After months on the run, she was arrested and sent to a detention center for violating a court order to attend school.Just 16 percent of female students in the USA, Black girls make up more than one-third of all girls with a school-related arrest. The first book to tell these untold stories, Pushout exposes a world of confined potential and supports the growing movement to address the policies, practices, and cultural illiteracy that push countless students out of school and into unhealthy, unstable, and often unsafe futures.For four years Monique W. Morris, author of Black Stats, chronicled the experiences of black girls across America whose intricate lives are misunderstood, highly judged—by teachers, administrators, and the justice system—and degraded by the very institutions charged with helping them flourish. Morris shows how, despite obstacles, stigmas, stereotypes, and despair, black girls still find ways to breathe remarkable dignity into their lives in classrooms, juvenile facilities, and beyond.

    This fascination has spawned a wealth of extraordinary fictional creations, from Puccini's Madame Butterfly to Arthur Golden's Memoirs of a Geisha. But as denizens of a world defined by silence and mystery, real geisha are notoriously difficult to meet and even to find. As a result, their history has long been cloaked in secrecy. Lesley Downer, an award-winning writer, Japanese scholar, and consummate storyteller, gained more access to this world than almost any other Westerner, and spent several months living in it. In Women of the Pleasure Quarters, she weaves together intimate portraits of modern geisha with the romantic legends and colorful historical tales that shape their fascinating past. Contrary to popular opinion, geisha are not prostitutes but, literally, "arts people." Accomplished singers, dancers, and musicians, they are, above all, masters of the art of conversation, soothing the worries and stroking the egos of wealthy businessmen who can afford their attentions. Looking into such traditions as mizuage, the ritual deflowering that was once a rite of passage for all geisha, and providing colorful descriptions of their dress, training, and homes, Downer transforms their reality into a captivating narrative, and reveals an enthralling world unlike any other.

    Stone demonstrates how the Founding Fathers, deeply influenced by their philosophical forebears, saw traditional Christianity as an impediment to the pursuit of happiness and to the quest for human progress. Acutely aware of the need to separate politics from the divisive forces of religion, the Founding Fathers crafted a constitution that expressed the fundamental values of the Enlightenment.Although the Second Great Awakening later came to define America through the lens of evangelical Christianity, nineteenth-century Americans continued to view sex as a matter of private concern, so much so that sexual expression and information about contraception circulated freely, abortions before “quickening” remained legal, and prosecutions for sodomy were almost nonexistent.The late nineteenth and early twentieth centuries reversed such tolerance, however, as charismatic spiritual leaders and barnstorming politicians rejected the values of our nation’s founders. Spurred on by Anthony Comstock, America’s most feared enforcer of morality, new laws were enacted banning pornography, contraception, and abortion, with Comstock proposing that the word “unclean” be branded on the foreheads of homosexuals. Women increasingly lost control of their bodies, and birth control advocates, like Margaret Sanger, were imprisoned for advocating their beliefs. In this new world, abortions were for the first time relegated to dank and dangerous back rooms.The twentieth century gradually saw the emergence of bitter divisions over issues of sexual “morality” and sexual freedom. Fiercely determined organizations and individuals on both the right and the left wrestled in the domains of politics, religion, public opinion, and the courts to win over the soul of the nation. With its stirring portrayals of Supreme Court justices, Sex and the Constitution reads like a dramatic gazette of the critical cases they decided, ranging from Griswold v. Connecticut (contraception), to Roe v. Wade (abortion), to Obergefell v. Hodges (gay marriage), with Stone providing vivid historical context to the decisions that have come to define who we are as a nation.Now, though, after the 2016 presidential election, we seem to have taken a huge step backward, with the progress of the last half century suddenly imperiled. No one can predict the extent to which constitutional decisions safeguarding our personal freedoms might soon be eroded, but Sex and the Constitution is more vital now than ever before.

    The first comprehensive collection to trace the development of African-American feminist thought.

