The Professional Guinea Pig documents the emergence of the professional research subject in Phase I clinical trials testing the safety of drugs in development. Until the mid-1970s Phase I trials were conducted on prisoners. After that practice was outlawed, the pharmaceutical industry needed a replacement population and began to aggressively recruit healthy, paid subjects, some of whom came to depend on the income, earning their living by continuously taking part in these trials. Drawing on ethnographic research among self-identified “professional guinea pigs” in Philadelphia, Roberto Abadie examines their experiences and views on the conduct of the trials and the risks they assume by participating. Some of the research subjects he met had taken part in more than eighty Phase I trials. While the professional guinea pigs tended to believe that most clinical trials pose only a moderate health risk, Abadie contends that the hazards presented by continuous participation, such as exposure to potentially dangerous drug interactions, are discounted or ignored by research subjects in need of money. The risks to professional guinea pigs are also disregarded by the pharmaceutical industry, which has become dependent on the routine participation of experienced research subjects. Arguing that financial incentives compromise the ethical imperative for informed consent to be freely given by clinical-trials subjects, Abadie confirms the need to reform policies regulating the participation of paid subjects in Phase I clinical trials.

In Against the Closet, Aliyyah I. Abdur-Rahman interrogates and challenges cultural theorists' interpretations of sexual transgression in African American literature. She argues that, from the mid-nineteenth century through the twentieth, black writers used depictions of erotic transgression to contest popular theories of identity, pathology, national belonging, and racial difference in American culture. Connecting metaphors of sexual transgression to specific historical periods, Abdur-Rahman explains how tropes such as sadomasochism and incest illuminated the psychodynamics of particular racial injuries and suggested forms of social repair and political redress from the time of slavery, through post-Reconstruction and the civil rights and black power movements, to the late twentieth century.

Abdur-Rahman brings black feminist, psychoanalytic, critical race, and poststructuralist theories to bear on literary genres from slave narratives to science fiction. Analyzing works by African American writers, including Frederick Douglass, Pauline Hopkins, Harriet Jacobs, James Baldwin, and Octavia Butler, she shows how literary representations of transgressive sexuality expressed the longings of African Americans for individual and collective freedom. Abdur-Rahman contends that those representations were fundamental to the development of African American forms of literary expression and modes of political intervention and cultural self-fashioning.

The majority of the 30,000-plus undergraduates at the University of Illinois, Urbana-Champaign—including the large population of Korean American students—come from nearby metropolitan Chicago. Among the campus’s largest non-white ethnicities, Korean American students arrive at college hoping to realize the liberal ideals of the modern American university, in which individuals can exit their comfort zones to realize their full potential regardless of race, nation, or religion. However, these ideals are compromised by their experiences of racial segregation and stereotypes, including images of instrumental striving that set Asian Americans apart. In The Intimate University, Nancy Abelmann explores the tensions between liberal ideals and the particularities of race, family, and community in the contemporary university.

Drawing on ten years of ethnographic research with Korean American students at the University of Illinois and closely following multiple generations of a single extended Korean American family in the Chicago metropolitan area, Abelmann investigates the complexity of racial politics at the American university today. Racially hyper-visible and invisible, Korean American students face particular challenges as they try to realize their college dreams against the subtle, day-to-day workings of race. They frequently encounter the accusation of racial self-segregation—a charge accentuated by the fact that many attend the same Evangelical Protestant church—even as they express the desire to distinguish themselves from their families and other Korean Americans. Abelmann concludes by examining the current state of the university, reflecting on how better to achieve the university’s liberal ideals despite its paradoxical celebration of diversity and relative silence on race.

This collection of essays by scholars from England, Germany, and the United States brings together important and innovative work on gender relations in German history from the early modern period to the 1950s. Offering fresh insights and challenging interpretations, the essays demonstrate how the norms of political, social, and sexual behavior for both sexes are the objects of regulation and control, and are matters of conflict, debate, and negotiation. A substantial introduction reviews the historiography relating the major themes of the collection.
Topics include childbirth, abortion, and the female body in early modern Germany; the roots of German feminism; gender, class, and medicine during World War I and during the Weimar republic; female homosexuality during the Nazi period; East and West German reconstruction following World War II and the formation of a gendered consumer culture.
This book will stimulate readers to think more deeply about the importance of gender in German history, and prove to be an invaluable resource for those interested in women’s studies and in German and European history.

Contributors. Lynn Abrams, Elizabeth Harvey, Dagmar Herzog, Kate Lacey, Katherine Pence, Ulinka Rublack, Claudia Schoppman, Regina Schulte, Cornelie Usborne, Heide Wunder

In The Making of a Human Bomb, Nasser Abufarha, a Palestinian anthropologist, explains the cultural logic underlying Palestinian martyrdom operations (suicide attacks) launched against Israel during the Al-Aqsa Intifada (2000–06). In so doing, he sheds much-needed light on how Palestinians have experienced and perceived the broader conflict. During the Intifada, many of the martyrdom operations against Israeli targets were initiated in the West Bank town of Jenin and surrounding villages. Abufarha was born and raised in Jenin. His personal connections to the area enabled him to conduct ethnographic research there during the Intifada, while he was a student at a U.S. university.

Abufarha draws on the life histories of martyrs, interviews he conducted with their families and members of the groups that sponsored their operations, and examinations of Palestinian literature, art, performance, news stories, and political commentaries. He also assesses data—about the bombers, targets, and fatalities caused—from more than two hundred martyrdom operations carried out by Palestinian groups between 2001 and 2004. Some involved the use of explosive belts or the detonation of cars; others entailed armed attacks against Israeli targets (military and civilian) undertaken with the intent of fighting until death. In addition, he scrutinized suicide attacks executed by Hamas and Islamic Jihad between 1994 and 2000. In his analysis of Palestinian political violence, Abufarha takes into account Palestinians’ understanding of the history of the conflict with Israel, the effects of containment on Palestinians’ everyday lives, the disillusionment created by the Oslo peace process, and reactions to specific forms of Israeli state violence. The Making of a Human Bomb illuminates the Palestinians’ perspective on the conflict with Israel and provides a model for ethnographers seeking to make sense of political violence.

In Screen Traffic, Charles R. Acland examines how, since the mid-1980s, the U.S. commercial movie business has altered conceptions of moviegoing both within the industry and among audiences. He shows how studios, in their increasing reliance on revenues from international audiences and from the ancillary markets of television, videotape, DVD, and pay-per-view, have cultivated an understanding of their commodities as mutating global products. Consequently, the cultural practice of moviegoing has changed significantly, as has the place of the cinema in relation to other sites of leisure.

Integrating film and cultural theory with close analysis of promotional materials, entertainment news, trade publications, and economic reports, Acland presents an array of evidence for the new understanding of movies and moviegoing that has developed within popular culture and the entertainment industry. In particular, he dissects a key development: the rise of the megaplex, characterized by large auditoriums, plentiful screens, and consumer activities other than film viewing. He traces its genesis from the re-entry of studios into the movie exhibition business in 1986 through 1998, when reports of the economic destabilization of exhibition began to surface, just as the rise of so-called e-cinema signaled another wave of change. Documenting the current tendency toward an accelerated cinema culture, one that appears to arrive simultaneously for everyone, everywhere, Screen Traffic unearths and critiques the corporate and cultural forces contributing to the “felt internationalism” of our global era.

Since the late 1950s, the idea that hidden, imperceptible messages could influence mass behavior has been debated, feared, and ridiculed. In Swift Viewing, Charles R. Acland reveals the secret story of subliminal influence, showing how an obscure concept from experimental psychology became a mainstream belief about our vulnerability to manipulation in an age of media clutter. He chronicles the enduring popularity of the dubious claims about subliminal influence, tracking their migration from nineteenth-century hypnotism to twentieth-century front-page news. His expansive history of popular concern about subliminal messages shows how the notion of “hidden persuaders” became a vernacular media critique, one reflecting anxiety about a rapidly expanding media environment. Through a deep archive of eclectic examples, including educational technology in the American classroom, mind-control tropes in science fiction, Marshall McLuhan’s media theories, and sensational claims in the late 1950s about subliminal advertising, Acland establishes the subliminal as both a product of and a balm for information overload.

By exploring the use of film in mid-twentieth-century institutions, including libraries, museums, classrooms, and professional organizations, the essays in Useful Cinema show how moving images became an ordinary feature of American life. In venues such as factories and community halls, people encountered industrial, educational, training, advertising, and other types of “useful cinema.” Screening these films transformed unlikely spaces, conveyed ideas, and produced subjects in the service of public and private aims. Such functional motion pictures helped to shape common sense about cinema’s place in contemporary life. Whether measured in terms of the number of films shown, the size of audiences, or the economic activity generated, the “non-theatrical sector” was a substantial and enduring parallel to the more spectacular realm of commercial film. In Useful Cinema, scholars examine organizations such as UNESCO, the YMCA, the Amateur Cinema League, and the Metropolitan Museum of Art. They also consider film exhibition sites in schools, businesses, and industries. As they expand understanding of this other American cinema, the contributors challenge preconceived notions about what cinema is.

Contributors. Charles R. Acland, Joseph Clark, Zoë Druick, Ronald Walter Greene, Alison Griffiths, Stephen Groening, Jennifer Horne, Kirsten Ostherr, Eric Smoodin, Charles Tepperman, Gregory A. Waller, Haidee Wasson. Michael Zryd

Animals and Women is a collection of pioneering essays that explores the theoretical connections between feminism and animal defense. Offering a feminist perspective on the status of animals, this unique volume argues persuasively that both the social construction and oppressions of women are inextricably connected to the ways in which we comprehend and abuse other species. Furthermore, it demonstrates that such a focus does not distract from the struggle for women’s rights, but rather contributes to it.

This wide-ranging multidisciplinary anthology presents original material from scholars in a variety of fields, as well as a rare, early article by Virginia Woolf. Exploring the leading edge of the species/gender boundary, it addresses such issues as the relationship between abortion rights and animal rights, the connection between woman-battering and animal abuse, and the speciesist basis for much sexist language. Also considered are the ways in which animals have been regarded by science, literature, and the environmentalist movement. A striking meditation on women and wolves is presented, as is an examination of sexual harassment and the taxonomy of hunters and hunting. Finally, this compelling collection suggests that the subordination and degradation of women is a prototype for other forms of abuse, and that to deny this connection is to participate in the continued mistreatment of animals and women.

