Then I write them down in a way that I hope will communicate something to others, so that seeing these stories will give readers something of value. I tell myself that this isn't going to be done unless I do it, just because of who I am. It's a way of making my mark, leaving something behind . . . not that I'm planning on going anywhere right now."So explains Stephen Murphy-Shigematsu in this touching, introspective, and insightful examination of mixed race Asian American experiences. The son of an Irish American father and Japanese mother, Murphy-Shigematsu uses his personal journey of identity exploration and discovery of his diverse roots to illuminate the journeys of others. Throughout the book, his reflections are interspersed among portraits of persons of biracial and mixed ethnicity and accounts of their efforts to answer a seemingly simple question: Who am I?Here we meet Norma, raised in postwar Japan, the daughter of a Japanese woman and an American serviceman, who struggled to make sense of her ethnic heritage and national belonging. Wei Ming, born in Australia and raised in the San Francisco of the 1970s and 1980s, grapples as well with issues of identity, in her case both ethnic and sexual. We also encounter Rudy, a "Mexipino"; Marshall, a "Jewish, adopted Korean"; Mitzi, a "Blackinawan"; and other extraordinary people who find how connecting to all parts of themselves also connects them to others.With its attention on people who have been regarded as "half" this or "half" that throughout their lives, these stories make vivid the process of becoming whole.

    We know less about the role of the urban North in shaping views of race and crime in American society.Following the 1890 census, the first to measure the generation of African Americans born after slavery, crime statistics, new migration and immigration trends, and symbolic references to America as the promised land of opportunity were woven into a cautionary tale about the exceptional threat black people posed to modern urban society. Excessive arrest rates and overrepresentation in northern prisons were seen by many whites--liberals and conservatives, northerners and southerners--as indisputable proof of blacks' inferiority. In the heyday of "separate but equal," what else but pathology could explain black failure in the "land of opportunity"?The idea of black criminality was crucial to the making of modern urban America, as were African Americans' own ideas about race and crime. Chronicling the emergence of deeply embedded notions of black people as a dangerous race of criminals by explicit contrast to working-class whites and European immigrants, this fascinating book reveals the influence such ideas have had on urban development and social policies.

    A recognized classic of cultural anthropology, this book explores the political, religious, and economic life of Japan from the seventh century through the mid-twentieth, as well as personal family life.

    This volume also includes " The Crisis ," " The Age of Reason ," and " Agrarian Justice ."

    But for every female executive racking up frequent flier miles there are multitudes of women whose journeys go unnoticed. Each year, millions leave Mexico, Sri Lanka, the Philippines, and other third world countries to work in the homes, nurseries, and brothels of the first world. This broad-scale transfer of labor associated with women's traditional roles results in an odd displacement. In the new global calculus, the female energy that flows to wealthy countries is subtracted from poor ones, often to the detriment of the families left behind. The migrant nanny — or cleaning woman, nursing-care attendant, maid — eases a "care deficit" in rich countries, while her absence creates one back home. Confronting a range of topics, from the fate of Vietnamese mail-order brides to the importation of Mexican nannies in Los Angeles and the selling of Thai girls to Japanese brothels, a diverse and distinguised group of writers offer an unprecedented look at a world shaped by mass migration and economic exchange. Collected and introduced by bestselling authors Barbara Ehrenreich and Arlie Russell Hochschild, these fifteen essays — of which only four have been previously published — reveal a new era in which the main resource extracted from the third world is no longer gold or silver, but love. Barbara Ehrenreich is the author of New York Times bestsellers Nickel and Dimed and The Worst Years of Our Lives, as well as Blood Rites. She lives near Key West, Florida. Arlie Russell Hochschild is the author of national bestsellers The Time Bind and The Second Shift. She live in San Francisco, California.

