1990s, many evangelical Christian organizations and church leaders began to acknowledge their long history of racism and launched efforts at becoming more inclusive of people of color. While much of this racial reconciliation movement has not directly confronted systemic racism's structural causes, there exists a smaller countermovement within evangelicalism, primarily led by women of color who are actively engaged in antiracism and social justice struggles. In Unreconciled Andrea Smith examines these movements through a critical ethnic studies lens, evaluating the varying degrees to which evangelical communities that were founded on white supremacy have addressed racism. Drawing on evangelical publications, sermons, and organization statements, as well as ethnographic fieldwork and participation in evangelical events, Smith shows how evangelicalism is largely unable to effectively challenge white supremacy due to its reliance upon discourses of whiteness. At the same time, the work of progressive evangelical women of color not only demonstrates that evangelical Christianity can be an unexpected place in which to find theoretical critique and social justice organizing but also shows how critical ethnic studies' interventions can be applied broadly across political and religious divides outside the academy.

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Over the course of her long career, Eve Kosofsky Sedgwick became one of the most important voices in queer theory, and her calls for reparative criticism and reading practices grounded in affect and performance have transformed understandings of affect, intimacy, politics, and identity. With marked tenderness, the contributors to Reading Sedgwick reflect on Sedgwick's many critical inventions, from her elucidation of poetry's close relation to criticism and development of new versions of queer performativity to highlighting the power of writing to engender new forms of life. As the essays in Reading Sedgwick demonstrate, Sedgwick's work is not only an ongoing vital force in queer theory and affect theory; it can help us build a more positive world in the midst of the bleak contemporary moment. Contributors. Lauren Berlant, Kathryn Bond Stockton, Judith Butler, Lee Edelman, Jason Edwards, Ramzi Fawaz, Denis Flannery, Jane Gallop, Jonathan Goldberg, Meridith Kruse, Michael Moon, José Esteban Muñoz, Chris Nealon, Andrew Parker, H. A. Sedgwick, Karin Sellberg, Michael D. Snediker, Melissa Solomon, Robyn Wiegman

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In Beside You in Time Elizabeth Freeman expands biopolitical and queer theory by outlining a temporal view of the long nineteenth century. Drawing on Foucauldian notions of discipline as a regime that yoked the human body to time, Freeman shows how time became a social and sensory means by which people assembled into groups in ways that resisted disciplinary forces. She tracks temporalized bodies across many entangled regimes—religion, secularity, race, historiography, health, and sexuality—and examines how those bodies act in relation to those regimes. In analyses of the use of rhythmic dance by the Shakers; African American slave narratives; literature by Mark Twain, Pauline Hopkins, Herman Melville, and others; and how Catholic sacraments conjoined people across historical boundaries, Freeman makes the case for the body as an instrument of what she calls queer hypersociality. As a mode of being in which bodies are connected to others and their histories across and throughout time, queer hypersociality, Freeman contends, provides the means for subjugated bodies to escape disciplinary regimes of time and to create new social worlds.

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In 1969, poet and revolutionary Margaret Randall was forced underground when the Mexican government cracked down on all those who took part in the 1968 student movement. Needing to leave the country, she sent her four young children alone to Cuba while she scrambled to find safe passage out of Mexico. In I Never Left Home, Randall recounts her harrowing escape and the other extraordinary stories from her life and career. From living among New York's abstract expressionists in the mid-1950s as a young woman to working in the Nicaraguan Ministry of Culture to instill revolutionary values in the media during the Sandinista movement, the story of Randall's life reads like a Hollywood production. Along the way, she edited a bilingual literary journal in Mexico City, befriended Cuban revolutionaries, raised a family, came out as a lesbian, taught college, and wrote over 150 books. Throughout it all, Randall never wavered from her devotion to social justice. When she returned to the United States in 1984 after living in Latin America for twenty-three years, the U.S. Immigration and Naturalization Service ordered her to be deported for her “subversive writing.” Over the next five years, and with the support of writers, entertainers, and ordinary people across the country, Randall fought to regain her citizenship, which she won in court in 1989. As much as I Never Left Home is Randall's story, it is also the story of the communities of artists, writers, and radicals she belonged to. Randall brings to life scores of creative and courageous people on the front lines of creating a more just world. She also weaves political and social analyses and poetry into the narrative of her life. Moving, captivating, and astonishing, I Never Left Home is a remarkable story of a remarkable woman.