During his years of leadership in the Soviet Union, Mikhail Gorbachev initiated revolutionary changes in that country's foreign and domestic policies. A Foreign Policy in Transition charts the changing Soviet policies toward Central America and the Caribbean during the Gorbachev years, examines the effects of these policies on individual countries, and looks to the role that Russia and the other Soviet-successor states will play in this region in the 1990s.
Jan S. Adams analyzes the factors shaping Gorbachev's foreign policy in Central America by surveying Soviet political views old and new, by describing Gorbachev's bold restructuring of the Soviet foreign policy establishment, and by assessing the implications of his policy of perestroika. A series of country studies demonstrates how changes in Soviet policies and domestic and economic circumstances contributed to significant shifts in the internal conditions and external relations of the Central American and Caribbean nations. Adams discusses in detail such topics as the reduction of Soviet military and economic aid to the region and pressures exerted by Moscow on client states to effect the settlement of regional conflicts by political rather than military means.
The author concludes by speculating about which trends in foreign policy by Russia and other Soviet-successor states toward Central America and the Caribbean may persist in the post-Soviet period, discussing as the implications of these changes for future U.S. policy in the region.

A state-of-the-field survey of historical sociology, Remaking Modernity assesses the field’s past accomplishments and peers into the future, envisioning changes to come. The seventeen essays in this collection reveal the potential of historical sociology to transform understandings of social and cultural change. The volume captures an exciting new conversation among historical sociologists that brings a wider interdisciplinary project to bear on the problems and prospects of modernity.

The contributors represent a wide variety of theoretical orientations and a broad spectrum of understandings of what constitutes historical sociology. They address such topics as religion, war, citizenship, markets, professions, gender and welfare, colonialism, ethnicity, bureaucracy, revolutions, collective action, and the modernist social sciences themselves. Remaking Modernity includes a significant introduction in which the editors consider prior orientations in historical sociology in order to analyze the field’s resurgence. They show how current research is building on and challenging previous work through attention to institutionalism, rational choice, the cultural turn, feminist theories and approaches, and colonialism and the racial formations of empire.

Contributors
Julia Adams
Justin Baer
Richard Biernacki
Bruce Carruthers
Elisabeth Clemens
Rebecca Jean Emigh
Russell Faeges
Philip Gorski
Roger Gould
Meyer Kestnbaum
Edgar Kiser
Ming-Cheng Lo
Zine Magubane
Ann Shola Orloff
Nader Sohrabi
Margaret Somers
Lyn Spillman
George Steinmetz

Laura L. Adams offers unique insight into nation building in Central Asia during the post-Soviet era through an exploration of Uzbekistan’s production of national culture in the 1990s. As she explains, after independence the Uzbek government maintained a monopoly over ideology, exploiting the remaining Soviet institutional and cultural legacies. The state expressed national identity through tightly controlled mass spectacles, including theatrical and musical performances. Adams focuses on these events, particularly the massive outdoor concerts the government staged on the two biggest national holidays, Navro’z, the spring equinox celebration, and Independence Day. Her analysis of the content, form, and production of these ceremonies shows how Uzbekistan’s cultural and political elites engaged in a highly directed, largely successful program of nation building through culture.

Adams draws on her observations and interviews conducted with artists, intellectuals, and bureaucrats involved in the production of Uzbekistan’s national culture. These elites used globalized cultural forms such as Olympics-style spectacle to showcase local, national, and international aspects of official culture. While these state-sponsored extravaganzas were intended to be displays of Uzbekistan’s ethnic and civic national identity, Adams found that cultural renewal in the decade after Uzbekistan’s independence was not so much a rejection of Soviet power as it was a re-appropriation of Soviet methods of control and ideas about culture. The public sphere became more restricted than it had been in Soviet times, even as Soviet-era ideas about ethnic and national identity paved the way for Uzbekistan to join a more open global community.

Approached as a wellspring of cultural authenticity and historical exceptionality, New Orleans appears in opposition to a nation perpetually driven by progress. Remaking New Orleans shows how this narrative is rooted in a romantic cultural tradition, continuously repackaged through the twin engines of tourism and economic development, and supported by research that has isolated the city from comparison and left unquestioned its entrenched inequality. Working against this feedback loop, the contributors place New Orleans at the forefront of national patterns of urban planning, place-branding, structural inequality, and racialization. Nontraditional sites like professional wrestling matches, middle-class black suburbs, and Vietnamese gardens take precedence over clichéd renderings of Creole cuisine, voodoo queens, and hot jazz. Covering the city's founding through its present and highlighting changing political and social formations, this volume remakes New Orleans as a rich site for understanding the quintessential concerns of American cities.

Contributors. Thomas Jessen Adams, Vincanne Adams, Vern Baxter, Maria Celeste Casati Allegretti, Shannon Lee Dawdy, Rien Fertel, Megan French-Marcelin, Cedric G. Johnson, Alecia P. Long, Vicki Mayer, Toby Miller, Sue Mobley, Marguerite Nguyen, Aaron Nyerges, Adolph Reed Jr., Helen A. Regis, Matt Sakakeeny, Heidi Schmalbach, Felipe Smith, Bryan Wagner

Markets of Sorrow, Labors of Faith is an ethnographic account of long-term recovery in post-Katrina New Orleans. It is also a sobering exploration of the privatization of vital social services under market-driven governance. In the wake of Hurricane Katrina, public agencies subcontracted disaster relief to private companies that turned the humanitarian work of recovery into lucrative business. These enterprises profited from the very suffering that they failed to ameliorate, producing a second-order disaster that exacerbated inequalities based on race and class and leaving residents to rebuild almost entirely on their own.

Filled with the often desperate voices of residents who returned to New Orleans, Markets of Sorrow, Labors of Faith describes the human toll of disaster capitalism and the affect economy it has produced. While for-profit companies delayed delivery of federal resources to returning residents, faith-based and nonprofit groups stepped in to rebuild, compelled by the moral pull of charity and the emotional rewards of volunteer labor. Adams traces the success of charity efforts, even while noting an irony of neoliberalism, which encourages the very same for-profit companies to exploit these charities as another market opportunity. In so doing, the companies profit not once but twice on disaster.

This volume's contributors evaluate the accomplishments, limits, and consequences of using quantitative metrics in global health. Whether analyzing maternal mortality rates, the relationships between political goals and metrics data, or the links between health outcomes and a program's fiscal support, the contributors question the ability of metrics to solve global health problems. They capture a moment when global health scholars and practitioners must evaluate the potential effectiveness and pitfalls of different metrics—even as they remain elusive and problematic.
 

Contributors. Vincanne Adams, Susan Erikson, Molly Hales, Pierre Minn, Adeola Oni-Orisan, Carolyn Smith-Morris, Marlee Tichenor, Lily Walkover, Claire L. Wendland

Tiki torches, cocktails, la dolce vita, and the music that popularized them—Mondo Exotica offers a behind-the-scenes look at the sounds and obsessions of the Space Age and Cold War period as well as the renewed interest in them evident in contemporary music and design. The music journalist and radio host Francesco Adinolfi provides extraordinary detail about artists, songs, albums, and soundtracks, while also presenting an incisive analysis of the ethnic and cultural stereotypes embodied in exotica and related genres. In this encyclopedic account of films, books, TV programs, mixed drinks, and above all music, he balances a respect for exotica’s artistic innovations with a critical assessment of what its popularity says about postwar society in the United States and Europe, and what its revival implies today.

Adinolfi interviewed a number of exotica greats, and Mondo Exotica incorporates material from his interviews with Martin Denny, Esquivel, the Italian film composers Piero Piccioni and Piero Umiliani, and others. It begins with an extended look at the postwar popularity of exotica in the United States. Adinolfi describes how American bachelors and suburbanites embraced the Polynesian god Tiki as a symbol of escape and sexual liberation; how Les Baxter’s album Ritual of the Savage (1951) ushered in the exotica music craze; and how Martin Denny’s Exotica built on that craze, hitting number one in 1957. Adinolfi chronicles the popularity of performers from Yma Sumac, “the Peruvian Nightingale,” to Esquivel, who was described by Variety as “the Mexican Duke Ellington,” to the chanteuses Eartha Kitt, Julie London, and Ann-Margret. He explores exotica’s many sub-genres, including mood music, crime jazz, and spy music. Turning to Italy, he reconstructs the postwar years of la dolce vita, explaining how budget spy films, spaghetti westerns, soft-core porn movies, and other genres demonstrated an attraction to the foreign. Mondo Exotica includes a discography of albums, compilations, and remixes.

Libby Adler offers a comprehensive critique of the mainstream LGBT legal agenda in the United States, showing how LGBT equal rights discourse drives legal advocates toward a narrow array of reform objectives that do little to help the lives of the most marginalized members of the LGBT community.

The Pre-Occupation of Postcolonial Studies contains essays by both leading figures and younger scholars engaged in the field of postcolonial studies. In this state-of-the-field reader, editors Fawzia Afzal-Khan and Kalpana Seshadri-Crooks have created a dynamic forum for contributors from a variety of theoretical and disciplinary vantage points to question both the limits and the limitations of postcolonial thought.
Since it burst on the academic scene as the “hot” new disciplinary field during the final decade of the twentieth century, postcolonial studies has faced criticism from those who question its “troubling” trajectories, its sometimes suspect epistemological and pedagogical methods, and its relatively narrow focus. With diverse essays that emerge from such disciplines as South Asian, Latin American, Arab, and Jewish studies, this volume responds to skeptics and adherers alike, addressing not only the broad theoretical issues at stake within the field but also the position of the field itself within the academy, as well as its relationship to modern, postmodern, and Marxist discourses. Contributors offer critiques on ahistorical and universalizing tendencies in postcolonial work and confront the need for scholars to attend to issues of class, ideology, and the effects of neocolonial practices. Seeking to broaden the field’s traditionally literary spectrum of methodologies, these essayists take up large thematic issues to examine specific sites of colonial activities with all of their historical, political, and cultural significance. Closing the volume is an insightful interview with Homi Bhabha, in which he discusses postcolonial studies in the context of contemporary cultural politics and theory.
The Pre-Occupation of Postcolonial Studies not only offers an overview of the discipline but also pushes and pulls at the edges of postcolonial studies, offering a comprehensive view of the field’s diversity of thought and envisioning clear pathways for its future.

Contributors. Fawzia Afzal-Khan, Ali Behdad, Homi Bhabha, Daniel Boyarin, Neil Larsen, Saree Makdisi, Joseph Massad, Walter Mignolo, Hamid Naficy, Ngugi Wa Thingo, Timothy B. Powell, R. Radhakrishnan, Bruce Robbins, Kalpana Seshadri-Crooks, Ella Shohat, Rajeswari Sunder Rajan

The Kashmir conflict, the ongoing border dispute between India and Pakistan, has sparked four wars and cost thousands of lives. In this innovative ethnography, Ravina Aggarwal moves beyond conventional understandings of the conflict—which tend to emphasize geopolitical security concerns and religious essentialisms—to consider how it is experienced by those living in the border zones along the Line of Control, the 435-mile boundary separating India from Pakistan. She focuses on Ladakh, the largest region in northern India’s State of Jammu and Kashmir. Located high in the Himalayan and Korakoram ranges, Ladakh borders Pakistan to the west and Tibet to the east. Revealing how the shadow of war affects the lives of Buddhist and Muslim communities in Ladakh, Beyond Lines of Control is an impassioned call for the inclusion of the region’s cultural history and politics in discussions about the status of Kashmir.

