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.

    But street addresses were not invented to help you find your way; they were created to find you. In many parts of the world, your address can reveal your race and class.In this wide-ranging and remarkable book, Deirdre Mask looks at the fate of streets named after Martin Luther King Jr., the wayfinding means of ancient Romans, and how Nazis haunt the streets of modern Germany. The flipside of having an address is not having one, and we also see what that means for millions of people today, including those who live in the slums of Kolkata and on the streets of London. Filled with fascinating people and histories, The Address Book illuminates the complex and sometimes hidden stories behind street names and their power to name, to hide, to decide who counts, who doesn’t―and why.

    Based on exhaustive research and interviews with driving experts and traffic officials around the globe, Traffic gets under the hood of the everyday activity of driving to uncover the surprisingly complex web of physical, psychological, and technical factors that explain how traffic works, why we drive the way we do, and what our driving says about us. Vanderbilt examines the perceptual limits and cognitive underpinnings that make us worse drivers than we think we are. He demonstrates why plans to protect pedestrians from cars often lead to more accidents. He shows how roundabouts, which can feel dangerous and chaotic, actually make roads safer and reduce traffic in the bargain. He uncovers who is more likely to honk at whom, and why. He explains why traffic jams form, outlines the unintended consequences of our quest for safety, and even identifies the most common mistake drivers make in parking lots. The car has long been a central part of American life; whether we see it as a symbol of freedom or a symptom of sprawl, we define ourselves by what and how we drive. As Vanderbilt shows, driving is a provocatively revealing prism for examining how our minds work and the ways in which we interact with one another. Ultimately, Traffic is about more than driving: it s about human nature. This book will change the way we see ourselves and the world around us. And who knows? It may even make us better drivers."

    Many of these small details are so obvious as to be invisible.

    In essays that show how her groundbreaking work in queer theory has developed into a deep interest in affect, Sedgwick offers what she calls "tools and techniques for nondualistic thought," in the process touching and transforming such theoretical discourses as psychoanalysis, speech-act theory, Western Buddhism, and the Foucauldian "hermeneutics of suspicion." In prose sometimes somber, often high-spirited, and always accessible and moving, Touching Feeling interrogates—through virtuoso readings of works by Henry James, J. L. Austin, Judith Butler, the psychologist Silvan Tomkins and others—emotion in many forms. What links the work of teaching to the experience of illness? How can shame become an engine for queer politics, performance, and pleasure? Is sexuality more like an affect or a drive? Is paranoia the only realistic epistemology for modern intellectuals? Ultimately, Sedgwick's unfashionable commitment to the truth of happiness propels a book as open-hearted as it is intellectually daring.

    Jackson, a pioneer in the field of landscape studies, here takes us on a tour of American landscapes past and present, showing how our surroundings reflect important changes in our culture. Because we live in urban and industrial environments that are constantly evolving, says Jackson, time and movement are increasingly important to us and place and permanence are less so. We no longer gain a feeling of community from where we live or where we assemble but from common work hours, habits, and customs. Jackson examines the new vernacular landscape of trailers, parking lots, trucks, loading docks, and suburban garages, which all reflect this emphasis on mobility and transience; he redefines roads as scenes of work and leisure and social intercourse—as places, rather than as means of getting to places; he argues that public parks are now primarily for children, older people, and nature lovers, while more mobile or gregarious people seek recreation in shopping malls, in the street, and in sports arenas; he traces the development of dwellings in New Mexico from prehistoric Pueblo villages to mobile homes; and he criticizes the tendency of some environmentalists to venerate nature instead of interacting with it and learning to share it with others in temporary ways. Written with his customary lucidity and elegance, this book reveals Jackson's passion for vernacular culture, his insights into a style of life that blurs the boundaries between work and leisure, between middle and working classes, and between public and private spaces.

