Ecological writers propose a new worldview, but their very zeal to preserve the natural world leads them away from the "nature" they revere. The problem is a symptom of the ecological catastrophe in which we are living. Morton sets out a seeming paradox: to have a properly ecological view, we must relinquish the idea of nature once and for all."Ecology without Nature" investigates our ecological assumptions in a way that is provocative and deeply engaging. Ranging widely in eighteenth-century through contemporary philosophy, culture, and history, he explores the value of art in imagining environmental projects for the future. Morton develops a fresh vocabulary for reading "environmentality" in artistic form as well as content, and traces the contexts of ecological constructs through the history of capitalism. From John Clare to John Cage, from Kierkegaard to Kristeva, from "The Lord of the Rings" to electronic life forms, "Ecology without Nature" widens our view of ecological criticism, and deepens our understanding of ecology itself. Instead of trying to use an idea of nature to heal what society has damaged, Morton sets out a radical new form of ecological criticism: "dark ecology."

    The richness of Native American artis emphasized through discussions of basketry, wood and rock carvings, dance masks, and beadwork, alongside the contemporary vitality of paintings and installations by modern artists such as Robert Davidson, Emmi Whitehorse, and Alex Janvier. Authors Berlo and Philips fully incorporate substantivenew research and scholarship, and examine such issues as gender, representation, the colonial encounter, and contemporary arts. By encompassing both the sacred and secular, political and domestic, the ceremonial and commercial, Native North American Art shows the importance of the visual arts inmaintaining the integrity of spiritual, social, political, and economic systems within Native North American societies.

    In 1774, elite Virginians suspended trade with Britain in order to pressure Parliament and, at the same time, to save restive Virginia debtors from a terrible recession. The boycott and the growing imperial conflict led to rebellions by enslaved Virginians, Indians, and tobacco farmers. By the spring of 1776 the gentry believed the only way to regain control of the common people was to take Virginia out of the British Empire.Forced Founders uses the new social history to shed light on a classic political question: why did the owners of vast plantations, viewed by many of their contemporaries as aristocrats, start a revolution? As Holton's fast-paced narrative unfolds, the old story of patriot versus loyalist becomes decidedly more complex.

    In a quick, easy read, you can take the main principles from White Fragility: Why It’s So Hard for White People to Talk About Racism! The phrase “white fragility” has grown into a term that many people have accepted and referenced when talking about the defensiveness and discomfort a white person feels when talking about race. The term, originally coined in a 2011 article by Robin DiAngelo, is now used in various articles, books, TV shows, and more. Although it’s commonly heard, not many people truly understand what it means. That’s why Robin DiAngelo wrote the book entitled White Fragility: Why it’s So Hard for White People to Talk About Racism. DiAngelo is an author, former professor, and lecturer with a PhD in Multicultural Education from the University of Washington in Seattle. For more than 20 years, she’s focused on racial justice and whiteness studies. Her book on white fragility is a culmination of everything she’s learned from her personal experiences, her studies, and her interactions with white people and people of color. Her book aims to create a dialogue about race despite the white fragility that Americans feel when confronted with that topic. The book, published in 2018, has gained strong reviews because it explores race in-depth and attempts to break down those walls that white people have built in order to protect themselves from acknowledging their race and the benefits it gives them in life. The book debuted on the New York Times Bestseller List. DiAngelo is the two-time winner of the Student’s Choice Award for Educator of the Year at the University of Washington’s School of Social Work. Aside from her White Fragility book, DiAngelo has numerous other publications and books under her belt. White Fragility: Why It's So Hard for White People to Talk About Racism is the #1 bestseller in the discrimination & racism category on Amazon. That’s because it’s a useful tool that can be used in classrooms, discussions, lectures, and more. For those not in an academic setting, it’s also simply just a book that people from all different cultures can learn from, as it aims to teach us all how we got to this point in society, why we have the racial biases we do, and how we can overcome white fragility in order to have meaningful relationships with people of color.

    This classic work is a study of that transformation. Gordon Wood describes in rich detail the evolution of political thought from the Declaration of Independence to the ratification of the Constitution and in the process greatly illuminates the origins of the present American political system. In a new preface, Wood discusses the debate over republicanism that has developed since - and as a result of - the book's original publication in 1969.

    Since Julia Kristeva coined the term in the 1960s, intertextuality has been a dominant idea within literary and cultural studies leaving none of the traditional ideas about reading or writing undisturbed.Graham Allen's Intertextuality outlines clearly the history and the use of the term in contemporary theory, demonstrating how it has been employed in:structuralismpost-structuralismdeconstructionpostcolonialismMarxismfeminismpsychoanalytic theory.Incorporating a wealth of illuminating examples from literary and cultural texts, this book offers an invaluable introduction to intertextuality for any students of literature and culture.

