Bøker utgitt av Stanford University Press

In recent years, debates over healthcare have accompanied rapid advances in technology, from the expansion of telehealth services to artificial intelligence driven diagnostics. In this book, Shawn Bender delves into the world of Japanese robots engineered for care. Care robots (kaigo robotto) emerged early in the 21st century, when roboticists began converting assembly line technologies into responsive machines for older adults and people with disabilities. These robots are meant to be felt and programmed to feel. While some greet them with enthusiasm, others fear that they might replace a fundamentally human task. Based on fieldwork in Japan, Denmark, and Germany, Bender traces the emergence of care robots in Japan and examines their impact on therapeutic practice around the world. Social science scholarship on robotics tends to be either speculative--imagining life together with robots--or experimental--observing robot-human interaction in laboratories or through short-term field studies. Instead, Bender follows roboticists developing technologies in Japan, and travels with the robots themselves into everyday sites of care, tracking the integration of robots into institutional care and the connection of care practice to robotics development. By exploring the application of Japanese robotics across the globe, Feeling Machines highlights the entanglements of therapeutic practice and technological innovation in an age of more-than-human care.

Severo Sarduy was among the most important figures in twentieth-century Latin American fiction and a major representative of the literary tendency to which he gave the name Neobaroque. While most of Sarduy's literary work is available in English, his theoretical writings have largely remained untranslated. This volume--presenting Sarduy's central theoretical contribution, Barroco (1974), alongside other related works--remedies that oversight. Barroco marks a watershed in postwar thought on the Baroque, both in French post-structuralism and in the Latin American context. Sarduy traces a double history, reading events in the history of science alongside developments in the history of art, architecture, and literature. What emerges is a theory of the Baroque as decentering and displacement, as supplement and excess, a theory capacious enough to account for the old European Baroque as well as its queer, Latin American and global futures. In addition to Barroco, this volume includes texts spanning Sarduy's career, from 1960s essays published originally in Tel Quel to late works from the 1980s and '90s. It thus offers a complete picture of Sarduy's thinking on the Baroque.

For decades, the agricultural settlements of Israel's arid Central Arabah prided themselves on their labor-Zionist commitment to abstaining from hiring outside labor. But beginning in the late 1980s, the region's agrarian economy was rapidly transformed by the removal of state protections, a shift to export-oriented monoculture, and an influx of disenfranchised, ill-paid migrants from northeast Thailand (Isaan). Capitalist Colonial, Matan Kaminer's ethnography of the region and its people, argues that the paid and unpaid labor of Thai migrants has been essential to resolving the clashing demands of the bottom line and Zionist ideology here, as elsewhere in Israel's farm sector. Kaminer's account mobilizes capitalism and colonialism as a combined analytical frame to comprehend the forms of domination prevailing in the Arabah. Emplacing the findings of fieldwork as a farm laborer within the ecological, economic, and political histories of the Arabah and Isaan, Kaminer draws surprising connections between the violent takeover of peripheral regions, the imposition of agrarian commodity production, and the emergence of transnational labor flows. Insisting on the liberatory possibilities immanent in the "interaction ideologies" found among both migrant workers and settler employers, and raising the question of the place of migrants who are neither Jewish nor Arab in visions of decolonization, this book demonstrates anthropology's ongoing relevance to the struggle for local and global transformations.

Despite focused efforts to stop the perpetration of campus sexual violence, the statistic that one in four college women will experience such violence has remained steady over the last 60 years. The number of higher education institutions under federal Title IX investigation for mishandling sexual violence cases also continues to grow. In Hear Our Stories, Jessica Harris demonstrates how preventive efforts often fall short because they lack intersectional perspectives, and often obscure how sexual violence is imbued with racial significance. Drawing on interviews with Women of Color student survivors, staff, and documents from three different universities, this book analyzes sexual violence on the college campus from an intersectional lens, centering the stories of Women of Color. Harris explores the intersectional realities of campus sexual violence, including survivors racialized and gendered experiences with campus rape culture, institutional betrayal, prevention programming, reporting and disclosing, and feminist and anti-racist movements. Hear Our Stories challenges dominant approaches to campus sexual violence that too-often stall the implementation of more effective sexual violence prevention and response efforts that offer transformative outcomes for all students.

