As governments fail to respond to—or actively engineer—each crisis, ordinary people are finding bold and innovative ways to share resources and support the vulnerable. Survival work, when done alongside social movement demands for transformative change, is called mutual aid.This book is about mutual aid: why it is so important, what it looks like, and how to do it. It provides a grassroots theory of mutual aid, describes how mutual aid is a crucial part of powerful movements for social justice, and offers concrete tools for organizing, such as how to work in groups, how to foster a collective decision-making process, how to prevent and address conflict, and how to deal with burnout. Writing for those new to activism as well as those who have been in social movements for a long time, Dean Spade draws on years of organizing to offer a radical vision of community mobilization, social transformation, compassionate activism, and solidarity.

    From the emergence and failure of the counterculture in the 1970s to the continued development of his left-accelerationist line of thinking, this volume charts a tragically interrupted course for thinking about the raising of a new kind of consciousness, and the cultural and political implications of doing so.For Fisher, this process of consciousness raising was always, fundamentally, psychedelic — just not in the way that we might think…

    Wilderson III’s seminal work on the philosophy of Blackness.Combining philosophy with a torrent of memories, Wilderson presents the tenets of an increasingly prominent intellectual movement that sees Blackness through the lens of perpetual slavery. Drawing on works of philosophy, literature, film, and critical theory, he shows that the social construct of slavery, as seen through pervasive anti-Black subjugation and violence, is hardly a relic of the past but the very engine that powers our civilization, and that without this master-slave dynamic, the calculus bolstering world civilization would collapse.

    A serious consideration of trans survival and flourishing requires a radical rethinking of how care operates.

    This concise, energetic manifesto from the Debt Collective is in equal parts informative and inspiring, and is sure to become a crucial reference point for activists and debt cancellation campaigners. Includes a foreword from Debt Collective co-founder and acclaimed activist-author, documentarian, and musician Astra Taylor.

    Reports of sexual harassment, misconduct, and rape saturate the news in the era of #MeToo. Straight men and women spend thousands of dollars every day on relationship coaches, seduction boot camps, and couple’s therapy in a search for happiness.In The Tragedy of Heterosexuality, Jane Ward smartly explores what, exactly, is wrong with heterosexuality in the twenty-first century, and what straight people can do to fix it for good. She shows how straight women, and to a lesser extent straight men, have tried to mend a fraught patriarchal system in which intimacy, sexual fulfillment, and mutual respect are expected to coexist alongside enduring forms of inequality, alienation, and violence in straight relationships.Ward also takes an intriguing look at the multi-billion-dollar self-help industry, which markets goods and services to help heterosexual couples without addressing the root of their problems. Ultimately, she encourages straight men and women to take a page out of queer culture, reminding them “about the human capacity to desire, fuck, and show respect at the same time.”

    In so doing, Becoming Human demonstrates that the history of racialized gender and maternity, specifically antiblackness, is indispensable to future thought on matter, materiality, animality, and posthumanism.Jackson argues that African diasporic cultural production alters the meaning of being human and engages in imaginative practices of world-building against a history of the bestialization and thingification of blackness—the process of imagining the black person as an empty vessel, a non-being, an ontological zero—and the violent imposition of colonial myths of racial hierarchy. She creatively responds to the animalization of blackness by generating alternative frameworks of thought and relationality that not only disrupt the racialization of the human/animal distinction found in Western science and philosophy but also challenge the epistemic and material terms under which the specter of animal life acquires its authority.What emerges is a radically unruly sense of a being, knowing, feeling existence: one that necessarily ruptures the foundations of "the human."

    Decarcerating Disability provides a much-needed corrective, combining a genealogy of deinstitutionalization with critiques of the current prison system.Liat Ben-Moshe provides groundbreaking case studies that show how abolition is not an unattainable goal but rather a reality, and how it plays out in different arenas of incarceration—antipsychiatry, the field of intellectual disabilities, and the fight against the prison-industrial complex. Ben-Moshe discusses a range of topics, including why deinstitutionalization is often wrongly blamed for the rise in incarceration; who resists decarceration and deinstitutionalization, and the coalitions opposing such resistance; and how understanding deinstitutionalization as a form of residential integration makes visible intersections with racial desegregation. By connecting deinstitutionalization with prison abolition, Decarcerating Disability also illuminates some of the limitations of disability rights and inclusion discourses, as well as tactics such as litigation, in securing freedom. Decarcerating Disability’s rich analysis of lived experience, history, and culture helps to chart a way out of a failing system of incarceration.

    For the far right, he is one of the architects of Cultural Marxism. To his academic critics, he reduced French philosophy to “little more than an object of ridicule.” For his fans, he is an intellectual rock star who ranged across literature, politics, and linguistics. In An Event, Perhaps, Peter Salmon presents this misunderstood and misappropriated figure as a deeply humane and urgent thinker for our times.Born in Algiers, the young Jackie was always an outsider. Despite his best efforts, he found it difficult to establish himself among the Paris intellectual milieu of the 1960s. However, in 1967, he changed the whole course of philosophy: outlining the central concepts of deconstruction. Immediately, his reputation as a complex and confounding thinker was established. Feted by some, abhorred by others, Derrida had an exhaustive breadth of interests but, as Salmon shows, was moved by a profound desire to understand how we engage with each other. It is a theme explored through Derrida’s intimate relationships with writers such as Althusser, Genet, Lacan, Foucault, Cixous, and Kristeva.Accessible, provocative and beautifully written, An Event, Perhaps will introduce a new readership to the life and work of a philosopher whose influence over the way we think will continue long into the twenty-first century.

    This book is about the third London a - social democratic twentieth-century metropolis, a pioneer in council housing, public enterprise, socialist design, radical local democracy and multiculturalism.This book charts the development of this municipal power base under leaders from Herbert Morrison to Ken Livingstone, and its destruction in 1986, leaving a gap which has been only very inadequately filled by the Greater London Authority under Livingstone, Boris Johnson and Sadiq Khan.Opposing currently fashionable drivel about an imaginary ''metropolitan elite'', this book makes a case for London pride on the left, and makes an argument for using that pride as a weapon against a government of suburban landlords that ruthlessly exploits Londoners.

    Organized thematically and with substantial introductions, this is a book for the activist, the student, the too-angry and the not-angry-enough.You'll find:"Dyke Manifesto" by the Lesbian Avengers"Mini-Manual of Individualist Anarchism" by Emile Armand"Intercourse" by Andrea Dworkin"Manifesto of the Erased" by Crystal ZaragozaThe "Ax Tampax Poem Feministo" from the Bloodsisters Project"Cyborg Manifesto" by Donna Haraway"TRASHGiRRRRLLLZZZ" by Elizabeth Broeder"The Manifesto of Apocalyptic Witchcraft" by Peter GreyThe manifesto, feminist scholar Breanne Fahs notes, is always "on unsteady ground," raging and wanting, desiring and disdaining, promoting solidarity or individual pain, all at once. As she notes, we need manifestos in all their urgent rawness and their insistence that we have to act now, that we must face this, that the bleeding edge of rage and defiance is where new ideas are born.

    The author doesn't, in the end, have any answers as to who she really is or was, although maybe she figures out what she could become.Traveling from Sydney in the 1980s to New York today, Reverse Cowgirl is a comedy of errors, chronicling the author's failed attempts at being gay and at being straight across the shifting political and media landscapes of the late twentieth century. Finding that the established narratives of being transgender don't seem to apply to her, Wark borrows from the genres of autofiction, fictocriticism, and new narrative to create a writing practice that can discover the form of a life outside existing accounts of trans experience: an auto-ethnography of the opacity of the self.

    Classical anarchism tended to avoid questions of race—specifically Blackness—as well as the intersections of race and gender. Bey addresses this lack, not by constructing a new cannon of Black anarchists but by outlining how anarchism and Blackness already share a certain subjective relationship to power, a way of understanding and inhabiting the world. Through the lens of Black feminist and transgender theory, he explores what we can learn by making this kinship explicit, including how anarchism itself is transformed by the encounter. If the state is predicated on a racialized and gendered capitalism, its undoing can only be imagined and undertaken by a political theory that takes race and gender seriously.

    It's about the fight for dignity in the face of unrelenting contempt. It uses some of the authors own experience living in poverty throughout his first 25 years, as he goes in and out of prison, the care system and homelessness, and how he and his fellow travellers navigate trauma and each other.. It's about the violence of white supremacist patriarchal capitalism, and the ways in which this violence hurts our bodies and minds. It's about love, care and solidarity being the everyday revolutionary practice from below.

