Bourdieu develops a forceful critique of traditional approaches to language, including the linguistic theories of Saussure and Chomsky and the theory of speech-acts elaborated by Austin and others. He argues that language should be viewed not only as a means of communication but also as a medium of power through which individuals pursue their own interests and display their practical competence.Drawing on the concepts that are part of his distinctive theoretical approach, Bourdieu maintains that linguistic utterances or expressions can be understood as the product of the relation between a "linguistic market" and a "linguistic habitus." When individuals use language in particular ways, they deploy their accumulated linguistic resources and implicitly adapt their words to the demands of the social field or market that is their audience. Hence every linguistic interaction, however personal or insignificant it may seem, bears the traces of the social structure that it both expresses and helps to reproduce.Bourdieu's account sheds fresh light on the ways in which linguistic usage varies according to considerations such as class and gender. It also opens up a new approach to the ways in which language is used in the domain of politics. For politics is, among other things, the arena in which words are deeds and the symbolic character of power is at stake.This volume, by one of the leading social thinkers in the world today, represents a major contribution to the study of language and power. It will be of interest to students throughout the social sciences and humanities, especially in sociology, politics, anthropology, linguistics, and literature.

    Matthew Frye Jacobson argues that race resides not in nature but in the contingencies of politics and culture. In ever-changing racial categories we glimpse the competing theories of history and collective destiny by which power has been organized and contested in the United States.Capturing the excitement of the new field of "whiteness studies" and linking it to traditional historical inquiry, Jacobson shows that in this nation of immigrants "race" has been at the core of civic assimilation: ethnic minorities in becoming American were re-racialized to become Caucasian. He provides a counter-history of how nationality groups such as the Irish or Greeks became Americans as racial groups like Celts or Mediterraneans became white. Jacobson tracks race as a conception and perception, emphasizing the importance of knowing not only how we label one another but also how we see one another, and how that racialized vision has largely been transformed in this century. The stages of racial formation--race as formed in conquest, enslavement, imperialism, segregation, and labor migration--are all part of the complex, and now counterintuitive, history of race.Whiteness of a Different Color traces the fluidity of racial categories from an immense body of research in literature, popular culture, politics, society, ethnology, anthropology, cartoons, and legal history, including sensational trials like the Leo Frank case and the Draft Riots of 1863.

    The Alchemy of Race and Rights is an eloquent autobiographical essay in which the author reflects on the intersection of race, gender, and class. Using the tools of critical literary and legal theory, she sets out her views of contemporary popular culture and current events, from Howard Beach to homelessness, from Tawana Brawley to the law-school classroom, from civil rights to Oprah Winfrey, from Bernhard Goetz to Mary Beth Whitehead. She also traces the workings of "ordinary racism"--everyday occurrences, casual, unintended, banal perhaps, but mortifying. Taking up the metaphor of alchemy, Williams casts the law as a mythological text in which the powers of commerce and the Constitution, wealth and poverty, sanity and insanity, wage war across complex and overlapping boundaries of discourse. In deliberately transgressing such boundaries, she pursues a path toward racial justice that is, ultimately, transformative.Williams gets to the roots of racism not by finger-pointing but by much gentler methods. Her book is full of anecdote and witness, vivid characters known and observed, trenchant analysis of the law's shortcomings. Only by such an inquiry and such patient phenomenology can we understand racism. The book is deeply moving and not so, finally, just because racism is wrong--we all know that. What we don't know is how to unthink the process that allows racism to persist. This Williams enables us to see. The result is a testament of considerable beauty, a triumph of moral tactfulness. The result, as the title suggests, is magic.

    Drugs, Behavior, and Modern Society, 6/e, examines the impact of drug-taking behavior on our society and our daily lives.  The use and abuse of a wide range of licit and illicit drugs are discussed from historical, biological, psychological, and sociological perspectives.  The use of Drugs in our lives and drug-taking behavior, legally restricted drugs in our society, legal drugs in our society, medicinal drugs, treatment, prevention, and education.  Forstudents, or people working with drug related topics in the fields of psychology and health.