    Both a basic social relationship and a model for other social hierarchies, gender helped determine the construction of racial categories and the institution of slavery in Virginia. But the rise of racial slavery also transformed gender relations, including ideals of masculinity. In response to the presence of Indians, the shortage of labor, and the insecurity of social rank, Virginia's colonial government tried to reinforce its authority by regulating the labor and sexuality of English servants and by making legal distinctions between English and African women. This practice, along with making slavery hereditary through the mother, contributed to the cultural shift whereby women of African descent assumed from lower-class English women both the burden of fieldwork and the stigma of moral corruption. Brown's analysis extends through Bacon's Rebellion in 1676, an important juncture in consolidating the colony's white male public culture, and into the eighteenth century. She demonstrates that, despite elite planters' dominance, wives, children, free people of color, and enslaved men and women continued to influence the meaning of race and class in colonial Virginia.

    The book was originally published by UNC Press in 1980.

    When plants were found to reproduce sexually, eighteenth-century botanists ascribed to them passionate relations, polyandrous marriages, and suicidal incest, and accounts of steamy plant sex began to infiltrate the botanical literature of the day. Naturalists also turned their attention to the great apes just becoming known to eighteenth-century Europeans, clothing the females in silk vestments and training them to sip tea with the modest demeanor of English matrons, while imagining the males of the species fully capable of ravishing women.Written with humor and meticulous detail, Nature’s Body draws on these and other examples to uncover the ways in which assumptions about gender, sex, and race have shaped scientific explanations of nature. Schiebinger offers a rich cultural history of science and a timely and passionate argument that science must be restructured in order to get it right.

    A book about our growing alienation from nature, it is also a brilliant meditation on the capacity of the writer to bring us back to earth, our home.In the first ecological reading of English literature, Jonathan Bate traces the distinctions among nature, culture, and environment and shows how their meanings have changed since their appearance in the literature of the eighteenth century. An intricate interweaving of climatic, topographical, and political elements poetically deployed, his book ranges from greenhouses in Jane Austen's novels to fruit bats in the poetry of Les Murray, by way of Thomas Hardy's woodlands, Dr. Frankenstein's Creature, John Clare's birds' nests, Wordsworth's rivers, Byron's bear, and an early nineteenth-century novel about an orangutan who stands for Parliament. Though grounded in the English Romantic tradition, the book also explores American, Central European, and Caribbean poets and engages theoretically with Rousseau, Adorno, Bachelard, and especially Heidegger.The model for an innovative and sophisticated new ecopoetics, The Song of the Earth is at once an essential history of environmental consciousness and an impassioned argument for the necessity of literature in a time of ecological crisis.

    In this volume, Karen Barad, theoretical physicist and feminist theorist, elaborates her theory of agential realism. Offering an account of the world as a whole rather than as composed of separate natural and social realms, agential realism is at once a new epistemology, ontology, and ethics. The starting point for Barad’s analysis is the philosophical framework of quantum physicist Niels Bohr. Barad extends and partially revises Bohr’s philosophical views in light of current scholarship in physics, science studies, and the philosophy of science as well as feminist, poststructuralist, and other critical social theories. In the process, she significantly reworks understandings of space, time, matter, causality, agency, subjectivity, and objectivity.In an agential realist account, the world is made of entanglements of “social” and “natural” agencies, where the distinction between the two emerges out of specific intra-actions. Intra-activity is an inexhaustible dynamism that configures and reconfigures relations of space-time-matter. In explaining intra-activity, Barad reveals questions about how nature and culture interact and change over time to be fundamentally misguided. And she reframes understanding of the nature of scientific and political practices and their “interrelationship.” Thus she pays particular attention to the responsible practice of science, and she emphasizes changes in the understanding of political practices, critically reworking Judith Butler’s influential theory of performativity. Finally, Barad uses agential realism to produce a new interpretation of quantum physics, demonstrating that agential realism is more than a means of reflecting on science; it can be used to actually do science.

    But at the beginning of the nineteenth century, after almost two hundred years of African-American life in mainland North America, few slaves grew cotton, lived in the deep South, or embraced Christianity. Many Thousands Gone traces the evolution of black society from the first arrivals in the early seventeenth century through the Revolution. In telling their story, Ira Berlin, a leading historian of southern and African-American life, reintegrates slaves into the history of the American working class and into the tapestry of our nation.Laboring as field hands on tobacco and rice plantations, as skilled artisans in port cities, or soldiers along the frontier, generation after generation of African Americans struggled to create a world of their own in circumstances not of their own making. In a panoramic view that stretches from the North to the Chesapeake Bay and Carolina lowcountry to the Mississippi Valley, Many Thousands Gone reveals the diverse forms that slavery and freedom assumed before cotton was king. We witness the transformation that occurred as the first generations of creole slaves--who worked alongside their owners, free blacks, and indentured whites--gave way to the plantation generations, whose back-breaking labor was the sole engine of their society and whose physical and linguistic isolation sustained African traditions on American soil.As the nature of the slaves' labor changed with place and time, so did the relationship between slave and master, and between slave and society. In this fresh and vivid interpretation, Berlin demonstrates that the meaning of slavery and of race itself was continually renegotiated and redefined, as the nation lurched toward political and economic independence and grappled with the Enlightenment ideals that had inspired its birth.