    

    And yet it is no surprise that in many places throughout the United States, getting an abortion can be a monumental challenge. Anti-choice politicians and activists have worked tirelessly to impose needless restrictions on this straightforward medical procedure that, at best, delay it and, at worst, create medical risks and deny women their constitutionally protected right to choose. Obstacle Course tells the story of abortion in America, capturing a disturbing reality of insurmountable barriers people face when trying to exercise their legal rights to medical services. Authors David S. Cohen and Carole Joffe lay bare the often arduous and unnecessarily burdensome process of terminating a pregnancy: the sabotaged decision-making, clinics in remote locations, insurance bans, harassing protesters, forced ultrasounds and dishonest medical information, arbitrary waiting periods, and unjustified procedure limitations.   Based on patients’ stories as well as interviews with abortion providers and allies from every state in the country, Obstacle Course reveals the unstoppable determination required of women in the pursuit of reproductive autonomy as well as the incredible commitment of abortion providers. Without the efforts of an unheralded army of medical professionals, clinic administrators, counselors, activists, and volunteers, what is a legal right would be meaningless for the almost one million people per year who get abortions. There is a better way—treating abortion like any other form of health care—but the United States is a long way from that ideal.

    Tracking the politicization of male homosexuality in Renaissance Florence, Amsterdam, Paris, and London between the seventeenth and nineteenth centuries, and twentieth-century New York City, Chitty shows how sexuality became a crucial dimension of the accumulation of capital and a technique of bourgeois rule. Whether policing male sodomy during the Medici rule in Florence or accusing the French aristocracy of monstrous sexuality in the wake of the French Revolution, the bourgeoisie weaponized both sexual constraint and sexual freedom in order to produce and control a reliable and regimented labor class and subordinate it to civil society and the state. Only by grasping sexuality as a field of social contention and the site of class conflict, Chitty contends, can we embark on a politics that destroys sexuality as a tool and effect of power, and open a front against the forces that keep us unfree.

    It nourishes me. I do not write about joy primarily because I always have it. I write about joy, Black joy, because I want to generate it, I want it to emerge, I want to participate in its constant unfolding.” But alongside joy, A admits to Moth, come loneliness, exclusion, and unfulfilled desire. The Lonely Letters is an epistolary blackqueer critique of the normative world in which Ashon T. Crawley—writing as A—meditates on the interrelation of blackqueer life, sounds of the Black church, theology, mysticism, and love. Throughout his letters, A explores blackness and queerness in the musical and embodied experience of Blackpentecostal spaces and the potential for platonic and erotic connection in a world that conspires against blackqueer life. Both a rigorous study and a performance, The Lonely Letters gestures toward understanding the capacity for what we study to work on us, to transform us, and to change how we inhabit the world.

    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

    

    These are not the times to be nice about mere words: the fact is that there is but one mode of obtaining the Charter, and that is by insurrection.” George Julian HarneyChartism was the first time ever that British workers fixed their eyes on the seizure of political power: in 1839, 1842 and again in 1848. In this struggle, they conducted a class war that at different times involved general strikes, battles with the state, mass demonstrations and even armed insurrection. They forged weapons, illegally drilled their forces, and armed themselves in preparation for seizing the reins of government. Such were the early revolutionary traditions of the British working class, deliberately buried beneath a mountain of falsehoods and distortions.This book sees Chartism as an essential part of our history from which we must draw the key lessons for today.

    Featuring a foreword by Lynne Tillman, Faux Pas is the first book to gather a significant selection of Sillman’s essays, reviews and lectures, accompanied by drawings, most of them made specially for the book.Faux Pas aims at revealing the coherence and originality of Sillman’s reflection, as she addresses the possibilities of art today, favoring excess over good taste, wrestling over dandyism, forms over symbols, with as much critical sense as humor. As Jason Farago notes in the New York Times, "Sillman is in a thin crowd (with, let’s say, Andrea Fraser, Hito Steyerl, Matias Faldbakken, David Salle) of artists who can really write. The evidence is in Faux Pas ... her writings display the same good humor and intelligence of her best paintings."Based in New York City, Amy Sillman (born 1955) is an artist whose work consistently combines the visceral with the intellectual. She began to study painting in the 1970s at the School of Visual Arts and she received her MFA from Bard College in 1995. Her work has been exhibited internationally, including at the Whitney Biennial in 2014; her writing has appeared in Bookforum and Artforum, among other publications. She is currently represented by Gladstone Gallery, New York.

    Many intellectuals, politicians, feminists and other activists, eager to contribute to Africa’s liberation, have frustratingly, felt like they took the wrong path. Analyzed through the eyes of Afro-feminism, this book revisits some of the fundamental preconditions needed for radical transformation.The main focus of Decolonization and Afro-feminism is unlearning imperial power relations by relearning to “shake off” the colonial filters through which we view the world, including the instruments of law, education, religion, family and sexuality. It re-envisions Pan-Africanism as a more inclusive decolonizing/decolonial movement that embraces Afro-feminist politics. It also challenges the traditional human rights paradigm and its concomitant idea of “gender equality,” flagging instead, the African philosophy of Ubuntu as a serious alternative for reinvigorating African notions of social justice. If you are a student of Africa or in a space where you wish to recalibrate your compass and reboot your consciousness in the struggle for Africa’s liberation, this book is for you.

    Art. Film. In this fragmentary and fluent little gem--full of light and stunning, full-color images--writer and time-based artist Marilyn Freeman offers up her own contemplative practice of dowsing for and creating "opportune moments" of insight and healing. With humor and humility, Freeman reveals her innovative approach to making video essays, a process developed over years of art-making, study and personal searching--a process of waking up again and again to the extraordinary possibilities hidden in everyday existence. Freeman introduces a theory of "evocative" practice as an alternative to the conventions of narrative and non-fiction filmmaking--a risky and rigorous engagement with form that invites the audience to participate in the creation of meaning. Her examination of the dialectical relationship of sound and image takes us far deeper than just a critical study of audio/visual media--deep into the human heart with its dark traumas and its shimmering capacity for honest and compassionate reckoning. Transgressing disciplinary boundaries and trading authority for authentic inquiry, Freeman takes us with her on a foray into time-based art that leaps and wanders from movie theaters to museums to Instagram in search of the "illuminated spaces" where we encounter ourselves and each other. This book is an essential resource for artists who question the importance of their work in these dark times, and for anyone seeking wisdom and wonder in our ordinary world.

    This is not God according to the Prophets. However, the depiction of God in the theistic traditions has been always charged with anthropomorphism. In this book, I attempt to respond to this charge and explain what Athari (scripturalist) Muslim theologians believe about the Divine attributes and why. Where Do We Get Our Belief From? Our Epistemological PositionThe Role of Truthful ReportsThe Role of ReasonThe Place of Kaâm: Reason as a Tool of Understanding and Armor for DefenseA Typology of Islamic Positions on the Attributes of God26What Do We Believe In?Why Do We Believe in Amodal Affirmation and Why Do We Believe It Is Important?What Are the Counter Arguments?Reports from the SalafConflict with ReasonThe Perfect Does Not ChangeThe Composite god and DivisibilityAnthropomorphism and AssimilationConclusion:Ontologically, no extant being lacks quiddity and attributes. Noumenally, the apophatic god is nonexistent, and phenomenally, it cannot be felt or related to, let alone loved and worshipped. In conclusion of this work, here are my recommendations: •To be deserving of Divine guidance, we need to purify our intentions by true devotion to Allah. We also need to constantly rehabilitate our fiṭrah and heal it from the ills of bias (hawa), ulterior motives (aghrâḍ), blind imitation (taqleed), habit (‘âdah), and conjecture (gharṣ). This can only be done through spiritual labor and immersion in the Revelation as understood and practiced by the first community. •We must not subject the Divine instruction to prevalent intellectual or social conventions or transplant xenografts and foreign discourses into our hermeneutical system. We must affirm our belief in the epistemic superiority and self-sufficiency of the Revelation as the ultimate source of truth about the unseen. This will never require us to impugn the office of reason or undercut its value in understanding the Revelation and defending its doctrines. •Our belief in Allah must be rooted in His exoneration from all deficiencies and His absolute incomparability (tanzeeh), and the amodal affirmation (ithbât) of His attributes by which He has described Himself and His Messenger described Him. In our affirmation of the Divine attributes, we should never accept the so-called “necessary concomitants.” Inferring from the world of shahâdah (seen) about the world of ghayb (unseen) is both irrational and perilous.•We must be respectful of the imams of this deen, regardless of our agreement or disagreement with them. When we have to disagree, we must continue to love those who spent their lives serving Allah and His cause, and show them the requisite respect. •The public should be spared the confusion of intra-Islamic polemics on creed and taught the basics of ‘aqeedah that will provide them with enough guardrails. People should then be uplifted spiritually to want to seek Allah and earn His pleasure. When it comes to the Divine attributes, teachers must prime their understanding with tanzeeh and let the rhetorical strength and richness of the Revelation flow to their hearts, unimpeded by intellectual objections.

