-The New York Times Book Review

    households had pets, giving homes to around 73.9 million dogs, 90.5 million cats, and 16.6 million birds, and spending over $38 billion dollars on companion animals. As never before in history, our pets are truly members of the family. But the notion of “companion species”—knotted from human beings, animals and other organisms, landscapes, and technologies—includes much more than “companion animals.” In When Species Meet, Donna J. Haraway digs into this larger phenomenon to contemplate the interactions of humans with many kinds of critters, especially with those called domestic. At the heart of the book are her experiences in agility training with her dogs Cayenne and Roland, but Haraway’s vision here also encompasses wolves, chickens, cats, baboons, sheep, microorganisms, and whales wearing video cameras. From designer pets to lab animals to trained therapy dogs, she deftly explores philosophical, cultural, and biological aspects of animal-human encounters. In this deeply personal yet intellectually groundbreaking work, Haraway develops the idea of companion species, those who meet and break bread together but not without some indigestion. “A great deal is at stake in such meetings,” she writes, “and outcomes are not guaranteed. There is no assured happy or unhappy ending—socially, ecologically, orscientifically. There is only the chance for getting on together with some grace.”Ultimately, she finds that respect, curiosity, and knowledge spring from animal-human associations and work powerfully against ideas about human exceptionalism.

    Puar argues that configurations of sexuality, race, gender, nation, class, and ethnicity are realigning in relation to contemporary forces of securitization, counterterrorism, and nationalism. She examines how liberal politics incorporate certain queer subjects into the fold of the nation-state, through developments including the legal recognition inherent in the overturning of anti-sodomy laws and the proliferation of more mainstream representation. These incorporations have shifted many queers from their construction as figures of death (via the AIDS epidemic) to subjects tied to ideas of life and productivity (gay marriage and reproductive kinship). Puar contends, however, that this tenuous inclusion of some queer subjects depends on the production of populations of Orientalized terrorist bodies. Heteronormative ideologies that the U.S. nation-state has long relied on are now accompanied by homonormative ideologies that replicate narrow racial, class, gender, and national ideals. These “homonationalisms” are deployed to distinguish upright “properly hetero,” and now “properly homo,” U.S. patriots from perversely sexualized and racialized terrorist look-a-likes—especially Sikhs, Muslims, and Arabs—who are cordoned off for detention and deportation. Puar combines transnational feminist and queer theory, Foucauldian biopolitics, Deleuzian philosophy, and technoscience criticism, and draws from an extraordinary range of sources, including governmental texts, legal decisions, films, television, ethnographic data, queer media, and activist organizing materials and manifestos. Looking at various cultural events and phenomena, she highlights troublesome links between terrorism and sexuality: in feminist and queer responses to the Abu Ghraib photographs, in the triumphal responses to the Supreme Court’s Lawrence decision repealing anti-sodomy laws, in the measures Sikh Americans and South Asian diasporic queers take to avoid being profiled as terrorists, and in what Puar argues is a growing Islamophobia within global queer organizing.

    Focusing on Europe in the first half of the century and the United States in the postwar years, Douglas Kahn explores aural activities in literature, music, visual arts, theater, and film. Placing aurality at the center of the history of the arts, he revisits key artistic questions, listening to the sounds that drown out the politics and poetics that generated them. Artists discussed include Antonin Artaud, George Brecht, William Burroughs, John Cage, Sergei Eisenstein, Fluxus, Allan Kaprow, Michael McClure, Yoko Ono, Jackson Pollock, Luigi Russolo, and Dziga Vertov.

    Reyita’s voice is at once dignified, warm, defiant, strong, poetic, principled, and intelligent. Her story—as told to and recorded by her daughter Daisy Castillo—begins in Africa with her own grandmother’s abduction by slave-traders and continues through a century of experiences with prejudice, struggle, and change in Cuba for Reyita and her numerous family members. Sensitive to and deeply knowledgeable of the systemic causes and consequences of poverty, Reyita’s testimony considers the impact of slavery on succeeding generations, her mother’s internalized racism, and Cuba’s residual discrimination. The humiliation and poverty inflicted on the black Cuban community as well as her decision to marry a white man to ensure a higher standard of living form the basis of other chapters. Reyita actively participated in the life of the community—often caring for the children of prostitutes along with her own eight children and giving herbal medicine and “spiritualist” guidance to ill or troubled neighbors. She describes her growing resistance, over five decades of marriage, to her husband’s sexism and negativity. Strong-willed and frank about her sexuality as well as her religious and political convictions, Reyita recounts joining the revolutionary movement in the face of her husband’s stern objections, a decision that added significant political purpose to her life. At book’s end, Reyita radiates gratification that her 118 descendants have many different hues of skin, enjoy a variety of professions, and—“most importantly”—are free of racial prejudice.

