All those who abandon this hypothesis immediately resign themselves to the market economy, to parliamentary democracy—the form of state suited to capitalism—and to the inevitable and ‘natural’ character of the most monstrous inequalities.”—Alain Badiou Alain Badiou’s “communist hypothesis,” first stated in 2008, cut through the cant and compromises of the past twenty years to reconceptualize the Left. The hypothesis is a fresh demand for universal emancipation and a galvanizing call to arms. Anyone concerned with the future of the planet needs to reckon with the ideas outlined within this book.

    Skillfully weaving historical inquiry with an examination of classed cultural repertoires and close listening to country songs, Hubbs confronts the shifting and deeply entangled workings of taste, sexuality, and class politics. In Hubbs’s view, the popular phrase “I’ll listen to anything but country” allows middle-class Americans to declare inclusive “omnivore” musical tastes with one crucial exclusion: country, a music linked to low-status whites. Throughout Rednecks, Queers, and Country Music, Hubbs dissects this gesture, examining how provincial white working people have emerged since the 1970s as the face of American bigotry, particularly homophobia, with country music their audible emblem. Bringing together the redneck and the queer, Hubbs challenges the conventional wisdom and historical amnesia that frame white working folk as a perpetual bigot class. With a powerful combination of music criticism, cultural critique, and sociological analysis of contemporary class formation, Nadine Hubbs zeroes in on flawed assumptions about how country music models and mirrors white working-class identities. She particularly shows how dismissive, politically loaded middle-class discourses devalue country’s manifestations of working-class culture, politics, and values, and render working-class acceptance of queerness invisible. Lucid, important, and thought-provoking, this book is essential reading for students and scholars of American music, gender and sexuality, class, and pop culture.

    Four decades later, in June 2011, New York legalized gay marriage—the most populous state in the country to do so thus far. The armed services stopped enforcing Don't Ask, Don't Tell, ending a law that had long discriminated against gay and lesbian members of the military. Successful social movements are always extraordinary, but these advances were something of a miracle.Political columnist Linda Hirshman recounts the long roads that led to these victories, viewing the gay rights movement within the tradition of American freedom as the third great modern social-justice movement, alongside the civil rights movement and the women's rights movement. Drawing on an abundance of published and archival material, and hundreds of in-depth interviews, Hirshman shows, in this astute political analysis, how the fight for gay rights has changed the American landscape for all citizens—blurring rigid gender lines, altering the shared culture, and broadening our definitions of family.From the Communist cross-dresser Harry Hay in 1948 to New York's visionary senator Kirsten Gillibrand in 2010, the story includes dozens of brilliant, idiosyncratic characters. Written in vivid prose, at once emotional and erudite, Victory is an utterly vibrant work of reportage and eyewitness accounts, revealing how, in a matter of decades, while facing every social adversary—church, state, and medical establishment—a focused group of activists forged a classic campaign for cultural change that will serve as a model for all future political movements.

    This book is not so much a manifesto as it is a dialogue—a “writing in conversation”—among a luminous group of scholar-activists revisiting the history of gay and lesbian studies in Indigenous communities while forging a path for Indigenouscentered theories and methodologies. The bold opening to Queer Indigenous Studies invites new dialogues in Native American and Indigenous studies about the directions and implications of queer Indigenous studies. The collection notably engages Indigenous GLBTQ2 movements as alliances that also call for allies beyond their bounds, which the co-editors and contributors model by crossing their varied identities, including Native, trans, straight, non-Native, feminist, Two-Spirit, mixed blood, and queer, to name just a few. Rooted in the Indigenous Americas and the Pacific, and drawing on disciplines ranging from literature to anthropology, contributors to Queer Indigenous Studies call Indigenous GLBTQ2 movements and allies to center an analysis that critiques the relationship between colonialism and heteropatriarchy. By answering critical turns in Indigenous scholarship that center Indigenous epistemologies and methodologies, contributors join in reshaping Native studies, queer studies, transgender studies, and Indigenous feminisms. Based on the reality that queer Indigenous people “experience multilayered oppression that profoundly impacts our safety, health, and survival,” this book is at once an imagining and an invitation to the reader to join in the discussion of decolonizing queer Indigenous research and theory and, by doing so, to partake in allied resistance working toward positive change.