    Previous histories have rarely recognized that the battle for independence was also a woman's war. The "women of the army" toiled in army hospitals, kitchens, and laundries. Civilian women were spies, fund raisers, innkeepers, suppliers of food and clothing. Recruiters, whether patriot or tory, found men more willing to join the army when their wives and daughters could be counted on to keep the farms in operation and to resist enchroachment from squatters. "I have Don as much to Carrey on the warr as maney that Sett Now at the healm of government," wrote one impoverished woman, and she was right.Women of the Republic is the result of a seven-year search for women's diaries, letters, and legal records. Achieving a remarkable comprehensiveness, it describes women's participation in the war, evaluates changes in their education in the late eighteenth century, describes the novels and histories women read and wrote, and analyzes their status in law and society. The rhetoric of the Revolution, full of insistence on rights and freedom in opposition to dictatorial masters, posed questions about the position of women in marriage as well as in the polity, but few of the implications of this rhetoric were recognized. How much liberty and equality for women? How much pursuit of happiness? How much justice?When American political theory failed to define a program for the participation of women in the public arena, women themselves had to develop an ideology of female patriotism. They promoted the notion that women could guarantee the continuing health of the republic by nurturing public-spirited sons and husbands. This limited ideology of "Republican Motherhood" is a measure of the political and social conservatism of the Revolution. The subsequent history of women in America is the story of women's efforts to accomplish for themselves what the Revolution did not.

    King conceptualizes the shoal as a space where Black and Native literary traditions, politics, theory, critique, and art meet in productive, shifting, and contentious ways. These interactions, which often foreground Black and Native discourses of conquest and critiques of humanism, offer alternative insights into understanding how slavery, anti-Blackness, and Indigenous genocide structure white supremacy. Among texts and topics, King examines eighteenth-century British mappings of humanness, Nativeness, and Blackness; Black feminist depictions of Black and Native erotics; Black fungibility as a critique of discourses of labor exploitation; and Black art that rewrites conceptions of the human. In outlining the convergences and disjunctions between Black and Native thought and aesthetics, King identifies the potential to create new epistemologies, lines of critical inquiry, and creative practices.

    The idea of humans cultivating the Earth to suit specific needs is one of the greatest points of contention in this struggle. For how would have civilization progressed, if not by the clearance of the forests, the cultivation of the soil, and the conservation of wild landscape into human settlement? Yet what of the healing powers of unexploited nature, its long-term importance in the perpetuation of human civilization, and the inherent beauty of wild scenery? At no time were these questions addressed as pointedly and with such great consequence as in England between the sixteenth and late eighteenth centuries. Between 1500 and 1800 there occurred a whole cluster of changes in the way in which men and women, at all social levels, perceived and classified the natural world around them, explains Keith Thomas. New sensibilities arose toward animals, plants, and landscape. The relationship of man to other species was redefined; and his right to exploit those species for his own advantage was sharply challenged. Man and the Natural World aims not just to explain present interest in preserving the environment and protecting the rights of animals, but to reconstruct an earlier mental world. Thomas seeks to expose the assumptions beneath the perceptions, reasonings, and feelings of the inhabitants of early modern England toward the animals, birds, vegetation, and physical landscape among which they spent their lives, often in conditions of proximity which are now difficult for us to appreciate. It was a time when a conviction of man's ascendancy over the natural world gave way to a new concern for the environment and sense of kinship with other species. Here, for example, Thomas illustrates the changing attitudes toward the woodlands. John Morton observed in 1712, In a country full of civilized inhabitants timber could not be suffered to grow. It must give way to fields and pastures, which are of more immediate use and concern to life. Shortly thereafter, in 1763, Edwin Lascelles pronounced the The beauty of a country consists chiefly in the wood. People's relationships with animals were also in the process of dramatic change as seen in their growing obsession with pet keeping. The use of human names for animals, the fact that pets were rarely eaten, though not for gastronomic reasons, and pets being included in family portraits and often fed better than the servants all demonstrated a major shift in man's position on human uniqueness. The issues raised in this fascinating work are even more alive today than they were just ten years ago. Preserving the environment, saving the rain forests, and preventing the extinction of species may seem like fairly recent concerns, however, Man and the Natural World explores how these ideas took root long ago. These issues have much to offer not only environmental activists, but historians as well, for it is impossible to disentangle what the people of the past thought about plants and animals from what they thought about themselves.