In this much-anticipated follow-up to the bestselling UK edition, hailed by Zadie Smith as "lively and vital," editors Nikesh Shukla and Chimene Suleyman hand the microphone to an incredible range of writers whose humanity and right to be here is under attack. Chigozie Obioma unpacks an Igbo proverb that helped him navigate his journey to America from Nigeria.Jenny Zhang analyzes cultural appropriation in 90s fashion, recalling her own pain and confusion as a teenager trying to fit in.Fatimah Asghar describes the flood of memory and emotion triggered by an encounter with an Uber driver from Kashmir.Alexander Chee writes of a visit to Korea that changed his relationship to his heritage.These writers, and the many others in this singular collection, share powerful personal stories of living between cultures and languages while struggling to figure out who they are and where they belong. By turns heartbreaking and hilarious, troubling and uplifting, the essays in The Good Immigrant come together to create a provocative, conversation-sparking, multivocal portrait of America now.

    But they were something more, too. Through her eclectic childhood reading, Jen stumbled onto a cultural phenomenon that would fuel her writing for decades to come: the profound difference in self-narration that underlies the gap often perceived between East and West.Drawing on a rich array of sources, from paintings to behavioral studies to her father s striking account of his childhood in China, this accessible book not only illuminates Jen s own development and celebrated work but also explores the aesthetic and psychic roots of the independent and interdependent self each mode of selfhood yielding a distinct way of observing, remembering, and narrating the world. The novel, Jen writes, is fundamentally a Western form that values originality, authenticity, and the truth of individual experience. By contrast, Eastern narrative emphasizes morality, cultural continuity, the everyday, the recurrent. In its progress from a moving evocation of one writer s life to a convincing delineation of the forces that have shaped our experience for millennia, "Tiger Writing" radically shifts the way we understand ourselves and our art-making.

    In the process, King refashions old stories about historical events and figures, takes a sideways look at film and pop culture, relates his own complex experiences with activism, and articulates a deep and revolutionary understanding of the cumulative effects of ever-shifting laws and treaties on Native peoples and lands.This is a book both timeless and timely, burnished with anger but tempered by wit, and ultimately a hard-won offering of hope—a sometimes inconvenient, but nonetheless indispensable account for all of us, Indian and non-Indian alike, seeking to understand how we might tell a new story for the future.

    First published in the 1980s by activists with decades of experience organizing in grassroots anticapitalist struggles against white supremacy, the book soon established itself as an essential reference point for revolutionary nationalists and dissident currents within the predominantly colonialist Marxist-Leninist and anarchist movements at that time.Always controversial within the establishment Left Settlers uncovers centuries of collaboration between capitalism and white workers and their organizations, as well as their neocolonial allies, showing how the United States was designed from the ground up as a parasitic and genocidal entity. Settlers exposes the fact that America’s white citizenry have never supported themselves but have always resorted to exploitation and theft, culminating in acts of genocide to maintain their culture and way of life. As recounted in painful detail by Sakai, the United States has been built on the theft of Indigenous lands and of Afrikan labor, on the robbery of the northern third of Mexico, the colonization of Puerto Rico, and the expropriation of the Asian working class, with each of these crimes being accompanied by violence.This new edition includes “Cash & Genocide: The True Story of Japanese-American Reparations” and an interview with author J. Sakai by Ernesto Aguilar.Please note that none of the illustrations from the paperback edition are included in the digital version.

    Eng and psychotherapist Shinhee Han draw on case histories from the mid-1990s to the present to explore the social and psychic predicaments of Asian American young adults from Generation X to Generation Y. Combining critical race theory with several strands of psychoanalytic thought, they develop the concepts of racial melancholia and racial dissociation to investigate changing processes of loss associated with immigration, displacement, diaspora, and assimilation. These case studies of first- and second-generation Asian Americans deal with a range of difficulties, from depression, suicide, and the politics of coming out to broader issues of the model minority stereotype, transnational adoption, parachute children, colorblind discourses in the United States, and the rise of Asia under globalization. Throughout, Eng and Han link psychoanalysis to larger structural and historical phenomena, illuminating how the study of psychic processes of individuals can inform investigations of race, sexuality, and immigration while creating a more sustained conversation about the social lives of Asian Americans and Asians in the diaspora.

    It offers a long overdue validation of the experiences of women of color.Discussing subjects as varied as The Hunger Games, Alexandria Ocasio-Cortez, the viral "BBQ Becky" video, and 19th century lynchings of Mexicans in the American Southwest, Ruby Hamad undertakes a new investigation of gender and race. She shows how the division between innocent white women and racialized, sexualized women of color was created, and why this division is crucial to confront.Along the way are revelatory responses to questions such as: Why are white men not troubled by sexual assault of women? With rigor and precision, Hamad builds a powerful argument about the legacy of white superiority we are socialized in, a reality we must apprehend in order to fight.

