The paths of the five friends cross and crisscross over the decades as they struggle to overcome, or at least forget, the trauma they endured during their years at the Mission.Fuelled by rage and furious with God, Clara finds her way into the dangerous, highly charged world of the American Indian Movement. Maisie internalizes her pain and continually places herself in dangerous situations. Famous for his daring escapes from the school, Kenny can’t stop running and moves restlessly from job to job—through fishing grounds, orchards and logging camps—trying to outrun his memories and his addiction. Lucy finds peace in motherhood and nurtures a secret compulsive disorder as she waits for Kenny to return to the life they once hoped to share together. After almost beating one of his tormentors to death, Howie serves time in prison, then tries once again to re-enter society and begin life anew.With compassion and insight, Five Little Indians chronicles the desperate quest of these residential school survivors to come to terms with their past and, ultimately, find a way forward.

    methodologically innovative... precise and perceptive and conscious... " --Text and Performance QuarterlyWoman, Native, Other is located at the juncture of a number of different fields and disciplines, and it genuinely succeeds in pushing the boundaries of these disciplines further. It is one of the very few theoretical attempts to grapple with the writings of women of color." --Chandra Talpade MohantyThe idea of Trinh T. Minh-ha is as powerful as her films... formidable... " --Village Voice... its very forms invite the reader to participate in the effort to understand how language structures lived possibilities." --ArtpaperHighly recommended for anyone struggling to understand voices and experiences of those 'we' label 'other'." --Religious Studies Review

    In her most impassioned and personal book to date, Judith Butler responds in this profound appraisal of post-9/11 America to the current US policies to wage perpetual war, and calls for a deeper understanding of how mourning and violence might instead inspire solidarity and a quest for global justice.

    The rise of DNA testing has further complicated the issues and raised the stakes.In Native American DNA, Kim TallBear shows how DNA testing is a powerful—and problematic—scientific process that is useful in determining close biological relatives. But tribal membership is a legal category that has developed in dependence on certain social understandings and historical contexts, a set of concepts that entangles genetic information in a web of family relations, reservation histories, tribal rules, and government regulations. At a larger level, TallBear asserts, the “markers” that are identified and applied to specific groups such as Native American tribes bear the imprints of the cultural, racial, ethnic, national, and even tribal misinterpretations of the humans who study them.TallBear notes that ideas about racial science, which informed white definitions of tribes in the nineteenth century, are unfortunately being revived in twenty-first-century laboratories. Because today’s science seems so compelling, increasing numbers of Native Americans have begun to believe their own metaphors: “in our blood” is giving way to “in our DNA.” This rhetorical drift, she argues, has significant consequences, and ultimately she shows how Native American claims to land, resources, and sovereignty that have taken generations to ratify may be seriously—and permanently—undermined.

    The need to stand in solidarity with Palestinians has never been greater. Ilan Pappé and Noam Chomsky, two leading voices in the struggle to liberate Palestine, discuss the road ahead for Palestinians and how the international community can pressure Israel to end its human rights abuses against the people of Palestine. On Palestine is the sequel to their acclaimed book Gaza in Crisis.

    From a cabal of thieving plutocrats in the White House to rising inequality and xenophobia worldwide, it is clear that democracy--specifically the principle of government by and for the people--is not living up to its promise.In Democracy May Not Exist, but We'll Miss It When It's Gone, Astra Taylor shows that real democracy--fully inclusive and completely egalitarian--has in fact never existed. In a tone that is both philosophical and anecdotal, weaving together history, theory, the stories of individuals, and conversations with such leading thinkers as Cornel West, Danielle Allen, and Wendy Brown, Taylor invites us to reexamine the term. Is democracy a means or an end, a process or a set of desired outcomes? What if the those outcomes, whatever they may be--peace, prosperity, equality, liberty, an engaged citizenry--can be achieved by non-democratic means? Or if an election leads to a terrible outcome? If democracy means rule by the people, what does it mean to rule and who counts as the people?The inherent paradoxes are too often unnamed and unrecognized. By teasing them out, Democracy May Not Exist, but We'll Miss It When It's Gone offers a better understanding of what is possible, what we want, and why democracy is so hard to realize.

    Guided by the questions How did the situation get this way? and How does it stay this way?, Schwalbe tracks inequality from its roots to its regulation. In the final chapter, "Escaping the Inequality Trap," he also shows how inequality can be overcome. Throughout, Schwalbe's engaging writing style draws students into the material, providing instructors with a solid foundation for discussing this challenging and provocative subject.With its lively combination of incisive analysis and compelling fictional narratives, Rigging the Game is an innovative teaching tool--not only for courses on stratification, but also for social problems courses, introductory sociology courses, and any course that takes a close look at how the inequalities of race, class, and gender are perpetuated.