Aggarwal brings the insights of performance studies and the growing field of the anthropology of international borders to bear on her extensive fieldwork in Ladakh. She examines how social and religious boundaries are created on the Ladakhi frontier, how they are influenced by directives of the nation-state, and how they are shaped into political struggles for regional control that are legitimized through discourses of religious purity, patriotism, and development. She demonstrates in lively detail the ways that these struggles are enacted in particular cultural performances such as national holidays, festivals, rites of passage ceremonies, films, and archery games. By placing cultural performances and political movements in Ladakh center stage, Aggarwal rewrites the standard plot of nation and border along the Line of Control.

In Kumaon in northern India, villagers set hundreds of forest fires in the early 1920s, protesting the colonial British state’s regulations to protect the environment. Yet by the 1990s, they had begun to conserve their forests carefully. In his innovative historical and political study, Arun Agrawal analyzes this striking transformation. He describes and explains the emergence of environmental identities and changes in state-locality relations and shows how the two are related. In so doing, he demonstrates that scholarship on common property, political ecology, and feminist environmentalism can be combined—in an approach he calls environmentality—to better understand changes in conservation efforts. Such an understanding is relevant far beyond Kumaon: local populations in more than fifty countries are engaged in similar efforts to protect their environmental resources.

Agrawal brings environment and development studies, new institutional economics, and Foucauldian theories of power and subjectivity to bear on his ethnographical and historical research. He visited nearly forty villages in Kumaon, where he assessed the state of village forests, interviewed hundreds of Kumaonis, and examined local records. Drawing on his extensive fieldwork and archival research, he shows how decentralization strategies change relations between states and localities, community decision makers and common residents, and individuals and the environment. In exploring these changes and their significance, Agrawal establishes that theories of environmental politics are enriched by attention to the interconnections between power, knowledge, institutions, and subjectivities.

Social scientists theorizing about political economy and the allocation of resources have usually omitted migrant communities from their studies. In Greener Pastures Arun Agrawal uses the story of the Raikas, a little-known group of migrant shepherds in western India, to reexamine current scholarship on markets and exchange, local and state politics, and community and hierarchy. The Raikas are virtually invisible in the regions through which they travel, as well as to the wider Indian society, yet they must operate as part of these larger spheres for their economic survival.

Agrawal analyzes the institutions developed by the shepherds to solve livelihood problems. First, by focusing on the relations of the shepherds with their landholder neighbors, he explains why the shepherds migrate. He shows that struggles between these two groups led to a sociopolitical squeeze on the access of shepherds to the fodder resources they need to feed their sheep. Then, in an examination of why the shepherds migrate in groups, he demonstrates how their migratory lives depend on market exchanges and points to the social and political forces that influence prices and determine profits. Finally, he looks at decision-making processes such as division of labor and the delegation of power. Politics is ubiquitous in the interactions of the shepherds with their neighbors and with state officials, in their exchanges in markets and with farmers, and in their internal relations as a community.

Interspersing the words of the Raikas themselves with a sophisticated deployment of political theory, Agrawal has produced a volume that will interest scholars in a broad range of academic disciplines, including Asian studies, political science, human ecology, anthropology, comparative politics, rural sociology, and environmental studies and policy.

Agrarian Environments questions the dichotomies that have structured earlier analyses of environmental processes in India and offers a new way of looking at the relationship between agrarian transformation and environmental change. The contributors claim that attempts to explain environmental conflicts in terms of the local versus the global, indigenous versus outsiders, women versus men, or the community versus the market or state obscure vital dynamics of mobilization and organization that critically influence thought and policy.
Editors Arun Agrawal and K. Sivaramakrishnan claim that rural social change in India cannot be understood without exploring how environmental changes articulate major aspects of agrarian transformations—technological, cultural, and political—in the last two centuries. In order to examine these issues, they have reached beyond the confines of single disciplinary allegiances or methodological loyalties to bring together anthropologists, historians, political scientists, geographers, and environmental scientists who are significantly informed by interdisciplinary research. Drawing on extensive field and archival research, the contributors demonstrate the powerful political implications of blurring the boundaries between dichotomous cultural representations, combine conceptual analyses with specific case studies, and look at why competing powers chose to emphasize particular representations of land use or social relations. By providing a more textured analysis of how categories emerge and change, this work offers the possibility of creating crucial alliances across populations that have historically been assumed to lack mutual goals.
Agrarian Environments will be valuable to those in political science, Asian studies, and environmental studies.

Contributors. Arun Agrawal, Mark Baker, Molly Chattopadhyaya, Vinay Gidwani, Sumit Guha, Shubhra Gururani, Cecile Jackson, David Ludden, Haripriya Rangan, Paul Robbins, Vasant Saberwal, James C. Scott, K. Sivaramakrishnan, Ajay Skaria, Jennifer Springer, Darren Zook

The Criminals of Lima and Their Worlds is the first major historical study of the creation and development of the prison system in Peru. Carlos Aguirre examines the evolution of prisons for male criminals in Lima from the conception—in the early 1850s—of the initial plans to build penitentiaries through the early-twentieth-century prison reforms undertaken as part of President Augusto Leguia’s attempts to modernize and expand the Peruvian state. Aguirre reconstructs the social, cultural, and doctrinal influences that determined how lawbreakers were treated, how programs of prison reform fared, and how inmates experienced incarceration. He argues that the Peruvian prisons were primarily used not to combat crime or to rehabilitate allegedly deviant individuals, but rather to help reproduce and maintain an essentially unjust social order. In this sense, he finds that the prison system embodied the contradictory and exclusionary nature of modernization in Peru.

Drawing on a large collection of prison and administrative records archived at Peru’s Ministry of Justice, Aguirre offers a detailed account of the daily lives of men incarcerated in Lima’s jails. In showing the extent to which the prisoners actively sought to influence prison life, he reveals the dynamic between prisoners and guards as a process of negotiation, accommodation, and resistance. He describes how police and the Peruvian state defined criminality and how their efforts to base a prison system on the latest scientific theories—imported from Europe and the United States—foundered on the shoals of financial constraints, administrative incompetence, corruption, and widespread public indifference. Locating his findings within the political and social mores of Lima society, Aguirre reflects on the connections between punishment, modernization, and authoritarian traditions in Peru.

Covering more than 500 years of history, culture, and politics, The Lima Reader seeks to capture the many worlds and many peoples of Peru’s capital city, featuring a selection of primary sources that consider the social tensions and cultural heritages of the “City of Kings.”

Why are domestic workers converting to Islam in the Arabian Peninsula and Persian Gulf region? In Everyday Conversions Attiya Ahmad presents us with an original analysis of this phenomenon. Using extensive fieldwork conducted among South Asian migrant women in Kuwait, Ahmad argues domestic workers’ Muslim belonging emerges from their work in Kuwaiti households as they develop Islamic piety in relation—but not opposition—to their existing religious practices, family ties, and ethnic and national belonging. Their conversion is less a clean break from their preexisting lives than it is a refashioning in response to their everyday experiences. In examining the connections between migration, labor, gender, and Islam, Ahmad complicates conventional understandings of the dynamics of religious conversion and the feminization of transnational labor migration while proposing the concept of everyday conversion as a way to think more broadly about emergent forms of subjectivity, affinity, and belonging.

In Living a Feminist Life Sara Ahmed shows how feminist theory is generated from everyday life and the ordinary experiences of being a feminist at home and at work. Building on legacies of feminist of color scholarship in particular, Ahmed offers a poetic and personal meditation on how feminists become estranged from worlds they critique—often by naming and calling attention to problems—and how feminists learn about worlds from their efforts to transform them. Ahmed also provides her most sustained commentary on the figure of the feminist killjoy introduced in her earlier work while showing how feminists create inventive solutions—such as forming support systems—to survive the shattering experiences of facing the walls of racism and sexism. The killjoy survival kit and killjoy manifesto, with which the book concludes, supply practical tools for how to live a feminist life, thereby strengthening the ties between the inventive creation of feminist theory and living a life that sustains it.

What does diversity do? What are we doing when we use the language of diversity? Sara Ahmed offers an account of the diversity world based on interviews with diversity practitioners in higher education, as well as her own experience of doing diversity work. Diversity is an ordinary, even unremarkable, feature of institutional life. Yet diversity practitioners often experience institutions as resistant to their work, as captured through their use of the metaphor of the "brick wall." On Being Included offers an explanation of this apparent paradox. It explores the gap between symbolic commitments to diversity and the experience of those who embody diversity. Commitments to diversity are understood as "non-performatives" that do not bring about what they name. The book provides an account of institutional whiteness and shows how racism can be obscured by the institutionalization of diversity. Diversity is used as evidence that institutions do not have a problem with racism. On Being Included offers a critique of what happens when diversity is offered as a solution. It also shows how diversity workers generate knowledge of institutions in attempting to transform them.

The Promise of Happiness is a provocative cultural critique of the imperative to be happy. It asks what follows when we make our desires and even our own happiness conditional on the happiness of others: “I just want you to be happy”; “I’m happy if you’re happy.” Combining philosophy and feminist cultural studies, Sara Ahmed reveals the affective and moral work performed by the “happiness duty,” the expectation that we will be made happy by taking part in that which is deemed good, and that by being happy ourselves, we will make others happy. Ahmed maintains that happiness is a promise that directs us toward certain life choices and away from others. Happiness is promised to those willing to live their lives in the right way.

Ahmed draws on the intellectual history of happiness, from classical accounts of ethics as the good life, through seventeenth-century writings on affect and the passions, eighteenth-century debates on virtue and education, and nineteenth-century utilitarianism. She engages with feminist, antiracist, and queer critics who have shown how happiness is used to justify social oppression, and how challenging oppression causes unhappiness. Reading novels and films including Mrs. Dalloway, The Well of Loneliness, Bend It Like Beckham, and Children of Men, Ahmed considers the plight of the figures who challenge and are challenged by the attribution of happiness to particular objects or social ideals: the feminist killjoy, the unhappy queer, the angry black woman, and the melancholic migrant. Through her readings she raises critical questions about the moral order imposed by the injunction to be happy.

In this groundbreaking work, Sara Ahmed demonstrates how queer studies can put phenomenology to productive use. Focusing on the “orientation” aspect of “sexual orientation” and the “orient” in “orientalism,” Ahmed examines what it means for bodies to be situated in space and time. Bodies take shape as they move through the world directing themselves toward or away from objects and others. Being “orientated” means feeling at home, knowing where one stands, or having certain objects within reach. Orientations affect what is proximate to the body or what can be reached. A queer phenomenology, Ahmed contends, reveals how social relations are arranged spatially, how queerness disrupts and reorders these relations by not following the accepted paths, and how a politics of disorientation puts other objects within reach, those that might, at first glance, seem awry.