    In her brief yet fruitful life, she was variously author, editor, literary and social critic, journalist, poet, and revolutionary. She was also one of the few female members of the prestigious Transcendentalist movement, whose ranks included Ralph Waldo Emerson, Henry David Thoreau, Elizabeth Palmer Peabody, Nathaniel Hawthorne, and many other prominent New England intellectuals of the day. As co-editor of the transcendentalist journal, The Dial, Fuller was able to give voice to her groundbreaking social critique on woman's place in society, the genesis of the book that was later to become Woman in the Nineteenth Century. Published in 1843, this essay was entitled "The Great Lawsuit: Man versus Men, Woman versus Women."First published in book form in 1845, Woman in the Nineteenth Century was correctly perceived as the controversial document that it was: receiving acclaim and achieving popular success in some quarters (the first printing sold out within a week), at the same time that it inspired vicious attacks from opponents of the embryonic women's movement. In this book, whose style is characterized by the trademark textual diversity of the transcendentalists, Fuller articulates values arising from her passionate belief in justice and equality for all humankind, with a particular focus on women. Although her notion of basic rights certainly includes those of an educational, economic, and legal nature, it is intellectual expansion and changes in the prevailing attitudes towards women (by men and women) that Fuller cherishes far above the superficial manifestations of liberation. A classic of feminist thought that helped bring about the Seneca Falls Women's Convention three years after its publication, Woman in the Nineteenth Century inspired her contemporaries Elizabeth Cady Stanton and Susan B. Anthony to speak of Fuller as possessing "more influence upon the thought of American women than any woman previous to her time."

    But Cooper shows us that there is more to the story than that. Black women’s eloquent rage is what makes Serena Williams such a powerful tennis player. It’s what makes Beyoncé’s girl power anthems resonate so hard. It’s what makes Michelle Obama an icon.Eloquent rage keeps us all honest and accountable. It reminds women that they don’t have to settle for less. When Cooper learned of her grandmother's eloquent rage about love, sex, and marriage in an epic and hilarious front-porch confrontation, her life was changed. And it took another intervention, this time staged by one of her homegirls, to turn Brittney into the fierce feminist she is today. In Brittney Cooper’s world, neither mean girls nor fuckboys ever win. But homegirls emerge as heroes. This book argues that ultimately feminism, friendship, and faith in one's own superpowers are all we really need to turn things right side up again.

    Even before its usage to mean a female canine, bitch didn’t refer to gender at all—it originated as a gender-neutral word meaning genitalia. A perfectly innocuous word devolving into a female insult is the case for tons more terms, including hussy, which simply meant “housewife,” or slut, which meant “untidy” and was also used to describe men. These words are just a few among history’s many English slurs hurled at women. Amanda Montell, feminist linguist and staff features editor at online beauty and health magazine Byrdie.com, deconstructs language—from insults and cursing to grammar and pronunciation patterns—to reveal the ways it has been used for centuries to keep women form gaining equality. Ever wonder why so many people are annoyed when women use the word “like” as a filler? Or why certain gender neutral terms stick and others don’t? Or even how linguists have historically discussed women’s speech patterns? Wordslut is no stuffy academic study; Montell’s irresistible humor shines through, making linguistics not only approachable but both downright hilarious and profound.

    Refuting the common understanding that in Georgian times the daughters of merchants, the wives of lawyers, and the sisters of gentlemen lost female freedoms and retreated into their homes, Vickery shows that these women experienced expanding social and intellectual horizons. As they embraced a world far beyond the boundaries of their own parishes through their tireless writing and ravenous reading, genteel women also enjoyed an array of emerging new public arenas—assembly rooms, concert series, theater seasons, circulating libraries, day-time lectures, urban walks, and pleasure gardens.Based on the letters, diaries, and account books of over one hundred women from commercial, professional, and gentry families, this book transforms our understanding of the position of women in Georgian England. In their own words, they tell of their sometimes humorous, sometimes moving experiences and desires, and of their many roles, including kinswoman, wife, mother, housekeeper, consumer, hostess, and member of polite society. By the nineteenth century, family duties continued to dominate women’s lives, yet, Vickery contends, the public profile of privileged women had reached unprecedented heights.

    However, the iconic women of the 1990s—such as Hillary Clinton, Courtney Love, Roseanne Barr, Marcia Clark, and Anita Hill—earned their places in history not as trailblazers, but as whipping girls of the media. During this decade, American society grew increasingly hostile to women who dared to speak up, challenge power, or defy rigid expectations for female behavior.Deeply researched yet thoroughly engaging, 90s Bitch untangles the complex history of women in the 1990s, exploring how they were maligned by the media, vilified by popular culture, and objectified in the marketplace. In an age where even a presidential nominee can be derided as a “nasty woman,” it’s clear that the epidemic of casting women as bitches persists. To understand why we must take a long, hard look back at the 1990s—a decade in which female empowerment was twisted into bitchification and exploitation.Yarrow’s thoughtful, clear-eyed, and timely examination is a must-read for anyone seeking to understand gender politics and how we might end the “bitch epidemic” for the next generation.