The opening of classified documents from the Soviet era has been dubbed the archival revolution due to its unprecedented scale, drama, and impact. With a storyteller's sensibility, Cristina Vatulescu identifies and takes on the main challenges of reading in these archives. This transnational study foregrounds peripheral Eastern European perspectives and the ethical stakes of archival research. In so doing, it contributes to the urgent task of decolonizing the field of Eastern European and Russian studies at this critical moment in the region's history. Drawing on diverse work ranging from Mikhail Bakhtin to Tina Campt, the book enters into broader conversations about the limits and potential of reading documents, fictions, and each other. Pairing one key reading challenge with a particularly arresting story, Vatulescu in turn investigates Michel Foucault's traces in Polish secret police archives; tackles the files, reenactment film, and photo albums of a socialist bank heist; pits autofiction against disinformation in the secret police files of Nobel Prize laureate Herta Müller; and takes on the digital remediation of Soviet-era archives by analyzing contested translations of the Iron Curtain trope from its 1946 origins to the current war in Ukraine. The result is a bona fide reader's guide to Eastern Europe's ongoing archival revolution.

In this erudite new work, Elliot R. Wolfson explores philosophical gnosis in the writings of Susan Taubes, Gillian Rose, and Edith Wyschogrod. The juxtaposition of these three extraordinary, albeit relatively neglected, philosophers provides a prism through which Wolfson scrutinizes the interplay of ethics, politics, and theology. The bond that ties together the diverse and multifaceted worldviews promulgated by Taubes, Rose, and Wyschogrod is the mutual recognition of the need to enunciate a response to the calamities of the twentieth century based on an incontrovertible acknowledgement of the decadence and malevolence of human beings, without, however, succumbing to acrimony and despair. The speculation of each of these philosophers on melancholia and the tragicomedy of being is unquestionably intricate, exhibiting subtle variations and idiosyncrasies, but we can nevertheless identify a common denominator in their attempt to find the midpoint positioned between hope and hopelessness. As Wolfson articulates, Taubes, Rose, and Wyschogrod exemplify a philosophical sensibility informed by a nocturnal seeing, which is not merely a seeing in the night but rather a seeing of the night. Ultimately, the book reveals the the potential for these thinkers' ideas to enhance our moral sensitivity and to encourage participation in the ongoing struggle for meaning and decency in the present.

Perhaps no period better clarifies our current crisis of digital information than the nineteenth century. Self-aware about its own epochal telecommunications changes and awash in a flood of print, the nineteenth century confronted the consequences of its media shifts in ways that still define contemporary responses. In this authoritative new work, Paul Fyfe argues that writing about Victorian new media continues to shape reactions to digital change. Among its unexpected legacies are what we call digital humanities, characterized by the self-reflexiveness, disciplinary reconfigurations, and debates that have made us digital Victorians, so to speak, struggling again to resituate humanities practices amid another technological revolution. Engaging with writers such as Thomas De Quincey, George Eliot, George du Maurier, Henry James, and Robert Louis Stevenson who confronted the new media of their day, Fyfe shows how we have inherited Victorian anxieties about quantitative and machine-driven reading, professional obsolescence in the face of new technology, and more--telling a longer history of how writers, readers, and scholars adapt to dramatically changing media ecologies, then and now. The result is a predigital history for the digital humanities through nineteenth-century encounters with telecommunication networks, privacy intrusions, quantitative reading methods, remediation, and their effects on literary professionals. As Fyfe demonstrates, well before computers, the Victorians were already digital.

