M. BernsteinJudith Butler’s new book shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. Further, it argues that nonviolence is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power. But, in fact, nonviolence is an ethical position found in the midst of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ambivalence as a way of checking the conversion of aggression into violence. One contemporary challenge to a politics of nonviolence points out that there is a difference of opinion on what counts as violence and nonviolence. The distinction between them can be mobilized in the service of ratifying the state’s monopoly on violence.   Considering nonviolence as an ethical problem within a political philosophy requires a critique of individualism as well as an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ungrievable. By considering how “racial phantasms” inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. The struggle for nonviolence is found in movements for social transformation that reframe the grievability of lives in light of social equality and whose ethical claims follow from an insight into the interdependency of life as the basis of social and political equality.

    Building on legacies of feminist of color scholarship in particular, Ahmed offers a poetic and personal meditation on how feminists become estranged from worlds they critique—often by naming and calling attention to problems—and how feminists learn about worlds from their efforts to transform them. Ahmed also provides her most sustained commentary on the figure of the feminist killjoy introduced in her earlier work while showing how feminists create inventive solutions—such as forming support systems—to survive the shattering experiences of facing the walls of racism and sexism. The killjoy survival kit and killjoy manifesto, with which the book concludes, supply practical tools for how to live a feminist life, thereby strengthening the ties between the inventive creation of feminist theory and living a life that sustains it.

    Scenes of Subjection examines the forms of domination that usually go undetected; in particular, the encroachments of power that take place through notions of humanity, enjoyment, protection, rights, and consent. By looking at slave narratives, plantation diaries, popular theater, slave performance, freedmen's primers, and legal cases, Hartman investigates a wide variety of "scenes" ranging from the auction block and minstrel show to the staging of the self-possessed and rights-bearing individual of freedom.While attentive to the performance of power--the terrible spectacles of slaveholders' dominion and the innocent amusements designed to abase and pacify the enslaved--and the entanglements of pleasure and terror in these displays of mastery, Hartman also examines the possibilities for resistance, redress and transformation embodied in black performance and everyday practice.This important study contends that despite the legal abolition of slavery, emergent notions of individual will and responsibility revealed the tragic continuities between slavery and freedom. Bold and persuasively argued, Scenes of Subjection will engage readers in a broad range of historical, literary, and cultural studies.

    Most of all he has a vision of man.' Times Higher Educational Supplement most influential writer and thinker on education in the late twentieth century. His seminal work Pedagogy of the Oppressed has sold almost 1 million copies. revolutionary method of education. It takes the life situation of the learner as its starting point and the raising of consciousness and the overcoming of obstacles as its goals. For Freire, man's striving for his own humanity requires the changing of structures which dehumanise both the oppressor and the oppressed, rather than therapy.

    Having run out of options, former YouTube star Dax Flame must get a job at an ice cream shop in order to make ends meet.

    He is what Martin Luther King called, an apostle of peace and non-violence. He is the pioneer who brought Buddhism to the West. His key teachings are through mindfulness and how to live happily in the present. This eBook will introduce you to the Zen master who has inspired many to live in the present without regretting the past or worrying about the future. He is the epitome of peace. This eBook will guide and inspire through the life changing lessons from Thich Nhat Hanh

    At the moment, the scales are unfairly balanced and I just want things to be fair for my children, my grandchildren and future generations.’On 13 June 2020, Patrick Hutchinson, a black man, was photographed carrying a white injured man to safety during a confrontation in London between Black Lives Matter demonstrators and counter-protestors. The powerful image was shared and discussed all around the world.Everyone versus Racism is a poignant letter from Patrick to his children and grandchildren. Writing from the heart, he describes the realities of life as a black man today and why we must unite to inspire change for generations to come.

    What effects has this “capitalist realism” had on work, culture, education and mental health? Is it possible to imagine an alternative to capitalism that is not some throwback to discredited models of state control?

    While progressive political movements, including the Marxist and feminist movements, have fought for equal pay, better work conditions, and the recognition of unpaid work as a valued form of labor, even they have tended to accept work as a naturalized or inevitable activity. Weeks argues that in taking work as a given, we have “depoliticized” it, or removed it from the realm of political critique. Employment is now largely privatized, and work-based activism in the United States has atrophied. We have accepted waged work as the primary mechanism for income distribution, as an ethical obligation, and as a means of defining ourselves and others as social and political subjects. Taking up Marxist and feminist critiques, Weeks proposes a postwork society that would allow people to be productive and creative rather than relentlessly bound to the employment relation. Work, she contends, is a legitimate, even crucial, subject for political theory.

    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.