    Award-winning philanthropy executive Edgar Villanueva draws from the traditions from the Native way to prescribe the medicine for restoring balance and healing our divides.Though it seems counterintuitive, the philanthropic industry has evolved to mirror colonial structures and reproduces hierarchy, ultimately doing more harm than good. After 14 years in philanthropy, Edgar Villanueva has seen past the field's glamorous, altruistic facade, and into its shadows: the old boy networks, the savior complexes, and the internalized oppression among the "house slaves," and those select few people of color who gain access.All these funders reflect and perpetuate the same underlying dynamics that divide Us from Them and the haves from have-nots. In equal measure, he denounces the reproduction of systems of oppression while also advocating for an orientation towards justice to open the floodgates for a rising tide that lifts all boats. In the third and final section, Villanueva offers radical provocations to funders and outlines his Seven Steps for Healing.With great compassion--because the Native way is to bring the oppressor into the circle of healing--Villanueva is able to both diagnose the fatal flaws in philanthropy and provide thoughtful solutions to these systemic imbalances. Decolonizing Wealth is a timely and critical book that preaches for mutually assured liberation in which we are all inter-connected.

    The struggle between radical movements and the forces of reaction will be merciless. A crucial battlefield, where the outcome of the crisis will in part be decided, is that of theory. Over the last twenty-five years, radical intellectuals across the world have produced important and innovative ideas.The endeavour to transform the world without falling into the catastrophic traps of the past has been a common element uniting these new approaches. This book – aimed at both the general reader and the specialist – offers the first global cartography of the expanding intellectual field of critical contemporary thought. More than thirty authors and intellectual currents of every continent are presented in a clear and succinct manner. A history of critical thought in the twentieth and twenty-first centuries is also provided, helping situate current thinkers in a broader historical and sociological perspective.

    She shows how contemporary surveillance technologies and practices are informed by the long history of racial formation and by the methods of policing black life under slavery, such as branding, runaway slave notices, and lantern laws. Placing surveillance studies into conversation with the archive of transatlantic slavery and its afterlife, Browne draws from black feminist theory, sociology, and cultural studies to analyze texts as diverse as the methods of surveilling blackness she discusses: from the design of the eighteenth-century slave ship Brooks, Jeremy Bentham's Panopticon, and The Book of Negroes, to contemporary art, literature, biometrics, and post-9/11 airport security practices. Surveillance, Browne asserts, is both a discursive and material practice that reifies boundaries, borders, and bodies around racial lines, so much so that the surveillance of blackness has long been, and continues to be, a social and political norm.

    This second edition, newly introduced by Marcuse scholar Douglas Kellner, presents Marcuse's best-selling work to another generation of readers in the context of contemporary events.

    In The Location of Culture, he uses concepts such as mimicry, interstice, hybridity, and liminality to argue that cultural production is always most productive where it is most ambivalent. Speaking in a voice that combines intellectual ease with the belief that theory itself can contribute to practical political change, Bhabha has become one of the leading post-colonial theorists of this era.

    Bruno Latour's contention is that the word "social" as used by Social Scientists has become laden with assumptions to the point where it has become a misnomer. When the adjective is applied to a phenomenon, it is used to indicate a stabilized state of affairs, a bundle of ties that in due course may be used to account for another phenomenon. Latour also finds the word used as if it described a type of material, in a comparable way to an adjective such as "wooden" or "steely".Rather than simply indicating what is already assembled together, it is now used in a way that makes assumptions about the nature of what is assembled. It has become a word that designates two distinct things: a process of assembling: and a type of material, distinct from others. Latour shows why "the social" cannot be thought of as a kind of material or domain, and disputes attempts to provide a "social explanation" of other states of affairs. While these attempts have been productive (and probably necessary) in the past, the very success of the social sciences mean that they are largely no longer so. At the present stage it is no longer possible to inspect the precise constituents entering the social domain. Latour returns to the original meaning of "the social" to redefine the notion and allow it to trace connections again. It will then be possible to resume the traditional goal of the social sciences, but using more refined tools. Drawing on his extensive work examining the "assemblages" of nature, Latour finds it necessary to scrutinize thoroughly the exact content of what is assembled under the umbrella of Society. This approach, a "sociology of associations" has become known as Actor-Network-Theory, and this book is an essential introduction both for those seeking to understand Actor-Network-Theory, or the ideas of one of its most influential proponents.