Since Kenya's invasion of Somalia in 2011, the Kenyan state has been engaged in direct combat with the Somali militant group Al-Shabaab, conducting airstrikes in southern Somalia and deploying heavy-handed police tactics at home. As the hunt for suspects has expanded within Kenya, Kenyan Muslims have been subject to disappearances and extrajudicial killings at the hands of U.S.-trained Kenyan police. War-Making as Worldmaking explores the entanglement of militarism, imperialism, and liberal-democratic governance in East Africa today. Samar Al-Bulushi argues that Kenya's emergence as a key player in the "War on Terror" is closely linked--but not reducible to--the U.S. military's growing proclivity to outsource the labor of war. Attending to the cultural politics of security, Al-Bulushi illustrates that the war against Al-Shabaab has become a means to produce new fantasies, emotions, and subjectivities about Kenya's place in the world. Meanwhile, Kenya's alignment with the U.S. provides cover for the criminalization and policing of the country's Muslim minority population. How is life lived in a place that is not understood to be a site of war, yet is often experienced as such by its targets? This book weaves together multiple scales of analysis, asking what a view from East Africa can tell us about the shifting configurations and expansive geographies of post 9/11 imperial warfare.

Fear of cancel culture has gripped the world, and it turns out to be an old fear in a new get-up. In this incisive new work, Adrian Daub analyzes the global spread of cancel culture discourse as a moral panic, showing that, though its object is fuzzy, talk of cancel culture in global media has become a preoccupation of an embattled liberalism. There are plenty of conservative voices who gin up worries about cancel culture to advance their agendas. But more remarkable perhaps is that it is centrist, even left-leaning, media that has taken up the rallying cry and really defined the outlines of what cancel culture is supposed to be. Media in Western Europe, South America, Russia, and Australia have devoted as much--in some cases more--attention to this supposedly American phenomenon than most US outlets. From French crusades against "le wokisme" via British fables of the "loony left" to a German obsession with campus anecdotes to a global revolt against "gender studies" countries the world over have developed culture war narratives in conflict with the US, and, above all, its universities--narratives that they themselves borrowed from the US. Who exactly is afraid of cancel culture? To trace how various global publics have been so quickly convinced that cancel culture exists and that it poses an existential problem, Daub compares the cancel culture panic to moral panics past, investigating the powerful hold that the idea of "being cancelled" has on readers around the world. A book for anyone wondering how institutions of higher learning in the US have become objects of immense interest and political lightning rods; not just for audiences and voters in the US, but worldwide.

Why did Christianity produce the special organizational form "church" in the first place? Is it possible to be a Christian without the church? To what extent is Christian faith in community with other believers an alternative to the mere self-optimization of individuals? In this accessible and questioning new work, Hans Joas traverses theological, church-historical, sociological, and ethical territory in search of a viable conception of the church adequate to contemporary globalized societies. Across eleven essays that draw on work by Ernst Troeltsch, Max Weber, Emile Durkheim, H. Richard Niebuhr, Leszek Kolakowski and others, Joas reflects on key debates--from the failure of so-called secularization theory to explain religiosity in modern society, to the role of Christianity and the church in relation to rampant nationalism and refugee crises, and to the question of whether or not human dignity ever was, or still is, the highest value in the West. Addressing the sociology of the church as the distinctive communal formation of Christianity for the last two millennia, Joas underscores the need for Christian conceptions of church to balance theological sensibility with concrete sociological grounding. In the process, he considers the relation of a community of faith to contemporary ideas about the optimization of life.

Hannah Arendt inspires many to stand in solidarity against authoritarianism, racial or gender-based violence, climate change, and right-wing populism. But what if a careful analysis of her oeuvre reveals a darker side to this intellectual legacy? What if solidarity, as she conceives of it, is not oriented toward equality, freedom or justice for all, but creates a barrier to intersectional coalition building? In Arendt's Solidarity, David D. Kim illuminates her lifelong struggle with this deceptively straightforward, yet divisive concept. Drawing upon her publications, unpublished documents, private letters, radio and television interviews, newspaper clippings, and archival marginalia, Kim examines how Arendt refutes solidarity as an effective political force against anti-Semitism, racial injustice or social inequality. As Kim reveals, this conceptual conundrum follows the arc of Arendt's forced migration across the Atlantic and is directly related to every major concern of hers: Christian neighborly love, friendship, Jewish assimilation, Zionism, National Socialism, the American Republic, Black Power, revolution, violence, and the human world. Kim places these thoughts in dialogue with dissenting voices such as Thomas Mann, Gershom Scholem, Jean-Paul Sartre, James Baldwin, Frantz Fanon, James Forman, and Ralph Ellison. The result is a full-scale reinterpretation of Arendt's oeuvre.