    Yet in the 1520s, the Spanish, from their imperial perch in Santo Domingo, had already brought enslaved Africans to what was to become South Carolina. The enslaved people here quickly defected to local Indigenous populations and compelled their captors to flee.The Dawning of the Apocalypse is a riveting revision of the “creation myth” of settler colonialism and how the United States was formed. Here, Gerald Horne argues forcefully that, in order to understand the arrival of colonists from the British Isles in the early 17th century, one must first understand the “long 16th century”—from 1492 until the arrival of settlers in Virginia in 1607.During this prolonged century, Horne contends, “whiteness” morphed into “white supremacy.” That allowed England to co-opt not only religious minorities but also various nationalities throughout Europe, forging a muscular bloc that was needed to confront rambunctious Indigenes and Africans.In retelling the bloodthirsty story of the invasion of the Americas, Horne recounts how the fierce resistance by Africans and their Indigenous allies weakened Spain and enabled London to dispatch settlers to Virginia in 1607. These settlers laid the groundwork for the British Empire and its "revolting spawn" that became the United States of America.

    

    Since the publication of his bestselling A Brief History of Neoliberalism, Harvey has been tracking the evolution of the capitalist system as well as tides of radical opposition rising against it. In The Anti-Capitalist Chronicles, Harvey introduces new ways of understanding the crisis of global capitalism and the struggles for a better world. While accounting for violence and disaster, Harvey also chronicles hope and possibility. By way of conversations about neoliberalism, capitalism, globalization, the environment, technology, social movements and crises like COVID-19, he outlines, with characteristic brilliance, how socialist alternatives are being imagined under very difficult circumstances. In understanding the economic, political and social dimensions of the crisis, Harvey’s analysis in The Anti-Capitalist Chronicles will be of strategic importance to anyone wanting to both understand and change the world.

    In this groundbreaking study David McNally reveals the true story of money’s origins and development as one of violence and human bondage. Money’s emergence and its transformation are shown to be intimately connected to the buying and selling of slaves and the waging of war. Blood and Money demonstrates the ways that money has “internalized” its violent origins, making clear that it has become a concentrated force of social power and domination. Where Adam Smith observed that monetary wealth represents “command over labor,” this paradigm shifting book amends his view to define money as comprising the command over persons and their bodies.Reviews "This fascinating and informative study, rich in novel insights, treats money not as an abstraction from its social base but as deeply embedded in its essential functions and origins in brutal violence and harsh oppression." —Noam Chomsky "McNally casts an unsparing light on the origins of money—and capitalism itself—in this scathing, Marxist-informed account.... McNally builds a powerful, richly documented argument that unchecked capitalism prioritizes greed and violence over compassion....[T]his searing academic treatise makes a convincing case." —Publishers Weekly "David McNally's new book makes an important contribution to the growing critical literature on such basic components of contemporary capitalism as markets and money. His historical perspective makes the contribution especially insightful." —Richard D. Wolff, Democracy at Work "Blood and Money is an ambitious and challenging account of the nexus between money, war, slavery and, eventually, capitalism—across vast swathes of history. At the heart of the book lies a crucial argument about the pivotal role of war finance in the emergence of modern banking, carefully laid out both in McNally’s superlative chapter on the early decades of the Bank of England and in the condensed and fascinating synopsis of American capitalism with which the study concludes. These chapters alone should make the book indispensable reading for anyone seriously interested in the longer-term sources of modern capitalism as we know it today." —Jairus Banaji, SOAS, University of London

    

    And that it's under constant threat.Exploring the meanings and powers of love from ancient Greece to the present day, Richard Gilman-Opalsky argues that what is called “love” by the best thinkers who have approached the subject is in fact the beating heart of communism—understood as a way of living, not as a form of government. Along the way, he reveals with clarity that the capitalist way of assigning value to things is incapable of appreciating what humans value most. Capitalism cannot value the experiences and relationships that make our lives worth living and can only destroy love by turning it into a commodity. The Communism of Love follows the struggles of love in different contexts of race, class, gender, and sexuality, and shows how the aspiration for love is as close as we may get to a universal communist aspiration.

    Foreword by Eelco van der Lingen (Director Mondriaan Fund). Translation foreword by Mari Shields. Final editing by Mirjam Beerman and Carmen Muskee. Printed by Zwaan Printmedia.We are living in a time of polarization. Cultural and educational institutions are confronted with the responsibility to provide tools and spaces for critical reflection, for engagement, and, more fundamentally, for meeting and recognizing each other in our differences. In this decolonial essay Rolando Vázquez introduces his critique which offers an option for thinking and doing beyond the dominant paradigms. It provides a critical analysis of modernity understood broadly as the western project of civilization, while it seeks to overcome the dominion of western epistemology and aesthetics and their embedded eurocentrism and anthropocentrism.Importantly for decolonial thought we are all located in relation to the colonial difference that structures our modern/colonial order. It is only from an awareness of our positioned realities that we can enter in relation with each-other, that we can listen to each-other and learn each-other.

    This pamphlet thoroughly exposes the analytical incoherency and moral deficiency within so much of this sup-posed left; their position, which is plainly morally corrupt, is proved to also be analytically impossible.

    Calling someone racist in these times of mounting white supremacy seems to be a worse insult than racism itself. In our supposedly post-racial society, surely it's time to stop talking about race? This powerful refutation is a call to notice not just when and how race still matters but when, how and why it is said not to matter. Race critical scholar Alana Lentin argues that society is in urgent need of developing the skills of racial literacy, by jettisoning the idea that race is something and unveiling what race does as a key technology of modern rule, hidden in plain sight. Weaving together international examples, she eviscerates misconceptions such as reverse racism and the newfound acceptability of 'race realism', bursts the 'I'm not racist, but' justification, complicates the common criticisms of identity politics and warns against using concerns about antisemitism as a proxy for antiracism. Dominant voices in society suggest we are talking too much about race. Lentin shows why we actually need to talk about it more and how in doing so we can act to make it matter less.

    While Ryan Coogler and Janelle Monáe may have helped bring the genre into contemporary pop consciousness, it in fact extends back to the writing of eighteenth-century poet Phyllis Wheatley and has continued in the work of Samuel R. Delany, Octavia E. Butler, N. K. Jemisin, and many others. In examining this heritage, contributors in this volume question generic boundaries, recover lost artists and introduce new ones, and explore how the meteoric rise of a new, pan-African speculative literary tradition may or may not connect with Afrofuturism.   Additionally, the editors have marshaled some of today’s most exciting writers for a roundtable discussion of the genre: Bill Campbell, Minister Faust, Nalo Hopkinson, N. K. Jemisin, Chinelo Onwualu, Nisi Shawl, and Nick Wood. Pioneering author and editor Sheree R. Thomas limns how black women have led new developments in contemporary Afrofuturism, and artist Stacey Robinson’s illustrations orient readers to the spirited themes of this enduring and consequential literary tradition. Use Contributors only is there is room (if not will use on marketing material)

    More than simply a study of Marx, it commenced an intellectual and social history, encompassing thinkers from Epicurus to Darwin, who developed materialist and ecological ideas. Now, with The Return of Nature: Socialism and Ecology, Foster continues this narrative. In so doing, he uncovers a long history of efforts to unite issues of social justice and environmental sustainability that will help us comprehend and counter today's unprecedented planetary emergencies.The Return of Nature begins with the deaths of Darwin (1882) and Marx (1883) and moves on until the rise of the ecological age in the 1960s and 1970s. Foster explores how socialist analysts and materialist scientists of various stamps, first in Britain, then the United States, from William Morris and Frederick Engels to Joseph Needham, Rachel Carson, and Stephen J. Gould, sought to develop a dialectical naturalism, rooted in a critique of capitalism. In the process, he delivers a far-reaching and fascinating reinterpretation of the radical and socialist origins of ecology. Ultimately, what this book asks for is nothing short of revolution: a long, ecological revolution, aimed at making peace with the planet while meeting collective human needs.

    We do not understand ourselves because we do not understand each other; and we do not understand each other because we do not understand ourselves. As the world becomes more and more connected through media and technology, the consequences of such ignorance become more and more clear. This book is a humble, though earnest, contribution to the task of understanding ourselves and each other. This task is not as easy as many people seem to think. For, we each are born with deep, philosophical assumptions and cognitive tendencies through which we make sense of the world. To understand these assumptions is to face a measure of existential threat, because they are not the same for every person. This book offers a way to categorize these assumptions into a number of distinct "types," in order to help us wrap our heads around them.This approach to personality is derived from the works of Carl Jung (creator of analytic psychology) and Isabel Myers (creator of the Myers-Briggs Type Indicator). It also draws from the wisdom of Socionics theory, and from a vast internet community of modern "neo-Jungian" theorists and enthusiasts. Along the way, many other topics outside of personality are touched on in a "Jungian" spirit of holistic inquiry, from philosophy, to history, mythology, science, sociology, spirituality, sexuality, and world literature.Its author, Michael Pierce, is known in the "neo-Jungian" community for his popular YouTube videos on the 16 Myers-Briggs types, as well as videos on Jungian theory and philosophy. His YouTube channel can be found here: https://www.youtube.com/channel/UCmDc...

