They were alternately known as “waste people,” “offals,” “rubbish,” “lazy lubbers,” and “crackers.” By the 1850s, the downtrodden included so-called “clay eaters” and “sandhillers,” known for prematurely aged children distinguished by their yellowish skin, ragged clothing, and listless minds.Surveying political rhetoric and policy, popular literature and scientific theories over four hundred years, Isenberg upends assumptions about America’s supposedly class-free society––where liberty and hard work were meant to ensure real social mobility. Poor whites were central to the rise of the Republican Party in the early nineteenth century, and the Civil War itself was fought over class issues nearly as much as it was fought over slavery.Reconstruction pitted "poor white trash" against newly freed slaves, which factored in the rise of eugenics–-a widely popular movement embraced by Theodore Roosevelt that targeted poor whites for sterilization. These poor were at the heart of New Deal reforms and LBJ’s Great Society; they haunt us in reality TV shows like Here Comes Honey Boo Boo and Duck Dynasty. Marginalized as a class, "white trash" have always been at or near the center of major political debates over the character of the American identity.We acknowledge racial injustice as an ugly stain on our nation’s history. With Isenberg’s landmark book, we will have to face the truth about the enduring, malevolent nature of class as well.

    The World According to Monsanto tells the little-known yet shocking story of this agribusiness giant--the world's leading producer of GMOs (genetically modified organisms)--and how its new "green" face is no less troubling than its PCB (and Agent Orange) -soaked past.Robin reports that, following its long history of manufacturing hazardous chemicals and lethal herbicides, Monsanto is now marketing itself as a "life sciences" company, seemingly convinced about the virtues of sustainable development. However, Monsanto now controls the majority of the yield of the world's genetically modified corn and soy, ingredients found in more than 95 percent of American households, and its alarming legal and political tactics to maintain this monopoly are the subject of worldwide concern.Released to great acclaim and controversy in France, throughout Europe, and in Latin America, The World According to Monsanto is sure to change the way we think about food safety and the corporate control of our food supply.

    Fuller expresses what may well be his penultimate view of the human condition. Here, in a mood at once philosophical and involved, Mr. Fuller traces man's intellectual evolution and weighs his capability for survival on this magnificent craft, this Spaceship Earth, this superbly designed sphere of almost negligible dimension in the great vastness of space.Mr. Fuller is optimistic that man will survive and, through research and development and increased industrialization, generate wealth so rapidly that he can do very great things. But, he notes, there must be an enormous educational task successfully accomplished right now to convert man's tendency toward oblivion into a realization of his potential, to a universe-exploring advantage from this Spaceship Earth.It has been noted that Mr. Fuller spins ideas in clusters, and clusters of his ideas generate still other clusters. The concept spaceship earth is Mr. Fuller's, and though used by Barbara Ward as the title of a work of her own the idea was acknowledged by her there as deriving from Mr. Fuller. The brilliant syntheses of some fundamental Fuller principles given here makes of this book a microcosm of the Fuller system.

    Piercing the fog of mysticism and sentimentality that engulfs art, the essays in The Romantic Manifesto explain why, since time immemorial, man has created and consumed works of art.Ayn Rand argues that objective standards in art are possible because art is not a subjective luxury, but rather a critical need of human life—not a material need, but a need of man’s rational mind, the faculty on which his material survival depends.Ayn Rand explains the indispensable function of art in man’s life (ch. 1), the objective source of man’s deeply personal, emotional response to art (ch. 2), and how an artist’s fundamental, often unstated view of man and of the world shapes his creations (ch. 3).Turning to her own field of artistic creation, Rand elaborates (ch. 5) on her distinctive theory of literature and identifies principles by which to judge an artwork objectively. “What is Romanticism?” (ch. 6) sheds new light on the nature and philosophy of the school of literature under which Rand classified her own work. Later essays explain how contemporary art reveals the debased intellectual state of our culture (ch. 7, 8 and 9).In the final essay Rand articulates the goal of her own fiction writing as “the projection of an ideal man, as an end in itself”—and explains that she originated her philosophy as a means to this end.Table of ContentsIntroductionThe Psycho-Epistemology of ArtPhilosophy and Sense of LifeArt and Sense of LifeArt and CognitionBasic Principles of LiteratureWhat Is Romanticism?The Esthetic Vacuum of Our AgeBootleg RomanticismArt and Moral TreasonIntroduction to Ninety-ThreeThe Goal of My WritingThe Simplest Thing in the WorldIndex

    In her groundbreaking book, New York magazine writer Ariel Levy argues that, if male chauvinist pigs of years past thought of women as pieces of meat, Female Chauvinist Pigs of today are doing them one better, making sex objects of other women – and of themselves. Irresistibly witty and wickedly intelligent, Female Chauvinist Pigs makes the case that the rise of raunch does not represent how far women have come; it only proves how far they have left to go.