Ahmed proposes that a queer phenomenology might investigate not only how the concept of orientation is informed by phenomenology but also the orientation of phenomenology itself. Thus she reflects on the significance of the objects that appear—and those that do not—as signs of orientation in classic phenomenological texts such as Husserl’s Ideas. In developing a queer model of orientations, she combines readings of phenomenological texts—by Husserl, Heidegger, Merleau-Ponty, and Fanon—with insights drawn from queer studies, feminist theory, critical race theory, Marxism, and psychoanalysis. Queer Phenomenology points queer theory in bold new directions.

In Willful Subjects Sara Ahmed explores willfulness as a charge often made by some against others. One history of will is a history of attempts to eliminate willfulness from the will. Delving into philosophical and literary texts, Ahmed examines the relation between will and willfulness, ill will and good will, and the particular will and general will. Her reflections shed light on how will is embedded in a political and cultural landscape, how it is embodied, and how will and willfulness are socially mediated. Attentive to the wayward, the wandering, and the deviant, Ahmed considers how willfulness is taken up by those who have received its charge. Grounded in feminist, queer, and antiracist politics, her sui generis analysis of the willful subject, the figure who wills wrongly or wills too much, suggests that willfulness might be required to recover from the attempt at its elimination.

In Slavery Unseen, Lamonte Aidoo upends the narrative of Brazil as a racial democracy, showing how the myth of racial democracy elides the history of sexual violence, patriarchal terror, and exploitation of slaves. Drawing on sources ranging from inquisition trial documents to travel accounts and literature, Aidoo demonstrates how interracial and same-sex sexual violence operated as a key mechanism of the production and perpetuation of slavery as well as racial and gender inequality. The myth of racial democracy, Aidoo contends, does not stem from or reflect racial progress; rather, it is an antiblack apparatus that upholds and protects the heteronormative white patriarchy throughout Brazil's past and on into the present.

Co-authored by Russian, Ukrainian, and American critics, Dialogues/Dialogi is the first fully collaborative and comparative study of American and (ex)Soviet women writers. Truly a dialogue, the book juxtaposes fiction by American and Soviet women from the 1960s to the present to reveal their similarities and differences and to show how questions of gender, race, and ethnicity are enacted in the societies and psyches each text represents. Begun in the early days of glasnost and completed in 1992, the book conveys the spirit and excitement of an unprecedented critical conversation conducted during a time of historic transformation.
Dialogues/Dialogi pairs stories by Tillie Olsen, Toni Cade Bambara, Jayne Anne Phillips, and Leslie Marmon Silko (reprinted here in full) with Russian stories by I. Grekova, Liudmila Petrushevskaya, Elena Makarova, and Anna Nerkagi, many of them appearing here for the first time in English. Exquisite in their stylistic and thematic variety, suggestive of the range of women's experience and fiction in both countries, each story is the subject of paired interpretive essays by an American and an (ex)Soviet critic from among the book's authors.
A colloquy of diverse voices speaking together in multiple, mutually illuminating exchanges, Dialogues/Dialogi testifies to the possibility of evolving relationships among women across borders once considered impassable.

The first famous transgender person in the United States, Christine Jorgensen, traveled to Denmark for gender reassignment surgery in 1952. Jorgensen became famous during the ascent of postwar dreams about the possibilities for technology to transform humanity and the world. In Mobile Subjects Aren Z. Aizura examines transgender narratives within global health and tourism economies from 1952 to the present. Drawing on an archive of trans memoirs and documentaries as well as ethnographic fieldwork with trans people obtaining gender reassignment surgery in Thailand, Aizura maps the uneven use of medical protocols to show how national and regional health care systems and labor economies contribute to and limit transnational mobility. Aizura positions transgender travel as a form of biomedical tourism, examining how understandings of race, gender, and aesthetics shape global cosmetic surgery cultures and how economic and racially stratified marketing and care work create the ideal transgender subject as an implicitly white, global citizen. In so doing, he shows how understandings of travel and mobility depend on the historical architectures of colonialism and contemporary patterns of global consumption and labor.

What is at stake in acknowledging transgender studies' Anglophone roots in the global North and West? What kinds of politics might emerge from challenging the assumption that biological sex—or the categories "man" and "woman"—is stable and self-evident across time, space, and culture? This collection asks how trans scholarship can decolonize, rather than reproduce, dominant imaginaries of sexuality and gender.
The issue highlights roadblocks as well as unexpected openings in the global circulation of trans politics and culture. A First Nations scholar recovers lost tribal knowledge of non-Eurocentric gender. A Thai trans filmmaker negotiates culturally incommensurable categories of self. Two contributors consider what is lost as the term transgender replaces local, vernacular categories of difference in India. A study of genderqueer childhood in Peru disrupts colonial ethnographer-informant roles, while another author critiques the colonialist ethnography on the sarimbavy, gender nonconforming categories of Madagascar. Another essay follows the global commodity chain of synthetic hormones to explore the biopolitics of transgender bodies and race. Finally, a roundtable discussion among a transnational panel of activists, culture makers, and scholars offers perspectives on decolonizing the transgender imaginary that range from the celebratory to the cynical.

In Architecture in Translation, Esra Akcan offers a way to understand the global circulation of culture that extends the notion of translation beyond language to visual fields. She shows how members of the ruling Kemalist elite in Turkey further aligned themselves with Europe by choosing German-speaking architects to oversee much of the design of modern cities. Focusing on the period from the 1920s through the 1950s, Akcan traces the geographical circulation of modern residential models, including the garden city—which emphasized green spaces separating low-density neighborhoods of houses surrounded by gardens—and mass housing built first for the working-class residents in industrial cities and, later, more broadly for mixed-income residents. She shows how the concept of translation—the process of change that occurs with transportation of people, ideas, technology, information, and images from one or more countries to another—allows for consideration of the sociopolitical context and agency of all parties in cultural exchanges. Moving beyond the indistinct concepts of hybrid and transculturation and avoiding passive metaphors such as import, influence, or transfer, translation offers a new approach relevant to many disciplines. Akcan advocates a commitment to a new culture of translatability from below for a truly cosmopolitan ethics in a globalizing world.

On the morning of February 6, 1999, Buenos Aires police officers shot and killed seventeen-year-old Víctor Manuel Vital, better known as Frente, while he was unarmed, hiding under a table, and trying to surrender. Widely known and respected throughout Buenos Aires's shantytowns for his success as a thief, commitment to a code of honor, and generosity to his community, Frente became a Robin Hood--style legend who, in death, was believed to have the power to make bullets swerve and save gang members from shrapnel. In Dance for Me When I Die—first published in Argentina in 2004 and appearing here in English for the first time—Cristian Alarcón tells the story and legacy of Frente's life and death in the context of the everyday experiences of love and survival, murder and addiction, and crime and courage of those living in the slums. Drawing on interviews with Frente's friends, family, and ex-girlfriends, as well as with local thieves and drug dealers, and having immersed himself in Frente's neighborhood for eighteen months, Alarcón captures the world of the urban poor in all of its complexity and humanity.

In New Science, New World Denise Albanese examines the discursive interconnections between two practices that emerged in the seventeenth century—modern science and colonialism. Drawing on the discourse analysis of Foucault, the ideology-critique of Marxist cultural studies, and de Certeau’s assertion that the modern world produces itself through alterity, she argues that the beginnings of colonialism are intertwined in complex fashion with the ways in which the literary became the exotic “other” and undervalued opposite of the scientific.
Albanese reads the inaugurators of the scientific revolution against the canonical authors of early modern literature, discussing Galileo’s Dialogue on the Two Chief World Systems and Bacon’s New Atlantis as well as Milton’s Paradise Lost and Shakespeare’s The Tempest. She examines how the newness or “novelty” of investigating nature is expressed through representations of the New World, including the native, the feminine, the body, and the heavens. “New” is therefore shown to be a double sign, referring both to the excitement associated with a knowledge oriented away from past practices, and to the oppression and domination typical of the colonialist enterprise. Exploring the connections between the New World and the New Science, and the simultaneously emerging patterns of thought and forms of writing characteristic of modernity, Albanese insists that science is at its inception a form of power-knowledge, and that the modern and postmodern division of “Two Cultures,” the literary and the scientific, has its antecedents in the early modern world.
New Science, New World makes an important contribution to feminist, new historicist, and cultural materialist debates about the extent to which the culture of seventeenth-century England is proto-modern. It will offer scholars and students from a wide range of fields a new critical model for historical practice.

Brazil's Northeast has traditionally been considered one of the country's poorest and most underdeveloped areas. In this impassioned work, the Brazilian historian Durval Muniz de Albuquerque Jr. investigates why Northeasterners are marginalized and stereotyped not only by inhabitants of other parts of Brazil but also by nordestinos themselves. His broader question though, is how "the Northeast" came into existence. Tracing the history of its invention, he finds that the idea of the Northeast was formed in the early twentieth century, when elites around Brazil became preoccupied with building a nation. Diverse phenomena—from drought policies to messianic movements, banditry to new regional political blocs—helped to consolidate this novel concept, the Northeast. Politicians, intellectuals, writers, and artists, often nordestinos, played key roles in making the region cohere as a space of common references and concerns. Ultimately, Albuqerque urges historians to question received concepts, such as regions and regionalism, to reveal their artifice and abandon static categories in favor of new, more granular understandings.
 

Colonial discourse in the United States has tended to criminalize, pathologize, and depict as savage not only Native Americans but Mexican immigrants, indigenous peoples in Mexico, and Chicanas/os as well. While postcolonial studies of the past few decades have focused on how these ethnicities have been constructed by others, Disrupting Savagism reveals how each group, in turn, has actively attempted to create for itself a social and textual space in which certain negative prevailing discourses are neutralized and rendered ineffective.
Arturo J. Aldama begins by presenting a genealogy of the term “savage,” looking in particular at the work of American ethnologist Lewis Henry Morgan and a sixteenth-century debate between Juan Ginés de Sepúlveda and Bartolomé de las Casas. Aldama then turns to more contemporary narratives, examining ethnography, fiction, autobiography, and film to illuminate the historical ideologies and ethnic perspectives that contributed to identity formation over the centuries. These works include anthropologist Manuel Gamio’s The Mexican Immigrant: His Life Story, Leslie Marmon Silko’s Ceremony, Gloria Anzaldúa’s Borderlands/La Frontera, and Miguel Arteta’s film Star Maps. By using these varied genres to investigate the complex politics of racialized, subaltern, feminist, and diasporic identities, Aldama reveals the unique epistemic logic of hybrid and mestiza/o cultural productions.
The transcultural perspective of Disrupting Savagism will interest scholars of feminist postcolonial processes in the United States, as well as students of Latin American, Native American, and literary studies.