    It is not just trauma, but the dissociation of the self, that causes emotional pain and difficulties in functioning. This book discusses how people are universally subject to trauma, what trauma is, and how to understand and work with normative as well as extreme dissociation.In this new model, the client and the practitioner are both traumatized and flawed human beings who affect each other in the mutual process that promotes the healing of the client—psychotherapy. Elizabeth Howell explains the dissociative, relational, and attachment reasons that people blame and punish themselves. She covers the difference between repression and dissociation, and how Freud’s exclusive focus on repression and the one-person fantasy Oedipal model impeded recognition of the serious consequences of external trauma, including child abuse. The book synthesizes trauma/dissociation perspectives and addresses new structural models.

    Solidarity with Palestinians has become a salient domain of global queer politics. Yet LGBTQ Palestinians, even as they fight patriarchy and imperialism, are themselves subjected to an "empire of critique" from Israeli and Palestinian institutions, Western academics, journalists and filmmakers, and even fellow activists. Such global criticism has limited growth and led to an emphasis within the movement on anti-imperialism over the struggle against homophobia.With this book, Sa'ed Atshan asks how transnational progressive social movements can balance struggles for liberation along more than one axis. He explores critical junctures in the history of Palestinian LGBTQ activism, revealing the queer Palestinian spirit of agency, defiance, and creativity, in the face of daunting pressures and forces working to constrict it. Queer Palestine and the Empire of Critique explores the necessity of connecting the struggles for Palestinian freedom with the struggle against homophobia.

    Published by Discipline, with an introduction by Tom Melick and design by Robert Milne.HOMEWORK considers the manifold ways that embodied life (birth, death, love, friendship, solidarity, race, gender, sexuality, citizenship) are conditioned by a world that appears both ruinous and full of potential. Snack Syndicate asks how to read ruins and how to read the prophecy of hope that threads together a long history of survival and struggle. The book offers a guide for this reading, taking study to be a lifelong practice. It suggests a model for homework as the promise we make to each other through study and to the ghosts who carry us forward.“HOMEWORK is done in all those ‘illegitimate’ places, which are everywhere, if one takes the time to look and listen. And even if done in isolation, in all the places where nonhistories live, this work is never done alone. Leave the geniuses to squabble over their canon, the best art usually occurs in kitchens, bedrooms, side-alleys, and public libraries. It is written in the margins, with love, alongside and through what we choose to read and hear. That’s why this book invites snacks, coffee stains, and dog ears on top and bottom, let your notes trespass into and through the text. This is the best way to respond to books, and this book in particular.”—from ‘Homework for Love and Trouble’ by Tom Melick

    Pattie Lees was just ten-years-old when she and her four siblings were separated from their mother on the grounds of neglect and placed into State care. Believing she was being shipped and exiled to Africa, Pattie was ultimately fated to spend the rest of her childhood on the island once dubbed ‘Australia’s Alcatraz’ – Palm Island Aboriginal Settlement, off the coast of Queensland.A Question of Colour; my journey to belonging provides a first-hand account of Pattie’s experiences as a ‘fair-skinned Aboriginal’ during Australia’s assimilationist policy era and recounts her survival following a decade of sexual, physical and emotional abuse as a Ward of the State. A Question of Colour is a deeply moving and powerful testimony to the resilience of a young girl, her identity and her journey to belong.

    Similarly, there have been few attempts to build the case for gender in diverse fields like health, education, and economic security within a single book, one which also uses an intersectional lens to address issues of race and class. This book not only looks at the impact of rigid gender norms on young people who internalize them, but also showing how health, educational, and criminal justice systems with which young people interact are also highly gendered systems that relentlessly police and sustain very narrow ideas of masculinity and femininity, particularly among youth. Current treatments of a "gender lens" or "gender analysis" both at home and abroad usually conflate gender with women and/or trans. This book shows conclusively how this is both inadequate and wrong-headed. It documents why gender norms must be moved to the center of the discourses aimed at improving life outcomes for at-risk communities. And it does so while acknowledging the insights of queer theorists about bodies, power, and difference. This book provides a starting point for a long overdue movement to elevate "applied gender studies," providing both a reference and guide for researchers, students, policymakers, funders, non-profit leaders, and grassroots advocates. This book aims to transform readers' view of a broad array familiar social problems, such as basic wellness and reproductive health; education; economic security; and partner, male-on-male, and school violence--showing how gender norms are an integral if overlooked key to understanding each.

    Drawing on postcolonial, Chicana, black feminist, and performance theories, Chican@ Artivistas explores the visual, musical, and performance art produced in East Los Angeles since the inception of NAFTA and the subsequent anti-immigration rhetoric of the 1990s.Showcasing the social impact made by key artist-activists on their communities and on the mainstream art world and music industry, Gonzalez charts the evolution of a now-canonical body of work that took its inspiration from the Zapatista movement, particularly its masked indigenous participants, and that responded to efforts to impose systems of labor exploitation and social subjugation. Incorporating Gonzalez's memories of the Mexican nationalist music of her childhood and her band's journey to Chiapas, the book captures the mobilizing music, poetry, dance, and art that emerged in pre-gentrification corners of downtown Los Angeles and that went on to inspire flourishing networks of bold, innovative artivistas.

    

    With the academic job market in such crisis, Leaving Academia helps grad students and academics in any scholarly field find satisfying careers beyond higher education. Short and pragmatic, the book offers invaluable advice to visiting and adjunct instructors ready to seek new opportunities, to scholars caught in "tenure-trap" jobs, to grad students interested in nonacademic work, and to committed academics who want to support their students and contingent colleagues more effectively.After earning a PhD in classics from the University of Virginia and teaching at Tulane, Christopher Caterine left academia for a job at a corporate consulting firm. During his career transition, he went on more than 150 informational interviews and later interviewed twelve other professionals who had left higher education for diverse fields. Drawing on everything he learned, Caterine helps readers chart their own course to a rewarding new career. He addresses dozens of key issues, including overcoming psychological difficulties, translating academic experience for nonacademics, and meeting the challenges of a first job in a new field.Providing clear, concrete ways to move forward at each stage of your career change, even when the going gets tough, Leaving Academia is both realistic and filled with hope.

    Being Property Once Myself delves into the literary imagination and ethical concerns that have emerged from this experience. Each chapter tracks a specific animal figure--the rat, the cock, the mule, the dog, and the shark--in the works of black authors such as Richard Wright, Toni Morrison, Zora Neale Hurston, Jesmyn Ward, and Robert Hayden. The plantation, the wilderness, the kitchenette overrun with pests, the simultaneous valuation and sale of animals and enslaved people--all are sites made unforgettable by literature in which we find black and animal life in fraught proximity.Joshua Bennett argues that animal figures are deployed in these texts to assert a theory of black sociality and to combat dominant claims about the limits of personhood. Bennett also turns to the black radical tradition to challenge the pervasiveness of antiblackness in discourses surrounding the environment and animals. Being Property Once Myself is an incisive work of literary criticism and a close reading of undertheorized notions of dehumanization and the Anthropocene.

    

    First, his evident wide reading about the history and sociology of the world, which allows him to provide the necessary global context for his study and for our new times that remain tied to the contradictions of a longer history. Second, his grip on Marxism, a living Marxism, a Marxism that has absorbed both the streams of Western Marxism and of national liberation Marxism.Vijay Prashad writes that it is impossible for him to think without thinking alongside the work of Aijaz Ahmad. In this fascinating and wide-ranging conversation, he draws out Ahmad, separating and interweaving strands of his thought, and in the process inviting us, the readers, to take a look at the method that drives his analysis. In the process, we learn to think through the present, better.

    Science fiction asks questions to propose other ways of living. It asks what if, and that question is the basis for alternative narratives of ourselves and the world we are a part of. What if humans could terraform planets? What if we could create human-nonhuman hybrids? What if artificial intelligence gains consciousness? What if we could realize kinship with other species through heightened empathy or traumatic experiences? What if we imagine a world without oil? How are race, gender, and nature interrelated? The texts analyzed in this book ask these questions and others, exploring how humans and nonhumans are connected; how nonhuman biologies can offer diverse ways to think about human sex, gender, and sexual orientation; and how interpretive strategies can subvert the messages of older films and written texts.