    Painting surprising portraits of Lincoln and other presidents, including Ulysses S. Grant, Theodore Roosevelt, Woodrow Wilson, Franklin D. Roosevelt, Harry S. Truman, Dwight Eisenhower, and Lyndon B. Johnson, and illuminating the courage of such influential citizen activists as Martin Luther King Jr., early suffragettes Alice Paul and Carrie Chapman Catt, civil rights pioneers Rosa Parks and John Lewis, First Lady Eleanor Roosevelt, and Army-McCarthy hearings lawyer Joseph N. Welch, Meacham brings vividly to life turning points in American history.He writes about the Civil War, Reconstruction, and the birth of the Lost Cause; the backlash against immigrants in the First World War and the resurgence of the Ku Klux Klan in the 1920s; the fight for women's rights; the demagoguery of Huey Long and Father Coughlin and the isolationist work of America First in the years before World War II; the anti-Communist witch hunts led by Senator Joseph McCarthy; and Lyndon Johnson's crusade against Jim Crow. Each of these dramatic hours in our national life have been shaped by the contest to lead the country to look forward rather than back, to assert hope over fear — a struggle that continues even now.While the American story has not always — or even often — been heroic, we have been sustained by a belief in progress even in the gloomiest of times. In this inspiring book, Meacham reassures us, "The good news is that we have come through such darkness before" — as, time and again, Lincoln's better angels have found a way to prevail.

    When Enrique is five years old, his mother, Lourdes, too poor to feed her children, leaves Honduras to work in the United States. The move allows her to send money back home to Enrique so he can eat better and go to school past the third grade.Lourdes promises Enrique she will return quickly. But she struggles in America. Years pass. He begs for his mother to come back. Without her, he becomes lonely and troubled. When she calls, Lourdes tells him to be patient. Enrique despairs of ever seeing her again. After eleven years apart, he decides he will go find her.Enrique sets off alone from Tegucigalpa, with little more than a slip of paper bearing his mother's North Carolina telephone number. Without money, he will make the dangerous and illegal trek up the length of Mexico the only way he can – clinging to the sides and tops of freight trains.With gritty determination and a deep longing to be by his mother's side, Enrique travels through hostile, unknown worlds. Each step of the way through Mexico, he and other migrants, many of them children, are hunted like animals. Gangsters control the tops of the trains. Bandits rob and kill migrants up and down the tracks. Corrupt cops all along the route are out to fleece and deport them. To evade Mexican police and immigration authorities, they must jump onto and off the moving boxcars they call El Tren de la Muerte- The Train of Death. Enrique pushes forward using his wit, courage, and hope - and the kindness of strangers. It is an epic journey, one thousands of immigrant children make each year to find their mothers in the United States.Based on the Los Angeles Times newspaper series that won two Pulitzer Prizes, one for feature writing and another for feature photography, Enrique's Journey is the timeless story of families torn apart, the yearning to be together again, and a boy who will risk his life to find the mother he loves.

    It has also produced a rich tradition of protest songs and a wealth of fascinating cultureand custom that has remained largely undiscovered by outsiders, until now.They Say in Harlan County is not a book about coal miners so much as a dialogue in which more than 150 Harlan County women and men tell the story of their region, from pioneer times through the dramatic strikes of the 1930s and '70s, up to the present. Alessandro Portelli draws on 25 years oforiginal interviews to take readers into the mines and inside the lives of those who work, suffer, and often die in them--from black lung, falling rock, suffocation, or simply from work that can be literally backbreaking. The book is structured as a vivid montage of all these voices--stoic, outraged, grief-stricken, defiant--skillfully interwoven with documents from archives, newspapers, literary works, and the author's own participating and critical voice. Portelli uncovers the whole history and memory of the United States in this one symbolic place, through settlement, civil war, slavery, industrialization, immigration, labor conflict, technological change, migration, strip mining, environmental and social crises, and resistance. And as hot-button issues like mountain-top removal and the use of clean coal continue to hit the news, the history of Harlan County--especiallyas seen through the eyes of those who lived it--is becoming increasingly important.With rare emotional immediacy, gripping narratives, and unforgettable characters, They Say in Harlan County tells the real story of a culture, the resilience of its people, and the human costs of coal mining.

    Sociologist Karen E. Fields and historian Barbara J. Fields argue otherwise: the practice of racism produces the illusion of race, through what they call “racecraft.” And this phenomenon is intimately entwined with other forms of inequality in American life. So pervasive are the devices of racecraft in American history, economic doctrine, politics, and everyday thinking that the presence of racecraft itself goes unnoticed.That the promised post-racial age has not dawned, the authors argue, reflects the failure of Americans to develop a legitimate language for thinking about and discussing inequality. That failure should worry everyone who cares about democratic institutions.