Wright Mills is best remembered for his highly acclaimed work The Sociological Imagination, in which he set forth his views on how social science should be pursued. Hailed upon publication as a cogent and hard-hitting critique, The Sociological Imagination took issue with the ascendant schools of sociology in the United States, calling for a humanist sociology connecting the social, personal, and historical dimensions of our lives. The sociological imagination Mills calls for is a sociological vision, a way of looking at the world that can see links between the apparently private problems of the individual and important social issues.

    In addition, it should have repercussions in a variety of disciplines, ranging from anthropology and psychology to epistemology and the philosophy of science. . . . Lakoff asks: What do categories of language and thought reveal about the human mind? Offering both general theory and minute details, Lakoff shows that categories reveal a great deal."—David E. Leary, American Scientist

    She should be heard." —The New York TimesAngela Davis provides a powerful history of the social and political influence of whiteness and elitism in feminism, from abolitionist days to the present, and demonstrates how the racist and classist biases of its leaders inevitably hampered any collective ambitions. While Black women were aided by some activists like Sarah and Angelina Grimke and the suffrage cause found unwavering support in Frederick Douglass, many women played on the fears of white supremacists for political gain rather than take an intersectional approach to liberation. Here, Davis not only contextualizes the legacy and pitfalls of civil and women's rights activists, but also discusses Communist women, the murder of Emmitt Till, and Margaret Sanger's racism. Davis shows readers how the inequalities between Black and white women influence the contemporary issues of rape, reproductive freedom, housework and child care in this bold and indispensable work.

    This book takes up the question of what these changes mean—of what, precisely, happens when a society in which it is virtually impossible not to believe in God becomes one in which faith is only one human possibility among others.

    Nanda's examples, which reveal the complexity of social responses toward sex/gender diversity, are ethnographically well documented and represent various geographical areas and sex/gender ideologies. In classic anthropological fashion, Nanda's text enables us to cross the barriers of cultural difference to a recognition of a greater shared humanity.

    Women remain caught between feminism and femininity, between self-affirmation and an endless quest for self-improvement, between playing an injured party and claiming independence. Rather than blaming the usual suspects--men, the media--Kipnis takes a hard look at culprits closer to home, namely women themselves. Kipnis serves up the gory details of the mutual displeasure between men and women in painfully hilarious detail. Is anatomy destiny after all? An ambitious and original reassessment of feminism and women’s ambivalence about it, The Female Thing breathes provocative new life into that age-old question.

    Unspeakable Things is a book that is eye-opening not only in the critique it provides, but also in the revolutionary alternatives it imagines.

    Based on eight years of fieldwork at the Fresh Start shelter, Cox shows how the shelter's residents—who range in age from fifteen to twenty-two—employ strategic methods she characterizes as choreography to disrupt the social hierarchies and prescriptive narratives that work to marginalize them. Among these are dance and poetry, which residents learn in shelter workshops. These outlets for performance and self-expression, Cox shows, are key to the residents exercising their agency, while their creation of alternative family structures demands a rethinking of notions of care, protection, and love. Cox also uses these young women's experiences to tell larger stories: of Detroit's history, the Great Migration, deindustrialization, the politics of respectability, and the construction of Black girls and women as social problems. With Shapeshifters Cox gives a voice to young Black women who find creative and non-normative solutions to the problems that come with being young, Black, and female in America.

    Steven Epstein's astute and readable investigation focuses on the critical question of "how certainty is constructed or deconstructed," leading us through the views of medical researchers, activists, policy makers, and others to discover how knowledge about AIDS emerges out of what he calls "credibility struggles."Epstein shows the extent to which AIDS research has been a social and political phenomenon and how the AIDS movement has transformed biomedical research practices through its capacity to garner credibility by novel strategies. Epstein finds that nonscientist AIDS activists have gained enough of a voice in the scientific world to shape NIH–sponsored research to a remarkable extent. Because of the blurring of roles and responsibilities, the production of biomedical knowledge about AIDS does not, he says, follow the pathways common to science; indeed, AIDS research can only be understood as a field that is unusually broad, public, and contested. He concludes by analyzing recent moves to democratize biomedicine, arguing that although AIDS activists have set the stage for new challenges to scientific authority, all social movements that seek to democratize expertise face unusual difficulties.Avoiding polemics and accusations, Epstein provides a benchmark account of the AIDS epidemic to date, one that will be as useful to activists, policy makers, and general readers as to sociologists, physicians, and scientists.

    But what is missing from the picture--sexual difference--can be as instructive as what is present. In this ambitious work, Roderick A. Ferguson reveals how the discourses of sexuality are used to articulate theories of racial difference in the field of sociology. He shows how canonical sociology--Gunnar Myrdal, Ernest Burgess, Robert Park, Daniel Patrick Moynihan, and William Julius Wilson--has measured African Americans' unsuitability for a liberal capitalist order in terms of their adherence to the norms of a heterosexual and patriarchal nuclear family model. In short, to the extent that African Americans' culture and behavior deviated from those norms, they would not achieve economic and racial equality. Aberrations in Black tells the story of canonical sociology's regulation of sexual difference as part of its general regulation of African American culture. Ferguson places this story within other stories--the narrative of capital's emergence and development, the histories of Marxism and revolutionary nationalism, and the novels that depict the gendered and sexual idiosyncrasies of African American culture--works by Richard Wright, Ralph Ellison, James Baldwin, Audre Lorde, and Toni Morrison. In turn, this book tries to present another story--one in which people who presumably manifest the dys-functions of capitalism are reconsidered as indictments of the norms of state, capital, and social science. Ferguson includes the first-ever discussion of a new archival discovery--a never-published chapter of Invisible Man that deals with a gay character in a way thatcomplicates and illuminates Ellison's project. Unique in the way it situates critiques of race, gender, and sexuality within analyses of cultural, economic, and epistemological formations, Ferguson's work introduces a new mode of discourse--which Ferguson calls queer of color analysis--that helps to lay bare the mutual distortions of racial, economic, and sexual portrayals within sociology. A hard-hitting look at the regulation of sexual difference and its role in circumscribing African American culture.