    With a new afterword by the author about Chiapas today and its successes and failures.

    Peasants, serfs, untouchables, slaves, laborers, and prisoners are not free to speak their minds in the presence of power. These subordinate groups instead create a secret discourse that represents a critique of power spoken behind the backs of the dominant. At the same time, the powerful also develop a private dialogue about practices and goals of their rule that cannot be openly avowed. In this book, renowned social scientist James C. Scott offers a penetrating discussion both of the public roles played by the powerful and powerless and the mocking, vengeful tone they display off stage—what he terms their public and hidden transcripts. Using examples from the literature, history, and politics of cultures around the world, Scott examines the many guises this interaction has taken throughout history and the tensions and contradictions it reflects.

    Her poems are sculptures pieced together from bits of memory and a montage of American detritus. This cinematic and wildly original collection asks the big questions as it documents our private selves, playing out our lives in public.Before becoming a poet, Brenda Coultas was a farmer, a carny, a taffy maker, a park ranger, a waitress in a disco ballroom, and the second woman welder in Firestone Steel’s history. Her poetry has appeared in numerous publications, including Conjunctions, Epoch, Fence, and Open City. She lives one block from the Bowery in New York City.

    In this analysis of a startling cultural transformation Kristin Ross finds the contradictions of the period embedded in its various commodities and cultural artifacts--automobiles, washing machines, women's magazines, film, popular fiction, even structuralism--as well as in the practices that shape, determine, and delimit their uses.In each of the book's four chapters, a central object of mythical image is refracted across a range of discursive and material spaces: social and private, textual and cinematic, national and international. The automobile, the new cult of cleanliness in the capital and the colonies, the waning of Sartre and de Beauvoir as the couple of national attention, and the emergence of reshaped, functionalist masculinities (revolutionary, corporate, and structural) become the key elements in this prehistory of postmodernism in France.Modernization ideology, Ross argues, offered the promise of limitless, even timeless, development. By situating the rise of end of history ideologies within the context of France's transition into mass culture and consumption, Ross returns the touted timelessness of modernization to history. She shows how the realist fiction and film of the period, as well as the work of social theorists such as Barthes, Lefebvre, and Morin who began at the time to conceptualize everyday life, laid bare the disruptions and the social costs of events. And she argues that the logic of the racism prevalent in France today, focused on the figure of the immigrant worker, is itself the outcome of the French state's embrace of capitalist modernization ideology in the 1950s and 1960s.

    Although on the surface, simians, cyborgs and women may seem an odd threesome, Haraway describes their profound link as creatures which have had a great destabilizing place in Western evolutionary technology and biology. Throughout this book, Haraway analyzes accounts, narratives, and stories of the creation of nature, living organisms, and cyborgs. At once a social reality and a science fiction, the cyborg--a hybrid of organism and machine--represents transgressed boundaries and intense fusions of the nature/culture split. By providing an escape from rigid dualisms, the cyborg exists in a post-gender world, and as such holds immense possibilities for modern feminists. Haraway's recent book, Primate Visions, has been called outstanding, original, and brilliant, by leading scholars in the field. (First published in 1991.)

    One of them is Taylan Ellis.Driven from her home in the West Britannic Isles by an invasion and severed from her children, Taylan enlists with the Britannic Alliance, hoping she can help regain her homeland and find her kids.But decades of internal conflict and terrestrial and space warfare have left the BA on the edge of collapse.Then its battleship, the Valiant, picks up a distress signal. The rescuers break into a sealed chamber and find the apparently mummified remains of an Iron Age chieftain. Disappointed, they're about to leave when they discover the ‘mummy’ has a pulse.Taylan suspects she knows who the mystery man is and what he’s capable of. If she’s right, can she convince her superiors and save the BA, her country, and her children?The Valiant is book one in J.J. Green’s new space fantasy series, Star Legend.