    Challenging the commonly held assumption that the “moral majority” backed Donald Trump for purely pragmatic reasons, Du Mez reveals that Donald Trump in fact represents the fulfillment, rather than the betrayal, of white evangelicals’ most deeply held values.Jesus and John Wayne is a sweeping account of the last seventy-five years of white evangelicalism, showing how American evangelicals have worked for decades to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism, or in the words of one modern chaplain, with “a spiritual badass.” As Du Mez explains, the key to understanding this transformation is to recognize the role of culture in modern American evangelicalism. Many of today’s evangelicals may not be theologically astute, but they know their VeggieTales, they’ve read John Eldredge’s Wild at Heart, and they learned about purity before they learned about sex—and they have a silver ring to prove it. Evangelical books, films, music, clothing, and merchandise shape the beliefs of millions. And evangelical popular culture is teeming with muscular heroes—mythical warriors and rugged soldiers, men like Oliver North, Ronald Reagan, Mel Gibson, and the Duck Dynasty clan, who assert white masculine power in defense of “Christian America.” Chief among these evangelical legends is John Wayne, an icon of a lost time when men were uncowed by political correctness, unafraid to tell it like it was, and did what needed to be done.Trump, in other words, is hardly the first flashy celebrity to capture evangelicals’ hearts and minds, nor is he the first strongman to promise evangelicals protection and power. Indeed, the values and viewpoints at the heart of white evangelicalism today—patriarchy, authoritarian rule, aggressive foreign policy, fear of Islam, ambivalence toward #MeToo, and opposition to Black Lives Matter and the LGBTQ community—are likely to persist long after Trump leaves office.A much-needed reexamination, Jesus and John Wayne explains why evangelicals have rallied behind the least-Christian president in American history and how they have transformed their faith in the process, with enduring consequences for all of us.

    Turning her acute observational powers on the media, popular culture, and political life, Faludi unearths a barely acknowledged but bedrock societal drama shot through with baffling contradictions. Why, she asks, did our culture respond to an assault against American global dominance with a frenzied summons to restore "traditional" manhood, marriage, and maternity? Why did we react as if the hijackers had targeted not a commercial and military edifice but the family home and nursery? Why did an attack fueled by hatred of Western emancipation lead us to a regressive fixation on Doris Day womanhood and John Wayne masculinity, with trembling "security moms," swaggering presidential gunslingers, and the "rescue" of a female soldier cast as a "helpless little girl"? The answer, Faludi finds, lies in a historical anomaly unique to the American experience: the nation that in recent memory has been least vulnerable to domestic attack was forged in traumatizing assaults by nonwhite "barbarians" on town and village. That humiliation lies concealed under a myth of cowboy bluster and feminine frailty, which is reanimated whenever threat and shame looms. Brilliant and important, The Terror Dream shows what 9/11 revealed about us--and offers the opportunity to look at ourselves anew.

    Contrasting the views of medical science with those of ordinary women from diverse social and economic backgrounds, anthropologist Emily Martin presents unique fieldwork on American culture and uncovers the metaphors of economy and alienation that pervade women's imaging of themselves and their bodies. A new preface examines some of the latest medical ideas about women's reproductive cycles.

    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.

    Unspeakable Things is a book that is eye-opening not only in the critique it provides, but also in the revolutionary alternatives it imagines.

    Whether one is dealing with the state, the Mafia, parents, pimps, police, or husbands, writes Brown, the heavy price of institutionalized protection is always a measure of dependence and agreement to abide by the protector's rules. True democracy, she insists, requires sharing power, not regulation by it; freedom, not protection.Refusing any facile identification with one political position or another, Brown applies her argument to a panoply of topics, from the basis of litigiousness in political life to the appearance on the academic Left of themes of revenge and a thwarted will to power. These and other provocations in contemporary political thought and political life provide an occasion for rethinking the value of several of the last two centuries' most compelling theoretical critiques of modern political life, including the positions of Nietzsche, Marx, Weber, and Foucault.