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Militarization: A Reader offers a range of critical perspectives on the dynamics of militarization as a social, economic, political, cultural, and environmental phenomenon. It portrays militarism as the condition in which military values and frameworks come to dominate state structures and public culture both in foreign relations and in the domestic sphere. Featuring short, readable essays by anthropologists, historians, political scientists, cultural theorists, and media commentators, the Reader probes militarism's ideologies, including those that valorize warriors, armed conflict, and weaponry. Outlining contemporary militarization processes at work around the world, the Reader offers a wide-ranging examination of a phenomenon that touches the lives of billions of people. In collaboration with Catherine Besteman, Andrew Bickford, Catherine Lutz, Katherine T. McCaffrey, Austin Miller, David H. Price, David Vine

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The Arab Revolutions that began in 2011 reignited interest in the question of theory and practice, imbuing it with a burning political urgency. In Revolution and Disenchantment Fadi A. Bardawil redescribes for our present how an earlier generation of revolutionaries, the 1960s Arab New Left, addressed this question. Bardawil excavates the long-lost archive of the Marxist organization Socialist Lebanon and its main theorist, Waddah Charara, who articulated answers in their political practice to fundamental issues confronting revolutionaries worldwide: intellectuals as vectors of revolutionary theory; political organizations as mediators of theory and praxis; and nonemancipatory attachments as impediments to revolutionary practice. Drawing on historical and ethnographic methods and moving beyond familiar reception narratives of Marxist thought in the postcolony, Bardawil engages in "fieldwork in theory" that analyzes how theory seduces intellectuals, cultivates sensibilities, and authorizes political practice. Throughout, Bardawil underscores the resonances and tensions between Arab intellectual traditions and Western critical theory and postcolonial theory, deftly placing intellectuals from those traditions into a much-needed conversation.

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After experiencing the SARS outbreak in 2003, Hong Kong, Singapore, and Taiwan all invested in various techniques to mitigate future pandemics involving myriad cross-species interactions between humans and birds. In some locations microbiologists allied with veterinarians and birdwatchers to follow the mutations of flu viruses in birds and humans and create preparedness strategies, while in others, public health officials worked toward preventing pandemics by killing thousands of birds. In Avian Reservoirs Frédéric Keck offers a comparative analysis of these responses, tracing how the anticipation of bird flu pandemics has changed relations between birds and humans in China. Drawing on anthropological theory and ethnographic fieldwork, Keck demonstrates that varied strategies dealing with the threat of pandemics—stockpiling vaccines and samples in Taiwan, simulating pandemics in Singapore, and monitoring viruses and disease vectors in Hong Kong—reflect local geopolitical relations to mainland China. In outlining how interactions among pathogens, birds, and humans shape the way people imagine future pandemics, Keck illuminates how interspecies relations are crucial for protecting against such threats.

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In Cartographic Memory, Juan Herrera maps 1960s Chicano movement activism in the Latinx neighborhood of Fruitvale in Oakland, California, showing how activists there constructed a politics forged through productions of space. From Chicano-inspired street murals to the architecture of restaurants and shops, Herrera shows how Fruitvale’s communities and spaces serve as a palpable, living record of movement politics and achievements. Drawing on oral histories with Chicano activists, ethnography, and archival research, Herrera analyzes how activism has shaped Fruitvale. Herrera examines the ongoing nature of activism through nonprofit organizations and urban redevelopment projects like the Fruitvale Transit Village that root movements in place. Revealing that the social justice activism in Fruitvale fights for a space that does not yet exist, Herrera brings to life contentious politics about the nature of Chicanismo, Latinidad, and belonging while foregrounding the lasting social and material legacies of movements so often relegated to the past.

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Performed on an acoustic steel-string guitar with open tunings and a finger-picking technique, Hawaiian slack key guitar music emerged in the mid-nineteenth century. Though performed on a non-Hawaiian instrument, it is widely considered to be an authentic Hawaiian tradition grounded in Hawaiian aesthetics and cultural values. In Listen But Don’t Ask Question Kevin Fellezs listens to Kanaka Maoli (Native Hawaiian) and non-Hawaiian slack key guitarists in Hawai‘i, California, and Japan, attentive to the ways in which notions of Kanaka Maoli belonging and authenticity are negotiated and articulated in all three locations. In Hawai‘i, slack key guitar functions as a sign of Kanaka Maoli cultural renewal, resilience, and resistance in the face of appropriation and occupation, while in Japan it nurtures a merged Japanese-Hawaiian artistic and cultural sensibility. For diasporic Hawaiians in California, it provides a way to claim Hawaiian identity. By demonstrating how slack key guitar is a site for the articulation of Hawaiian values, Fellezs illuminates how slack key guitarists are reconfiguring notions of Hawaiian belonging, aesthetics, and politics throughout the transPacific.

