In a right-moving world, women's anger about sexual violence has been celebrated as a progressive force. However, mainstream feminist politics is unable to tackle the converging systems of gender, race and class which produce sexual violence. Phipps argues that the mainstream movement against sexual violence expresses a political whiteness which both reflects its demographics and limits its revolutionary potential. Privileged white women use their traumatic experiences to create media outrage, and rely on state power and bureaucracy to purge 'bad men' from elite institutions with little concern for where they might appear next. Even more dangerously, the more reactionary branches of this feminist movement are complicit with the far-right, in their attacks on sex workers and trans people. This text is essential reading for anyone interested in the politics of sexual violence, and the feminist movement more generally.

    He argues that the most prominent ideals in our political life--individual rights and freedom of choice--do not by themselves provide an adequate ethic for a democratic society. Sandel calls for a politics that gives greater emphasis to citizenship, community, and civic virtue, and that grapples more directly with questions of the good life. Liberals often worry that inviting moral and religious argument into the public sphere runs the risk of intolerance and coercion. These essays respond to that concern by showing that substantive moral discourse is not at odds with progressive public purposes, and that a pluralist society need not shrink from engaging the moral and religious convictions that its citizens bring to public life.

    Known for her focus on the poetics and politics of language and landscape, the anthropologist Kathleen Stewart ponders how ordinary impacts create the subject as a capacity to affect and be affected. In a series of brief vignettes combining storytelling, close ethnographic detail, and critical analysis, Stewart relates the intensities and banalities of common experiences and strange encounters, half-spied scenes and the lingering resonance of passing events. While most of the instances rendered are from Stewart’s own life, she writes in the third person in order to reflect on how intimate experiences of emotion, the body, other people, and time inextricably link us to the outside world.Stewart refrains from positing an overarching system—whether it’s called globalization or neoliberalism or capitalism—to describe the ways that economic, political, and social forces shape individual lives. Instead, she begins with the disparate, fragmented, and seemingly inconsequential experiences of everyday life to bring attention to the ordinary as an integral site of cultural politics. Ordinary affect, she insists, is registered in its particularities, yet it connects people and creates common experiences that shape public feeling. Through this anecdotal history—one that poetically ponders the extremes of the ordinary and portrays the dense network of social and personal connections that constitute a life—Stewart asserts the necessity of attending to the fleeting and changeable aspects of existence in order to recognize the complex personal and social dynamics of the political world.

    Along the way, he spells out the consequences of this anthropology for thinking in general via a major reassessment of the work of Claude Lévi-Strauss, arguments for the continued relevance of Deleuze and Guattari, dialogues with the work of Philippe Descola, Bruno Latour, and Marilyn Strathern, and inventive treatments of problems of ontology, translation, and transformation. Bold, unexpected, and profound, Cannibal Metaphysics is one of the chief works marking anthropology’s current return to the theoretical center stage.

    She proposes an anthropology that is lived and written in a personal voice. She does so in the hope that it will lead us toward greater depth of understanding and feeling, not only in contemporary anthropology, but in all acts of witnessing.

    While some lament the slide of Western culture into relativism and nihilism and others celebrate the trend as a liberating sort of progress, Charles Taylor calls on us to face the moral and political crises of our time, and to make the most of modernity's challenges.At the heart of the modern malaise, according to most accounts, is the notion of authenticity, of self-fulfillment, which seems to render ineffective the whole tradition of common values and social commitment. Though Taylor recognizes the dangers associated with modernity's drive toward self realization, he is not as quick as others to dismiss it. He calls for a freeze on cultural pessimism.In a discussion of ideas and ideologies from Friedrich Nietzsche to Gail Sheehy, from Allan Bloom to Michel Foucault, Taylor sorts out the good from the harmful in the modern cultivation of an authentic self. He sets forth the entire network of thought and morals that link our quest for self-creation with our impulse toward self-fashioning, and shows how such efforts must be conducted against an existing set of rules, or a gridwork of moral measurement. Seen against this network, our modern preoccupations with expression, rights, and the subjectivity of human thought reveal themselves as assets, not liabilities.By looking past simplistic, one-sided judgments of modern culture, by distinguishing the good and valuable from the socially and politically perilous, Taylor articulates the promise of our age. His bracing and provocative book gives voice to the challenge of modernity, and calls on all of us to answer it.

    And yet, unlike the study of languages or places, there is no discipline devoted to the study of material things. This book shows why it is time to acknowledge and confront this neglect and how much we can learn from focusing our attention on stuff.The book opens with a critique of the concept of superficiality as applied to clothing. It presents the theories that are required to understand the way we are created by material as well as social relations. It takes us inside the very private worlds of our home possessions and our processes of accommodating. It considers issues of materiality in relation to the media, as well as the implications of such an approach in relation, for example, to poverty. Finally, the book considers objects which we use to define what it is to be alive and how we use objects to cope with death. Based on more than thirty years of research in the Caribbean, India, London and elsewhere, Stuff is nothing less than a manifesto for the study of material culture and a new way of looking at the objects that surround us and make up so much of our social and personal life.