Lebanon may be the most complicated place in the world to be a "mixed" couple. It has no civil marriage law, fifteen personal status laws, and a political system built on sectarianism. Still, Lebanon has the most interreligious marriages per capita in the Middle East. What constitutes a mixed marriage is in flux as social norms shift, and reactions to mixed marriage reveal underlying social categories of discrimination. Through stories of Lebanese couples, Love Across Difference challenges readers to rethink categories of difference and imagine possibilities for social change. Drawing on two decades of interviews and research, Lara Deeb shows how mixed couples in Lebanon confront patriarchy, social difference, and sectarianism. In the drama that ensues as women and young men make their own marital choices, they push gender boundaries and reveal the ultimately empty nature of sect as a category of social difference. Love won't end sectarianism, but it can contribute to reducing sect's social power. Through the example of Lebanon, we can learn about our own social worlds, about the assumptions we make around social difference, and about how people react when forced to change their ideas of who can be made kin through marriage.

Economics has long modeled its theories on bakers and butchers, rather than on husbands, wives, lovers, and prostitutes. This book argues that exchanges involving sex and intimacy, far from being external or exceptional in relation to the workings of the economy, come closest to the reality of capitalist money. Undertaking an inquiry into the sexual economy of capitalism, Noam Yuran analyzes the erotic and gendered meanings that suffuse basic economic concepts, from money to the commodity. It is not entirely true, Yuran shows, that in capitalism everything has its price. In fact, the category of things money cannot buy, including love, forms a central axis around which capitalist economic life is organized. It is inscribed on goods and economic motivations and conduct, and distinguishes capitalism from pre-capitalist economies in which marriage was an exchange and wives were owned. In conversation with psychoanalysis, feminist theory, and the heterodox tradition of economic thought, this book maps the erotic dimension of capitalism onto concrete economic questions around money, goods, private property, and capital. Yuran offers readers a powerful understanding of capitalism in its unique articulation of love, sex, and money.

The years 1989-2008 were an era of neoliberal hegemony in US politics, economy, and culture. Post45 scholar Adam Kelly argues that American novelists who began their careers during these years - specifically the post-baby-boom generation of writers born between the late 1950s and early 1970s - responded to neoliberalism by developing in their fiction an aesthetics of sincerity. How, and in what way, these writers ask, can you mean what you say, and avow what you feel, when what you say and feel can be bought and sold on the market? What is authentic art in an historical moment when the artist has become a model for neoliberal subjectivity rather than its negation? Through six chapters focused on key writers of the period - including Susan Choi, Helen DeWitt, Jennifer Egan, Dave Eggers, George Saunders, Dana Spiotta, Colson Whitehead, and David Foster Wallace - the book explores these central questions while intervening critically in a set of debates in contemporary literary studies concerning aesthetics, economy, gender, race, class, and politics. Offering the capstone articulation of a set of influential arguments made by the author over a decade and more, New Sincerity constitutes a field-defining account of a period that is simultaneously recent and historically bound, and of a generation of writers who continue to shape the literary landscape of the present.

This volume of the Complete Works provides the first English translation of Nietzsche's unpublished notes from Summer 1886 through Fall 1887. In these writings we find drafts of new prefaces for the second editions of his earlier works, notes for the soon-to-appear On the Genealogy of Morality, and crucially, fragments and plans for an anticipated "master work" under the title "The Will to Power." This projected work, as is now well-known, was never written by Nietzsche; instead, it was fraudulently assembled by his sister Elisabeth Förster-Nietzsche and his friend Heinrich Köselitz (aka Peter Gast), and published under Nietzsche's name after his death. Only now, with the publication of this volume and the ones that precede and follow it, are English readers able to examine for themselves the full set of unpublished writings of the last creative period of Nietzsche's life. Taking into account the latest editorial work on his final notebooks, and including a detailed account by Mazzino Montinari of Nietzsche's decision not to complete a "master work," this volume documents the evolution of Nietzsche's thinking on such important themes as nihilism, eternal recurrence, and the revaluation of all values as it presents his late Nachlass free from the distortions perpetrated against it over a century ago.

