This Special Collector's Edition celebrates 100,000 copies or the book in print, and the book's on-going importance and popularity.

    Here, an indigenous researcher issues a clarion call for the decolonization of research methods.The book is divided into two parts. In the first, the author critically examines the historical and philosophical base of Western research. Extending the work of Foucault, she explores the intersections of imperialism, knowledge and research, and the different ways in which imperialism is embedded in disciplines of knowledge and methodologies as 'regimes of truth'. Providing a history of knowledge from the Enlightenment to Postcoloniality, she also discusses the fate of concepts such as 'discovery, 'claiming' and 'naming' through which the west has incorporated and continues to incorporate the indigenous world within its own web.The second part of the book meets the urgent need for people who are carrying out their own research projects, for literature which validates their frustrations in dealing with various western paradigms, academic traditions and methodologies, which continue to position the indigenous as 'Other'. In setting an agenda for planning and implementing indigenous research, the author shows how such programmes are part of the wider project of reclaiming control over indigenous ways of knowing and being.Exploring the broad range of issues which have confronted, and continue to confront, indigenous peoples, in their encounters with western knowledge, this book also sets a standard for truly emancipatory research. It brilliantly demonstrates that "when indigenous peoples become the researchers and not merely the researched, the activity of research is transformed."

    In the space of a year, it's gone from something that most Americans had never heard of to a cause claiming the mantle of civil rights.But can a boy truly be "trapped" in a girl's body? Can modern medicine really "reassign" sex? Is sex something "assigned" in the first place? What's the loving response to a friend or child experiencing a gender-identity conflict? What should our law say on these issues?When Harry Became Sally: Responding to the Transgender Moment provides thoughtful answers to all of these questions. Drawing on the best insights from biology, psychology, and philosophy, Ryan T. Anderson offers a balanced approach to the policy issues, a nuanced vision of human embodiment, and a sober and honest survey of the human costs of getting human nature wrong.He reveals a grim contrast between the media's sunny depiction and the often sad realities of gender-identity struggles. He introduces readers to people who tried to "transition" but found themselves no better off. Especially troubling is the suffering felt by adults who were encouraged to transition as children but later came to regret it.And there is a reason that many do regret it. As Anderson shows, the most helpful therapies focus not on achieving the impossible--changing bodies to conform to thoughts and feelings--but on helping people accept and even embrace the truth about their bodies and reality. This discussion will be of particular interest to parents who fear how an ideological school counselor might try to steer their child. The best evidence shows that the vast majority of children naturally grow out of any gender-conflicted phase. But no one knows how new school policies might affect children indoctrinated to believe that they really are trapped in the "wrong" body.Throughout the book, Anderson highlights the various contradictions at the heart of this moment: How it embraces the gnostic idea that the real self is something other than the body, while also embracing the idea that nothing but the physical exists. How it relies on rigid sex stereotypes--in which dolls are for girls and trucks are for boys--while also insisting that gender is purely a social construct, and that there are no meaningful differences between women and men. How it assumes that feelings of identity deserve absolute respect, while the facts of our embodiment do not. How it preaches that people should be free to do as they please and define their own truth--while enforcing a ruthless campaign to coerce anyone who dares to dissent.Everyone has something at stake in today's debates about gender identity. Analyzing education and employment policies, Obama-era bathroom and locker-room mandates, politically correct speech codes and religious-freedom violations, Anderson shows how the law is being used to coerce and penalize those who believe the truth about human nature. And he shows how Americans can begin to push back with principle and prudence, compassion and grace.

    In his new book, he offers a fascinating look at how the contemporary world is characterized by an extraordinary social complexity. Since most social entities, from small communities to large nation-states, would disappear altogether if human minds ceased to exist, Delanda proposes a novel approach to social ontology that asserts the autonomy of social entities from the conceptions we have of them.

    Charles Taylor's initial inquiry, which considers whether the institutions of liberal democratic government make room--or should make room--for recognizing the worth of distinctive cultural traditions, remains the centerpiece of this discussion. It is now joined by Jürgen Habermas's extensive essay on the issues of recognition and the democratic constitutional state and by K. Anthony Appiah's commentary on the tensions between personal and collective identities, such as those shaped by religion, gender, ethnicity, race, and sexuality, and on the dangerous tendency of multicultural politics to gloss over such tensions. These contributions are joined by those of other well-known thinkers, who further relate the demand for recognition to issues of multicultural education, feminism, and cultural separatism.

