Winnie Varghese, Keith Jarrett, Jay Hulme, Lucy Knight, Tamsin Omond, Erin Clark, Michael Segalov, Jarel Robinson-Brown, John L. Bell, Mpho Tutu van Furth, Karl Rutlidge, Garry Rutter, Rev Rachel Mann, Judith Kotze, Jack Guiness, Dustin Lance Black, Ric Stott. Afterword: Kate Bottley

    Entering into The Dhammapada with Osho is to enter into a deep friendship of enlightened masters. These sutras were compiled by Buddha's disciples to contain the essence of all his teachings.This was the last turning of the Wheel of Dharma, 2,500 years ago. Osho's commentaries on these sutras set the Wheel of Dharma in motion again.Osho also answers questions from disciples and other seekers in alternate discourses all generously sprinkled with stories, personal anecdotes and, of course, a multitude of jokes. Visually this boxed set is stunning, without doubt a collector's piece and twelve volumes to dive into for years to come."Now that religion has become just a formality, and the burning messages of the buddhas who have been on earth degraded to mere formal faith, the message of Osho who has reached to such dazzling heights of human consciousness through his own experience, is incomparable in its strength to pierce the beauty within our hearts."Talks given from 21/06/79 am to 30/04/80 am

    Jacqui Alexander is one of the most important theorists of transnational feminism working today. Pedagogies of Crossing brings together essays she has written over the past decade, uniting her incisive critiques, which have had such a profound impact on feminist, queer, and critical race theories, with some of her more recent work. In this landmark interdisciplinary volume, Alexander points to a number of critical imperatives made all the more urgent by contemporary manifestations of neoimperialism and neocolonialism. Among these are the need for North American feminism and queer studies to take up transnational frameworks that foreground questions of colonialism, political economy, and racial formation; for a thorough re-conceptualization of modernity to account for the heteronormative regulatory practices of modern state formations; and for feminists to wrestle with the spiritual dimensions of experience and the meaning of sacred subjectivity.In these meditations, Alexander deftly unites large, often contradictory, historical processes across time and space. She focuses on the criminalization of queer communities in both the United States and the Caribbean in ways that prompt us to rethink how modernity invents its own traditions; she juxtaposes the political organizing and consciousness of women workers in global factories in Mexico, the Caribbean, and Canada with the pressing need for those in the academic factory to teach for social justice; she reflects on the limits and failures of liberal pluralism; and she presents original and compelling arguments that show how and why transgenerational memory is an indispensable spiritual practice within differently constituted women-of-color communities as it operates as a powerful antidote to oppression. In this multifaceted, visionary book, Alexander maps the terrain of alternative histories and offers new forms of knowledge with which to mold alternative futures.

    Indeed, in this pioneering exploration of the cinema of fear, Barry Keith Grant and twenty other film critics posit that horror is always rooted in gender, particularly in anxieties about sexual difference and gender politics.The book opens with the influential theoretical works of Linda Williams, Carol J. Clover, and Barbara Creed. Subsequent essays explore the history of the genre, from classic horror such as King Kong and Bride of Frankenstein to the more recent Fatal Attraction and Bram Stoker's Dracula. Other topics covered include the work of horror auteurs David Cronenberg, Dario Argento, and George Romero; the Aliens trilogy; and the importance of gender in relation to horror marketing and reception.Other contributors include Vera Dika, Thomas Doherty, Lucy Fischer, Christopher Sharrett, Vivian Sobchack, Tony Williams, and Robin Wood. Writing across a full range of critical methods from classic psychoanalysis to feminism and postmodernism, they balance theoretical generalizations with close readings of films and discussions of figures associated with the genre.The Dread of Difference demonstrates that horror is hardly a uniformly masculine discourse. As these essays persuasively show, not only are horror movies about patriarchy and its fear of the feminine, but they also offer feminist critique and pleasure.