    Since then, an entire scientific discipline has sprung up around the quest for a biological explanation of sexual orientation. In this book, LeVay provides a clear explanation of where the science stands today, taking the reader on a whirlwind tour of laboratories that specialize in genetics, endocrinology, neuroscience, cognitive psychology, evolutionary psychology, and family demographics. He describes, for instance, how researchers have manipulated the sex hormone levels of animals during development, causing them to mate preferentially with animals of their own gender. LeVay also reports on the prevalence of homosexual behavior among wild animals, ranging from Graylag geese to the Bonobo chimpanzee.Although many details remain unresolved, the general conclusion is quite clear: A person's sexual orientation arises in large part from biological processes that are already underway before birth. LeVay also makes it clear that these lines of research have a lot of potential because--far from seeking to discover what went wrong in the lives of gay people, attempting to develop cures for homosexuality, or returning to traditional explanations that center on parent-child relationships, various forms of training, or early sexual experiences--our modern scientists are increasingly seeing sexual variety as something to be valued, celebrated, and welcomed into society.

    Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events. Toward that end, she theorizes a “vital materiality” that runs through and across bodies, both human and nonhuman. Bennett explores how political analyses of public events might change were we to acknowledge that agency always emerges as the effect of ad hoc configurations of human and nonhuman forces. She suggests that recognizing that agency is distributed this way, and is not solely the province of humans, might spur the cultivation of a more responsible, ecologically sound politics: a politics less devoted to blaming and condemning individuals than to discerning the web of forces affecting situations and events.Bennett examines the political and theoretical implications of vital materialism through extended discussions of commonplace things and physical phenomena including stem cells, fish oils, electricity, metal, and trash. She reflects on the vital power of material formations such as landfills, which generate lively streams of chemicals, and omega-3 fatty acids, which can transform brain chemistry and mood. Along the way, she engages with the concepts and claims of Spinoza, Nietzsche, Thoreau, Darwin, Adorno, and Deleuze, disclosing a long history of thinking about vibrant matter in Western philosophy, including attempts by Kant, Bergson, and the embryologist Hans Driesch to name the “vital force” inherent in material forms. Bennett concludes by sketching the contours of a “green materialist” ecophilosophy.

    Yet consent is a blunt tool. To grasp sex in all its complexity—its deep ambivalences, its relationship to gender, class, race and power—we need to move beyond yes and no, wanted and unwanted.We do not know the future of sex—but perhaps we could imagine it. Amia Srinivasan’s stunning debut helps us do just that. She traces the meaning of sex in our world, animated by the hope of a different world. She reaches back into an older feminist tradition that was unafraid to think of sex as a political phenomenon. She discusses a range of fraught relationships—between discrimination and preference, pornography and freedom, rape and racial injustice, punishment and accountability, students and teachers, pleasure and power, capitalism and liberation.The Right to Sex: Feminism in the Twenty-First Century is a provocation and a promise, transforming many of our most urgent political debates and asking what it might mean to be free.

    We wanted to hear about folks’ experiences confronting abusers, both with cops and courts and with methods outside the criminal justice system."—The Revolution Starts at Home collectiveLong demanded and urgently needed, The Revolution Starts at Home: Confronting Intimate Violence Within Activist Communities finally breaks the dangerous silence surrounding the “secret” of intimate violence within social justice circles. This watershed collection of stories and strategies tackles the multiple forms of violence encountered right where we live, love, and work for social change—and delves into the nitty-gritty on how we might create safety from abuse without relying on the state. Drawing on over a decade of community accountability work, along with its many hard lessons and unanswered questions, The Revolution Starts at Home offers potentially life-saving alternatives for creating survivor safety while building a movement where no one is left behind. Ching-In Chen is the author of The Heart's Traffic. Kundiman Fellow Jai Dulani is an interdisciplinary storyteller and activist/educator. Leah Lakshmi Piepzna-Samarasinha is the author of Consensual Genocide. Andrea Smith is the author of Conquest: Sexual Violence and American Indian Genocide.