    This book is also perhaps the most comprehensive and thorough analysis of that increasingly important symbol — the political prisoner. Of her trial, Miss Davis writes, "I am charged with three capital offenses — murder, kidnapping, and conspiracy. My life is at stake in this case — not simply the life of a lone individual, but a life which has been given over to the struggles of my people, a life which belongs to Black people who are tired of poverty, and racism, of the unjust imprisonment of tens of thousands of our brothers and sisters.""I stand before this court," she declares, "as a target of a political frame-up which, far from pointing to my culpability, implicates the State of California as an agent of political repression....I declare publicly before the court, before the people of this country, that I am innocent of all charges which have been leveled against me by the State of California."On the central theme of this book Miss Davis contends that "the offense of the political prisoner in his political boldness, his consistent challenges — legally or extra-legally — of fundamental social wrongs fostered and reinforced by the state. He has opposed unjust laws and exploitative, racist social conditions in general, with the ultimate aim of transforming these laws and the society into an order harmonious with the material and spiritual need and interests of the vast majority of its members."Regarding his own defense, Ruchell Magee, the only prisoner who survived the same revolt and one of the many impressive contributors in this invaluable volume which includes George Jackson, Fleeta Drumgo, John Clutchette, James Baldwin, Bobby Seale and Ericka Huggins, states, "For over seven years I have been forced to stay in slavery on fraudulent pleas of guilty, made by attorneys, court-appointed attorneys, over my objection, over my plea of not guilty, and over my testimony of not guilty."

    Alexander G. Weheliye develops a theory of "racializing assemblages," taking race as a set of sociopolitical processes that discipline humanity into full humans, not-quite-humans, and nonhumans. This disciplining, while not biological per se, frequently depends on anchoring political hierarchies in human flesh. The work of the black feminist scholars Hortense Spillers and Sylvia Wynter is vital to Weheliye's argument. Particularly significant are their contributions to the intellectual project of black studies vis-à-vis racialization and the category of the human in western modernity. Wynter and Spillers configure black studies as an endeavor to disrupt the governing conception of humanity as synonymous with white, western Man. Weheliye posits black feminist theories of modern humanity as useful correctives to the "bare life and biopolitics discourse" exemplified by the works of Giorgio Agamben and Michel Foucault, which, Weheliye contends, vastly underestimate the conceptual and political significance of race in constructions of the human. Habeas Viscus reveals the pressing need to make the insights of black studies and black feminism foundational to the study of modern humanity.

    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.

    Hailed for its scientific analysis and poetic grace when it was first published in 1952, the book remains a vital force today.

    Culture and Imperialism, by Edward Said, is a collection of thematically related essays that trace the connection between imperialism and culture throughout the 18th, 19th, and 20th centuries.

    He was playing softball as a child when the opposing team began to war-whoop when he was at bat. It was just one of many incidents that formed Wente's understanding of what it means to be a modern Indigenous person in a society still overwhelmingly colonial in its attitudes and institutions.As the child of an American father and an Anishinaabe mother, Wente grew up in Toronto with frequent visits to the reserve where his maternal relations lived. By exploring his family's history, including his grandmother's experience in residential school, and citing his own frequent incidents of racial profiling by police who'd stop him on the streets, Wente unpacks the discrepancies between his personal identity and how non-Indigenous people view him.Wente analyzes and gives voice to the differences between Hollywood portrayals of Indigenous peoples and lived culture. Through the lens of art, pop culture, and personal stories, and with disarming humour, he links his love of baseball and movies to such issues as cultural appropriation, Indigenous representation and identity, and Indigenous narrative sovereignty. Indeed, he argues that storytelling in all its forms is one of Indigenous peoples' best weapons in the fight to reclaim their rightful place.Wente explores and exposes the lies that Canada tells itself, unravels "the two founding nations" myth, and insists that the notion of "reconciliation" is not a realistic path forward. Peace between First Nations and the state of Canada can't be recovered through reconciliation--because no such relationship ever existed.

    He was left untreated and unattended to for thirty-four hours in the Emercency Room, where he ultimately died from an easily treatable infection. McCallum and Perry show that Sinclair’s tragically avoidable death reflects a particular structure of indifference born of and maintained by colonialism.

    The author received three separate requests for a gift of one guinea-one for a women’s college building fund, one for a society promoting the employment of professional women, and one to help prevent war and “protect culture, and intellectual liberty.” This book is a threefold answer to these requests-and a statement of feminine purpose.