    Eurocentrism. Caribbean Studies. British Studies. To the forces of cultural nationalism hunkered down in their camps, this bold hook sounds a liberating call. There is, Paul Gilroy tells us, a culture that is not specifically African, American, Caribbean, or British, but all of these at once, a black Atlantic culture whose themes and techniques transcend ethnicity and nationality to produce something new and, until now, unremarked. Challenging the practices and assumptions of cultural studies, "The Black Atlantic" also complicates and enriches our understanding of modernism.Debates about postmodernism have cast an unfashionable pall over questions of historical periodization. Gilroy bucks this trend by arguing that the development of black culture in the Americas arid Europe is a historical experience which can be called modern for a number of clear and specific reasons. For Hegel, the dialectic of master and slave was integral to modernity, and Gilroy considers the implications of this idea for a transatlantic culture. In search of a poetics reflecting the politics and history of this culture, he takes us on a transatlantic tour of the music that, for centuries, has transmitted racial messages and feeling around the world, from the Jubilee Singers in the nineteenth century to Jimi Hendrix to rap. He also explores this internationalism as it is manifested in black writing from the "double consciousness" of W. E. B. Du Bois to the "double vision" of Richard Wright to the compelling voice of Toni Morrison.In a final tour de force, Gilroy exposes the shared contours of black and Jewish concepts of diaspora in order both to establish a theoretical basis for healing rifts between blacks and Jews in contemporary culture and to further define the central theme of his book: that blacks have shaped a nationalism, if not a nation, within the shared culture of the black Atlantic.

    As a result, many students talk about college in ways that cause them to overlook some of their most important learning opportunities. Becoming a Learner asks students to carefully reconsider conventional common sense about college and learning, and invites them to consider a new conversation about college and learning that focuses on who they are becoming and their ability to learn.

    She points out that even when researchers are working toward benevolent goals, conducting environmental science and activism is often premised on a colonial worldview and access to land. Focusing on plastic pollution, Liboiron models an anticolonial scientific practice aligned with Indigenous, and particularly Métis, concepts of land, ethics, and relations. She draws on her work in the Civic Laboratory for Environmental Action Research (CLEAR)—an anticolonial science laboratory in Newfoundland, Canada—to illuminate how pollution is not a symptom of capitalism, but a violent enactment of colonial land relations that claim access to Indigenous land. Her creative, lively, and passionate text refuses theories of pollution that make Indigenous land available for settler and colonial goals. In this way, her methodology demonstrates that anticolonial science is not only possible, it is currently being practiced in ways that enact more ethical modes of being in the world.

    It continues the project of Linda Hutcheon's Narcissistic Narrative and A Theory of Parody in studying formal self-consciousness in art, but adds to this both an historical and an ideological dimension. Modelled on postmodern architecture, postmodernism is the name given here to current cultural practices characterized by major paradoxes of form and of ideology. The "poetics" of postmodernism offered here is drawn from these contradictions, as seen in the intersecting concerns of both contemporary theory and cultural practice.

    Focusing on attempts to improve landscapes and livelihoods in Indonesia, Tania Murray Li carefully exposes the practices that enable experts to diagnose problems and devise interventions, and the agency of people whose conduct is targeted for reform. Deftly integrating theory, ethnography, and history, she illuminates the work of colonial officials and missionaries; specialists in agriculture, hygiene, and credit; and political activists with their own schemes for guiding villagers toward better ways of life. She examines donor-funded initiatives that seek to integrate conservation with development through the participation of communities, and a one-billion-dollar program designed by the World Bank to optimize the social capital of villagers, inculcate new habits of competition and choice, and remake society from the bottom up.Demonstrating that the “will to improve” has a long and troubled history, Li identifies enduring continuities from the colonial period to the present. She explores the tools experts have used to set the conditions for reform—tools that combine the reshaping of desires with applications of force. Attending in detail to the highlands of Sulawesi, she shows how a series of interventions entangled with one another and tracks their results, ranging from wealth to famine, from compliance to political mobilization, and from new solidarities to oppositional identities and violent attack. The Will to Improve is an engaging read—conceptually innovative, empirically rich, and alive with the actions and reflections of the targets of improvement, people with their own critical analyses of the problems that beset them.