    Drawing on classical and contemporary political theories of state sovereignty in order to understand how state power and national identity persist amid its decline, Brown considers both the need of the state for legitimacy and the popular desires that incite the contemporary building of walls. The new walls -- dividing Texas from Mexico, Israel from Palestine, South Africa from Zimbabwe -- consecrate the broken boundaries they would seem to contest and signify the ungovernability of a range of forces unleashed by globalization. Yet these same walls often amount to little more than theatrical props, frequently breached, and blur the distinction between law and lawlessness that they are intended to represent. But if today's walls fail to resolve the conflicts between globalization and national identity, they nonetheless project a stark image of sovereign power. Walls, Brown argues, address human desires for containment and protection in a world increasingly without these provisions. Walls respond to the wish for horizons even as horizons are vanquished.

    The book has been systematically revised throughout with most chapters entirely new to this edition. The second edition features substantial extra coverage of methodological issues, an additional chapter on the philosophical underpinnings of the study of politics and a simplified structure for the presentation of theories and approaches.

    But is it possible America's most troubling impact on the globalizing world has yet to be accounted for? In "Crazy Like Us," Ethan Watters reveals that the most devastating consequence of the spread of American culture has not been our golden arches or our bomb craters but our bulldozing of the human psyche itself: We are in the process of homogenizing the way the world goes mad. America has been the world leader in generating new mental health treatments and modern theories of the human psyche. We export our psychopharmaceuticals packaged with the certainty that our biomedical knowledge will relieve the suffering and stigma of mental illness. We categorize disorders, thereby defining mental illness and health, and then parade these seemingly scientific certainties in front of the world. The blowback from these efforts is just now coming to light: It turns out that we have not only been changing the way the world talks about and treats mental illness -- we have been changing the mental illnesses themselves.For millennia, local beliefs in different cultures have shaped the experience of mental illness into endless varieties." Crazy Like Us" documents how American interventions have discounted and worked to change those indigenous beliefs, often at a dizzying rate. Over the last decades, mental illnesses popularized in America have been spreading across the globe with the speed of contagious diseases. Watters travels from China to Tanzania to bring home the unsettling conclusion that the virus is us: As we introduce Americanized ways of treating mental illnesses, we are in fact spreading the diseases.In post-tsunami Sri Lanka, Watters reports on the Western trauma counselors who, in their rush to help, inadvertently trampled local expressions of grief, suffering, and healing. In Hong Kong, he retraces the last steps of the teenager whose death sparked an epidemic of the American version of anorexia nervosa. Watters reveals the truth about a multi-million-dollar campaign by one of the world's biggest drug companies to change the Japanese experience of depression -- literally marketing the disease along with the drug.But this book is not just about the damage we've caused in faraway places. Looking at our impact on the psyches of people in other cultures is a gut check, a way of forcing ourselves to take a fresh look at our own beliefs about mental health and healing. When we examine our assumptions from a farther shore, we begin to understand how our own culture constantly shapes and sometimes creates the mental illnesses of our time. By setting aside our role as the world's therapist, we may come to accept that we have as much to learn from other cultures' beliefs about the mind as we have to teach.

    In A Generation of Sociopaths, Gibney examines the disastrous policies of the most powerful generation in modern history, showing how the Boomers ruthlessly enriched themselves at the expense of future generations.Acting without empathy, prudence, or respect for facts--acting, in other words, as sociopaths--the Boomers turned American dynamism into stagnation, inequality, and bipartisan fiasco. The Boomers have set a time bomb for the 2030s, when damage to Social Security, public finances, and the environment will become catastrophic and possibly irreversible--and when, not coincidentally, Boomers will be dying off. Gibney argues that younger generations have a fleeting window to hold the Boomers accountable and begin restoring America.

    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.