From Munchausen by Tiktok to wellness apps to online communities to AI, the DISCO Network explores the possibilities that technoskepticismcan create. This is a book about possibility and refusal in relation to new technologies. Though refusal is an especially powerful mode--particularly for those who have historically not been given the option to say no--people of color and disabled people have long navigated the space between saying yes and saying no to the newest technologies. Technoskepticism relates some of these stories to reveal the possibilities skepticism can create. The case for technoskepticism unfolds across three sections: the first focused on disability, the creative use of wellness apps, and the desire for diagnosis; the second on digital nostalgia and home for Black and Asian users who produced communities online before home pages gave way to profiles; and the third focused on the violence inherent in A.I.-generated Black bodies and the possibilities for Black style in the age of A.I. Acknowledging how the urge to refuse new technologies emerges from specific racialized histories, the authors also emphasize how care can look like an exuberant embrace of the new.

Despite growing political, social, and economic integration between countries over the last two decades, states have erected walls at their borders at a pace unmatched in history. Nonetheless, legal scholarship on the phenomenon of walling is sparse, as the walls are seen as existing independently of the law. Building Walls, Constructing Identities uses the U.S.-Mexico border wall as a frame to provide a new understanding of the relationship between the law and wall building. Increasingly, law is recognized as emerging from whatever knowledge is privileged in a given context, and that it is legislated by people with cultural biases. In other words, it is never a neutral set of rules, just as walls are never neutral structures. Marie-Eve Loiselle expands on this trend, arguing that the dynamic interaction between law and wall-building reveals insights about space, belonging, and national identities. Informed by two episodes of wall-building in American history--the Act of August 19, 1935, and the Secure Fence Act of 2006--the book identifies two discursive processes by which the law and the wall come together to communicate legal knowledge about territorial and cultural limits.

Exploring literary representations of mass violence, Robbinstraces the emergence of a cosmopolitan postwar recognition of atrocity. Mass violence did not always have a name. Like conquest, atrocity was not seen as violating a moral norm or inviting indignation. Could the concept even exist before people could accuse their own country of mass violence committed against the inhabitants of another country? Posing this cosmopolitan question to a vast archive of representations, Bruce Robbins seeks to give atrocity a literary history. In the presence of atrocity, what we want most is for someone to bear witness. What is it literature can do with atrocity that simple testimony cannot? As a work of literary history, the book answers that question, showing how literature goes beyond the legal paradigm of accusation. Meanwhile, as a work of literary history, the book uses the long history of representations of mass violence, from the Bible to Zadie Smith, to pursue the bold proposition that, in the midst of relentlessly repetitive slaughter and nameless, shapeless, irredeemable suffering, humanity's moral history might include a cosmopolitan arc. With penetrating insight, Robbins takes up such literary representations of atrocity as Bartolomé de las Casas's account of his fellow Spaniards' atrocities, Kurt Vonnegut's Slaughterhouse-Five, Grimmelshausen's 1668 novel Simplicissimus, David Mitchell's Cloud Atlas, Gabriel García Márquez's One Hundred Years of Solitude, Homero Aridjis's short novel Smyrna in Flames, and Tolstoy's Hadji Murat. What's achieved is a profound exploration of the longer trajectory of abhorrence and indignation and a critical examination of the conditions that have yielded the cosmopolitan postwar recognition of atrocity.