    Made for Learning is the result of 60 years of research and theory building by Australian educator Brian Cambourne, articulated and described with abundant classroom examples by American educator Debra Crouch.Three years of Zoom sessions made it possible for the two educators to collaborate on a regular basis, challenging and encouraging each other to understand Brian’s original work in novel and innovative ways. Through integrating the Conditions of Learning research with new theoretical understandings, the co-authors present insightful analysis of teacher decision-making and classroom practices. Made for Learning offers educators a well-thought-out and up-to-date exploration of learning and teaching.The core of the book explores the multi-faceted, yet natural processes, underpinning learning to read and write. The authors challenge the commonly held assumption that learning to read and write are unnatural processes. Built on Brian's original research observations of young children learning to speak, the Conditions of Learning address the necessity of nurturing a responsive classroom environment for all learning to occur, whether that learning is virtual or in-person. This intentional culture for learning happens not in isolation but as part of an integrated whole. An addition to the theory that has blossomed since the publication of Brian’s first book in 1988 is a deeper understanding of the role of language in the learning process. How teachers interact with learners and the language they use has a resounding impact on the learning that occurs.In Made for Learning the authors describe a Discourse of Meaning-Making and explain and illustrate how to make that discourse the dominant language of the classroom. When the Conditions are coupled with four Processes That Empower Learning, an extension of the theory in the last three decades, teacher decision-making promotes the active participation of learners in their own literate journey. How that active learning looks, sounds, and feels becomes tangible in the multitude of classroom examples found throughout the book.These classroom examples bring the Conditions of Learning to life and are unpacked to explore and analyze the specific teaching decisions leading to student learning. The authors offer educators concrete tools to use the Conditions of Learning as a framework to explore their own practices to strengthen learning experiences for every student.Regie Routman graciously reviewed the book and had this to say: "Once in a great while a book comes along that upends our thinking -- challenging us to critically examine the effects of our literacy beliefs, practices, and processes around teaching and learning. Made for Learning is that breakthrough book."

    This Element develops a counter-hegemonic narrative based on the perspective of earthcare labour - or the 'forces of reproduction'. It brings to the fore the historical agency of reproductive and subsistence workers as those subjects that, through both daily practices and organized political action, take care of the biophysical conditions for human reproduction, thus keeping the world alive. Adopting a narrative justice approach, and placing feminist political ecology right at the core of its critique of the Anthropocene storyline, this Element offers a novel and timely contribution to the environmental humanities.

    Through the paraontological, the between, and the figure of the “X” (with its explicit contemporary link to nonbinary and trans genders) Marquis Bey presents a meditation on black feminism and gender nonnormativity. Chandler’s text serves as both an argumentative tool for rendering the “radical alternative” in and as blackness as well as demonstrating the necessarily trans/gendered valences of that radical alternative. Forerunners is a thought-in-process series of breakthrough digital works. Written between fresh ideas and finished books, Forerunners draws on scholarly work initiated in notable blogs, social media, conference plenaries, journal articles, and the synergy of academic exchange. This is gray literature publishing: where intense thinking, change, and speculation take place in scholarship.

    It comes in many guises: a musical hook, a financial strategy, a striptease, a novel of ideas. Above all, acclaimed theorist Sianne Ngai argues, the gimmick strikes us both as working too little (a labor-saving trick) and as working too hard (a strained effort to get our attention).Focusing on this connection to work, Ngai draws a line from gimmicks to political economy. When we call something a gimmick, we are registering uncertainties about value bound to labor and time—misgivings that indicate broader anxieties about the measurement of wealth in capitalism. With wit and critical precision, Ngai explores the extravagantly impoverished gimmick across a range of examples: the fiction of Thomas Mann, Helen DeWitt, and Henry James; photographs by Torbjørn Rødland; the video art of Stan Douglas; the theoretical writings of Stanley Cavell and Theodor Adorno. Despite its status as cheap and compromised, the gimmick emerges as a surprisingly powerful tool in this formidable contribution to aesthetic theory.

    By analyzing the experience of psychosis in philosophical terms, Kusters not only emancipates the experience of the psychotic from medical classification, he also emancipates the philosopher from the narrowness of textbooks and academia, allowing philosophers to engage in real-life praxis, philosophy in vivo. Philosophy and madness--Kusters's preferred, non-medicalized term--coexist, one mirroring the other.Kusters draws on his own experience of madness--two episodes of psychosis, twenty years apart--as well as other first-person narratives of psychosis. Speculating about the maddening effect of certain words and thought, he argues, and demonstrates, that the steady flow of philosophical deliberation may sweep one into a full-blown acute psychotic episode. Indeed, a certain kind of philosophizing may result in confusion, paradoxes, unworldly insights, and circular frozenness reminiscent of madness. Psychosis presents itself to the psychotic as an inescapable truth and reality.Kusters evokes the mad person's philosophical or existential amazement at reality, thinking, time, and space, drawing on classic autobiographical accounts of psychoses by Antonin Artaud, Daniel Schreber, and others, as well as the work of phenomenological psychiatrists and psychologists and such phenomenologists as Edmund Husserl and Maurice Merleau-Ponty. He considers the philosophical mystic and the mystical philosopher, tracing the mad undercurrent in the Husserlian philosophy of time; visits the cloud castles of mystical madness, encountering LSD devotees, philosophers, theologians, and nihilists; and, falling to earth, finds anxiety, emptiness, delusions, and hallucinations. Madness and philosophy proceed and converge toward a single vanishing point.

    Digital games alone engage an estimated 2.5 billion people worldwide as of 2020, and other forms of gaming, such as board games, role playing, escape rooms, and puzzles, command an ever-expanding audience. At the same time, “gamification”—the application of game mechanics to traditionally nongame spheres, such as personal health and fitness, shopping, habit tracking, and more—has imposed unprecedented levels of competition, repetition, and quantification on daily life.   Drawing from his own experience as a game designer, Patrick Jagoda argues that games need not be synonymous with gamification. He studies experimental games that intervene in the neoliberal project from the inside out, examining a broad variety of mainstream and independent games, including StarCraft, Candy Crush Saga, Stardew Valley, Dys4ia, Braid, and Undertale. Beyond a diagnosis of gamification, Jagoda imagines ways that games can be experimental—not only in the sense of problem solving, but also the more nuanced notion of problem making that embraces the complexities of our digital present. The result is a game-changing book on the sociopolitical potential of this form of mass entertainment.

    At the same time, “the personal is political,” and one's own lived experience is an important epistemic resource. In Anaesthetics of Existence Cressida J. Heyes reconciles these two positions, drawing on examples of things that happen to us but are nonetheless excluded from experience. If for Foucault an “aesthetics of existence” was a project of making one's life a work of art, Heyes's “anaesthetics of existence” describes antiprojects that are tacitly excluded from life—but should be brought back in. Drawing on critical phenomenology, genealogy, and feminist theory, Heyes shows how and why experience has edges, and she analyzes phenomena that press against those edges. Essays on sexual violence against unconscious victims, the temporality of drug use, and childbirth as a limit-experience build a politics of experience while showcasing Heyes's much-needed new philosophical method.

    Affect is the surreal love story of a graduate student who, hyperaware of the absurdity of love in a universe where all is finite and death is inevitable, interprets the developing relationship through philosophy.

    Gerson presents an innovative account of Platonism, the central tradition in the history of philosophy, in conjunction with Naturalism, the anti-Platonism in antiquity and contemporary philosophy.Gerson contends that Platonism identifies philosophy with a distinct subject matter, namely, the intelligible world and seeks to show that the Naturalist rejection of Platonism entails the elimination of a distinct subject matter for philosophy. Thus, the possibility of philosophy depends on the truth of Platonism. From Aristotle to Plotinus to Proclus, Gerson clearly links the construction of the Platonic system well beyond simply Plato's dialogues, providing strong evidence of the vast impact of Platonism on philosophy throughout history. Platonism and Naturalism concludes that attempts to seek a rapprochement between Platonism and Naturalism are unstable and likely indefensible.

    Huang theorizes the economic, cultural, and political conditions of neoliberal post-socialist China. Drawing on Marxist phenomenology, geography, and aesthetics from Engels and Merleau-Ponty to Lefebvre and Rancière, Huang traces the emergence and mediation of what she calls urban horror—a sociopolitical public affect that exceeds comprehension and provides the grounds for possible future revolutionary dissent. She shows how documentaries, blockbuster feature films, and video art from China, Hong Kong, and Taiwan made between the 1990s and the present rehearse and communicate urban horror. In these films urban horror circulates through myriad urban spaces characterized by the creation of speculative crises, shifting temporalities, and dystopic environments inhospitable to the human body. The cinematic image and the aesthetics of urban horror in neoliberal post-socialist China lay the groundwork for the future to such an extent, Huang contends, that the seeds of dissent at the heart of urban horror make it possible to imagine new forms of resistance.