    The experience is her own - as a woman, a poet, a feminist, and a mother - but it is an experience determined by the institution, imposed in its many variations on all women everywhere. She draws on personal materials, history, research, and literature to create a document of universal importance.One of our most distinguished poets, ADRIENNE RICH was born in Baltimore in 1929. Over the last forty years she has published more than seventeen volumes of poetry and five books of nonfiction prose, including Arts of the Possible: Essays and Conversations; On Lies, Secrets, and Silence: Blood, Bread, and Poetry; and What is Found There: Notebooks on Poetry and Politics. She has received numerous awards, including the Ruth Lilly Prize, the Lambda Book Award, the National Book Award, and the Lannan Foundation Lifetime Achievement Award. She lives in California.

    In terms that draw from feminist and queer theory, Butler considers the norms that govern and fail to govern gender and sexuality as they relate to the constraints on recognizable personhood. The book constitutes a reconsideration of her earlier view on gender performativity from Gender Trouble. In this work, the critique of gender norms is clearly situated within the framework of human persistence and survival. And to "do" one's gender in certain ways sometimes implies "undoing" dominant notions of personhood. She writes about the "New Gender Politics" that has emerged in recent years, a combination of movements concerned with transgender, transsexuality, intersex, and their complex relations to feminist and queer theory.

    Using the words of the women themselves, 'Bluestockings' charts the fight for and expansion of higher education for women from 1869 through to the 1930s.

    By experimenting with new concepts of time, integrating Eastern philosophies into Western music, and exploring multiphonics and other new sounds on his saxophone, he opened avenues of expression that influenced musicians and composers from jazz to rock to avant-garde.Bill Cole focuses on two aspects of John Coltrane in this provocative study: Coltrane the musician and Coltrane the religious person. Deeply interrelated, both aspects are bound up with Coltrane's identification as an African- American. Coltrane accepted the traditional African belief in the magical powers of sound and connected his music to its African roots via a devout religiosity. Cole shows how Coltrane's influences extended from tribal tone languages to speeches by Martin Luther King, Jr. -- he even adapted King's rhythmic inflections into a saxophone solo.Bill Cole offers a lengthy musical analysis of Coltrane's career; it also includes a detailed discography with recording data and personnel and over two dozen photographs. Cole draws on quotes from Coltrane himself, transcriptions of his improvisations, analyses of his music, research into West African religion, and his own personal reminiscences of the man, to offer a stimulating perspective on Coltrane's music, life, and thought.

    

    For more than ten years, the author was granted access to DeLay's classes and lessons at Juilliard and the Aspen Music Festival and School, and this book reveals DeLay's deep intuition of each student's needs. An exploration of the mysteries of teaching and learning, it includes a feast of anecdotes about an extraordinary character.

    But in the early 1980s Gordon Burn spent three years living in Sutcliffe's home town of Bingley, researching his life. A modern classic, Somebody's Husband, Somebody's Son offers one of the most penetrating and provocative insights into the mind of a murderer ever written.'A book which will, with some justice, be compared to In Cold Blood and The Executioner's Song. It's as if Thomas Hardy were also present at the writing of this account of the Yorkshire Ripper.' Norman Mailer

    Amy Gentry argues that these violent aesthetic responses to Amos's performance, both positive and negative, are organized around disgust-the disgust that women are taught to feel, not only for their own bodies, but for their taste in music. Released in 1996, Amos's third album, Boys for Pele, represents the height of Amos's willingness to explore the ugly qualities that make all of her music, even her more conventionally beautiful albums, so uncomfortably, and so wonderfully, strange. Using a blend of memoir, criticism, and aesthetic theory, Gentry argues that the aesthetics of disgust are useful for thinking in a broader way about women's experience of all art forms.

    Now Loretta finishes that story, and the second half of her life is every bit as remarkable and inspiring as the first.In a friendly, down-home style that belies her stature as country music's most celebrated performer, Loretta writes candidly about the price of fame and the stresses of stardom; tells of friends and family she's loved and lost along the way; and shares secrets not included in her first book. But at the heart of this memoir is her stormy relationship with Doo, the man she married at thirteen and stayed with until he died, through his drinking, their violent arguments, and their passionate reconciliations. Loretta reveals the devotion behind one of the hardest love stories in the world. Filled with intimate portraits of country legends, and brimming with folksy humor, this personal tale of grit, determination, and loyalty will enthrall Loretta's countless fans and anyone who adores a good old-fashioned love story.

    It critically analyzes basic concepts underlying most theories of justice, including impartiality, formal equality, and the unitary moral subjectivity. Starting from claims of excluded groups about decision making, cultural expression, and division of labor, Iris Young defines concepts of domination and oppression to cover issues eluding the distributive model. Democratic theorists, according to Young do not adequately address the problem of an inclusive participatory framework. By assuming a homogeneous public, they fail to consider institutional arrangements for including people not culturally identified with white European male norms of reason and respectability. Young urges that normative theory and public policy should undermine group-based oppression by affirming rather than suppressing social group difference. Basing her vision of the good society on the differentiated, culturally plural network of contemporary urban life, she argues for a principle of group representation in democratic publics and for group-differentiated policies. This is an innovative work, an important contribution to feminist theory and political thought, and one of the most impressive statements of the relationship between postmodernist critiques of universalism and concrete thinking.... Iris Young makes the most convincing case I know of for the emancipatory implications of postmodernism. --Seyla Benhabib, State University of New York at Stony Brook