Using a blend of ethnography and economic geography, Elizabeth C. Dunn shows how management technologies like niche marketing, accounting, audit, and standardization make up flexible capitalism's unique form of labor discipline. This new form of management constitutes some workers as self-auditing, self-regulating actors who are disembedded from a social context while defining others as too entwined in social relations and unable to self-manage.Privatizing Poland examines the effects privatization has on workers' self-concepts; how changes in personhood relate to economic and political transitions; and how globalization and foreign capital investment affect Eastern Europe's integration into the world economy. Dunn investigates these topics through a study of workers and changing management techniques at the Alima-Gerber factory in Rzesz�w, Poland, formerly a state-owned enterprise, which was privatized by the Gerber Products Company of Fremont, Michigan.Alima-Gerber instituted rigid quality control, job evaluation, and training methods, and developed sophisticated distribution techniques. The core principle underlying these goals and strategies, the author finds, is the belief that in order to produce goods for a capitalist market, workers for a capitalist enterprise must also be produced. Working side-by-side with Alima-Gerber employees, Dunn saw firsthand how the new techniques attempted to change not only the organization of production, but also the workers' identities. Her seamless, engaging narrative shows how the employees resisted, redefined, and negotiated work processes for themselves.

    But as Römer makes clear, a wealth of evidence allows us to piece together a reliable account of the origins and evolution of the god of Israel. Römer draws on a long tradition of historical, philological, and exegetical work and on recent discoveries in archaeology and epigraphy to locate the origins of Yhwh in the early Iron Age, when he emerged somewhere in Edom or in the northwest of the Arabian peninsula as a god of the wilderness and of storms and war. He became the sole god of Israel and Jerusalem in fits and starts as other gods, including the mother goddess Asherah, were gradually sidelined. But it was not until a major catastrophe—the destruction of Jerusalem and Judah—that Israelites came to worship Yhwh as the one god of all, creator of heaven and earth, who nevertheless proclaimed a special relationship with Judaism.A masterpiece of detective work and exposition by one of the world’s leading experts on the Hebrew Bible, The Invention of God casts a clear light on profoundly important questions that are too rarely asked, let alone answered.

    John McKnight shows how competent communities have been invaded and colonized by professionalized services -- often with devastating results. Overwhelmed by these social services, the spirit of community falters: families collapse, schools fail, violence spreads, and medical systems spiral out of control. Instead of more or better services, the basis for resolving many of America's social problems is the community capacity of the local citizens.

    For those concerned with the relationships between thought and action, Knowledge and Human Interests will quickly be recognized as a brilliant book -- and a bold outline for a new social theory."…this book is rich in suggestions for a new theory of knowledge that would take into account the 'interest' of humanity in non-repressive and non-distorting commmunication, or free and equal interaction as the implicit horizon of knowledge." -- Mark Poster"It is not altogether easy to assess the work of a scholar whose professional competence extends from the logic of science to the sociology of knowledge, by way of Marx, Hegel, and the more recondite sources of the European metaphysical tradition.…The baffling thing about Habermas is that, at an age when most of his colleagues had painfully established control over one corner of the field, he has made himself the master of the whole, in depth and breadth alike." -- Times Literary Supplement

    To carry out President Xi Jinping’s flagship foreign-policy effort, China promises to spend over one trillion dollars for new ports, railways, fiber-optic cables, power plants, and other connections. The plan touches more than one hundred and thirty countries and has expanded into the Arctic, cyberspace, and even outer space. Beijing says that it is promoting global development, but Washington warns that it is charting a path to global dominance. Taking readers on a journey to China’s projects in Asia, Europe, and Africa, Jonathan E. Hillman reveals how this grand vision is unfolding. As China pushes beyond its borders and deep into dangerous territory, it is repeating the mistakes of the great powers that came before it, Hillman argues. If China succeeds, it will remake the world and place itself at the center of everything. But Xi may be overreaching: all roads do not yet lead to Beijing.“A reality check on Beijing’s global infrastructure project.”—Peter Neville-Hadley, South China Morning Post"For all the hype and hand-wringing over how the [Belt and Road] could usher in the Chinese century, Hillman’s engaging mix of high-level analysis and fieldwork in more than a dozen countries paints a much more nuanced picture."—Keith Johnson, Foreign Policy

    She illuminates the social lives of the people who produce coffee, and those who process, distribute, market, and consume it. The Gimi peoples, who grow coffee in Papua New Guinea's highlands, are eager to expand their business and social relationships with the buyers who come to their highland villages, as well as with the people working in Goroka, where much of Papua New Guinea's coffee is processed; at the port of Lae, where it is exported; and in Hamburg, Sydney, and London, where it is distributed and consumed. This rich social world is disrupted by neoliberal development strategies, which impose prescriptive regimes of governmentality that are often at odds with Melanesian ways of being in, and relating to, the world. The Gimi are misrepresented in the specialty coffee market, which relies on images of primitivity and poverty to sell coffee. By implying that the "backwardness" of Papua New Guineans impedes economic development, these images obscure the structural relations and global political economy that actually cause poverty in Papua New Guinea.