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In Technocrats of the Imagination John Beck and Ryan Bishop explore the collaborations between the American avant-garde art world and the military-industrial complex during the 1960s, in which artists worked with scientists and engineers in universities, private labs, and museums. For artists, designers, and educators working with the likes of Bell Labs, the RAND Corporation, and the Los Angeles County Museum of Art, experiments in art and technology presaged not only a new aesthetic but a new utopian social order based on collective experimentation. In examining these projects' promises and pitfalls and how they have inspired a new generation of collaborative labs populated by artists, engineers, and scientists, Beck and Bishop reveal the connections between the contemporary art world and the militarized lab model of research that has dominated the sciences since the 1950s.

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As an undergraduate at Brown University, Tyler Denmead founded New Urban Arts, a nationally recognized arts and humanities program primarily for young people of color in Providence, Rhode Island. Along with its positive impact, New Urban Arts, under his leadership, became entangled in Providence's urban renewal efforts that harmed the very youth it served. As in many deindustrialized cities, Providence's leaders viewed arts, culture, and creativity as a means to drive property development and attract young, educated, and affluent white people, such as Denmead, to economically and culturally kick-start the city. In The Creative Underclass, Denmead critically examines how New Urban Arts and similar organizations can become enmeshed in circumstances where young people, including himself, become visible once the city can leverage their creativity to benefit economic revitalization and gentrification. He points to the creative cultural practices that young people of color from low-income communities use to resist their subjectification as members of an underclass, which, along with redistributive economic policies, can be deployed as an effective means with which to both oppose gentrification and better serve the youth who have become emblematic of urban creativity.

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E. Patrick Johnson's Honeypot opens with the fictional trickster character Miss B. barging into the home of Dr. EPJ, informing him that he has been chosen to collect and share the stories of her people. With little explanation, she whisks the reluctant Dr. EPJ away to the women-only world of Hymen, where she serves as his tour guide as he bears witness to the real-life stories of queer Black women throughout the American South. The women he meets come from all walks of life and recount their experiences on topics ranging from coming out and falling in love to mother/daughter relationships, religion, and political activism. As Dr. EPJ hears these stories, he must grapple with his privilege as a man and as an academic, and in the process he gains insights into patriarchy, class, sex, gender, and the challenges these women face. Combining oral history with magical realism and poetry, Honeypot is an engaging and moving book that reveals the complexity of identity while offering a creative method for scholarship to represent the lives of other people in a rich and dynamic way.

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Many people first encounter Hawai‘i through the imagination—a postcard picture of hula girls, lu‘aus, and plenty of sun, surf, and sea. While Hawai‘i is indeed beautiful, Native Hawaiians struggle with the problems brought about by colonialism, military occupation, tourism, food insecurity, high costs of living, and climate change. In this brilliant reinvention of the travel guide, artists, activists, and scholars redirect readers from the fantasy of Hawai‘i as a tropical paradise and tourist destination toward a multilayered and holistic engagement with Hawai‘i's culture and complex history. The essays, stories, artworks, maps, and tour itineraries in Detours create decolonial narratives in ways that will forever change how readers think about and move throughout Hawai‘i. Contributors. Hōkūlani K. Aikau, Malia Akutagawa, Adele Balderston, Kamanamaikalani Beamer, Ellen-Rae Cachola, Emily Cadiz, Iokepa Casumbal-Salazar, David A. Chang, Lianne Marie Leda Charlie, Greg Chun, Joy Lehuanani Enomoto, S. Joe Estores, Nicholas Kawelakai Farrant, Jessica Ka‘ui Fu, Candace Fujikane, Linda H. L. Furuto, Sonny Ganaden, Cheryl Geslani, Vernadette Vicuña Gonzalez, Noelani Goodyear-Ka‘ōpua, Tina Grandinetti, Craig Howes, Aurora Kagawa-Viviani, Noelle M. K. Y. Kahanu, Haley Kailiehu, Kyle Kajihiro, Halena Kapuni-Reynolds, Terrilee N. Kekoolani-Raymond, Kekuewa Kikiloi, William Kinney, Francesca Koethe, Karen K. Kosasa, N. Trisha Lagaso Goldberg, Kapulani Landgraf, Laura E. Lyons, David Uahikeaikalei‘ohu Maile, Brandy Nālani McDougall, Davianna Pōmaika‘i McGregor, Laurel Mei-Singh, P. Kalawai‘a Moore, Summer Kaimalia Mullins-Ibrahim, Jordan Muratsuchi, Hanohano Naehu, Malia Nobrega-Olivera, Katrina-Ann R. Kapā‘anaokalāokeola Nākoa Oliveira, Jamaica Heolimelekalani Osorio, No‘eau Peralto, No‘u Revilla, Kalaniua Ritte, Maya L. Kawailanaokeawaiki Saffery, Dean Itsuji Saranillio, Noenoe K. Silva, Ty P. Kāwika Tengan, Stephanie Nohelani Teves, Stan Tomita, Mehana Blaich Vaughan, Wendy Mapuana Waipā, Julie Warech