How can we know what another human being is like in some meaningful, dynamic way? Can we distill the signature-like features of an individual personality? What is the relationship between personal experience and our attempts to describe the person who has that experience?
This work by a highly respected senior psychologist is an effort to answer these questions. Irving E. Alexander presents a case for considering the personal narrative of a human life as the most compelling aspect of that life to be decoded and understood. In part a critique of an exclusive reliance on general theories about the development of personality and ways of knowing based primarily on comparison with others, Personology is illustrated with material drawn from the lives, personal writings, and theories of Freud, Jung, and Sullivan. Alexander develops new insights into the lives of these men and offers methods and guidelines for investigating and teaching personology and psychobiography.

Rules perform a moral function by restating moral principles in concrete terms, so as to reduce the uncertainty, error, and controversy that result when individuals follow their own unconstrained moral judgment. Although reason dictates that we must follow rules to avoid destructive error and controversy, rules—and hence laws—are imperfect, and reason also dictates that we ought not follow them when we believe they produce the wrong result in a particular case. In The Rule of Rules Larry Alexander and Emily Sherwin examine this dilemma.
Once the importance of this moral and practical conflict is acknowledged, the authors argue, authoritative rules become the central problems of jurisprudence. The inevitable gap between rules and background morality cannot be bridged, they claim, although many contemporary jurisprudential schools of thought are misguided attempts to do so. Alexander and Sherwin work through this dilemma, which lies at the heart of such ongoing jurisprudential controversies as how judges should reason in deciding cases, what effect should be given to legal precedent, and what status, if any, should be accorded to “legal principles.” In the end, their rigorous discussion sheds light on such topics as the nature of interpretation, the ancient dispute among legal theorists over natural law versus positivism, the obligation to obey law, constitutionalism, and the relation between law and coercion.
Those interested in jurisprudence, legal theory, and political philosophy will benefit from the edifying discussion in The Rule of Rules.

M. Jacqui Alexander is one of the most important theorists of transnational feminism working today. Pedagogies of Crossing brings together essays she has written over the past decade, uniting her incisive critiques, which have had such a profound impact on feminist, queer, and critical race theories, with some of her more recent work. In this landmark interdisciplinary volume, Alexander points to a number of critical imperatives made all the more urgent by contemporary manifestations of neoimperialism and neocolonialism. Among these are the need for North American feminism and queer studies to take up transnational frameworks that foreground questions of colonialism, political economy, and racial formation; for a thorough re-conceptualization of modernity to account for the heteronormative regulatory practices of modern state formations; and for feminists to wrestle with the spiritual dimensions of experience and the meaning of sacred subjectivity.

In these meditations, Alexander deftly unites large, often contradictory, historical processes across time and space. She focuses on the criminalization of queer communities in both the United States and the Caribbean in ways that prompt us to rethink how modernity invents its own traditions; she juxtaposes the political organizing and consciousness of women workers in global factories in Mexico, the Caribbean, and Canada with the pressing need for those in the academic factory to teach for social justice; she reflects on the limits and failures of liberal pluralism; and she presents original and compelling arguments that show how and why transgenerational memory is an indispensable spiritual practice within differently constituted women-of-color communities as it operates as a powerful antidote to oppression. In this multifaceted, visionary book, Alexander maps the terrain of alternative histories and offers new forms of knowledge with which to mold alternative futures.

In a work of encyclopedic scope, International Trotskyism, 1929–1985 is sure to become the definitive reference work on a movement that has had a significant impact on the political culture of countries in every part of the world for more than half a century.
Renowned scholar Robert J. Alexander has amassed, from disparate sources, an unprecedented amount of primary and secondary material to provide a documentary history of the origins, development, and nature of the Trotskyist movement around the world. Drawing on interviews and correspondence with Trotskyists, newspaper reports and pamphlets, historical writings including the annotated writings of Trotsky in both English and French, historical memoirs of Trotskyist leaders, and documents of the Fourth International, Alexander recounts the history of the movement since Trotsky’s exile from the Soviet Union in 1929.
Organized alphabetically in a double-column, country-by-country format this book charts the formation and growth of Trotskyism in more than sixty-five countries, providing biographic information about its most influential leaders, detailed accounts of Trotsky’s personal involvement in the development of the movement in each country, and thorough reports of its various factions and splits. Multiple chapters are reserved for countries where the movement was more active or fully developed and various chapters are organized around crucial thematic issues, such as the Fourth International. The chapters are followed by extensive name, organization, publication, and subject indexes, which provide optimal access to the wealth of information contained in the main body of the work.

Blood Narrative is a comparative literary and cultural study of post-World War II literary and activist texts by New Zealand Maori and American Indians—groups who share much in their responses to European settler colonialism. Chadwick Allen reveals the complex narrative tactics employed by writers and activists in these societies that enabled them to realize unprecedented practical power in making both their voices and their own sense of indigeneity heard.
Allen shows how both Maori and Native Americans resisted the assimilationist tide rising out of World War II and how, in the 1960s and 1970s, they each experienced a renaissance of political and cultural activism and literary production that culminated in the formation of the first general assembly of the World Council of Indigenous Peoples. He focuses his comparison on two fronts: first, the blood/land/memory complex that refers to these groups' struggles to define indigeneity and to be freed from the definitions of authenticity imposed by dominant settler cultures. Allen's second focus is on the discourse of treaties between American Indians and the U.S. government and between Maori and Great Britain, which he contends offers strong legal and moral bases from which these indigenous minorities can argue land and resource rights as well as cultural and identity politics.
With its implicit critique of multiculturalism and of postcolonial studies that have tended to neglect the colonized status of indigenous First World minorities, Blood Narrative will appeal to students and scholars of literature, American and European history, multiculturalism, postcolonialism, and comparative cultural studies.

Promoting the revolutionary socialist project of equality and dignity for all, the slogan ¡Venceremos! (We shall overcome!) appears throughout Cuba, everywhere from newspapers to school murals to nightclubs. Yet the accomplishments of the Cuban state are belied by the marginalization of blacks, the prejudice against sexual minorities, and gender inequities. ¡Venceremos? is a groundbreaking ethnography on race, desire, and belonging among blacks in early-twenty-first-century Cuba, as the nation opens its economy to global capital. Expanding on Audre Lorde’s vision of embodied, even “useful,” desire, Jafari S. Allen shows how black Cubans engage in acts of “erotic self-making,” reinterpreting, transgressing, and potentially transforming racialized and sexualized interpellations of their identities. He illuminates intimate spaces of autonomy created by people whose multiply subaltern identities have rendered them illegible to state functionaries, and to most scholars. In everyday practices in Havana and Santiago de Cuba—including Santeria rituals, gay men’s parties, hip hop concerts, the tourist-oriented sex trade, lesbian organizing, HIV education, and just hanging out—Allen highlights small but significant acts of struggle for autonomy and dignity.

Tony Allen is the autobiography of legendary Nigerian drummer Tony Allen, the rhythmic engine of Fela Kuti's Afrobeat. Conversational, inviting, and packed with telling anecdotes, Allen's memoir is based on hundreds of hours of interviews with the musician and scholar Michael E. Veal. It spans Allen's early years and career playing highlife music in Lagos; his fifteen years with Fela, from 1964 until 1979; his struggles to form his own bands in Nigeria; and his emigration to France.

Allen embraced the drum set, rather than African handheld drums, early in his career, when drum kits were relatively rare in Africa. His story conveys a love of his craft along with the specifics of his practice. It also provides invaluable firsthand accounts of the explosive creativity in postcolonial African music, and the personal and artistic dynamics in Fela's Koola Lobitos and Africa 70, two of the greatest bands to ever play African music.

In an era of irregular labor, nagging recession, nuclear contamination, and a shrinking population, Japan is facing precarious times. How the Japanese experience insecurity in their daily and social lives is the subject of Precarious Japan. Tacking between the structural conditions of socioeconomic life and the ways people are making do, or not, Anne Allison chronicles the loss of home affecting many Japanese, not only in the literal sense but also in the figurative sense of not belonging. Until the collapse of Japan's economic bubble in 1991, lifelong employment and a secure income were within reach of most Japanese men, enabling them to maintain their families in a comfortable middle-class lifestyle. Now, as fewer and fewer people are able to find full-time work, hope turns to hopelessness and security gives way to a pervasive unease. Yet some Japanese are getting by, partly by reconceiving notions of home, family, and togetherness.

For centuries, Central Asia has been a leading civilization, an Islamic heartland, and a geographical link between West and East. After a long traditional history, it is now in a state of change. With the breakup of the Soviet Union in 1991, five newborn Central Asian states have emerged in place of the former Soviet Central Asia and Afghanistan. Central Asia provides the most comprehensive survey of the history of the impact of Russian rule upon the political, economic, social, intellectual, and cultural life of this diverse region. Together, these essays convey a sense of the region’s community as well as the divisive policies that have affected it for so long.
Now in its third edition (it was first published in 1967 and revised in 1989), this new edition of Central Asia has been updated to include a new preface, a revised and updated bibliography, and a final chapter that brings the book up to 1994 in considering the crucial problems that stem from a deprivation of sovereign, indigenous leadership over the past 130 years. This volume provides a broad and essential background for understanding what has led up to the late twentieth-century configuration of Central Asia.

This new edition of Edward A. Allworth’s The Tatars of Crimea has been extensively updated. Five new chapters examine the situation of Crimean Tatars since the breakup of the USSR in 1991 and detail the continuing struggle of the Tatars to find peace and acceptance in a homeland.
Contributors to this volume—almost half of whom are Tatars—discuss the problematic results of the partial Tatar return to Crimea that began in the 1980s. This incomplete migration has left the group geographically split and has complicated their desire for stability as a people, whether in their own homeland or in the Central Asian diaspora. Those who have returned to the region on the Black Sea in Ukrayina (formerly Ukraine) have found themselves engulfed in a hostile political environment dominated by Russian residents attempting to stifle the resurgence of Crimean Tatar life. Specific essays address the current political situation in and around Crimea, recent elections, and promising developments in the culture, leadership, and movement toward unity among Crimean Tatars.
Beyond demonstrating the problems of one nationality caught in a fierce power struggle, The Tatars of Crimea offers an example of the challenges faced by all nationalities of the former Soviet Union who now contend with deteriorating economic and political conditions, flagrant discrimination against ethnic minorities, and the denial of civil and human rights common in many of the newly independent states.