    For Voices, Zinn and Arnove have selected testimonies to living history—speeches, letters, poems, songs—left by the people who make history happen but who usually are left out of history books—women, workers, nonwhites. Zinn has written short introductions to the texts, which range in length from letters or poems of less than a page to entire speeches and essays that run several pages. Voices of a People’s History is a symphony of our nation’s original voices, rich in ideas and actions, the embodiment of the power of civil disobedience and dissent wherein lies our nation’s true spirit of defiance and resilience.

    The case study at the center of Direct Action is the organizing and events that led to the one of the most dramatic and militant mass protests in recent years—against the Summit of the Americas in Québec City. Written in a clear, accessible style (with a minimum of academic jargon), this study brings readers behind the scenes of a movement that has changed the terms of debate about world power relations. From informal conversations in coffee shops to large “spokescouncil” planning meetings and tear gas-drenched street actions, Graeber paints a vivid and fascinating picture.Along the way, he addresses matters of deep interest to anthropologists: meeting structure and process, language, symbolism and representation, the specific rituals of activist culture, and much more. Starting from the assumption that, when dealing with possibilities of global transformation and emerging political forms, a disinterested, “objective” perspective is impossible, Graeber writes as both scholar and activist. At the same time, his experiment in the application of ethnographic methods to important ongoing political events is a serious and unique contribution to the field of anthropology, as well as an inquiry into anthropology’s political implications.David Graeber is an anthropologist and activist who teaches at the University of London. Active in numerous direct-action political organizations, he has written for Harper’s Magazine and is the author of Fragments of an Anarchist Anthropology, Towards an Anthropological Theory of Value, and Possibilities.In Oakland, California on March 24, 2015 a fire destroyed the AK Press warehouse along with several other businesses. Please consider visiting the AK Press website to learn more about the fundraiser to help them and their neighbors.

    Change is constant. The world is in a continual state of flux. It is a stream of ever-mutating, emergent patterns. Rather than steel ourselves against such change, this book invites us to feel, map, assess, and learn from the swirling patterns around us in order to better understand and influence them as they happen. This is a resolutely materialist “spirituality” based equally on science and science fiction, a visionary incantation to transform that which ultimately transforms us.adrienne maree brown, co-editor of Octavia’s Brood: Science Fiction from Social Justice Movements, is a social justice facilitator, healer, and doula living in Detroit.

    In her work for New York, The Baffler, The New York Times Magazine, and The Atlantic, as well as in her advice column for The Cut, "Ask Polly," she dispenses a singular, cutting wisdom--an ability to inspire, provoke, and put a name to our most insidious cultural delusions.What If This Were Enough? is a mantra and a clarion call. In its chapters--many of them original to the book, others expanded from their initial publication--Havrilesky takes on those cultural forces that shape us. From the enforced cheer of American life to the celebration of survivalism, from the allure of materialism to our misunderstandings of romance and success, Havrilesky deconstructs some of the most poisonous and misleading messages we ingest today, all the while suggesting new ways we might navigate our increasingly bewildering world.Through her incisive and witty inquiries, Havrilesky emphasizes the importance of locating the miraculous within the mundane. In these timely, provocative, and often hilarious chapters, she urges readers to embrace the flawed--to connect with what already is, who we already are, what we already have. She asks us to consider: What if this were enough? Our salvation, Havrilesky asserts, can be found right here, right now, in this imperfect moment.The smile factory --The happiest place on earth --To infinity and beyond --Playing house --Delusion at the gastropub --Adults only --Stuffed --Running on empty --Lost treasure --Land of heroic villains --The popularity contest --Tag and release --Haunted --Bravado --Survival fantasies --True romance --A scourge of gurus --My mother's house --Miracle of the mundane