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The contributors to Affective Trajectories examine the mutual and highly complex entwinements between religion and affect in urban Africa in the early twenty-first century. Drawing on ethnographic research throughout the continent and in African diasporic communities abroad, they trace the myriad ways religious ideas, practices, and materialities interact with affect to configure life in urban spaces. Whether examining the affective force of the built urban environment or how religious practices contribute to new forms of attachment, identification, and place-making, they illustrate the force of affect as it is shaped by temporality and spatiality in the religious lives of individuals and communities. Among other topics, they explore Masowe Apostolic Christianity in relation to experiences of displacement in Harare, Zimbabwe; Muslim identity, belonging, and the global ummah in Ghana; crime, emotions, and conversion to neo-Pentecostalism in Cape Town; and spiritual cleansing in a Congolese branch of a Japanese religious movement. In so doing, the contributors demonstrate how the social and material living conditions of African cities generate diverse affective forms of religious experiences in ways that foster both localized and transnational paths of emotional knowledge. Contributors. Astrid Bochow, Marian Burchardt, Rafael Cazarin, Hansjörg Dilger, Alessandro Gusman, Murtala Ibrahim, Peter Lambertz, Isabelle L. Lange, Isabel Mukonyora, Benedikt Pontzen, Hanspeter Reihling, Matthew Wilhelm-Solomon

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In Intersectionality as Critical Social Theory Patricia Hill Collins offers a set of analytical tools for those wishing to develop intersectionality's capability to theorize social inequality in ways that would facilitate social change. While intersectionality helps shed light on contemporary social issues, Collins notes that it has yet to reach its full potential as a critical social theory. She contends that for intersectionality to fully realize its power, its practitioners must critically reflect on its assumptions, epistemologies, and methods. She places intersectionality in dialog with several theoretical traditions—from the Frankfurt school to black feminist thought—to sharpen its definition and foreground its singular critical purchase, thereby providing a capacious interrogation into intersectionality's potential to reshape the world.

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In The Last Good Neighbor Eric Zolov presents a revisionist account of Mexican domestic politics and international relations during the long 1960s, tracing how Mexico emerged from the shadow of FDR's Good Neighbor policy to become a geopolitical player in its own right during the Cold War. Zolov shows how President Adolfo López Mateos (1958–1964) leveraged Mexico's historical ties with the United States while harnessing the left's passionate calls for solidarity with developing nations in a bold attempt to alter the course of global politics. During this period, Mexico forged relationships with the Soviet Bloc, took positions at odds with US interests, and entered the scene of Third World internationalism. Drawing on archival research from Mexico, the United States, and Britain, Zolov gives a broad perspective on the multitudinous, transnational forces that shaped Mexican political culture in ways that challenge standard histories of the period.

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For more than a century, skin lighteners have been a ubiquitous feature of global popular culture—embraced by consumers even as they were fiercely opposed by medical professionals, consumer health advocates, and antiracist thinkers and activists. In Beneath the Surface, Lynn M. Thomas constructs a transnational history of skin lighteners in South Africa and beyond. Analyzing a wide range of archival, popular culture, and oral history sources, Thomas traces the changing meanings of skin color from precolonial times to the postcolonial present. From indigenous skin-brightening practices and the rapid spread of lighteners in South African consumer culture during the 1940s and 1950s to the growth of a billion-dollar global lightener industry, Thomas shows how the use of skin lighteners and experiences of skin color have been shaped by slavery, colonialism, and segregation as well as by consumer capitalism, visual media, notions of beauty, and protest politics. In teasing out lighteners’ layered history, Thomas theorizes skin as a site for antiracist struggle and lighteners as a technology of visibility that both challenges and entrenches racial and gender hierarchies.

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In the 1990s, many evangelical Christian organizations and church leaders began to acknowledge their long history of racism and launched efforts at becoming more inclusive of people of color. While much of this racial reconciliation movement has not directly confronted systemic racism's structural causes, there exists a smaller countermovement within evangelicalism, primarily led by women of color who are actively engaged in antiracism and social justice struggles. In Unreconciled Andrea Smith examines these movements through a critical ethnic studies lens, evaluating the varying degrees to which evangelical communities that were founded on white supremacy have addressed racism. Drawing on evangelical publications, sermons, and organization statements, as well as ethnographic fieldwork and participation in evangelical events, Smith shows how evangelicalism is largely unable to effectively challenge white supremacy due to its reliance upon discourses of whiteness. At the same time, the work of progressive evangelical women of color not only demonstrates that evangelical Christianity can be an unexpected place in which to find theoretical critique and social justice organizing but also shows how critical ethnic studies' interventions can be applied broadly across political and religious divides outside the academy.