Contributors. Ludmilla Alexeyeva, Edward A. Allworth, Mübeyyin Batu Altan, Nermin Eren, Alan W. Fisher, Riza Gülüm, Seyit Ahmet Kirimca, Edward Lazzerini, Peter Reddaway, Ayshe Seytmuratova, Andrew Wilson

In August 2011, ethnographers Carolina Alonso Bejarano and Daniel M. Goldstein began a research project on undocumented immigration in the United States by volunteering at a center for migrant workers in New Jersey. Two years later, Lucia López Juárez and Mirian A. Mijangos García—two local immigrant workers from Latin America—joined Alonso Bejarano and Goldstein as research assistants and quickly became equal partners for whom ethnographic practice was inseparable from activism. In Decolonizing Ethnography the four coauthors offer a methodological and theoretical reassessment of social science research, showing how it can function as a vehicle for activism and as a tool for marginalized people to theorize their lives. Tacking between personal narratives, ethnographic field notes, an original bilingual play about workers' rights, and examinations of anthropology as a discipline, the coauthors show how the participation of Mijangos García and López Juárez transformed the project's activist and academic dimensions. In so doing, they offer a guide for those wishing to expand the potential of ethnography to serve as a means for social transformation and decolonization.

In Abject Performances Leticia Alvarado draws out the irreverent, disruptive aesthetic strategies used by Latino artists and cultural producers who shun standards of respectability that are typically used to conjure concrete minority identities. In place of works imbued with pride, redemption, or celebration, artists such as Ana Mendieta, Nao Bustamante, and the Chicano art collective known as Asco employ negative affects—shame, disgust, and unbelonging—to capture experiences that lie at the edge of the mainstream, inspirational Latino-centered social justice struggles. Drawing from a diverse expressive archive that ranges from performance art to performative testimonies of personal faith-based subjection, Alvarado illuminates modes of community formation and social critique defined by a refusal of identitarian coherence that nonetheless coalesce into Latino affiliation and possibility.

Translocalities/Translocalidades is a path-breaking collection of essays on Latin American, Caribbean, and United States–based Latina feminisms and their multiple translations and cross-pollinations. The contributors come from countries throughout the Américas and are based in diverse disciplines, including media studies, literature, Chicana/o studies, and political science. Together, they advocate a hemispheric politics based on the knowledge that today, many sorts of Latin/o-americanidades—Afro, queer, indigenous, feminist, and so on—are constructed through processes of translocation. Latinidad in the South, North and Caribbean "middle" of the Américas, is constituted out of the intersections of the intensified cross-border, transcultural, and translocal flows that characterize contemporary transmigration throughout the hemisphere, from La Paz to Buenos Aires to Chicago and back again. Rather than immigrating and assimilating, many people in the Latin/a Américas increasingly move back and forth between localities, between historically situated and culturally specific, though increasingly porous, places, across multiple borders, and not just between nations. The contributors deem these multidirectional crossings and movements, and the positionalities engendered, translocalities/translocalidades.

Contributors. Sonia E. Alvarez, Kiran Asher, Victoria (Vicky) M. Bañales, Marisa Belausteguigoitia Rius, Maylei Blackwell, Cruz C. Bueno, Pascha Bueno-Hansen, Mirangela Buggs, Teresa Carrillo, Claudia de Lima Costa, Isabel Espinal, Verónica Feliu, Macarena Gómez-Barris, Rebecca J. Hester, Norma Klahn, Agustín Lao-Montes, Suzana Maia, Márgara Millán, Adriana Piscitelli, Ana Rebeca Prada, Ester R. Shapiro, Simone Pereira Schmidt, Millie Thayer

The contributors to Beyond Civil Society argue that the conventional distinction between civic and uncivic protest, and between activism in institutions and in the streets, does not accurately describe the complex interactions of forms and locations of activism characteristic of twenty-first-century Latin America. They show that most contemporary political activism in the region relies upon both confrontational collective action and civic participation at different moments. Operating within fluid, dynamic, and heterogeneous fields of contestation, activists have not been contained by governments or conventional political categories, but rather have overflowed their boundaries, opening new democratic spaces or extending existing ones in the process. These essays offer fresh insight into how the politics of activism, participation, and protest are manifest in Latin America today while providing a new conceptual language and an interpretive framework for examining issues that are critical for the future of the region and beyond.

Contributors. Sonia E. Alvarez, Kiran Asher, Leonardo Avritzer, Gianpaolo Baiocchi, Andrea Cornwall, Graciela DiMarco, Arturo Escobar, Raphael Hoetmer, Benjamin Junge, Luis E. Lander, Agustín Laó-Montes, Margarita López Maya, José Antonio Lucero, Graciela Monteagudo, Amalia Pallares, Jeffrey W. Rubin, Ana Claudia Teixeira, Millie Thayer

In The Security Archipelago, Paul Amar provides an alternative historical and theoretical framing of the refashioning of free-market states and the rise of humanitarian security regimes in the Global South by examining the pivotal, trendsetting cases of Brazil and Egypt. Addressing gaps in the study of neoliberalism and biopolitics, Amar describes how coercive security operations and cultural rescue campaigns confronting waves of resistance have appropriated progressive, antimarket discourses around morality, sexuality, and labor. The products of these struggles—including powerful new police practices, religious politics, sexuality identifications, and gender normativities—have traveled across an archipelago, a metaphorical island chain of what the global security industry calls "hot spots." Homing in on Cairo and Rio de Janeiro, Amar reveals the innovative resistances and unexpected alliances that have coalesced in new polities emerging from the Arab Spring and South America's Pink Tide. These have generated a shared modern governance model that he terms the "human-security state."

In Downwardly Global Lalaie Ameeriar examines the transnational labor migration of Pakistani women to Toronto. Despite being trained professionals in fields including engineering, law, medicine, and education, they experience high levels of unemployment and poverty. Rather than addressing this downward mobility as the result of bureaucratic failures, in practice their unemployment is treated as a problem of culture and racialized bodily difference. In Toronto, a city that prides itself on multicultural inclusion, women are subjected to two distinct cultural contexts revealing that integration in Canada represents not the erasure of all differences, but the celebration of some differences and the eradication of others. Downwardly Global juxtaposes the experiences of these women in state-funded unemployment workshops, where they are instructed not to smell like Indian food or wear ethnic clothing, with their experiences at cultural festivals in which they are encouraged to promote these same differences. This form of multiculturalism, Ameeriar reveals, privileges whiteness while using race, gender, and cultural difference as a scapegoat for the failures of Canadian neoliberal policies.

Jean Genet (1910–1986) resonates, perhaps more than any other canonical queer figure from the pre-Stonewall past, with contemporary queer sensibilities attuned to a defiant non-normativity. Not only sexually queer, Genet was also a criminal and a social pariah, a bitter opponent of the police state, and an ally of revolutionary anticolonial movements. In Disturbing Attachments, Kadji Amin challenges the idealization of Genet as a paradigmatic figure within queer studies to illuminate the methodological dilemmas at the heart of queer theory. Pederasty, which was central to Genet's sexuality and to his passionate cross-racial and transnational political activism late in life, is among a series of problematic and outmoded queer attachments that Amin uses to deidealize and historicize queer theory. He brings the genealogy of Genet's imaginaries of attachment to bear on pressing issues within contemporary queer politics and scholarship, including prison abolition, homonationalism, and pinkwashing. Disturbing Attachments productively and provocatively unsettles queer studies by excavating the history of its affective tendencies to reveal and ultimately expand the contexts that inform the use and connotations of the term queer.

Since September 11, 2001, the imagination of "low probability, high consequence" events has become a distinctive feature of contemporary politics. Uncertain futures—devastation by terrorist attack, cyber crime, flood, financial market collapse—must be discerned and responded to as possibilities, however improbable they may be. In The Politics of Possibility, Louise Amoore examines this development, tracing its genealogy through the diverse worlds of risk management consulting, computer science, commercial logistics, and data visualization. She focuses on the increasingly symbiotic relationship between commercial opportunities and state security threats, a relation that turns the trusted, iris-scanned traveler into "a person of national security interest," and the designer of risk algorithms for casino and insurance fraud into a homeland security resource. Juxtaposing new readings of Agamben, Foucault, Derrida, Massumi, and Connolly with interpretations of post–9/11 novels and artworks, Amoore analyzes the "politics of possibility" and its far-reaching implications for society, associative life, and political accountability.

In Encoding Race, Encoding Class Sareeta Amrute explores the work and private lives of highly skilled Indian IT coders in Berlin to reveal the oft-obscured realities of the embodied, raced, and classed nature of cognitive labor. In addition to conducting fieldwork and interviews in IT offices as well as analyzing political cartoons, advertisements, and reports on white-collar work, Amrute spent time with a core of twenty programmers before, during, and after their shifts. She shows how they occupy a contradictory position, as they are racialized in Germany as temporary and migrant grunt workers, yet their middle-class aspirations reflect efforts to build a new, global, and economically dominant India. The ways they accept and resist the premises and conditions of their work offer new potentials for alternative visions of living and working in neoliberal economies. Demonstrating how these coders' cognitive labor realigns and reimagines race and class, Amrute conceptualizes personhood and migration within global capitalism in new ways.

In National Past-Times, Ann Anagnost explores the fashioning and refashioning of modern Chinese subjectivity as it relates to the literal and figurative body of the nation. In essays revealing the particular temporality of the modern Chinese nation-state, Anagnost examines the disparate eras of its recent past and its propensity for continually looking backward in order to face the future.
Using interviews and participant observation as well as close readings of official documents, propaganda materials, and popular media, Anagnost notes the discontinuities in the nation’s narrative—moments where this narrative has been radically reorganized at critical junctures in China’s modern history. Covering a broad range of issues relating to representation and power—issues that have presented themselves with particular clarity in the years since the violent crackdown on the student movement of 1989—National Past-Times critiques the ambiguous possibilities produced by the market, as well as new opportunities for "unfreedom" in the discipline of labor and the commodification of women. Anagnost begins with a retrospective reflection on the practice of "speaking bitterness" in socialist revolutionary practice. Subsequent essays discuss the culture debates of the 1980s, the discourse of social disorder, the issue of population control, the film The Story of Qiu Ju, and anomalies at the theme park "Splendid China."

In Hydraulic City Nikhil Anand explores the politics of Mumbai's water infrastructure to demonstrate how citizenship emerges through the continuous efforts to control, maintain, and manage the city's water. Through extensive ethnographic fieldwork in Mumbai's settlements, Anand found that Mumbai's water flows, not through a static collection of pipes and valves, but through a dynamic infrastructure built on the relations between residents, plumbers, politicians, engineers, and the 3,000 miles of pipe that bind them. In addition to distributing water, the public water network often reinforces social identities and the exclusion of marginalized groups, as only those actively recognized by city agencies receive legitimate water services. This form of recognition—what Anand calls "hydraulic citizenship"—is incremental, intermittent, and reversible. It provides residents an important access point through which they can make demands on the state for other public services such as sanitation and education. Tying the ways Mumbai's poorer residents are seen by the state to their historic, political, and material relations with water pipes, the book highlights the critical role infrastructures play in consolidating civic and social belonging in the city.