    Advocating for and demonstrating the importance of an intersectional, multidisciplinary, activist understanding of Chicanas, Intersectional Chicana Feminisms provides a much-needed overview of the key theories, thinkers, and activists that have contributed to Chicana feminist thought. Aída Hurtado, a leading Chicana feminist and scholar, traces the origins of Chicanas’ efforts to bring attention to the effects of gender in Chicana and Chicano studies. Highlighting the innovative and pathbreaking methodologies developed within the field of Chicana feminisms—such as testimonio, conocimiento, and autohistoria—this book offers an accessible introduction to Chicana theory, methodology, art, and activism. Hurtado also looks at the newest developments in the field and the future of Chicana feminisms. The book includes short biographies of key Chicana feminists, additional suggested readings, and exercises with each chapter to extend opportunities for engagement in classroom and workshop settings.

    The book also covers cooking, foraging, fishing, crafts, birds, butterflies, and tools.Their main theme is that this was all done by hand.They have never paid rent nor have they ever had a mortgage.There are over 500 photos illustrating all the above facets of their lives and clear explanations of building skylights, maintaining a septic system, building greenhouses and raised vegetable beds. There is a section on unique kitchen tools, as well as advice on useful tools used in construction.

    Making Abolitionist Worlds gathers key insights and interventions from today’s international abolitionist movement to pose the question: what does an abolitionist world look like? The Abolition Collective investigates the core challenges to social justice and the liberatory potential of social movements today from a range of personal, political, and analytical points of view, underscoring the urgency of an abolitionist politics that places prisons at the center of its critique and actions.In addition to centering and amplifying the continual struggles of incarcerated people who are actively working to transform prisons from the inside, Making Abolitionist Worlds animates the idea of abolitionist democracy and demands a radical re-imagining of the meaning and practice of democracy. Abolition Collective brings us to an Israeli prison for a Palestinian feminist reflection on incarceration within settler colonialism; to protest movements in Hong Kong and elsewhere, who use “abolition democracy” to advocate for the abolition of the police; to the growing culture in the United States of “aggrieved whiteness,” which trucks in fear, anger, victimhood, and a need for vengeance to maintain white supremacy; to the punitive landscapes that extend from the incarceration of political prisoners to the mass deportations and detentions along the U.S. southern border.Making Abolitionist Worlds shows us that the paths forged today for a world in formation are rooted in antiracism, decolonization, anticapitalism, abolitionist feminism, and queer liberation.

    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

    With predictable bias, mainstream media focus on violent clashes between opposition and government, coup attempts, hyperinflation, U.S. sanctions, and massive immigration. What is less known, however, is the story of what the Venezuelan people - especially the Chavista masses - do and think in these times of social emergency. Denying us their stories comes at a high price to people everywhere, because the Chavista bases are the real motors of the Bolivarian revolution. This revolutionary grassroots movement still aspires to the communal path to socialism that Chavez refined in his last years. Venezuela, the Present as Struggle is an eloquent testament to their lives.Comprised of a series of compelling interviews conducted by Cira Pascual Marquina, professor at the Bolivarian University, and contextualized by author Chris Gilbert, the book seeks to open a window on grassroots Chavismo itself in the wake of Chavez's death. Feminist and housing activists, communards, organic intellectuals, and campesinos from around the country speak up in their own voices, defending the socialist project and pointing to what they see as revolutionary solutions to Venezuela's current crisis. If the Venezuelan government has shown an impressive capacity to resist imperialism, it is the Chavista grassroots movement, as this book shows, that actually defends socialism as the only coherent project of national liberation.

    The trials of Huey Newton, the Chicago Eight, and the Panther 21 made it enormously difficult for many Americans to distinguish the propaganda from the philosophy; the media's indifference to the Panthers' free breakfast programs, neighborhood clinics, and liberation schools only complicated the problem. This is the first and only collection of the most vital, representative writings of the party. Here are Huey P. Newton, Bobby Seale, Eldridge Cleaver, David Hilliard, and Fred Hampton; Kathleen Cleaver and other Panther women; the party's court battles and acquittals; its positions on black separatism, the power structure, the police, violence, and education; as well as songs and poems. This book explains exactly what the Black Panthers stood for and what issues they confronted, almost all of which remain unresolved today.

    His discussion considers four main facets of the idea of the real world, ranging from the existence of a separate external and internal world (comprising various mental states congregated around a self), to the existence of an ontological foundation that grounds the existence of all the entities in the world, and the existence of an ultimately true theory that provides afinal account of all there is. As Westerhoff discusses the reasons for rejecting the postulation of an external world behind our representations, he asserts that the internal world is not as epistemically transparent as is usually assumed, and that there are good reasons for adopting ananti-foundational account of ontological dependence. Drawing on conclusions from the ancient Indian philosophical system of Madhyamaka Buddhism, Westerhoff defends his stance in a purely Western philosophical framework, and affirms that ontology, and philosophy more generally, need not be conceivedas providing an ultimately true theory of the world.

    

    In Aesthetics of Excess Jillian Hernandez examines how middle-class discourses of aesthetic value racialize the bodies of women and girls of color. At the same time, their style can be a source of cultural capital when appropriated by the contemporary art scene. Drawing on her community arts work with Black and Latina girls in Miami, Hernandez analyzes the art and self-image of these girls alongside works produced by contemporary artists and pop musicians such as Wangechi Mutu, Kara Walker, and Nicki Minaj. Through these relational readings, Hernandez shows how notions of high and low culture are complicated when women and girls of color engage in cultural production and how they challenge the policing of their bodies and sexualities through artistic authorship.

    

    The moment was caught on video and quickly went viral, and soon "punching Nazis" was a topic of heated public debate. How might this kind of militant action be conceived of, or justified, philosophically? Can we find a deep commitment to antifascism in the history of philosophy?Through the existentialism of Simone de Beauvoir, with some reference to Fanon and Sartre, this book identifies the philosophical reasons for the political action being enacted by contemporary antifascists. In addition, using the work of Jacques Ranci�re, it argues that the alt-right and the far right aren't a kind of politics at all, but rather forms of paramilitary mobilization aimed at re-entrenching the power of the state and capital.Devin Shaw argues that in order to resist fascist mobilization, contemporary movements find a diversity of tactics more useful than principled nonviolence. Antifascism must focus on the systemic causes of the re-emergence of fascism, and thus must fight capital accumulation and the underlying white supremacism. Providing new, incisive interpretations of Beauvoir, existentialism, and Ranci�re, he makes the case for organizing a broader militant movement against fascism.

    

    Plague romances and mommy memoirs. Nudie-cutie movies, Nazi zombies, and dinosaur erotica. Baby burlesks, Minecraft fiction, grindcore, premature ejaculation poetry...microgenres come in all varieties and turn up in every form of media under the sun, tailor-made for enthusiasts of all walks of life.Coming into use in the last decade or so, the term "microgenre" classifies increasingly niche-marketed worlds in popular music, fiction, television, and the Internet. Netflix has recently highlighted our fascination with the ultra-niche genre with hilariously specific classifications -- “independent supernatural dramedy featuring a strong female lead” – that can sometimes hit a little too close to home. Each contribution in this collection introduces readers to a different microgenre, drawn from a range of historical periods and from a variety of media. The Microgenre presents a previously untreated point of cultural curiosity, revealing the profound truth that humanity's desire to classify is often only matched by the unsustainability of the obscure and hyper-specific. It also affirms, in colorful detail, what most people suspect but have trouble fathoming in an increasingly homogenized and commercial West: that imaginative projects are just that, imaginative, diverse, and sometimes completely and hilariously inexplicable.

    Gordon offers a probing meditation on freedom, justice, and decolonization. What is there to be understood and done when it is evident that the search for justice, which dominates social and political philosophy of the North, is an insufficient approach for the achievements of dignity, freedom, liberation, and revolution? Gordon takes the reader on a journey as he interrogates a trail from colonized philosophy to re-imagining liberation and revolution to critical challenges raised by Afropessimism, theodicy, and looming catastrophe. He offers not forecast and foreclosure but instead an urgent call for dignifying and urgent acts of political commitment. Such movements take the form of examining what philosophy means in Africana philosophy, liberation in decolonial thought, the unshackling of political philosophy from the liberal moral theory setting the stage for the decolonization of justice and normative life, unleashing the obstacles to cultivating emancipatory politics, challenging reductionist forms of thought that proffer harm and suffering as conditions of political appearance and the valorization of nonhuman being. He asserts instead emancipatory considerations for occluded forms of life and the irreplaceability of existence in the face of catastrophe and ruin, and he concludes, through a discussion with the Circassian philosopher and decolonial theorist, Madina Tlostanova, with the project of shifting the geography of reason.