    Asian American Studies. In his long-overdue first collection of essays, noted journalist and NPR commentator Andrew Lam explores his life-long struggle for identity as a Viet Kieu, or a Vietnamese national living abroad. At age eleven, Lam, the son of a South Vietnamese general, came to California on the eve of the fall of Saigon to communist forces. He traded his Vietnamese name for a more American one and immersed himself in the allure of the American Dream: something not clearly defined for him or his family. Reflecting on the meanings of the Vietnam War to the Vietnamese people themselves--particularly to those in exile--Lam picks with searing honesty at the roots of his doubleness and his parents' longing for a homeland that no longer exists.

     The traditional writing workshop was established with white male writers in mind; what we call craft is informed by their cultural values. In this bold and original examination of elements of writing—including plot, character, conflict, structure, and believability—and aspects of workshop—including the silenced writer and the imagined reader—Matthew Salesses asks questions to invigorate these familiar concepts. He upends Western notions of how a story must progress. How can we rethink craft, and the teaching of it, to better reach writers with diverse backgrounds? How can we invite diverse storytelling traditions into literary spaces?Drawing from examples including One Thousand and One Nights, Curious George, Ursula K. Le Guin's A Wizard of Earthsea, and the Asian American classic No-No Boy, Salesses asks us to reimagine craft and the workshop. In the pages of exercises included here, teachers will find suggestions for building syllabi, grading, and introducing new methods to the classroom; students will find revision and editing guidance, as well as a new lens for reading their work. Salesses shows that we need to interrogate the lack of diversity at the core of published fiction: how we teach and write it. After all, as he reminds us, "When we write fiction, we write the world."

    They were alternately known as “waste people,” “offals,” “rubbish,” “lazy lubbers,” and “crackers.” By the 1850s, the downtrodden included so-called “clay eaters” and “sandhillers,” known for prematurely aged children distinguished by their yellowish skin, ragged clothing, and listless minds.Surveying political rhetoric and policy, popular literature and scientific theories over four hundred years, Isenberg upends assumptions about America’s supposedly class-free society––where liberty and hard work were meant to ensure real social mobility. Poor whites were central to the rise of the Republican Party in the early nineteenth century, and the Civil War itself was fought over class issues nearly as much as it was fought over slavery.Reconstruction pitted "poor white trash" against newly freed slaves, which factored in the rise of eugenics–-a widely popular movement embraced by Theodore Roosevelt that targeted poor whites for sterilization. These poor were at the heart of New Deal reforms and LBJ’s Great Society; they haunt us in reality TV shows like Here Comes Honey Boo Boo and Duck Dynasty. Marginalized as a class, "white trash" have always been at or near the center of major political debates over the character of the American identity.We acknowledge racial injustice as an ugly stain on our nation’s history. With Isenberg’s landmark book, we will have to face the truth about the enduring, malevolent nature of class as well.

    immigration policy--a process that profoundly shaped ideas and practices about citizenship, race, and state authority in the 20th century.Mae Ngai offers a close reading of the legal regime of restriction that commenced in the 1920s--its statutory architecture, judicial genealogies, administrative enforcement, differential treatment of European and non-European migrants, and long-term effects. In well-drawn historical portraits, Ngai peoples her study with the Filipinos, Mexicans, Japanese, and Chinese who comprised, variously, illegal aliens, alien citizens, colonial subjects, and imported contract workers.She shows that immigration restriction, particularly national-origin and numerical quotas, re-mapped the nation both by creating new categories of racial difference and by emphasizing as never before the nation's contiguous land borders and their patrol. This yielded the illegal alien, a new legal and political subject whose inclusion in the nation was a social reality but a legal impossibility--a subject without rights and excluded from citizenship. Questions of fundamental legal status created new challenges for liberal democratic society and have directly informed the politics of multiculturalism and national belonging in our time.Ngai's analysis is based on extensive archival research, including previously unstudied records of the U.S. Border Patrol and Immigration and Naturalization Service. Contributing to American history, legal history, and ethnic studies, Impossible Subjects is a major reconsideration of U.S. immigration in the 20th century.

    “I believe you change laws.”The fraught conflict between conscience and politics – between morality and power – in addressing race hardly began with Clinton. An electrifying and traumatic encounter in the sixties crystallized these furious disputes.In 1963 Attorney General Robert Kennedy sought out James Baldwin to explain the rage that threatened to engulf black America. Baldwin brought along some friends, including playwright Lorraine Hansberry, psychologist Kenneth Clark, and a valiant activist, Jerome Smith. It was Smith’s relentless, unfiltered fury that set Kennedy on his heels, reducing him to sullen silence.Kennedy walked away from the nearly three-hour meeting angry – that the black folk assembled didn’t understand politics, and that they weren’t as easy to talk to as Martin Luther King. But especially that they were more interested in witness than policy. But Kennedy’s anger quickly gave way to empathy, especially for Smith. “I guess if I were in his shoes…I might feel differently about this country.” Kennedy set about changing policy – the meeting having transformed his thinking in fundamental ways.There was more: every big argument about race that persists to this day got a hearing in that room. Smith declaring that he’d never fight for his country given its racist tendencies, and Kennedy being appalled at such lack of patriotism, tracks the disdain for black dissent in our own time. His belief that black folk were ungrateful for the Kennedys’ efforts to make things better shows up in our day as the charge that black folk wallow in the politics of ingratitude and victimhood. The contributions of black queer folk to racial progress still cause a stir. BLM has been accused of harboring a covert queer agenda. The immigrant experience, like that of Kennedy, versus the racial experience of Baldwin, is a cudgel to excoriate black folk for lacking hustle and ingenuity. The questioning of whether folk who are interracially partnered can authentically communicate black interests persists. And we grapple still with the responsibility of black intellectuals and artists to bring about social change.This book exists at the tense intersection of the conflict between politics and prophecy – of whether we embrace political resolution or moral redemption to fix our fractured racial landscape. The future of race and democracy hang in the balance.