From U.S.-Mexico border walls to Flint's poisoned pipes, there is a new urgency to the politics of infrastructure. Roads, electricity lines, water pipes, and oil installations promise to distribute the resources necessary for everyday life. Yet an attention to their ongoing processes also reveals how infrastructures are made with fragile and often violent relations among people, materials, and institutions. While infrastructures promise modernity and development, their breakdowns and absences reveal the underbelly of progress, liberal equality, and economic growth. This tension, between aspiration and failure, makes infrastructure a productive location for social theory. Contributing to the everyday lives of infrastructure across four continents, some of the leading anthropologists of infrastructure demonstrate in The Promise of Infrastructure how these more-than-human assemblages made over more-than-human lifetimes offer new opportunities to theorize time, politics, and promise in the contemporary moment.

A School for Advanced Research Advanced Seminar

Contributors. Nikhil Anand, Hannah Appel, Geoffrey C. Bowker, Dominic Boyer, Akhil Gupta, Penny Harvey, Brian Larkin, Christina Schwenkel, Antina von Schnitzler

In Horace’s Odes love cannot last. Is the poet unromantic, as some critics claim? Is he merely realistic? Or is he, as Ronnie Ancona contends, relating the erotic to time in a more complex and interesting way than either of these positions allows? Rejecting both the notion that Horace fails as a love poet because he undermines the romantic ideal that love conquers time and the notion that he succeeds becauses he eschews illusions about love’s ability to endure, this book challenges the assumption that temporality must inevitably pose a threat to the erotic. The author argues that temporality, understood as the contingency the male poet/lover wants to but cannot control, explains why love "fails" in Horace’s Odes.
Drawing on contemporary theory, including recent work in feminist criticism, Ancona provides close readings of fourteen odes, which are presented in English translation as well as in Latin. Through a discussion of the poet’s use of various temporal devices—the temporal adverb, seasonal imagery, and the lover or beloved’s own temporality—she shows how Horace makes time dominate the erotic context and, further, how the version of love that appears in his poems is characterized by the lover’s desire to control the beloved. The romantic ideal of a timeless love, apparently rejected by the poet, emerges here instead as an underlying element of the poet’s portrayal of the erotic. In a critique of the predominant modes of recent Horatian scholarship on the love odes, Ancona offers an alternative view that takes into account the male gender of the lover and its effect on the structure of desire in the poems. By doing so, she advances a broader project in recent classical studies that aims to include discussion of features of classical literature, such as sexuality and gender, which have previously escaped critical attention.
Addressing aspects of Horace as a love poet—especially the dynamics of gender relations—that critics have tended to ignore, this book articulates his version of love as something not to be championed or condemned but rather to be seen as challengingly problematic. Of primary interest to classicists, it will also engage the attention of scholars and teachers in the humanities with specializations in gender, sexuality, lyric poetry, or feminist theory.

On the bicentennial of Hans Christian Andersen’s birth, this collection takes Andersen out of the nursery and places him squarely in the literary pantheon. While Andersen’s tales continue to seize the imagination with their singular blend of simplicity, eccentricity, and charm, English-language readers have until now had to content themselves with inaccurate retellings and inadequate translations. Diana Crone Frank, a Danish novelist and linguist, and Jeffrey Frank, a novelist and editor at the New Yorker, offer a much-needed modern translation.

In this collection are twenty-two tales that best represent Andersen’s literary legacy, including such classics as “The Little Mermaid,” “The Ugly Duckling,” “Thumbelisa,” and “The Emperor’s New Clothes,” as well as largely unfamiliar stories like “By the Outermost Sea.” Illuminating notes clarify references in the tales. And in an introductory essay, the Franks explore the writer and his times, placing the enigmatic and often bizarre figure of Andersen among his literary contemporaries, such as Charles Dickens and Søren Kierkegaard, with whom he crossed paths; and they bring to life Andersen’s fascinating relationship with the United States. Illustrated with the delicate and beautiful drawings that accompanied the original Danish publication, The Stories of Hans Christian Andersen will delight readers of all ages.

The American Dance Festival has been a magnet drawing together diverse artists, styles, theories, and dance training methods; from this creative mix the ADF has emerged as the sponsor of performances by some of the greatest choreographers and dance companies of our time. Jack Anderson traces the development of ADF from its beginnings in New England to its seasons at Duke University. He displays the ADF for the multidimensional creature it is—a center for performances, a school for the best young dancers in the country, and a provider of community and professional services.

In this revised and expanded second edition of Durham County, Jean Bradley Anderson extends her sweeping history of Durham from the seventeenth century to the end of the twentieth. Moving beyond traditional local histories, which tend to focus on powerful families, Anderson integrates the stories of well-known figures with those of ordinary men and women, blacks and whites, to create a complex and fascinating portrait of Durham’s economic, political, social, and labor history. Drawing on extensive primary research, she examines the origins of the town of Durham and recounts the growth of communities around mills, stores, taverns, and churches in the century before the rise of tobacco manufacturing. A historical narrative encompassing the coming of the railroad; the connection between the Civil War and the rise of the tobacco industry; the Confederate surrender at Bennett Place; the relocation of Trinity College to Durham and, later, its renaming as Duke University; and the growth of health-service and high-technology industries in the decades after the development of Research Triangle Park, this second edition of Durham County is a remarkably comprehensive work.

In So Much Wasted, Patrick Anderson analyzes self-starvation as a significant mode of staging political arguments across the institutional domains of the clinic, the gallery, and the prison. Homing in on those who starve themselves for various reasons and the cultural and political contexts in which they do so, he examines the diagnostic history of anorexia nervosa, fasts staged by artists including Ana Mendieta and Marina Abramović, and a hunger strike initiated by Turkish prisoners. Anderson explores what it means for the clinic, the gallery, and the prison when one performs a refusal to consume as a strategy of negation or resistance, and the ways that self-starvation, as a project of refusal aimed, however unconsciously, toward death, produces violence, suffering, disappearance, and loss differently from other practices. Drawing on the work of Martin Heidegger, Sigmund Freud, Giorgio Agamben, Peggy Phelan, and others, he considers how the subject of self-starvation is refigured in relation to larger institutional and ideological drives, including those of the state. The ontological significance of performance as disappearance constitutes what Anderson calls the “politics of morbidity,” the embodied, interventional embrace of mortality and disappearance not as destructive, but rather as radically productive stagings of subject formations in which subjectivity and objecthood, presence and absence, and life and death are intertwined.

“The American Negro,” Arthur Schomburg wrote in 1925, “must remake his past in order to make his future.” Many Harlem Renaissance figures agreed that reframing the black folk inheritance could play a major role in imagining a new future of racial equality and artistic freedom. In Deep River Paul Allen Anderson focuses on the role of African American folk music in the Renaissance aesthetic and in political debates about racial performance, social memory, and national identity.
Deep River elucidates how spirituals, African American concert music, the blues, and jazz became symbolic sites of social memory and anticipation during the Harlem Renaissance. Anderson traces the roots of this period’s debates about music to the American and European tours of the Fisk Jubilee Singers in the 1870s and to W. E. B. Du Bois’s influential writings at the turn of the century about folk culture and its bearing on racial progress and national identity. He details how musical idioms spoke to contrasting visions of New Negro art, folk authenticity, and modernist cosmopolitanism in the works of Du Bois, Alain Locke, Zora Neale Hurston, Langston Hughes, Jean Toomer, Sterling Brown, Roland Hayes, Paul Robeson, Carl Van Vechten, and others. In addition to revisiting the place of music in the culture wars of the 1920s, Deep River provides fresh perspectives on the aesthetics of race and the politics of music in Popular Front and Swing Era music criticism, African American critical theory, and contemporary musicology.
Deep River offers a sophisticated historical account of American racial ideologies and their function in music criticism and modernist thought. It will interest general readers as well as students of African American studies, American studies, intellectual history, musicology, and literature.

Colonial Pathologies is a groundbreaking history of the role of science and medicine in the American colonization of the Philippines from 1898 through the 1930s. Warwick Anderson describes how American colonizers sought to maintain their own health and stamina in a foreign environment while exerting control over and “civilizing” a population of seven million people spread out over seven thousand islands. In the process, he traces a significant transformation in the thinking of colonial doctors and scientists about what was most threatening to the health of white colonists. During the late nineteenth century, they understood the tropical environment as the greatest danger, and they sought to help their fellow colonizers to acclimate. Later, as their attention shifted to the role of microbial pathogens, colonial scientists came to view the Filipino people as a contaminated race, and they launched public health initiatives to reform Filipinos’ personal hygiene practices and social conduct.

A vivid sense of a colonial culture characterized by an anxious and assertive white masculinity emerges from Anderson’s description of American efforts to treat and discipline allegedly errant Filipinos. His narrative encompasses a colonial obsession with native excrement, a leper colony intended to transform those considered most unclean and least socialized, and the hookworm and malaria programs implemented by the Rockefeller Foundation in the 1920s and 1930s. Throughout, Anderson is attentive to the circulation of intertwined ideas about race, science, and medicine. He points to colonial public health in the Philippines as a key influence on the subsequent development of military medicine and industrial hygiene, U.S. urban health services, and racialized development regimes in other parts of the world.

The Cultivation of Whiteness is an award-winning history of scientific ideas about race and place in Australia from the time of the first European settlement through World War II. Chronicling the extensive use of biological theories and practices in the construction and “protection” of whiteness, Warwick Anderson describes how a displaced “Britishness” (or whiteness) was defined by scientists and doctors in relation to a harsh, strange environment and in opposition to other races. He also provides the first account of extensive scientific experimentation in the 1920s and 1930s on poor whites in tropical Australia and on Aboriginal people in the central deserts.

“[Anderson] writes with passion, wit, and panache, and the principal virtues of The Cultivation of Whiteness are the old-fashioned ones of thoroughness, accuracy, and impeccable documentation. . . . [His] sensitive study is a model of how contentious historical issues can be confronted.”—W. F. Bynum, Times Literary Supplement

“One of the virtues of The Cultivation of Whiteness is that it brings together aspects of Australian life and history that are now more often separated—race and environment, blood and soil, medicine and geography, tropical science and urban health, biological thought and national policy, Aboriginality and immigration, the body and the mind. The result is a rich and subtle history of ideas that is both intellectual and organic, and that vividly evokes past states of mind and their lingering, haunting power.”—Tom Griffiths, Sydney Morning Herald

By the 1920s, psychoanalysis was a technology of both the late-colonial state and anti-imperialism. Insights from psychoanalysis shaped European and North American ideas about the colonial world and the character and potential of native cultures. Psychoanalytic discourse, from Freud’s description of female sexuality as a “dark continent” to his conceptualization of primitive societies and the origins of civilization, became inextricable from the ideologies underlying European expansionism. But as it was adapted in the colonies and then the postcolonies, psychoanalysis proved surprisingly useful for theorizing anticolonialism and postcolonial trauma.