    With an estimated word count of well over 700,000 words, the book is not an undertaking for the casual reader. The book can be a very tedious and boring read. This turns many people off from wanting to commit any time to understanding the foundational doctrine of Christianity. However, as atheists we really need to have at least a basic understanding of the Bible if we are going to make a judgment call about the religion. No matter which sect of Christianity someone subscribes to, the Bible is the foundation of Christian belief. This book is a mere 7,000 words to tell a slimmed down version of the basic story of the Bible. This book focused on the narrative rather than any underlying allegory or metaphor inherent in the narrative. The author attempts to challenge the notion of biblical literalism by showing that the story in its most basic form is simply too fantastic for any rational person to believe.

    A growing body of scholarship suggests potential benefits of these activities, including opportunities for peer-to-peer learning, development of skills useful in the modern workplace, and a more empowered conception of citizenship. Some argue that young people pick up these key skills and competencies on their own by interacting with popular culture; but the problems of unequal access, lack of media transparency, and the breakdown of traditional forms of socialization and professional training suggest a role for policy and pedagogical intervention.This report aims to shift the conversation about the digital divide from questions about access to technology to questions about access to opportunities for involvement in participatory culture and how to provide all young people with the chance to develop the cultural competencies and social skills needed. Fostering these skills, the authors argue, requires a systemic approach to media education; schools, afterschool programs, and parents all have distinctive roles to play.The John D. and Catherine T. MacArthur Foundation Reports on Digital Media and Learning

    Bill Gammage has discovered this was because Aboriginal people managed the land in a far more systematic and scientific fashion than most people have ever realized. For more than a decade, he has examined written and visual records of the Australian landscape. He has uncovered an extraordinarily complex system of land management using fire, the life cycles of native plants, and the natural flow of water to ensure plentiful wildlife and plant foods throughout the year. Aboriginal people spent far less time and effort than Europeans in securing food and shelter, and this book reveals how. Once Aboriginal people were no longer able to tend their country, it became overgrown and vulnerable to the hugely damaging bushfires Australians now experience. With details of land-management strategies from around Australia, this book rewrites the history of the continent, with huge implications for today.

    Contents: A thousand fireflies in Manhattan My wife, Madame Schlitz and the monster Sybil A cup of coffee and a doughnut Chief Sitting Bull There goes Tatum Bawuk Fall in Connecticut Sri Sumarah The blue kimono.

    Based on four years of fieldwork among the Runa of Ecuador’s Upper Amazon, Eduardo Kohn draws on his rich ethnography to explore how Amazonians interact with the many creatures that inhabit one of the world’s most complex ecosystems. Whether or not we recognize it, our anthropological tools hinge on those capacities that make us distinctly human. However, when we turn our ethnographic attention to how we relate to other kinds of beings, these tools (which have the effect of divorcing us from the rest of the world) break down. How Forests Think seizes on this breakdown as an opportunity. Avoiding reductionistic solutions, and without losing sight of how our lives and those of others are caught up in the moral webs we humans spin, this book skillfully fashions new kinds of conceptual tools from the strange and unexpected properties of the living world itself. In this groundbreaking work, Kohn takes anthropology in a new and exciting direction–one that offers a more capacious way to think about the world we share with other kinds of beings.

    Today, the majority of the world’s megacities are located in coastal zones, yet few of them are adequately prepared for the floods that will increasingly menace their shores. Instead, most continue to develop luxury waterfront condos for the elite and industrial facilities for corporations. These not only intensify carbon emissions, but also place coastal residents at greater risk when water levels rise.In Extreme Cities, Dawson offers an alarming portrait of the future of our cities, describing the efforts of Staten Island, New York, and Shishmareff, Alaska residents to relocate; Holland’s models for defending against the seas; and the development of New York City before and after Hurricane Sandy. Our best hope lies not with fortified sea walls, he argues. Rather, it lies with urban movements already fighting to remake our cities in a more just and equitable way.As much a harrowing study as a call to arms Extreme Cities is a necessary read for anyone concerned with the threat of global warming, and of the cities of the world.

    The result is a bright, ironic, funny, and shrewd portrait of the mall—America’s gift to personal consumption, its most powerful icon of global commercial muscle, the once new and now aging national town square, the place where we convene in our leisure time. It’s about the shopping mall as an exemplar of our commercial and social culture, the place where our young people have their first taste of social freedom and where the rest of us compare notes. Call of the Mall examines how we use the mall, what it means, why it works when it does, and why it sometimes doesn’t.

    In this widely acclaimed work, Benedict Anderson examines the creation and global spread of the 'imagined communities' of nationality.Anderson explores the processes that created these communities: the territorialization of religious faiths, the decline of antique kingship, the interaction between capitalism and print, the development of vernacular languages-of-state, and changing conceptions of time. He shows how an originary nationalism born in the Americas was modularly adopted by popular movements in Europe, by the imperialist powers, and by the anti-imperialist resistances in Asia and Africa.This revised edition includes two new chapters, one of which discusses the complex role of the colonialist state's mindset in the develpment of Third World nationalism, while the other analyses the processes by which, all over the world, nations came to imagine themselves as old.