    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.

    Funny, passionate, and compelling prose on what it means to be queer and happy about it in a world that is still arguing about what it means to be queer.

    Bear Bergman, Butch Is a Noun picks up where gender theory leaves off. It makes butchness accessible to those who are new to the concept, and makes gender outlaws of all stripes feel as though they have come home--if home is a place where everyone understands you and approves of your haircut. From girls' clothes to men's underwear and what lies beyond, Butch Is a Noun chronicles the pleasures and dangers of living life outside the gender binary.

    Does it remain key to our autonomy, justice, and well-being, or is freedom’s long star turn coming to a close? Does a continued obsession with the term enliven and emancipate, or reflect a deepening nihilism (or both)? On Freedom examines such questions by tracing the concept’s complexities in four distinct realms: art, sex, drugs, and climate.Drawing on a vast range of material, from critical theory to pop culture to the intimacies and plain exchanges of daily life, Maggie Nelson explores how we might think, experience, or talk about freedom in ways responsive to the conditions of our day. Her abiding interest lies in ongoing “practices of freedom” by which we negotiate our interrelation with—indeed, our inseparability from—others, with all the care and constraint that entails, while accepting difference and conflict as integral to our communion.For Nelson, thinking publicly through the knots in our culture—from recent art-world debates to the turbulent legacies of sexual liberation, from the painful paradoxes of addiction to the lure of despair in the face of the climate crisis—is itself a practice of freedom, a means of forging fortitude, courage, and company. On Freedom is an invigorating, essential book for challenging times.

    No other book, movie, or exhibition has ever told this sweeping story. Not only has Brooklyn always lived in the shadow of queer Manhattan neighborhoods like Greenwich Village and Harlem, but there has also been a systematic erasure of its queer history—a great forgetting.Ryan is here to unearth that history for the first time, and show how the formation of Brooklyn is inextricably linked to the stories of the incredible people who created the Brooklyn we know today. Folks like Ella Wesner and Florence Hines, the most famous drag kings of the late-1800s; E. Trondle, a transgender man whose arrest in Brooklyn captured headlines for weeks in 1913; Hamilton Easter Field, whose art commune in Brooklyn Heights nurtured Hart Crane and John Dos Passos; Mabel Hampton, a black lesbian who worked as a dancer at Coney Island in the 1920s; Gustave Beekman, the Brooklyn brothel owner at the center of a WWII gay Nazi spy scandal; and Josiah Marvel, a curator at the Brooklyn Museum who helped create a first-of-its-kind treatment program for gay men arrested for public sex in the 1950s. Through their stories, WBWQ brings Brooklyn’s queer past to life.

    Native people live in relation to all non-Natives amid the ongoing power relations of settler colonialism, despite never losing inherent claims to sovereignty as indigenous peoples. Explaining how relational distinctions of “Native” and “settler” define the status of being “queer,” Spaces between Us argues that modern queer subjects emerged among Natives and non-Natives by engaging the meaningful difference indigeneity makes within a settler society.Morgensen’s analysis exposes white settler colonialism as a primary condition for the development of modern queer politics in the United States. Bringing together historical and ethnographic cases, he shows how U.S. queer projects became non-Native and normatively white by comparatively examining the historical activism and critical theory of Native queer and Two-Spirit people.Presenting a “biopolitics of settler colonialism”—in which the imagined disappearance of indigeneity and sustained subjugation of all racialized peoples ensures a progressive future for white settlers—Spaces between Us newly demonstrates the interdependence of nation, race, gender, and sexuality and offers opportunities for resistance in the United States.

    The queer anarchist project embodied by Bash Back! is first and foremost a refusal of victimhood and a reclamation of the violence taken from us by progressive ideology and used against us by queerbashers and the State. It was a crucial shift for Bash Back! to break with those who refused to recognize the importance of this reclamation. It served to cohere and solidify the insurrectional queer tendency around the question of violence…