Several of the data display strategies from previous editions are now presented in re-envisioned and reorganized formats to enhance reader accessibility and comprehension. The Third Edition's presentation of the fundamentals of research design and data management is followed by five distinct methods of analysis: exploring, describing, ordering, explaining, and predicting. Miles and Huberman′s original research studies are profiled and accompanied with new examples from Salda�a′s recent qualitative work. The book′s most celebrated chapter, Drawing and Verifying Conclusions, is retained and revised, and the chapter on report writing has been greatly expanded, and is now called Writing About Qualitative Research. Comprehensive and authoritative, Qualitative Data Analysis has been elegantly revised for a new generation of qualitative researchers.

    This Very Short Introduction discusses both the history and key debates of postcolonialism, and considers its importance as a means of changing the way we think about the world.Robert J. C. Young examines the key strategies that postcolonial thought has developed to engage with the impact of sometimes centuries of western political and cultural domination. Situating the discussion in a wide cultural and geographical context, he draws on examples such as the status of indigenous peoples, of those dispossessed from their land, Algerian rai music, and global social and ecological movements. In this new edition he also includes updated material on race, slavery, and postcolonial gender politics. Above all, Young argues that postcolonialism offers a political philosophy of activism that contests the current situation of global inequality, which in a new way continues the anti-colonial struggles of the past and enables us to decolonize our own lives in the present.ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area These pocket-sized books are the perfect way to get ahead in a new subject quickly Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable

    However, a shift is occurring, giving Indigenous people a larger role in determining exhibition content. In Decolonizing Museums, Amy Lonetree examines the complexities of these new relationships with an eye toward exploring how museums can grapple with centuries of unresolved trauma as they tell the stories of Native peoples. She investigates how museums can honor an Indigenous worldview and way of knowing, challenge stereotypical representations, and speak the hard truths of colonization within exhibition spaces to address the persistent legacies of historical unresolved grief in Native communities.Lonetree focuses on the representation of Native Americans in exhibitions at the Smithsonian's National Museum of the American Indian, the Mille Lacs Indian Museum in Minnesota, and the Ziibiwing Center of Anishinabe Culture and Lifeways in Michigan. Drawing on her experiences as an Indigenous scholar and museum professional, Lonetree analyzes exhibition texts and images, records of exhibition development, and interviews with staff members. She addresses historical and contemporary museum practices and charts possible paths for the future curation and presentation of Native lifeways.

    Love is, as everyone knows, a mysterious and all-controlling force, with vast power over our thoughts and life decisions.But is there something a bit worrisome about all this uniformity of opinion? Is this the one subject about which no disagreement will be entertained, about which one truth alone is permissible? Consider that the most powerful organized religions produce the occasional heretic; every ideology has its apostates; even sacred cows find their butchers. Except for love.Hence the necessity for a polemic against it. A polemic is designed to be the prose equivalent of a small explosive device placed under your E-Z-Boy lounger. It won't injure you (well not severely); it's just supposed to shake things up and rattle a few convictions.

    From an immensely knowledgeable feminist perspective, in engaging, jargonless (!) prose, Bordo analyzes a whole range of issues connected to the body—weight and weight loss, exercise, media images, movies, advertising, anorexia and bulimia, and much more—in a way that makes sense of our current social landscape—finally! This is a great book for anyone who wonders why women's magazines are always describing delicious food as 'sinful' and why there is a cake called Death by Chocolate. Loved it!"—Katha Pollitt, Nation columnist and author of Subject to Debate: Sense and Dissents on Women, Politics, and Culture (2001)

    He points to parallels and differences between the Indigenous science and Western science paradigms, with special emphasis on environmental/ecological studies. After discussing philosophical foundations, Cajete addresses such topics as history and myth, primal elements, social ecology, animals in myth and reality, plants and human health, and cosmology and astronomy. In the Indigenous view, we human observers are in no way separate from the world and its creatures and forces. Because all creatures and forces are related and thus bear responsibility to and for one another, all are co-creators. Five centuries ago Europeans arrived on the American continent, but they did not listen to the people who had lived for millennia in spiritual and physical harmony with this land. In a time of global environmental degradation, the science and worldview of the continent's First Peoples offer perspectives that can help us work toward solutions.

