Schools filled with black and brown students have become plantations of social control, where the policing of behavior trumps the expanding of minds. Radical teachers and organizers in American public schools must help young people fashion an insurgency. That means, at the very least, seeing each student’s rebellion not as violation, but as communication.Jay Gillen writes with passion and compassion about the daily lives of poor students trapped in institutions that dismiss and degrade them. In the spirit of Paulo Freire, and using the historical models of slave rebellions and Civil Rights struggles as guides, Gillen explains what sort of insurgency is needed and how to create it: the tools and techniques required to build social, intellectual, and political power.This poetic manifesto of revolutionary “educational reform” belongs in the pocket of anyone who currently works in, suffers through, or simply cares about public schooling in this country.Jay Gillen teaches English in a Baltimore public school and has worked with the Baltimore Algebra Project since 1995, building math literacy among youth of color and youth experiencing poverty in US public schools.Bob Moses is an educator and Civil Rights activist. He founded the Algebra Project in 1982.In Oakland, California on March 24, 2015 a fire destroyed the AK Press warehouse along with several other businesses. Please consider visiting the AK Press website to learn more about the fundraiser to help them and their neighbors.

    The book burst upon the scene in the early seventies, and was swiftly acknowledged as a pioneering and prophetic approach to theology which famously made an option for the poor, placing the exploited, the alienated, and the economically wretched at the centre of a programme where "the oppressed and maimed and blind and lame" were prioritized at the expense of those who either maintained the status quo or who abused the structures of power for their own ends. This powerful, compassionate and radical book attracted criticism for daring to mix politics and religion in so explicit a manner, but was also welcomed by those who had the capacity to see that its agenda was nothing more nor less than to give "good news to the poor", and redeem God's people from bondage.

    Successfully defended in 1969 as Deleuze's main thesis toward his Doctorat d'Etat at the Sorbonne, the work has been central in initiating the shift in French thought away from Hegel and Marx, towards Nietzsche and Freud. The text follows the development of two central concepts, those of pure difference and complex repetition. It shows how the two concepts are related - difference implying divergence and decentering, and repetition implying displacement and disguising. In its explication the work moves deftly between Hegel, Kierkegaard, Freud, Althusser, and Nietzsche to establish a fundamental critique of Western metaphysics. Difference and Repetition has become essential to the work of literary critics and philosophers alike, and this translation his been long awaited.

    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.

    It determines our status, and dictates how, where, and with whom we spend most of our time. It mediates our self-worth and molds our values. But are we hard-wired to work as hard as we do? Did our Stone Age ancestors also live to work and work to live? And what might a world where work plays a far less important role look like?To answer these questions, James Suzman charts a grand history of "work" from the origins of life on Earth to our ever more automated present, challenging some of our deepest assumptions about who we are. Drawing insights from anthropology, archaeology, evolutionary biology, zoology, physics, and economics, he shows that while we have evolved to find joy meaning and purpose in work, for most of human history our ancestors worked far less and thought very differently about work than we do now. He demonstrates how our contemporary culture of work has its roots in the agricultural revolution ten thousand years ago. Our sense of what it is to be human was transformed by the transition from foraging to food production, and, later, our migration to cities. Since then, our relationships with one another and with our environments, and even our sense of the passage of time, have not been the same.Arguing that we are in the midst of a similarly transformative point in history, Suzman shows how automation might revolutionize our relationship with work and in doing so usher in a more sustainable and equitable future for our world and ourselves.

    The Anthropology of Childhood provides the first comprehensive review of the literature on children from a distinctly anthropological perspective. Bringing together key evidence from cultural anthropology, history, and primate studies, it argues that our common understandings about children are narrowly culture-bound. Whereas dominant society views children as precious, innocent and preternaturally cute 'cherubs', Lancy introduces the reader to societies where children are viewed as unwanted, inconvenient 'changelings', or as desired but pragmatically commoditized 'chattels'. Looking in particular at family structure and reproduction, profiles of children's caretakers, their treatment at different ages, their play, work, schooling, and transition to adulthood, this volume provides a rich, interesting, and original portrait of children in past and contemporary cultures. A must-read for anyone interested in childhood.

    In her examination of the cultural forms to which these affects give rise, Sianne Ngai suggests that these minor and more politically ambiguous feelings become all the more suited for diagnosing the character of late modernity.Along with her inquiry into the aesthetics of unprestigious negative affects such as irritation, envy, and disgust, Ngai examines a racialized affect called “animatedness,” and a paradoxical synthesis of shock and boredom called “stuplimity.” She explores the politically equivocal work of these affective concepts in the cultural contexts where they seem most at stake, from academic feminist debates to the Harlem Renaissance, from late-twentieth-century American poetry to Hollywood film and network television. Through readings of Herman Melville, Nella Larsen, Sigmund Freud, Alfred Hitchcock, Gertrude Stein, Ralph Ellison, John Yau, and Bruce Andrews, among others, Ngai shows how art turns to ugly feelings as a site for interrogating its own suspended agency in the affirmative culture of a market society, where art is tolerated as essentially unthreatening.Ngai mobilizes the aesthetics of ugly feelings to investigate not only ideological and representational dilemmas in literature—with a particular focus on those inflected by gender and race—but also blind spots in contemporary literary and cultural criticism. Her work maps a major intersection of literary studies, media and cultural studies, feminist studies, and aesthetic theory.