ReadingSilent Springas an outgrowth of Rachel Carson's love with Dorothy Freeman, Maxwell argues for the power of queer love now in the fight against climate change. There is something major missing from most accounts of Silent Spring and its impact: namely, Dorothy Freeman, with whom Rachel Carson had a love relationship for over a decade. Freeman had a summer house with her husband, Stan, on the island of Southport, Maine, where Carson settled after the success of her first bestseller, The Sea Around Us. Correspondence shows the women developing strong feelings as they connect over their shared pleasure in the rocky coast. In this moving new book, political theorist Lida Maxwell offers close readings that suggest Carson's relationship with Freeman was central to her writing of Silent Spring--a work whose defense of vibrant nonhuman nature allowed Carson and Freeman's love to flourish and for the pair to become their most authentic selves. What Maxwell calls Carson and Freeman's "queer love" unsettled their heteronormative ideas of the good life as based in bourgeois private life, and led Carson to an increasingly critical view of capitalism and its effects on nonhuman nature and human lives alike. From these women's experience Maxwell compellingly makes the case for an alternative democratic climate politics based on learning how to tune into authentic desire. Read through this lens, Carson's work begins to look different and shows us not that the human incursion into nature is dangerous, but that a particular relationship is: the loveless using up of nature for capitalism. When Carson and Freeman correspond in excited detail about the algae, anemones, and veery thrushes of the Maine coast, they give us a glimpse of a different, more loving use of nature. Inspired by Carson and Freeman's deep care for one another, Maxwell reveals how a form of loving available to all of us can help reshape political desire amidst contemporary environmental crises.

The logistics revolution has stretched capitalist production across planetary supply chains, leaving nothing unscathed: art and culture included. The Arts of Logistics takes a unique approach to studying culture and supply chain capitalism, scrutinizing how artists retool technologies designed for circulating commodities. With chapters on the merchant ship, the oil barrel, the shipping container, and the drone, Michael Shane Boyle has assembled a global inventory of aesthetics since the 1950s that reveals logistics to be a surprisingly pervasive means of artistic production. Bringing together critical logistics research with Marxist cultural analysis, Boyle uses sculpture, theater, installation art, and popular culture to narrate the long history of art's connection to logistical infrastructure, beginning with the transatlantic slave trade and continuing today in the dream of a workerless world peddled by Amazon. The global reach of the artists considered reflects the geographies of supply chain capitalism, spanning from the North Atlantic to the Asia-Pacific. The Arts of Logistics takes meticulous stock of how aesthetics is entangled in capitalist trade and racialized labor regimes, analyzing influential work by artists like Christo and Jeanne-Claude alongside that of contemporary figures including Walead Beshty, Cai Guo-Qiang, and Selina Thompson. With this incisive study, Boyle demonstrates that art is both an opportunity to reexamine the violent history of supply chain capitalism, and an active participant in shaping this history.

The Chinese revolution was a forestry revolution. For decades, tree planting has been at the heart of Chinese environmental endeavors, and forestry is pivotal to its environmentalism and green image more generally. During the Mao era, while forests were razed to fuel rapid increases in industrial production, the "Greening the Motherland" campaign also promoted conservationist tree-planting nationwide. Contested Environmentalisms explores the seemingly contradictory rhetoric and desires of Chinese conservation from the early twentieth century through to the present day. Examining ethnic borderlands, the Beijing political center, and China's growth on the world stage, this book demonstrates the strength of Chinese environmentalism to adapt and survive through tumultuous change lies in what seems to be a weakness: its inconsistency and contestation. Drawing on literary, cinematic, scientific, archival, and digital media sources, Cheng Li investigates the emergence, evolution, and devolution of Chinese conservationist ideas, showing that they acquired their value and assumed their power precisely because of their malleability and adaptability. Li situates Chinese environmental science within the context of global scientific knowledge transfer, probing the dynamics underlying conservationist ideas that energize environmental impulses in China, and shedding light on authoritarian environmentalism from cultural and historical perspectives.

While premodern kabbalistic texts were not chronicles of historical events, they provided elaborate models for understanding the secret divine plan guiding human affairs. Hartley Lachter analyzes innovative kabbalistic doctrines, such as the idea of reincarnation and the notion of multiple successive universes, through which Jewish mystics sought to demonstrate that the misfortunes of Jewish history were in fact necessary steps toward redemption. Lachter argues that these works, mostly composed between the early 14th century and the generation affected by the Spanish expulsion in the early 16th century, enabled Jewish readers to make sense of the troubling misfortunes of their own time. Kabbalah and Catastrophe uncovers the remarkable variety of ways that kabbalists deployed esoteric tradition to argue that God had not abandoned the Jews to the inscrutable forces of history. Instead, they suggested to readers that Jews are history's primary actors, and that despite their small numbers and lack of military power, Jews nonetheless secretly push history forward. For scholars of Jewish mysticism and medieval Jewish history, Lachter articulates how premodern mystical texts can be crucial sources of insight into how Jews understood the meaning of history.