    A growing awareness of this situation in the last decades of the twentieth century brought a monumental change in perspecive on the very nature of reality. It forced us to recognise the possibility that reality inheres not in things themselves, but in the relationships we perceive between things; not in items but in structures. In exploring and seeking to further these ideas, critics turned to the methods of analysis loosely termed 'structuralism' and 'semiotics'. Their work gave rise to a revolution in critical theory. This classic guide discusses the nature and development of structuralism and semiotics, calling for a new critical awareness of the ways in which we communicate and drawing attention to their implications for our society. Published in 1977 as the first volume in the new Accents series, Structuralism and Semiotics made crucial debates in critical theory accessible to those with no prior knowledge of the field, tus enhancing its own small revolution. Since then a generation of readers has used the book as an entry not only into structuralism and semiotics, but into the wide range of cultural and critical theories

    Sociology. Urban studies.

    Hence a new architectural discourse has emerged: landscape urbanism.In The Landscape Urbanism Reader Charles Waldheimwho is at the forefront of this new movementhas assembled the definitive collection of essays by many of the field's top practitioners. Fourteen essays written by leading figures across a range of disciplines and from around the worldincluding James Corner, Linda Pollak, Alan Berger, Pierre Blanger, Julia Czerniak, and morecapture the origins, the contemporary milieu, and the aspirations of this relatively new field. The Landscape Urbanism Reader is an inspiring signal to the future of city making as well as an indispensablereference for students, teachers, architects, and urban planners.

    The gift is a perfect example of what Mauss calls a total social phenomenon, since it involves legal, economic, moral, religious, aesthetic, and other dimensions. He sees the gift exchange as related to individuals and groups as much as to the objects themselves, and his analysis calls into question the social conventions and economic systems that had been taken for granted for so many years. In a modern translation, introduced by distinguished anthropologist Mary Douglas, The Gift is essential reading for students of social anthropology and sociology.

    People, many of whom have already embarked upon that great adventure of genealogical research, and who have encountered their ancestors in the archives and uncovered family secrets, are now turning to the secrets contained within the four walls of their homes and in doing so finding a direct link to earlier generations. And it is ordinary homes, not grand public buildings or the mansions of the rich that have all the best stories.As with the television series, A House Through Time offers readers not only the tools to explore the histories of their own homes, but also a vividly readable history of the British city, the forces of industry, disease, mass transportation, crime and class. The rises and falls, the shifts in the fortunes of neighbourhoods and whole cities are here, tracing the often surprising journey one single house can take from elegant dwelling in a fashionable district to a tenement for society’s rejects.Packed with remarkable human stories, it is a phenomenal insight into living history, a history we can see every day on the streets where we live. And it reminds us that it is at home that we are truly ourselves. It is there that the honest face of life can be seen. At home, behind closed doors and drawn curtains, we live out our inner lives and family lives.

    It was a metropolis of great cultural, economic, and political importance that dates from the beginning of the 3rd millennium BCE. Although it primarily flourished between approximately 2500 and 1500 BCE, the city had longer lasting influences on the urbanization of the Indian subcontinent for centuries after its abandonment. It is believed to have been one of two capital cities of the Indus Civilization, its twin being Harappa located further north in Punjab, Pakistan.Mohenjo-daro is an enigmatic settlement, which confuses simple definitions of what a city consists of. It has revealed little evidence of palaces, contains few definite religious buildings, and appears to have never been involved in any external or internal military conflict. The inhabitants’ writing has not been deciphered, and little is known about their religious and post-mortuary beliefs. Nonetheless, the city’s importance is epitomized by its monumental buildings and walls, enormous manmade platforms, innovative architectural techniques, and evidence that they engaged in trade over vast distances, with high-quality artifacts sent from the Indus Valley as far as Mesopotamia and even Africa. Of particular note was their ingenious drainage system –one of the earliest means by which sewage was drained out of the city. No other urban site of similar size had a hydraulic network as complex and effective as that of Mohenjo-daro, and it would only be surpassed thousands of years later by the network of aqueducts in Rome during the third century CE. For centuries this city was believed to have sprung into existence suddenly and without precedent, with a highly standardized system of urban development, art, and architecture that is emulated in contemporary settlements across the Indus River Valley in a phenomenon known as the “Pan-Indus system”. Although this view has changed over the last few decades, there exists no definitive hypothesis as to how they grew such a complex urban society so quickly. Fittingly, the city has an equally intriguing and mysterious narrative that explains its decline and eventual disappearance, a tale that gives the site its name: the “Hill of the Dead”. The Indus Valley Civilization was forgotten for millennia, until 20th century archaeologists rediscovered and began excavations at Mohenjo-daro and Harappa. Today only foundations remain, but the site’s importance is represented by its UNESCO World Heritage status, awarded in 1980 for being a site of outstanding cultural importance to the common heritage of humanity.Mohenjo-daro: The History and Legacy of the Ancient Settlement of the Indus Valley Civilization looks at the history of the site and the archaeological work on it.