    *Includes a bibliography for further reading.*Includes a table of contents. “A feller came up to me the other day and said ‘I don’t know whether this means anything to you but you’ve given me and my family a lot of enjoyment over the years.’ And I said to him, ‘Does it mean anything to me? It means everything to me. That’s the ballgame. That's it.’ And I think that if I have done that to that man, and maybe a couple more…then I’m proud of that.” – Jimmy StewartA lot of ink has been spilled covering the lives of history’s most influential figures, but how much of the forest is lost for the trees? In Charles River Editors’ American Legends series, readers can get caught up to speed on the lives of America’s most important men and women in the time it takes to finish a commute, while learning interesting facts long forgotten or never known. When the American Film Institute assembled its top 100 actors of all time at the close of the 20th century, Jimmy Stewart ranked third, behind only Humphrey Bogart and Cary Grant. There is a certain inevitability to these three actors ranking at the top of the list; after all, they were the dominant faces of Hollywood during the height of the era known as classical Hollywood cinema, a time before the onset of television when the movies still enjoyed relatively uncontested supremacy over American entertainment. The popularity of Stewart, Grant, and Bogart also extends well beyond the success of any of their individual films, reflecting their much broader cultural significance as monuments of Hollywood during its Golden Age. In fact, if the list was reconstructed today, it is entirely possible that Stewart would rank first. Not only have movies such as It’s a Wonderful Life (1946) and Vertigo (1958) continued to gain in popularity even into the 21st century, but Stewart has come to embody an accessible image of American values that is easy for everyone to embrace. The wholesome, happy-go-lucky persona he cultivated represents perhaps a more palatable image of American masculinity than the gritty realism of Bogart or the erudite but occasionally snobbish tendencies of Cary Grant. If there is any actor that embodies not only classical Hollywood but also American culture more generally, it’s difficult to argue against Jimmy Stewart.The phenomenon of Jimmy Stewart becomes even more remarkable when considering the incredible harmony between the characters he portrayed in his films and his personality off the movie set. Most actors and actresses cultivate a persona in order to achieve success, and in most cases it’s an image that bears only a tangential relationship to an actor’s true personality, but there was no such division for Stewart. The all-American image conveyed in films such as Mr. Smith Goes to Washington (1939) and It’s a Wonderful Life corresponds seamlessly with Stewart’s off-screen pursuits, which included a degree in architecture from Princeton and an extended tenure as a pilot during World War II. There were elements of his life story that resisted cultural norms - he waited until age 41 before marrying, and his very decision to pursue acting in 1930s America could be seen as a deviation from more characteristically masculine professions - but there was an almost seamless congruence between the Stewart that audiences saw on screen and the man he was in real life. Naturally, his defining traits developed out of and in response to the values instilled in him by his family and cultural background, and for this reason, examining his filmography alongside his life story paints a complete picture of the delicate unity of Jimmy Stewart’s life.

    In developing an account of the crisis as rooted in fundamental features of capitalism, this study challenges the view that capitalism's source lies in financial deregulation, and highlights the emergence of new patterns of world inequality and new centers of accumulation, particularly in East Asia, and the profound economic instabilities these have produced. This original account of the “financialization” of the world economy during this period explores the intricate connections between international financial markets and new forms of debt and dispossession. Analyzing the massive intervention of the world’s central banks to stave off another Great Depression, this study shows that while averting a complete meltdown, this intervention also laid the basis for recurring crises for poor and working class people: job loss, increased poverty and inequality, and cuts in social programs. Taking a global view of these processes, exposing the damage inflicted on countries in the Global South, as well as the intensification of racism and attacks on migrant workers, this book also traces new patterns of social and political resistance—from housing activism and education struggles, to mass strikes and protests in Martinique, Guadeloupe, France, and Puerto Rico—as indicators of the potential for building anticapitalist opposition to the damage that neoliberal capitalism is inflicting on the lives of millions.

    John Berger occupies a unique position in the international cultural landscape: artist, filmmaker, poet, philosopher, novelist, and essayist, he is also a deeply thoughtful political activist. In Hold Everything Dear, his artistry and activism meld in an attempt to make sense of the current state of our world. Berger analyzes the nature of terrorism and the profound despair that gives rise to it. He writes about the homelessness of millions who have been forced by poverty and war to live as refugees. He discusses Afghanistan, Iraq, Palestine, Serbia, Bosnia, China, Indonesia-anyplace where people are deprived of the most basic of freedoms. Berger powerfully acknowledges the depth of suffering around the world and suggests actions that might finally help bring it to an end.From the Trade Paperback edition.

    Sylvia Wynter: On Being Human as Praxis is a critical genealogy of Wynter’s work, highlighting her insights on how race, location, and time together inform what it means to be human. The contributors explore Wynter’s stunning reconceptualization of the human in relation to concepts of blackness, modernity, urban space, the Caribbean, science studies, migratory politics, and the interconnectedness of creative and theoretical resistances. The collection includes an extensive conversation between Sylvia Wynter and Katherine McKittrick that delineates Wynter’s engagement with writers such as Frantz Fanon, W. E. B. DuBois, and Aimé Césaire, among others; the interview also reveals the ever-extending range and power of Wynter’s intellectual project,  and elucidates her attempts to rehistoricize humanness as praxis.