    Blacks and whites from a variety of backgrounds speak candidly about their lives, their differences, and their battle for viable communities. "The sharpness of his observations and the simple clarity of his prose recommend his book far beyond an academic audience. Vivid, unflinching, finely observed, Streetwise is a powerful and intensely frightening picture of the inner city."—Tamar Jacoby, New York Times Book Review"The book is without peer in the urban sociology literature. . . . A first-rate piece of social science, and a very good read."—Glenn C. Loury, Washington Times

    He also tackles the complicated issue of identity and details recent efforts and successes in cultural preservation and language revitalization.A personal account from the state’s first female Indian lawyer, Margaret Treuer, tells her firsthand experience of much change in the community and looks ahead with renewed cultural strength and hope for the first people of Minnesota.Anton Treuer is professor of Ojibwe at Bemidji State University and editor of Living Our Language: Ojibwe Tales and Oral Histories, Aaniin Ekidong: Ojibwe Vocabulary Project, Omaa Akiing, and Oshkaabewis Native Journal, the only academic journal of the Ojibwe language.

    Examining a series of El Niño-induced droughts and the famines that they spawned around the globe in the last third of the nineteenth century, Mike Davis discloses the intimate, baleful relationship between imperial arrogance and natural incident that combined to produce some of the worst tragedies in human history and to sow the seeds of underdevelopment in what later became known as the Third World.

    While conducting research among these Muedans, anthropologist Harry G. West made a revealing discovery—for many of them, West’s efforts to elaborate an ethnographic vision of their world was itself a form of sorcery. In Ethnographic Sorcery, West explores the fascinating issues provoked by this equation.A key theme of West’s research into sorcery is that one sorcerer’s claims can be challenged or reversed by other sorcerers. After West’s attempt to construct a metaphorical interpretation of Muedan assertions that the lions prowling their villages are fabricated by sorcerers is disputed by his Muedan research collaborators, West realized that ethnography and sorcery indeed have much in common. Rather than abandoning ethnography, West draws inspiration from this connection, arguing that anthropologists, along with the people they study, can scarcely avoid interpreting the world they inhabit, and that we are all, inescapably, ethnographic sorcerers.

    More than thirty percent of South Africa's population receive such payments, even as pundits elsewhere proclaim the neoliberal death of the welfare state. These programs' successes at reducing poverty under conditions of mass unemployment, Ferguson argues, provide an opportunity for rethinking contemporary capitalism and for developing new forms of political mobilization. Interested in an emerging "politics of distribution," Ferguson shows how new demands for direct income payments (including so-called "basic income") require us to reexamine the relation between production and distribution, and to ask new questions about markets, livelihoods, labor, and the future of progressive politics.

    This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding. Essential, and still eye-opening, Orientalism remains one of the most important books written about our divided world.

    Seven years later, The Invisible Committee follows up their premonitory manifesto with a new book, To Our Friends.From The Invisible Committee:In 2007 we published The Coming Insurrection in France. It must be acknowledged that a number of assertions by the Invisible Committee have since been confirmed, starting with the first and most essential: the sensational return of the insurrectionary phenomenon. Who would have bet a kopeck, seven years ago, on the overthrow of Ben Ali or Mubarak through street action, on the revolt of young people in Quebec, on the political awakening of Brazil, on the fires set French-style in the English or Swedish banlieues , on the creation of an insurrectionary commune in the very heart of Istanbul, on a movement of plaza occupations in the United States, or on the rebellion that spread throughout Greece in December of 2008?During the seven years that separate The Coming Insurrection from To Our Friends , the agents of the Invisible Committee have continued to fight, to organize, to transport themselves to the four corners of the world, to wherever the fires were lit, and to debate with comrades of every tendency and every country. Thus To Our Friends is written at the experiential level, in connection with that general movement. Its words issue from the turmoil and are addressed to those who still believe sufficiently in life to fight as a consequence.To Our Friends is a report on the state of the world and of the movement, a piece of writing that's essentially strategic and openly partisan. Its political ambition is immodest: to produce a shared understanding of the epoch, in spite of the extreme confusion of the present.

    The beginning of the twenty-first century has rudely disposed of such ideas--most obviously through 9/11and its aftermath. But just as damaging has been the rise in the West of a belief that a single model of political behaviour will become a worldwide norm and that, if necessary, it will be enforced at gunpoint. In "Black Mass," celebrated philosopher and critic John Gray explains how utopian ideals have taken on a dangerous significance in the hands of right-wing conservatives and religious zealots. He charts the history of utopianism, from the Reformation through the French Revolution and into the present. And most urgently, he describes how utopian politics have moved from the extremes of the political spectrum into mainstream politics, dominating the administrations of both George W. Bush and Tony Blair, and indeed coming to define the political centre. Far from having shaken off discredited ideology, Gray suggests, we are more than ever in its clutches."Black Mass "is a truly frightening and challenging work by one of Britain's leading political thinkers. John Gray is the author of many critically acclaimed books, including "Straw Dogs "and "Al Qaeda and What It Means to Be Modern." A regular contributor to "The New York Review of Books," he is a professor of European thought at the London School of Economics.