    Today, they call - or Skype - home the moment their flight has landed, and that's just the beginning. Thanks to cheap travel and easy communication, immigrants everywhere stay in intimate contact with their native countries, creating powerful cross-border networks.In Borderless Economics, Robert Guest, The Economist's Business Editor, travels through dozens of countries and 44 American states, observing how these networks create wealth, spread ideas and foster innovation. He shows how: * Brainy Indians in America collaborate with brainy Indians in India to build $70 fridges and $300 houses * Young Chinese study in the West and then return home (where they're known as "sea turtles"), infecting China with ideas that will eventually turn it democratic * The so-called "brain drain" - the flow of educated migrants from poorcountries to rich ones - actually reduces global poverty *America's unique ability to attract and absorb migrants lets it tap into the energy of all the world's diaspora networks. So despite its current woes, if the United States keeps its borders open, it will remain the world's most powerful nation indefinitely. With on-the-ground reporting from Asia, Africa, Europe and even Idaho, this book examines how migration, for the all the disruption it causes, makes the world wealthier and happier.

    Here, an indigenous researcher issues a clarion call for the decolonization of research methods.The book is divided into two parts. In the first, the author critically examines the historical and philosophical base of Western research. Extending the work of Foucault, she explores the intersections of imperialism, knowledge and research, and the different ways in which imperialism is embedded in disciplines of knowledge and methodologies as 'regimes of truth'. Providing a history of knowledge from the Enlightenment to Postcoloniality, she also discusses the fate of concepts such as 'discovery, 'claiming' and 'naming' through which the west has incorporated and continues to incorporate the indigenous world within its own web.The second part of the book meets the urgent need for people who are carrying out their own research projects, for literature which validates their frustrations in dealing with various western paradigms, academic traditions and methodologies, which continue to position the indigenous as 'Other'. In setting an agenda for planning and implementing indigenous research, the author shows how such programmes are part of the wider project of reclaiming control over indigenous ways of knowing and being.Exploring the broad range of issues which have confronted, and continue to confront, indigenous peoples, in their encounters with western knowledge, this book also sets a standard for truly emancipatory research. It brilliantly demonstrates that "when indigenous peoples become the researchers and not merely the researched, the activity of research is transformed."

    In this volume, Karen Barad, theoretical physicist and feminist theorist, elaborates her theory of agential realism. Offering an account of the world as a whole rather than as composed of separate natural and social realms, agential realism is at once a new epistemology, ontology, and ethics. The starting point for Barad’s analysis is the philosophical framework of quantum physicist Niels Bohr. Barad extends and partially revises Bohr’s philosophical views in light of current scholarship in physics, science studies, and the philosophy of science as well as feminist, poststructuralist, and other critical social theories. In the process, she significantly reworks understandings of space, time, matter, causality, agency, subjectivity, and objectivity.In an agential realist account, the world is made of entanglements of “social” and “natural” agencies, where the distinction between the two emerges out of specific intra-actions. Intra-activity is an inexhaustible dynamism that configures and reconfigures relations of space-time-matter. In explaining intra-activity, Barad reveals questions about how nature and culture interact and change over time to be fundamentally misguided. And she reframes understanding of the nature of scientific and political practices and their “interrelationship.” Thus she pays particular attention to the responsible practice of science, and she emphasizes changes in the understanding of political practices, critically reworking Judith Butler’s influential theory of performativity. Finally, Barad uses agential realism to produce a new interpretation of quantum physics, demonstrating that agential realism is more than a means of reflecting on science; it can be used to actually do science.