    Like other immigrant groups before them, they showed up with little money but with an intense work ethic and an unshakeable belief in the promise of the United States. Many of them lived in a world outside the law, working in a shadow economy overseen by the ruthless gangs that ruled the narrow streets of New York’s Chinatown.The figure who came to dominate this Chinese underworld was a middle-aged grandmother known as Sister Ping. Her path to the American dream began with an unusual business run out of a tiny noodle store on Hester Street. From her perch above the shop, Sister Ping ran a full-service underground bank for illegal Chinese immigrants. But her real business-a business that earned an estimated $40 million-was smuggling people. As a “snakehead,” she built a complex—and often vicious—global conglomerate, relying heavily on familial ties, and employing one of Chinatown's most violent gangs to protect her power and profits. Like an underworld CEO, Sister Ping created an intricate smuggling network that stretched from Fujian Province to Hong Kong to Burma to Thailand to Kenya to Guatemala to Mexico. Her ingenuity and drive were awe-inspiring both to the Chinatown community—where she was revered as a homegrown Don Corleone—and to the law enforcement officials who could never quite catch her. Indeed, Sister Ping’s empire only came to light in 1993 when the Golden Venture, a ship loaded with 300 undocumented immigrants, ran aground off a Queens beach. It took New York’s fabled “Jade Squad” and the FBI nearly ten years to untangle the criminal network and home in on its unusual mastermind.THE SNAKEHEAD is a panoramic tale of international intrigue and a dramatic portrait of the underground economy in which America’s twelve million illegal immigrants live. Based on hundreds of interviews, Patrick Radden Keefe’s sweeping narrative tells the story not only of Sister Ping, but of the gangland gunslingers who worked for her, the immigration and law enforcement officials who pursued her, and the generation of penniless immigrants who risked death and braved a 17,000 mile odyssey so that they could realize their own version of the American dream. The Snakehead offers an intimate tour of life on the mean streets of Chinatown, a vivid blueprint of organized crime in an age of globalization and a masterful exploration of the ways in which illegal immigration affects us all.www.doubleday.com

    Originally published in 1966, it has never gone out of print and has influenced generations of readers all over the world. It includes the famous essays "Notes on Camp" and "Against Interpretation," as well as her impassioned discussions of Sartre, Camus, Simone Weil, Godard, Beckett, Lévi-Strauss, science-fiction movies, psychoanalysis, and contemporary religious thought.This edition has a new afterword, "Thirty Years Later," in which Sontag restates the terms of her battle against philistinism and against ethical shallowness and indifference.

    Daley and Rahm Emanuel have touted and promoted Chicago as a "world class city." The skyscrapers kissing the clouds, the billion-dollar Millennium Park, Michelin-rated restaurants, pristine lake views, fabulous shopping, vibrant theater scene, downtown flower beds and stellar architecture tell one story. Yet, swept under the rug is the stench of segregation that compromises Chicago. The Manhattan Institute dubs Chicago as one of the most segregated big cities in the country. Though other cities - including Cleveland, Los Angeles, and Baltimore - can fight over that mantle, it's clear that segregation defines Chicago. And unlike many other major U.S. cities, no one race dominates. Chicago is divided equally into black, white, and Latino, each group clustered in their various turfs.In this intelligent and highly important narrative, Chicago-native Natalie Moore shines a light on contemporary segregation on the South Side of Chicago through reported essays, showing the life of these communities through the stories of people who live in them. The South Side shows the important impact of Chicago's historic segregation - and the ongoing policies that keep it that way.

    The taunts of his now-deceased father ringing in his ears, Binh answers an ad for a live-in cook at a Parisian household, and soon finds himself employed by Gertrude Stein and Alice B. Toklas.Toklas and Stein hold court in their literary salon, for which the devoted yet acerbic Binh serves as chef, and as a keen observer of his "Mesdames" and their distinguished guests. But when the enigmatic literary ladies decide to journey back to America, Binh is faced with a monumental choice: will he, the self-imposed "exile," accompany them to yet another new country, return to his native Vietnam, or make Paris his home?