In the mid-twentieth century, the Arabian Peninsula emerged as a key site of oil production. International companies recruited workers from across the Middle East and Asia to staff their expanding oil projects. Unruly Labor considers the working conditions, hiring practices, and, most importantly, worker actions and strikes at these oil projects. It illuminates the multiple ways workers built transnational solidarities to agitate for better working conditions, and how worker actions informed shifting understandings of rights, citizenship, and national security. Andrea Wright highlights the increasing associations between oil, governance, and racialized management practices to map how labor was increasingly depoliticized. From the 1940s to 1971, a period that includes the end of formal British imperialism in the Arabian Sea and the development of new state governments, citizenship became both an avenue for workers to advocate for their rights, while simultaneously, a way to limit other solidarities. Examining the interests of workers, government officials, and oil company managers alike, Wright offers a new history of Middle Eastern oil and twentieth-century capitalism--a history that illuminates how labor management and national security concerns have shaped state governance and economic policy priorities.

How can the judgment calls we make in everyday life create or help eradicate social inequality? Is It Racist? Is It Sexist? Two questions that seem simple on their face, but which invite a host of tangled responses. In this book, Jessi Streib and Betsy Leondar-Wright offer a new way of understanding how inequalities persist by focusing on the individual judgment calls that lead us to decide what's racist, what's sexist, and what's not. Racism and sexism often seem like optical illusions--with some people sure they see them and others sure they're not there--but the lines that most consistently divide our decisions might surprise you. Indeed, white people's views of what's racist and sexist are increasingly up for grabs. As the largest racial group in the country and the group that occupies the most and the highest positions of power, what they decide is racist and sexist helps determine the contours of inequality. By asking white people--Southerners and Northerners, Republicans and Democrats, working-class and professional-middle-class, men and women--to decide whether specific interactions and institutions are racist, sexist, or not, Streib and Leondar-Wright take us on a journey through the decision-making processes of white people in America. By presenting them with a variety of scenarios, the authors are able to distinguish the responses as being characteristic of different patterns of reasoning. They produce a framework for understanding these patterns that invites us all to engage with each other in a new way, even on topics that might divide us. Is It Racist? Is It Sexist? will leave you questioning how you decide whether a joke, a hiring decision, or a policy change is or isn't racist or sexist, and will give you new tools for making more accurate and productive judgment calls.

The decades following World War I were a period of political, social, and economic transformation for Central and Eastern Europe. This book considers the role of foreign aid in Romania between 1918 and 1940, offering a new history of the interrelation between state building and nongovernmental humanitarianism and philanthropy in the interwar period. Doina Anca Cretu argues that Romania was a laboratory for transnational intervention, as various state builders actively pursued, accessed, and often instrumentalized American assistance in order to accelerate reconstructive and modernizing projects after World War I. At its core, this is a study of how local views, ambitions, and practical agendas framed trajectories of humanitarian and philanthropic endeavors in postimperial Central and Eastern Europe. Conversely, it is a reflection on the ways that architects and practitioners of foreign aid sought to transfer notions of democracy, civilization, and modernity within shifting local and national contexts in the aftermath of the war and after the collapse of European empires. At the intersection of the history of interwar Europe and international philanthropy and humanitarianism, this book's innovative and explicitly transnational approach provides a new framework for understanding the contours of European nationalism in the twentieth century.