    The book's archive consists of texts by writers who either directly participated in this critique, as Barthes did, or whose intellectual formation took place in its immediate aftermath. These writers include some who are known primarily as theorists (such as Judith Butler), others who are known primarily as novelists (Zadie Smith and David Foster Wallace), and yet others whose texts are difficult to categorize (the autofiction of Chris Kraus, Sheila Heti, and Ben Lerner and the autotheory of Maggie Nelson). All of them, Sayers's argue, are participants in an ongoing transgeneric conversation about the aesthetic, ethical, political, and economic stakes of authorship.

    The Juche idea means, in a nutshell, that the masters of the revolution and construction are the masses of the people and that they are also the motive force of the revolution and construction.The Juche idea is based on the philosophical principle that man is the master of everything and decides everything. It is the man-centered world outlook and also a political philosophy to materialize the independence of the popular masses, namely, a philosophy which elucidates the theoretical basis of politics that leads the development of society along the right path.The Government of the DPRK steadfastly maintains Juche in all realms of the revolution and construction.Establishing Juche means adopting the attitude of a master towards the revolution and construction of one's country. It means maintaining an independent and creative standpoint in finding solutions to the problems which arise in the revolution and construction. It implies solving those problems mainly by one's own efforts and in conformity with the actual conditions of one's own POLITICS country. The realization of independence in politics, self-sufficiency in the economy and self-reliance in national defense is a principle the Government maintains consistently.

    However, tonality is not ultimately defined by pitch alone, but rather by pitch's interaction with elements like rhythm, meter, phrase structure, and form. Hearing Homophony investigatesthe elusive early history of tonality by examining a constellation of late-Renaissance popular songs which flourished throughout Western Europe at the turn of the seventeenth century. Megan Kaes Long argues that it is in these songs, rather than in more ambitious secular and sacred works, that thefoundations of eighteenth century style are found. Arguing that tonality emerges from features of modal counterpoint - in particular, the rhythmic, phrase structural, and formal processes that govern it - and drawing on the arguments of theorists such as Dahlhaus, Powers, and Barnett, she assertsthat modality and tonality are different in kind and not mutually exclusive.Using several hundred homophonic partsongs from Italy, Germany, England, and France, Long addresses a historical question of critical importance to music theory, musicology, and music performance. Hearing Homophony presents not only a new model of tonality's origins, but also a more comprehensiveunderstanding of what tonality is, providing novel insight into the challenging world of seventeenth-century music.

    That is far from the truth, however, as Edgar Garcia makes clear in Signs of the Americas. Rather than being dead languages, these sign-systems have always been living, evolving signifiers, responsive to their circumstances and able to continuously redefine themselves and the nature of the world.   Garcia tells the story of the present life of these sign-systems, examining the contemporary impact they have had on poetry, prose, visual art, legal philosophy, political activism, and environmental thinking. In doing so, he brings together a wide range of indigenous and non-indigenous authors and artists of the Americas, from Aztec priests and Amazonian shamans to Simon Ortiz, Gerald Vizenor, Jaime de Angulo, Charles Olson, Cy Twombly, Gloria Anzaldúa, William Burroughs, Louise Erdrich, Cecilia Vicuña, and many others. From these sources, Garcia depicts the culture of a modern, interconnected hemisphere, revealing that while these “signs of the Americas” have suffered expropriation, misuse, and mistranslation, they have also created their own systems of knowing and being. These indigenous systems help us to rethink categories of race, gender, nationalism, and history. Producing a new way of thinking about our interconnected hemisphere, this ambitious, energizing book redefines what constitutes a “world” in world literature.

    Muslim piety had to be visible, in personal appearance and in action. Iranians were told to pray, fast, and attend mosques to be true Muslims. The revolution turned questions of what it means to be a true Muslim into a matter of public debate, taken up widely outside the exclusive realm of male clerics and intellectuals.Say What Your Longing Heart Desires offers an elegant ethnography of these debates among a group of educated, middle-class women whose voices are often muted in studies of Islam. Niloofar Haeri follows them in their daily lives as they engage with the classical poetry of Rumi, Hafez, and Saadi, illuminating a long-standing mutual inspiration between prayer and poetry. She recounts how different forms of prayer may transform into dialogues with God, and, in turn, Haeri illuminates the ways in which believers draw on prayer and ritual acts as the emotional and intellectual material through which they think, deliberate, and debate.

    He stated that Lacan was a “charlatan” – not that his ideas were flawed or wrong, but that his entire discourse was fraudulent, an accusation that has since been repeated by many other critics. Examining the arguments of key anti-Lacanian critics, Mathews weighs and contextualizes the legitimacy of Lacan’s engagements with structural linguistics, mathematical formalization, science, ethics, Hegelian dialectics, and psychoanalysis. The guiding thread is Lacan’s own recurrent interrogation of authority, which inhabits an ambiguous zone between mastery and charlatanry. This book offers a novel contribution to the field for students and scholars of psychoanalysis, philosophy, sociology, critical and literary theory.

    Drawing on a wide range of modern writers and thinkers – from Freud and Darwin to Latour and Derrida, from Shakespeare and Carroll to Woolf and Kafka – Radical Animism develops a new theory of life for a planet in crisis. In this original and timely work, Jemma Deer reframes our thinking of the Anthropocene with ideas from anthropology, astronomy, deconstruction, evolutionary biology, psychoanalysis, quantum physics and veganism. Through readings that are both inventive and compelling, this book shows how 'literary animism' – the active and transformative life of literature – can open our thinking to the immense power of the non-human world.

    Pulling from both basic philosophical argument and research into the state of our society, Democracy Unchained presents detailed policy proposals to fulfill our fundamental right to employment at a fair wage, level the playing field between employee and employer, secure a healthy environment and fair access to healthcare, balance work and family, make decent housing available to all, ensure educational opportunity at all levels, provide legal care for all -- enabling everyone's rights to be duly protected -- and fund all these measures through fair taxation.

    

    Rather than solely focusing on representations of African Americans in Japanese literature, this manuscript argues that the black characters who rise to the textual surface are just the tip of the signifying iceberg. Beneath those representations -- or, as Professor Bridges argues, even in the absence of overt representations of black characters, there runs a rich history of Afro-Japanese literary and cultural exchange, as well as a history characterized by cross-cultural-pollination and creative experimentation that spans the Pacific. By tracing how blackness is written in and into Japanese literature, this book argues that fictions of race provide visions of the way that postwar Japanese authors reimagine the ascription of race to bodies: in bodies of literature, the body politic, or the human body itself"--

    The essays in Latour and the Humanities take a different approach. Exploring the relevance of theorist Bruno Latour's work, they argue for attachments and entanglements between the humanities and the sciences while looking closely at the interests, institutions, and intellectual projects that shape the humanities within and beyond the university.The collection, which is written by a group of highly distinguished scholars from around the world, is divided into two sections. In the first part, authors engage in depth with Latour's work while also rethinking the ties between the humanities and the sciences. Essays argue for greater attention to the nonhuman world, the urgency of climate change, and more nuanced views of universities as institutions. The second half of the volume contains essays that reflect on Latour's influence on the practices of specific disciplines, including art, the digital humanities, film studies, and political theory.Inspiring conversation about the relevance of actor-network-theory for research and teaching in the humanities, Latour and the Humanities offers a substantial introduction to Latour's work while discussing the humanities without falling back on the genres of either the sermon or the jeremiad. This volume will be of interest to all those searching for fresh perspectives on the value and importance of humanistic disciplines and thought.Contributors: David J. Alworth, Anders Blok, Claudia Breger, Dipesh Chakrabarty, Yves Citton, Steven Connor, Gerard de Vries, Simon During, Rita Felski, Francis Halsall, Graham Harman, Antoine Hennion, Casper Bruun Jensen, Bruno Latour, Heather Love, Patrice Maniglier, Stephen Muecke, Barbara Herrnstein Smith, Nigel Thrift, Michael Witmore

    By studying the literary accounts of these phenomena in a selection of Ian McEwan's literary works (“Homemade,” On Chesil Beach, Enduring Love, and Atonement), Andrei Ionescu sheds light on the epistemological potential of literature and the structure of human relationships in general. Part of the developing field of cognitive literary studies, Disrupted Intersubjectivity not only uses cognitive scientific theories in order to clarify literary issues, but also investigates to what extent can literature itself contribute to the process of understanding the workings of the human mind. By investigating the metacognitive issues staged and reflected upon in literary works, Ionescu challenges and refines contemporary cognitive and philosophical approaches to intersubjectivity and opens directions for further theoretical and empirical research.