    The relationship between civil society and public life is in the forefront of contemporary discussion. No single scholarly voice informs this discussion more than that of J�rgen Habermas. His contributions have shaped the nature of debates over critical theory, feminism, cultural studies, and democratic politics. In this book, scholars from a wide range of disciplines respond to Habermas's most directly relevant work, The Structural Transformation of the Public Sphere. From political theory to cultural criticism, from ethics to gender studies, from history to media studies, these essays challenge, refine, and extend our understanding of the social foundations and changing character of democracy and public discourse.ContributorsHannah Arendt, Keith Baker, Seyla Benhabib, Harry C. Boyte, Craig Calhoun, Geoff Eley, Nancy Fraser, Nicholas Garnham, J�rgen Habermas, Peter Hohendahl, Lloyd Kramer, Benjamin Lee, Thomas McCarthy, Moishe Postone, Mary P. Ryan, Michael Schudson, Michael Warner, David Zaret

    In The Crooked Timber of Humanity, he argues passionately, eloquently, and subtly, that what he calls 'the Great Goods' of human aspiration - liberty, justice, equality - do not cohere and never can. Pluralism and variety of thought are not avoidable compromises, but the glory of civilisation. In an age of increasing ideological fundamentalism and intolerance we need to listen to Isaiah Berlin more carefully than ever before.

    Larry Siedentop argues that the core of what is now our system of beliefs, liberalism, emerged much earlier than generally recognized, established not in the Renaissance but by the arguments of lawyers and philosophers in the twelfth and thirteenth centuries.Yet there are large parts of the world - fundamentalist Islam; quasi-capitalist China - where other belief systems flourish and faced with these challenges, understanding our own ideas' origins is more than ever an important part of knowing who we are.

    On election night, after Obama was announced the winner, a distressed Bill O’Reilly lamented that he didn’t live in "a traditional America anymore.” He was joined by others who bellowed their grief on the talk radio airwaves, the traditional redoubt of angry white men. Why were they so angry? Sociologist Michael Kimmel, one of the leading writers on men and masculinity in the world today, has spent hundreds of hours in the company of America’s angry white men from white supremacists to men's rights activists to young students in pursuit of an answer. Angry White Men presents a comprehensive diagnosis of their fears, anxieties, and rage.Kimmel locates this increase in anger in the seismic economic, social and political shifts that have so transformed the American landscape. Downward mobility, increased racial and gender equality, and a tenacious clinging to an anachronistic ideology of masculinity has left many men feeling betrayed and bewildered. Raised to expect unparalleled social and economic privilege, white men are suffering today from what Kimmel calls "aggrieved entitlement": a sense that those benefits that white men believed were their due have been snatched away from them.Angry White Men discusses, among others, the sons of small town America, scarred by underemployment and wage stagnation. When America’s white men feel they’ve lived their lives the 'right' way, worked hard and stayed out of trouble, and still do not get economic rewards, then they have to blame somebody else. Even more terrifying is the phenomenon of angry young boys. School shootings in the United States are not just the work of "misguided youth" or "troubled teens"—they’re all committed by boys. These alienated young men are transformed into mass murderers by a sense that using violence against others is their right.The future of America is more inclusive and diverse. The choice for angry white men is not whether or not they can stem the tide of history: they cannot. Their choice is whether or not they will be dragged kicking and screaming into that inevitable future, or whether they will walk openly and honorably—far happier and healthier, incidentally—alongside those they’ve spent so long trying to exclude.

    Very few such efforts pay serious attention to the role of religion and spirituality in the lives of American adolescents. But many teenagersare very involved in religion. Surveys reveal that 35% attend religious services weekly and another 15% attend at least monthly. 60% say that religious faith is important in their lives. 40% report that they pray daily. 25% say that they have been born again. Teenagers feel good about thecongregations they belong to. Some say that faith provides them with guidance and resources for knowing how to live well. What is going on in the religious and spiritual lives of American teenagers? What do they actually believe? What religious practices do they engage in? Do they expect to remainloyal to the faith of their parents? Or are they abandoning traditional religious institutions in search of a new, more authentic spirituality? This book attempts to answer these and related questions as definitively as possible. It reports the findings of The National Study of Youth and Religion, the largest and most detailed such study ever undertaken. The NYSR conducted a nationwide telephone survey of teens and significant caregivers, as well as nearly 300 in-depth face-to-face interviews with a sample of the population that was surveyed. The results show that religion and spiritualityare indeed very significant in the lives of many American teenagers. Among many other discoveries, they find that teenagers are far more influenced by the religious beliefs and practices of their parents and caregivers than commonly thought. They refute the conventional wisdom that teens arespiritual but not religious. And they confirm that greater religiosity is significantly associated with more positive adolescent life outcomes. This eagerly-awaited volume not only provides an unprecedented understanding of adolescent religion and spirituality but, because teenagers serve asbellwethers for possible future trends, it affords an important and distinctive window through which to observe and assess the current state and future direction of American religion as a whole.