More than half the population will experience menopause; it is time for the law to acknowledge it. Menopause is a stage of life that half the population will inevitably experience. But it remains one of the last great taboo topics for discussion, even among close friends and family members. Silence and stigmas around many aspects of reproductive health--from menstruation to infertility to miscarriage to abortion--have historically created the conditions in which bias and discrimination can flourish. Menopause exemplifies that phenomenon, and in Hot Flash, authors Emily Gold Waldman, Bridget Crawford and Naomi Cahn set out to replace the silence surrounding menopause with a deeper understanding. Hot Flash explores the culturally specific stereotypes that surround menopause as well as how menopause is treated in law and medicine. The book contextualizes menopause as one of several stages in a person's reproductive life. Taking U.S. law regarding pregnancy and breastfeeding as an entry point, the authors suggest changes in existing legislation and workplace policies that would incorporate menopause as well. More broadly, they push us to imagine how law can support a more equitable future. A broader framework further enables the authors to explore menopause discrimination as it is experienced by trans men and gender nonbinary people. They ultimately make the case for a new wave of intersectional feminism that encompasses gender, disability, age, and race.

The spread of democracy across the global south has taken many different forms, but certain features are consistent: implementing a system of elections and an overarching mission of serving the will and well-being of a country's citizens. But how do we hold politicians accountable for such a mission? How are we to understand the efficacy of the policies they put forth? In Indicators of Democracy Diana Graizbord exposes the complex, often-hidden world of the institutions and infrastructures that are meant to ensure a democracy's transparency and are charged with the task of holding leaders and initiatives accountable for the ideals they claim to serve. Taking the case of Mexico's National Council for the Evaluation of Social Development Policy (also known as CONEVAL), Graizbord is able to deeply theorize the processes for creating and employing this very particular kind of expertise. By analyzing what it takes to establish and sustain accountability techniques as a form of expertise, Graizbord is able to put forward the contours of a future technodemocracy--a vision of a democratic future that hinges on the power of these evaluation experts who, with their everyday work as civil servants, shape politics in unexpected but profound ways.

Nonreciprocal preferential trade arrangements are a defining feature of the relationship between developed and developing countries dating back to the colonial era. In the late 1950s, these arrangements started to take a multilateral form when members of the European Economic Community established special trade arrangements with their colonies. Since then, several trade arrangements have featured African countries among the preference-receiving countries. Yet it is not always clear how preferential these arrangements are and whether they in fact help African countries or instead lead them to perpetual dependence on specific markets and products. Richard E. Mshomba carefully examines the history of these programs and their salient features, and analyzes negotiations between the EU and African countries to form Economic Partnership Agreements. Nonreciprocal preferential trade arrangements are often unpredictable, since the duration and magnitude of preferences are at the discretion of the preference-giving countries. However, when used in conjunction with other development programs and with laws and regulations that encourage long-term investment and protect employees, they can increase economic opportunities and foster human development. This book recognizes the potential impact of nonreciprocal preferential trade arrangements and provides recommendations to increase their viability.

This collection of five essays by Germany's most prominent and influential social thinker both links Luhmann's social theory to the question "What is modern about modernity?" and shows the origins and context of his theory.In the introductory essay, "Modernity in Contemporary Society," Luhmann develops the thesis that the modern epistemological situation can be seen as the consequence of a radical change in social macrostructures that he calls "social differentiation," thereby designating the juxtaposition of and interaction between a growing number of social subsystems without any hierarchical structure. "European Rationality" defines rationality as the capacity to see the difference between systems and their environment as a unity. Luhmann argues that, in a world characterized by contingency, rationality tends to become coextensive with imagination, a view that challenges their classical binary opposition and opens up the possibility of seeing modern rationality as a paradox.In the third essay, "Contingency as Modern Society's Defining Attribute," Luhmann develops a further and probably even more important paradox: that the generalization of contingency or cognitive uncertainty is precisely what provides stability within modern societies. In the process, he argues that medieval and early modern theology can be seen as a "preadaptive advance" through which Western thinking prepared itself for the modern epistemological situation. In "Describing the Future," Luhmann claims that neither the traditional hope of learning from history nor the complementary hope of cognitively anticipating the future can be maintained, and that the classical concept of the future should be replaced by the notion of risk, defined as juxtaposing the expectation of realizing certain projects and the awareness that such projects might fail. The book concludes with "The Ecology of Ignorance," in which Luhmann outlines prospective research areas "for sponsors who have yet to be identified."