     Vast changes to our home lives, social interactions, government functioning and relations between countries have swept the world in a few months and are difficult to hold in one's mind at one time. That is why a collaborative effort such as this edited, multidisciplinary collection is needed. This book confronts the vulnerabilities and interconnectedness made visible by the pandemic and its consequences, along with the legal, ethical and policy responses. These include vulnerabilities for people who have been harmed or will be harmed by the virus directly and those harmed by measures taken to slow its relentless march; vulnerabilities exposed in our institutions, governance and legal structures; and vulnerabilities in other countries and at the global level where persistent injustices harm us all. Hopefully, COVID-19 will forces us to deeply reflect on how we govern and our policy priorities; to focus preparedness, precaution, and recovery to include all, not just some. Published in English with some chapters in French.

    Code is read not only by programmers but by lawyers, artists, pundits, reporters, political activists, and literary scholars; it is used in political debate, works of art, popular entertainment, and historical accounts. In this book, Mark Marino argues that code means more than merely what it does; we must also consider what it means. We need to learn to read code critically. Marino presents a series of case studies—ranging from the Climategate scandal to a hactivist art project on the US-Mexico border—as lessons in critical code reading.Marino shows how, in the process of its circulation, the meaning of code changes beyond its functional role to include connotations and implications, opening it up to interpretation and inference—and misinterpretation and reappropriation. The Climategate controversy, for example, stemmed from a misreading of a bit of placeholder code as a “smoking gun” that supposedly proved fabrication of climate data. A poetry generator created by Nick Montfort was remixed and reimagined by other poets, and subject to literary interpretation.Each case study begins by presenting a small and self-contained passage of code—by coders as disparate as programming pioneer Grace Hopper and philosopher Friedrich Kittler—and an accessible explanation of its context and functioning. Marino then explores its extra-functional significance, demonstrating a variety of interpretive approaches.

    

    For the first time, her writings are published in one collection. Through essays, letters and journal entries, Andaiye's thinking on the intersections of gender, race, class and power are profoundly articulated, Caribbean histories emerge, and stories from a life lived at the barricades are revealed. We learn about the early years of the Working People's Alliance, the meaning and impact of the murder of Walter Rodney and the fall of the Grenada Revolution. Throughout, we bear witness to Andaiye's acute understanding of politics rooted in communities and the daily lives of so-called ordinary people.  Featuring forewords by Clem Seecharan and Robin DG Kelley, these texts will become vital tools in our own struggles to 'overturn the power relations which are embedded in every unequal facet of our lives'.

    From the tragic denouement of the Egyptian Revolution to the consolidation of the so-called Gujarat Model in India under the leadership of Prime Minister Narendra Modi and the consolidation of the power of Turkish President Recep Tayyip Erdogan, to the recent election of Jair Bolsonaro in Brazil, fascist ideology, aesthetics and fascist personalities appear across the globe. Spectres of Fascism makes a significant contribution to the unfolding discussion on whether what we are witnessing today is best understood as a return to classic twentieth-century ‘fascism,’ or some species of what has been called ‘post-fascism.’ Applying a uniquely global perspective, it combines analyses of historical contexts, theoretical approaches and contemporary geopolitics.

    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.

    Halberstam theorizes the wild as an unbounded and unpredictable space that offers sources of opposition to modernity's orderly impulses. Wildness illuminates the normative taxonomies of sexuality against which radical queer practice and politics operate. Throughout, Halberstam engages with a wide variety of texts, practices, and cultural imaginaries—from zombies, falconry, and M. NourbeSe Philip's Zong! to Maurice Sendak's Where the Wild Things Are and the career of Irish anticolonial revolutionary Roger Casement—to demonstrate how wildness provides the means to know and to be in ways that transgress Euro-American notions of the modern liberal subject. With Wild Things, Halberstam opens new possibilities for queer theory and for wild thinking more broadly.

    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.

    Delineating the mechanisms of these violent institutions paired with a historical account of revolutionary movements from around the world, and ending with a radical reimagining of contemporary life, CounterPower offers a brazen and determined articulation of a world that centers community, love, and justice.With unparalleled breadth and synthesizing innumerable sources of revolutionary thought and history into a single vision, Organizing for Autonomy is the result of years of struggle and resistance that acts as both an introduction to revolutionary theory and a practical prompt to the burning questions of how we get free. Bold, fearless, and radically original, Organizing for Autonomy imagines a decolonized, communist, alternative world order that is free from oppressive structures, state violence, and racial capitalism.

    Exploring unexamined episodes in the school’s history and reading its work in unexpected ways, these essays provide ample evidence of the abiding relevance of Horkheimer, Adorno, Benjamin, Marcuse, Löwenthal, and Kracauer in our troubled times. Without forcing a unified argument, they range over a wide variety of topics, from the uncertain founding of the School to its mixed reception of psychoanalysis, from Benjamin’s ruminations on stamp collecting to the ironies in the reception of Marcuse’s One-Dimensional Man, from Löwenthal’s role in Weimar’s Jewish Renaissance to Horkheimer’s involvement in the writing of the first history of the Frankfurt School. Of special note are their responses to visual issues such as the emancipation of colour in modern art, the Jewish prohibition on images, the relationship between cinema and the public sphere, and the implications of a celebrated Family of Man photographic exhibition. The collection ends with an essay tracing the still metastasising demonisation of the Frankfurt School by the so-called Alt Right as the source of “cultural Marxism” and “political correctness,” which has gained alarming international resonance and led to violence by radical right-wing fanatics.

    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.

    From liking, sharing, posting, or swiping to watching a TED Talk or wearing an “I Voted” sticker, such gestures operate as much through affective registers as they do through overt symbolic action. Ingraham demonstrates that gestures of concern are central to establishing the necessary conditions for larger social or political change because they give the everyday aesthetic and rhetorical practices of public life the capacity to attain some socially legible momentum. Rather than supporting the notion that vociferous public communication is the best means for political and social change, Ingraham advances the idea that concerned gestures can help to build the affective communities that orient us to one another with an imaginable future in mind. Ultimately, he shows how acts that many may consider trivial or banal are integral to establishing those background conditions capable of fostering more inclusive social or political change.

    But just a few streets away, the city hosts a smaller event that, in its own way, is equally vital to the local community: the Miss’d America drag pageant.  Drag Queens and Beauty Queens presents a vivid ethnography of the Miss’d America pageant and the gay neighborhood from which it emerged in the early 1990s as a moment of campy celebration in the midst of the AIDS crisis. It examines how the pageant strengthened community bonds and activism, as well as how it has changed now that Rupaul’s Drag Race has brought many of its practices into the cultural mainstream. Comparing the Miss’d America pageant with its glitzy cisgender big sister, anthropologist Laurie Greene discovers how the two pageants have influenced each other in unexpected ways.   Drag Queens and Beauty Queens deepens our understanding of how femininity is performed at pageants, exploring the various ways that both the Miss’d America and Miss America pageants have negotiated between embracing and critiquing traditional gender roles. Ultimately, it celebrates the rich tradition of drag performance and the community it engenders.

    The late Prof. Moyo was a Zimbabwean scholar whose intellectual trajectory was part and parcel of the emergence of a critical scholarship from the 1970s onward based in the realities and traditions of Africa and the Third World. His work influenced the global research agenda on diverse issues related to Africa and the South, and especially from the 2000s when he actively defended the importance of research on land and agrarian questions at a time when such issues were being dismissed as pass�. He went on to become a leading force in the creation of a South-South dynamic in research collaboration, in defense of the intellectual autonomy and epistemic sovereignty of the South.

    Much of the effort going into racial consciousness-raising rests on the concept of unearned white privilege. In this book, Neil Altman looks deeply into this notion, suggesting that there are hidden assumptions in the idea of white privilege that perpetuate the very same racially prejudicial notions that are purportedly being dismantled.The book examines in depth the structure of racial categories, polarized between white and black, that are socially constructed, resting on fallacious ideas of physical or psychological differences among peoples. Altman also critically examines such related concepts as privilege, guilt, and power. It is suggested that political positions are also artificially polarized into categories of liberal, left and conservative, right, in ways that contribute to stereotyping between people with different political leanings, foreclosing mutual respect, dialogue, and understanding. Finally, White Privilege: Psychoanalytic Perspectives explores the implications for the theory and practice of psychoanalytic psychotherapy, discussing these ideas in detail and depth with clinical illustrations.Drawing on Altman's rich clinical experience and many years of engaging with racial and societal problems, this book offers a new agenda for understanding and offering analytic practice in contemporary society. It will appeal to clinicians, psychoanalytic therapists, and anyone with an interest in social problems and how they manifest in society and in therapy today.