    But if you assert that male homosexuality is a cultural practice, expressive of a unique subjectivity and a distinctive relation to mainstream society, people will immediately protest. Such an idea, they will say, is just a stereotype--ridiculously simplistic, politically irresponsible, and morally suspect. The world acknowledges gay male culture as a fact but denies it as a truth.David Halperin, a pioneer of LGBTQ studies, dares to suggest that gayness is a specific way of being that gay men must learn from one another in order to become who they are. Inspired by the notorious undergraduate course of the same title that Halperin taught at the University of Michigan, provoking cries of outrage from both the right-wing media and the gay press, "How To Be Gay" traces gay men's cultural difference to the social meaning of style.Far from being deterred by stereotypes, Halperin concludes that the genius of gay culture resides in some of its most despised features: its aestheticism, snobbery, melodrama, adoration of glamour, caricatures of women, and obsession with mothers. The insights, impertinence, and unfazed critical intelligence displayed by gay culture, Halperin argues, have much to offer the heterosexual mainstream.

    In this groundbreaking anthology, more than seventy women and men from all walks of life describe their lives as bisexuals in prose, poetry, art, and essays

    Through the introduction of MTV and the alternative rock revolution, it's been many things. Rude. Brilliant. Soulful. Snotty. Angry. Delirious. In the past two decades, genres have spawned like mad, from goth, indie rock, and gangsta rap to emo and the garage rock revival. This twentieth-anniversary tribute celebrates the passion and fury of the music, with original essays, quotes, and photographs by contributors who are as hopelessly obsessed with it as you are. SPIN: 20 Years of Alternative Music features: Alan Light on Beastie Boys, Ann Powers on U2, Charles Aaron on R.E.M., Dave Eggers on The Smiths + Morrissey, Marc Spitz on Goth, Simon Reynolds on Depeche Mode + Synth-pop, Dave Itzkoff on ’80s Teen Movies, Chuck Klosterman on Weezer, Will Hermes on Radiohead, Neil Strauss on Nine Inch Nails + Industrial, Sacha Jenkins on Public Enemy, Andy Greenwald on Emo, RJ Smith on Gangsta Rap, Jon Dolan on The White Stripes, Chris Norris on Nirvana, Doug Brod on Oasis + Britpop, Jim DeRogatis on Smashing Pumpkins, Laura Sinagra on Courtney Love, Ta-Nehisi Coates on Tupac

    Diamond argues that for some women love and desire are not rigidly heterosexual or homosexual, but fluid, changing as women move through the stages of life, various social groups and, most importantly, different love relationships.

    “Xenofeminism is gender-abolitionist… Let a hundred sexes bloom! …[And, let’s] construct a society where traits currently assembled under the rubric of gender, no longer furnish a grid for the asymmetric operation of power… You’re not exploited or oppressed because you are a wage labourer or poor; you are a labourer or poor because you are exploited…”

    Part-fable, part-manifesto, the book takes place in Ramrod, an empire in decline, and introduces us to the communities of the faggots, the women, the queens, the queer men, and the women who love women who are surviving the ways and world of men. Cherished by many over the four decades since its publication, The Faggots and Their Friends Between Revolutions offers a trenchant critique of capitalism, assimilation, and patriarchy that is deeply relevant today.

    Her solo stand up show, Susan Calman is Convicted, was broadcast on BBC Radio 4 and dealt with subjects like the death penalty, appearance and depression. The reaction to the show she wrote about mental health was so positive that she wanted to expand on the show and write a more detailed account of surviving when you're the world's most negative person. The Crab of Hate is the personification of Calman's depression and her version of the notorious Black Dog. A constant companion in her life, the Crab has provided her with the best, and very worst of times. This is a very personal memoir of how, after many years and with a lot of help and talking, she has embraced her dark side and realised that she can be the most joyous sad person you'll ever meet.