    While it's clear that women and girls are vital voices and agents of change for this planet, they are too often missing from the proverbial table. More than a problem of bias, it's a dynamic that sets us up for failure. To change everything, we need everyone.All We Can Save illuminates the expertise and insights of dozens of diverse women leading on climate in the United States--scientists, journalists, farmers, lawyers, teachers, activists, innovators, wonks, and designers, across generations, geographies, and race--and aims to advance a more representative, nuanced, and solution-oriented public conversation on the climate crisis. These women offer a spectrum of ideas and insights for how we can rapidly, radically reshape society.Intermixing essays with poetry and art, this book is both a balm and a guide for knowing and holding what has been done to the world, while bolstering our resolve never to give up on one another or our collective future. We must summon truth, courage, and solutions to turn away from the brink and toward life-giving possibility. Curated by two climate leaders, the book is a collection and celebration of visionaries who are leading us on a path toward all we can save. With essays and poems by: Emily Atkin • Xiye Bastida • Ellen Bass • Colette Pichon Battle • Jainey K. Bavishi • Janine Benyus • adrienne maree brown • Régine Clément • Abigail Dillen • Camille T. Dungy • Rhiana Gunn-Wright • Joy Harjo • Katharine Hayhoe • Mary Annaïse Heglar • Jane Hirshfield • Mary Anne Hitt • Ailish Hopper • Tara Houska, Zhaabowekwe • Emily N. Johnston • Joan Naviyuk Kane • Naomi Klein • Kate Knuth • Ada Limón • Louise Maher-Johnson • Kate Marvel • Gina McCarthy • Anne Haven McDonnell • Sarah Miller • Sherri Mitchell, Weh’na Ha’mu Kwasset • Susanne C. Moser • Lynna Odel • Sharon Olds • Mary Oliver • Kate Orff • Jacqui Patterson • Leah Penniman • Catherine Pierce • Marge Piercy • Kendra Pierre-Louis • Varshini Prakash • Janisse Ray • Christine E. Nieves Rodriguez • Favianna Rodriguez • Cameron Russell • Ash Sanders • Judith D. Schwartz • Patricia Smith • Emily Stengel • Sarah Stillman • Leah Cardamore Stokes • Amanda Sturgeon • Maggie Thomas • Heather McTeer Toney • Alexandria Villaseñor • Alice Walker • Amy Westervelt • Jane Zelikova

    Alexander G. Weheliye develops a theory of "racializing assemblages," taking race as a set of sociopolitical processes that discipline humanity into full humans, not-quite-humans, and nonhumans. This disciplining, while not biological per se, frequently depends on anchoring political hierarchies in human flesh. The work of the black feminist scholars Hortense Spillers and Sylvia Wynter is vital to Weheliye's argument. Particularly significant are their contributions to the intellectual project of black studies vis-à-vis racialization and the category of the human in western modernity. Wynter and Spillers configure black studies as an endeavor to disrupt the governing conception of humanity as synonymous with white, western Man. Weheliye posits black feminist theories of modern humanity as useful correctives to the "bare life and biopolitics discourse" exemplified by the works of Giorgio Agamben and Michel Foucault, which, Weheliye contends, vastly underestimate the conceptual and political significance of race in constructions of the human. Habeas Viscus reveals the pressing need to make the insights of black studies and black feminism foundational to the study of modern humanity.

    At the Boston Tea Party, colonial rebels played Indian in order to claim an aboriginal American identity. In the nineteenth century, Indian fraternal orders allowed men to rethink the idea of revolution, consolidate national power, and write nationalist literary epics. By the twentieth century, playing Indian helped nervous city dwellers deal with modernist concerns about nature, authenticity, Cold War anxiety, and various forms of relativism. Deloria points out, however, that throughout American history the creative uses of Indianness have been interwoven with conquest and dispossession of the Indians. Indian play has thus been fraught with ambivalence—for white Americans who idealized and villainized the Indian, and for Indians who were both humiliated and empowered by these cultural exercises. Deloria suggests that imagining Indians has helped generations of white Americans define, mask, and evade paradoxes stemming from simultaneous construction and destruction of these native peoples. In the process, Americans have created powerful identities that have never been fully secure.

    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."

    In exploring the public meaning of ingeniously defended private meanings, de Certeau draws brilliantly on an immense theoretical literature in analytic philosophy, linguistics, sociology, semiology, and anthropology--to speak of an apposite use of imaginative literature.

    Through the notion of trauma, she contends, we come to a new understanding that permits history to arise where immediate understanding is impossible. In her wide-ranging discussion, Caruth engages Freud's theory of trauma as outlined in Moses and Monotheism and Beyond the Pleasure Principle; the notion of reference and the figure of the falling body in de Man, Kleist, and Kant; the narratives of personal catastrophe in Hiroshima mon amour; and the traumatic address in Lecompte's reinterpretation of Freud's narrative of the dream of the burning child.

    Puar brings her pathbreaking work on the liberal state, sexuality, and biopolitics to bear on our understanding of disability. Drawing on a stunning array of theoretical and methodological frameworks, Puar uses the concept of “debility”—bodily injury and social exclusion brought on by economic and political factors—to disrupt the category of disability. She shows how debility, disability, and capacity together constitute an assemblage that states use to control populations. Puar's analysis culminates in an interrogation of Israel's policies toward Palestine, in which she outlines how Israel brings Palestinians into biopolitical being by designating them available for injury. Supplementing its right to kill with what Puar calls the right to maim, the Israeli state relies on liberal frameworks of disability to obscure and enable the mass debilitation of Palestinian bodies. Tracing disability's interaction with debility and capacity, Puar offers a brilliant rethinking of Foucauldian biopolitics while showing how disability functions at the intersection of imperialism and racialized capital.

    Fully updated and now in two colour, the text is accessible and well structured with numerous real life examples and student learning aids. The text is also accompanied by a fully comprehensive companion web site.

    Through computers, the Internet, the media, and even our daily newspapers, we are awash in a seemingly endless stream of charts, maps, infographics, diagrams, and data. Visual Explanations is a navigational guide through this turbulent sea of information. The book is an essential reference for anyone involved in graphic, web, or multimedia design, as well as for educators and lecturers who use graphics in presentations or classes.Jacket design: Dmitry Krasny.Other artwork by Bonnie Scranton, Dmitry Krasny, and Weilin Wu.