Our understandings of culture, citizenship, and self have a history that is colonial and psychoanalytic, but, until now, this intersection has scarcely been explored, much less examined in comparative perspective. Taking on that project, Unconscious Dominions assembles essays based on research in Australia, Brazil, France, Haiti, and Indonesia, as well as India, North Africa, and West Africa. Even as they reveal the modern psychoanalytic subject as constitutively colonial, they shed new light on how that subject went global: how people around the world came to recognize the hybrid configuration of unconscious, ego, and superego in themselves and others.

Contributors
Warwick Anderson
Alice Bullard
John Cash
Joy Damousi
Didier Fassin
Christiane Hartnack
Deborah Jenson
Richard C. Keller
Ranjana Khanna
Mariano Plotkin
Hans Pols

As indigenous peoples in Latin America have achieved greater prominence and power, international agencies have attempted to incorporate the agendas of indigenous movements into development policymaking and project implementation. Transnational networks and policies centered on ethnically aware development paradigms have emerged with the goal of supporting indigenous cultures while enabling indigenous peoples to access the ostensible benefits of economic globalization and institutionalized participation. Focused on Bolivia and Ecuador, Indigenous Development in the Andes is a nuanced examination of the complexities involved in designing and executing “culturally appropriate” development agendas. Robert Andolina, Nina Laurie, and Sarah A. Radcliffe illuminate a web of relations among indigenous villagers, social movement leaders, government officials, NGO workers, and staff of multilateral agencies such as the World Bank.

The authors argue that this reconfiguration of development policy and practice permits Ecuadorian and Bolivian indigenous groups to renegotiate their relationship to development as subjects who contribute and participate. Yet it also recasts indigenous peoples and their cultures as objects of intervention and largely fails to address fundamental concerns of indigenous movements, including racism, national inequalities, and international dependencies. Andean indigenous peoples are less marginalized, but they face ongoing dilemmas of identity and agency as their fields of action cross national boundaries and overlap with powerful institutions. Focusing on the encounters of indigenous peoples with international development as they negotiate issues related to land, water, professionalization, and gender, Indigenous Development in the Andes offers a comprehensive analysis of the diverse consequences of neoliberal development, and it underscores crucial questions about globalization, governance, cultural identity, and social movements.

In The Nation Writ Small, Susan Z. Andrade focuses on the work of Africa’s first post-independence generation of novelists, explaining why male writers came to be seen as the voice of Africa’s new nation-states, and why African women writers’ commentary on national politics was overlooked. Since Africa’s early female novelists tended to write about the family, while male authors often explicitly addressed national politics, it was assumed that the women writers were uninterested in the nation and the public sphere. Challenging that notion, Andrade argues that the female authors engaged national politics through allegory. In their work, the family stands for the nation; it is the nation writ small. Interpreting fiction by women, as well as several feminist male authors, she analyzes novels by Flora Nwapa and Buchi Emecheta (Nigeria); novellas by Ousmane Sembène, Mariama Bâ, and Aminata Sow Fall (Senegal); and bildungsromans by Tsitsi Dangarembga (Zimbabwe), Nuruddin Farah (Somalia), and Assia Djebar (Algeria). Andrade reveals the influence of Africa’s early women novelists on later generations of female authors, and she highlights the moment when African women began to write about macropolitics explicitly rather than allegorically.

From the ancient Olympic games to the savage gladiatorial contests of the Roman Empire, from the thrill of the World Cup to the hype of the Super Bowl, sport represents a singular source of social belonging and communal enjoyment—sometimes as intense as religious faith. The Pleasure Principle addresses the issue of sport as a form of pleasure, contending that sport, like any form of popular culture, reveals a lot about the society in which it appears. Examining sports through various theoretical lenses, including Marxist, feminist, and poststructuralist, and from numerous disciplinary viewpoints—history, sociology, cinema studies, literature, and cultural studies—this special issue demonstrates the complexity of contemporary sports culture.

Ranging from the humorous to the ironic, from the personal to the theoretical, and from sports as dissimilar as baseball and rugby, gambling and karate, this issue explains fandom itself and explores the intersections of sport and politics, sport and class, and sport and identity. One timely essay addresses the use of Native American imagery and nicknames and the recent NCAA ban on these references. Another classifies gambling as a popular American sport, one that in 2003 attracted three times as many attendees as all Major League Baseball franchises combined. Another essay delves into the history of the golfing mecca of Pinehurst, North Carolina, discussing the resort’s roots in the age of Jim Crow. Among the other topics addressed in this issue are how soccer fandom and commodity culture can be one and the same; why Liverpool’s 2005 victory in the European Champion’s League proves that God is red; and why the Olympic Games can represent performative nationalism.

Contributors. David L. Andrews, Amy Bass, Norman K. Denzin, Grant Farred, Keya Ganguly, John Hartley, Jane Juffer, Liz Moor, Jeffrey T. Nealon, Annie Paul, George Ritzer, Jim Shepard, Orin Starn, Kenneth Surin

Edna Andrews clarifies and extends the work of Roman Jakobson to develop a theory of invariants in language by distinguishing between general and contextual meaning in morphology and semantics. Markedness theory, as Jakobson conceived it, is a qualitative theory of oppositional binary relations. Andrews shows how markedness theory enables a linguist to precisely define the systemically given oppositions and hierarchies represented by linguistic categories. In addition, she redefines the relationship between Jakobsonian markedness theory and Peircean interpretants. Though primarily theoretical, the argument is illustrated with discussions about learning a second language, the relationship of linguistics to mathematics (particularly set theory, algebra, topology, and statistics) in their mutual pursuit of invariance, and issues involving grammatical gender and their implications in several languages.

The Age of Beloveds offers a rich introduction to early modern Ottoman culture through a study of its beautiful lyric love poetry. At the same time, it suggests provocative cross-cultural parallels in the sociology and spirituality of love in Europe—from Istanbul to London—during the long sixteenth century. Walter G. Andrews and Mehmet Kalpakli provide a generous sampling of translations of Ottoman poems, many of which have never appeared in English, along with informative and inspired close readings. The authors explain that the flourishing of Ottoman power and culture during the “Turkish Renaissance” manifested itself, to some degree, as an “age of beloveds,” in which young men became the focal points for the desire and attention of powerful officeholders and artists as well as the inspiration for a rich literature of love.

The authors show that the “age of beloveds” was not just an Ottoman, eastern European, or Islamic phenomenon. It extended into western Europe as well, pervading the cultures of Venice, Florence, Rome, and London during the same period. Andrews and Kalpakli contend that in an age dominated by absolute rulers and troubled by war, cultural change, and religious upheaval, the attachments of dependent courtiers and the longings of anxious commoners aroused an intense interest in love and the beloved. The Age of Beloveds reveals new commonalities in the cultural history of two worlds long seen as radically different.

Ivo Andric (1892-1975), Nobel Prize laureate for literature in 1961, is undoubtedly the most popular of all contemporary Yugoslav writers. Over the span of fifty-two years some 267 of his works have been published in thirty-three languages. Andric’s doctoral dissertation, The Development of Spiritual Life in Bosnia under the Influence of Turkish Rule (1924), never before translated into English, sheds important light on the author’s literary writings and must be taken into account in any current critical analysis of his work.
Over his long and distinguished career as a diplomat and man of letters Andric never again so directly or discursively addressed, as a social historian, the impact of Turkish hegemony on the Bosnian people (1463–1878), a theme he returns to again and again in his novels. Although Andric’s fiction was embedded in history, scholars know very little of his actual readings in history and have no other comparable treatment of it from his own pen. This dissertation abounds with topics that Andric incorporated into his early stories and later novels, including a focus on the moral stresses and compromises within Bosnia’s four religious confessions: Catholic, Orthodox, Jew, and Muslim.
Z. B. Juricic provides an extensive introduction describing the circumstances under which this work was written and situating it in Andric’s oeuvre. John F. Loud’s original bibliography drawn from this dissertation stands as the only comprehensive inventory of historical sources known to have been closely familiar to the author at this early stage in his development.

In Neutral Accent, A. Aneesh employs India's call centers as useful sites for studying global change. The horizon of global economic shift, the consequences of global integration, and the ways in which call center work "neutralizes" racial, ethnic, and national identities become visible from the confines of their cubicles. In his interviews with call service workers and in his own work in a call center in the high tech metropolis of Gurgoan, India, Aneesh observed the difficulties these workers face in bridging cultures, laws, and economies: having to speak in an accent that does not betray their ethnicity, location, or social background; learning foreign social norms; and working graveyard shifts to accommodate international customers. Call center work is cast as independent of place, space, and time, and its neutrality—which Aneesh defines as indifference to difference—has become normal business practice in a global economy. The work of call center employees in the globally integrated marketplace comes at a cost, however, as they become disconnected from the local interactions and personal relationships that make their lives anything but neutral.

Workers in India program software applications, transcribe medical dictation online, chase credit card debtors, and sell mobile phones, diet pills, and mortgages for companies based in other countries around the world. While their skills and labor migrate abroad, these workers remain Indian citizens, living and working in India. A. Aneesh calls this phenomenon “virtual migration,” and in this groundbreaking study he examines the emerging “transnational virtual space” where labor and vast quantities of code and data cross national boundaries, but the workers themselves do not. Through an analysis of the work of computer programmers in India working for the American software industry, Aneesh argues that the programming code connecting globally dispersed workers through data servers and computer screens is the key organizing structure behind the growing phenomenon of virtual migration. This “rule of code,” he contends, is a crucial and underexplored aspect of globalization.

Aneesh draws on the sociology of science, social theory, and research on migration to illuminate the practical and theoretical ramifications of virtual migration. He combines these insights with his extensive ethnographic research in offices in three locations in India—in Delhi, Gurgaon, and Noida—and one in New Jersey. Aneesh contrasts virtual migration with “body shopping,” the more familiar practice of physically bringing programmers from other countries to work on site, in this case, bringing them from India to New Jersey. A significant contribution to the social theory of globalization, Virtual Migration maps the expanding transnational space where globalization is enacted via computer programming code.

Melodrama is not just a film or literary genre but a powerful political discourse that galvanizes national sentiment to legitimate state violence. Finding virtue in national suffering and heroism in sovereign action, melodramatic political discourses cast war and surveillance as moral imperatives for eradicating villainy and upholding freedom. In Orgies of Feeling, Elisabeth R. Anker boldly reframes political theories of sovereignty, freedom, and power by analyzing the work of melodrama and affect in contemporary politics. Arguing that melodrama animates desires for unconstrained power, Anker examines melodramatic discourses in the War on Terror, neoliberal politics, anticommunist rhetoric, Hollywood film, and post-Marxist critical theory. Building on Friedrich Nietzsche's notion of "orgies of feeling," in which overwhelming emotions displace commonplace experiences of vulnerability and powerlessness onto a dramatic story of injured freedom, Anker contends that the recent upsurge in melodrama in the United States is an indication of public discontent. Yet the discontent that melodrama reflects is ultimately an expression of the public's inability to overcome systemic exploitation and inequality rather than an alarmist response to inflated threats to the nation.