    Stone demonstrates how the Founding Fathers, deeply influenced by their philosophical forebears, saw traditional Christianity as an impediment to the pursuit of happiness and to the quest for human progress. Acutely aware of the need to separate politics from the divisive forces of religion, the Founding Fathers crafted a constitution that expressed the fundamental values of the Enlightenment.Although the Second Great Awakening later came to define America through the lens of evangelical Christianity, nineteenth-century Americans continued to view sex as a matter of private concern, so much so that sexual expression and information about contraception circulated freely, abortions before “quickening” remained legal, and prosecutions for sodomy were almost nonexistent.The late nineteenth and early twentieth centuries reversed such tolerance, however, as charismatic spiritual leaders and barnstorming politicians rejected the values of our nation’s founders. Spurred on by Anthony Comstock, America’s most feared enforcer of morality, new laws were enacted banning pornography, contraception, and abortion, with Comstock proposing that the word “unclean” be branded on the foreheads of homosexuals. Women increasingly lost control of their bodies, and birth control advocates, like Margaret Sanger, were imprisoned for advocating their beliefs. In this new world, abortions were for the first time relegated to dank and dangerous back rooms.The twentieth century gradually saw the emergence of bitter divisions over issues of sexual “morality” and sexual freedom. Fiercely determined organizations and individuals on both the right and the left wrestled in the domains of politics, religion, public opinion, and the courts to win over the soul of the nation. With its stirring portrayals of Supreme Court justices, Sex and the Constitution reads like a dramatic gazette of the critical cases they decided, ranging from Griswold v. Connecticut (contraception), to Roe v. Wade (abortion), to Obergefell v. Hodges (gay marriage), with Stone providing vivid historical context to the decisions that have come to define who we are as a nation.Now, though, after the 2016 presidential election, we seem to have taken a huge step backward, with the progress of the last half century suddenly imperiled. No one can predict the extent to which constitutional decisions safeguarding our personal freedoms might soon be eroded, but Sex and the Constitution is more vital now than ever before.

    This cannot be simply explained by economic factors, with poorer women lacking resources or access to care. Even professional, middle-class black women are at a much higher risk of premature birth than low-income white women in the United States. D�na-Ain Davis looks into this phenomenon, placing racial differences in birth outcomes into a historical context, revealing that ideas about reproduction and race today have been influenced by the legacy of ideas which developed during the era of slavery.While poor and low-income black women are often the "mascots" of premature birth outcomes, this book focuses on professional black women, who are just as likely to give birth prematurely. Drawing on an impressive array of interviews with nearly fifty mothers, fathers, neonatologists, nurses, midwives, and reproductive justice advocates, D�na-Ain Davis argues that events leading up to an infant's arrival in a neonatal intensive care unit (NICU), and the parents' experiences while they are in the NICU, reveal subtle but pernicious forms of racism that confound the perceived class dynamics that are frequently understood to be a central factor of premature birth.The book argues not only that medical racism persists and must be considered when examining adverse outcomes--as well as upsetting experiences for parents--but also that NICUs and life-saving technologies should not be the only strategies for improving the outcomes for black pregnant women and their babies. Davis makes the case for other avenues, such as community-based birthing projects, doulas, and midwives, that support women during pregnancy and labor are just as important and effective in avoiding premature births and mortality.

    Is this label accurate? What do South Africans think they know about rape? South Africa has a complex relationship with rape. Pumla Dineo Gqola unpacks this relationship by paying attention to patterns and trends of rape, asking what we can learn from famous cases and why South Africa is losing the battle against rape. Gqola looks at the 2006 rape trial of Jacob Zuma and what transpired in the trial itself, as well as trying to make sense of public responses to it. She interrogates feminist responses to the Anene Booysen case, amongst other high profile cases of gender-based violence. Rape: A South African Nightmare is a necessary book for various reasons. While volumes exist on rape in South Africa, much of this writing exists either in academic journals, activist publications or analysis pages of select print media. This is a conclusive book on rape in South Africa, illuminating aspects of South Africa's rape problem in South Africa, illuminating aspects of South Africa's rape problem and contributing to shifting the conversation forward. It is indebted to insights from available research, activism, the author's own immersion in Rape Crisis, the 1 in 9 Campaign and feminist scholarship. Analytically rigorous, it is intended for a general readership.

    Now the largest multiracial, grassroots, feminist organization in the United States, INCITE! boasts chapters in more than 20 cities. Color of Violence: The INCITE! Anthology presents the fierce and vital writing of 32 of these visionaries, who not only shift the focus from domestic violence and sexual assault, but also map innovative strategies of movement building and resistance used by women of color around the world. At a time of heightened state surveillance and repression of people of color, Color of Violence: The INCITE! Anthology is an essential intervention.

    Walters examines the difficulties and inequities that women still face, more than forty years after the new wave of 1960s feminism--difficulties, particularly, in combining domesticity, motherhood and work outside the home. How much have women's lives really changed? In the West, women still come up against the glass ceiling at work, with most earning considerably less than their male counterparts. What are we to make of the now commonplace insistence that feminism deprives men of their rights and dignities? And how does one tackle the issue of female emancipation in different cultural and economic environments--in, for example, Islam, Hinduism, the Middle East, Africa, and the Indian sub-continent?