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This special issue interrogates the plantation as a form, logic, and technology that continues to produce inequalities. Attending to the Caribbean, Latin America, and the United States, contributors follow the evolution of plantation slavery in the eighteenth and nineteenth centuries through its subsequent iterations in the Jim Crow and civil rights eras, and into the neoliberal present, where the carceral state props up fantasies of postracialism. The contributors rethink the necro- and biopolitics of plantation slavery, uncovering laborers' strategies of self-determination, affiliation, and communication in spite of the plantation's mechanisms of control. Essay topics include the circulation of a weekly newspaper published by black tenant farmers in the 1920s, a nineteenth-century trial of an enslaved woman, and the fetish-making of Haitian revolutionary François Makandal. Reconsidering the time and space of the plantation, contributors analyze Western processes of racialization and uncover the experience and agency of the oppressed. This search for modes of being within the plantation structure offers one way to rewrite histories of slavery. Contributors. Monique Allewaert, Gwen Bergner, Benjamin Child, Jeannine Marie DeLombard, Julius B. Fleming Jr., Jarvis C. McInnis, Zita Nunes, Roberta Wolfson

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The advent of the internet and the availability of social media and digital downloads have expanded the creation, distribution, and consumption of Black cultural production as never before. At the same time, a new generation of Black public intellectuals who speak to the relationship between race, politics, and popular culture has come into national prominence. The contributors to Are You Entertained? address these trends to consider what culture and blackness mean in the twenty-first century's digital consumer economy. In this collection of essays, interviews, visual art, and an artist statement the contributors examine a range of topics and issues, from music, white consumerism, cartoons, and the rise of Black Twitter to the NBA's dress code, dance, and Moonlight. Analyzing the myriad ways in which people perform, avow, politicize, own, and love blackness, this volume charts the shifting debates in Black popular culture scholarship over the past quarter century while offering new avenues for future scholarship. Contributors. Takiyah Nur Amin, Patricia Hill Collins, Kelly Jo Fulkerson-Dikuua, Simone C. Drake, Dwan K. Henderson, Imani Kai Johnson, Ralina L. Joseph, David J. Leonard, Emily J. Lordi, Nina Angela Mercer, Mark Anthony Neal, H. Ike Okafor-Newsum, Kinohi Nishikawa, Eric Darnell Pritchard, Richard Schur, Tracy Sharpley-Whiting, Vincent Stephens, Lisa B. Thompson, Sheneese Thompson

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In the 1910s historian Harry Harootunian's parents Ohannes and Vehanush escaped the mass slaughter of the Armenian genocide, making their way to France, where they first met, before settling in suburban Detroit. Although his parents rarely spoke of their families and the horrors they survived, the genocide and their parents' silence about it was a permanent backdrop to the Harootunian children's upbringing. In The Unspoken as Heritage Harootunian—for the first time in his distinguished career—turns to his personal life and family heritage to explore the genocide's multigenerational afterlives that remain at the heart of the Armenian diaspora. Drawing on novels, anecdotes, and reports, Harootunian presents a composite sketch of the everyday life of his parents, from their childhood in East Anatolia to the difficulty of making new lives in the United States. A meditation on loss, inheritance, and survival—in which Harootunian attempts to come to terms with a history that is just beyond his reach—The Unspoken as Heritage demonstrates how the genocidal past never leaves the present, even in its silence.

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From their earliest encounters with Indigenous Pacific Islanders, white Europeans and Americans asserted an identification with the racial origins of Polynesians, declaring them to be racially almost white and speculating that they were of Mediterranean or Aryan descent. In Possessing Polynesians Maile Arvin analyzes this racializing history within the context of settler colonialism across Polynesia, especially in Hawai‘i. Arvin argues that a logic of possession through whiteness animates settler colonialism, by which both Polynesia (the place) and Polynesians (the people) become exotic, feminized belongings of whiteness. Seeing whiteness as indigenous to Polynesia provided white settlers with the justification needed to claim Polynesian lands and resources. Understood as possessions, Polynesians were and continue to be denied the privileges of whiteness. Yet Polynesians have long contested these classifications, claims, and cultural representations, and Arvin shows how their resistance to and refusal of white settler logic have regenerated Indigenous forms of recognition.

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