    Between Seventh and Eighth Avenues, 42nd Street was once known for its peep shows, street corner hustlers and movie houses. Over the last two decades the notion of safety-from safe sex and safe neighborhoods, to safe cities and safe relationships-has overcome 42nd Street, giving rise to a Disney store, a children's theater, and large, neon-lit cafes. 42nd Street has, in effect, become a family tourist attraction for visitors from Berlin, Tokyo, Westchester, and New Jersey's suburbs.Samuel R. Delany sees a disappearance not only of the old Times Square, but of the complex social relationships that developed there: the points of contact between people of different classes and races in a public space. In Times Square Red, Times Square Blue, Delany tackles the question of why public restrooms, peepshows, and tree-filled parks are necessary to a city's physical and psychological landscape. He argues that starting in 1985, New York City criminalized peep shows and sex movie houses to clear the way for the rebuilding of Times Square. Delany's critique reveals how Times Square is being renovated behind the scrim of public safety while the stage is occupied by gentrification. Times Square Red, Times Square Blue paints a portrait of a society dismantling the institutions that promote communication between classes, and disguising its fears of cross-class contact as family values. Unless we overcome our fears and claim our community of contact, it is a picture that will be replayed in cities across America.

    She became an icon because of her remarkable wisdom as a leader. As the co-captain of the 2015 Women’s World Cup Champion Team, she created a culture not just of excellence, but of honor, commitment, resilience, and sisterhood. She helped transform a group of individual women into one of the most successful, powerful and united Wolfpacks of all time.In her retirement, Abby’s ready to do the same for her new team: All Women Everywhere.In Wolfpack, Abby’s message to women is:We have never been Little Red Riding Hood. We Are the Wolves.We must wander off the path and blaze a new one: together.She insists that women must let go of old rules of leadership that neither include or serve them. She’s created a new set of Wolfpack rules to help women unleash their individual power, unite with their Wolfpack, and change the landscape of their lives and world: from the family room to the board room to the White House.· Make failure your fuel: Transform failure to wisdom and power. · Lead from the bench: Lead from wherever you are. · Champion each other: Claim each woman’s victory as your own. · Demand the effing ball: Don’t ask permission: take what you’ve earned.In Abby’s vision, we are not Little Red Riding Hoods, staying on the path because we’re told to. We are the wolves, fighting for a better tomorrow for ourselves, our pack, and all the future wolves who will come after us.

    His main target is the all-pervasive figure of the child, which he reads as the linchpin of our universal politics of “reproductive futurism.” Edelman argues that the child, understood as innocence in need of protection, represents the possibility of the future against which the queer is positioned as the embodiment of a relentlessly narcissistic, antisocial, and future-negating drive. He boldly insists that the efficacy of queerness lies in its very willingness to embrace this refusal of the social and political order. In No Future, Edelman urges queers to abandon the stance of accommodation and accede to their status as figures for the force of a negativity that he links with irony, jouissance, and, ultimately, the death drive itself.Closely engaging with literary texts, Edelman makes a compelling case for imagining Scrooge without Tiny Tim and Silas Marner without little Eppie. Looking to Alfred Hitchcock’s films, he embraces two of the director’s most notorious creations: the sadistic Leonard of North by Northwest, who steps on the hand that holds the couple precariously above the abyss, and the terrifying title figures of The Birds, with their predilection for children. Edelman enlarges the reach of contemporary psychoanalytic theory as he brings it to bear not only on works of literature and film but also on such current political flashpoints as gay marriage and gay parenting. Throwing down the theoretical gauntlet, No Future reimagines queerness with a passion certain to spark an equally impassioned debate among its readers.

    Queering Sexual Violence: Radical Voices from Within the Anti-Violence Movement locates them at the center of the anti-violence movement and creates a space for their voices to be heard. Moving beyond dominant narratives and the traditional “violence against women” framework, the book is multi-gendered, multi-racial and multi-layered. This thirty-seven piece collection disrupts the mainstream conversations about sexual violence and connects them to disability justice, sex worker rights, healing justice, racial justice, gender self-determination, queer & trans liberation and prison industrial complex abolition through reflections, personal narrative, and strategies for resistance and healing. Where systems, institutions, families, communities and partners have failed them, this collection lifts them up, honors a multitude of lived experiences and shares the radical work that is being done outside mainstream anti-violence and the non-profit industrial complex.