    We have a consumption crisis. And this book, which takes aim at cherished assumptions regarding energy, offers refreshingly straight talk about what’s wrong with the way we think and talk about the problem. Though we generally believe we can solve environmental problems with more energy—more solar cells, wind turbines, and biofuels—alternative technologies come with their own side effects and limitations. How, for instance, do solar cells cause harm? Why can’t engineers solve wind power’s biggest obstacle? Why won’t contraception solve the problem of overpopulation lying at the heart of our concerns about energy, and what will? This practical, environmentally informed, and lucid book persuasively argues for a change of perspective. If consumption is the problem, as Ozzie Zehner suggests, then we need to shift our focus from suspect alternative energies to improving social and political fundamentals: walkable communities, improved consumption, enlightened governance, and, most notably, women’s rights. The dozens of first steps he offers are surprisingly straightforward. For instance, he introduces a simple sticker that promises a greater impact than all of the nation’s solar cells. He uncovers why carbon taxes won’t solve our energy challenges (and presents two taxes that could). Finally, he explores how future environmentalists will focus on similarly fresh alternatives that are affordable, clean, and can actually improve our well-being. Watch a book trailer.

    Here are authors ranging from Kathy Acker to James Baldwin, Truman Capote to Stanislaw Lem and George Orwell to Shirley Jackson; essays radical and inspiring; poems moving and disturbing; stories surreal and fabulous; taking us from the deep South to modern Japan, New York's underground scene to the farthest reaches of outer space.

    Along the way, he takes us on an exploration of lost islands, mythical realms, and the medieval world. Eco also sheds light on the indignant reviews of James Joyce’s Ulysses by fascist journalists of the 1920s and 1930s, and provides a lively examination of Saint Thomas Aquinas’s notions about the soul of an unborn child, censorship, violence, and WikiLeaks. These are essays full of passion, curiosity, and obsessions by one of the world’s most esteemed scholars and critically acclaimed, best-selling novelists.

    In Twilight of Democracy, prize-winning historian Anne Applebaum offers an unexpected explanation: that there is a deep and inherent appeal to authoritarianism, to strongmen, and, especially, to one-party rule--that is, to political systems that benefit true believers, or loyal soldiers, or simply the friends and distant cousins of the Leader, to the exclusion of everyone else.People, she argues, are not just ideological; they are also practical, pragmatic, opportunistic. They worry about their families, their houses, their careers. Some political systems offer them possibilities, and others don't. In particular, the modern authoritarian parties that have arisen within democracies today offer the possibility of success to people who do not thrive in the meritocratic, democratic, or free-market competition that determines access to wealth and power.Drawing on reporting in Spain, Switzerland, Poland, Hungary, and Brazil; using historical examples including Stalinist central Europe and Nazi Germany; and investigating related phenomena: the modern conspiracy theory, nostalgia for a golden past, political polarization, and meritocracy and its discontents, Anne Applebaum brilliantly illuminates the seduction of totalitarian thinking and the eternal appeal of the one-party state.

    Simultaneously channeling the gonzo energy of Hunter S. Thompson and the wit and insight of Joan Didion, Sullivan shows us—with a laidback, erudite Southern charm that’s all his own—how we really (no, really) live now. In his native Kentucky, Sullivan introduces us to Constantine Rafinesque, a nineteenth-century polymath genius who concocted a dense, fantastical prehistory of the New World. Back in modern times, Sullivan takes us to the Ozarks for a Christian rock festival; to Florida to meet the alumni and straggling refugees of MTV’s Real World, who’ve generated their own self-perpetuating economy of minor celebrity; and all across the South on the trail of the blues. He takes us to Indiana to investigate the formative years of Michael Jackson and Axl Rose and then to the Gulf Coast in the wake of Katrina—and back again as its residents confront the BP oil spill. Gradually, a unifying narrative emerges, a story about this country that we’ve never heard told this way. It’s like a fun-house hall-of-mirrors tour: Sullivan shows us who we are in ways we’ve never imagined to be true. Of course we don’t know whether to laugh or cry when faced with this reflection—it’s our inevitable sob-guffaws that attest to the power of Sullivan’s work.

    Haraway offers provocative new ways to reconfigure our relations to the earth and all its inhabitants. She eschews referring to our current epoch as the Anthropocene, preferring to conceptualize it as what she calls the Chthulucene, as it more aptly and fully describes our epoch as one in which the human and nonhuman are inextricably linked in tentacular practices. The Chthulucene, Haraway explains, requires sym-poiesis, or making-with, rather than auto-poiesis, or self-making. Learning to stay with the trouble of living and dying together on a damaged earth will prove more conducive to the kind of thinking that would provide the means to building more livable futures. Theoretically and methodologically driven by the signifier SF—string figures, science fact, science fiction, speculative feminism, speculative fabulation, so far—Staying with the Trouble further cements Haraway's reputation as one of the most daring and original thinkers of our time.