Bøker utgitt av Stanford University Press

Because whiteness is not a given for Brazilians in the U.S., some immigrants actively construct it as a protective mechanism against the stigma normally associated with illegality. In The Borders of Privilege, Kara Cebulko tells the stories of a group of 1.5 generation Brazilians to show how their ability to be perceived as white - their power without papers - shaped their everyday interactions. By strategically creating boundaries with other racialized groups, these immigrants navigated life-course rituals like college, work, and marriage without legal documentation. Few identify as white in the U.S., even as they benefit from the privileges of whiteness. The legal exclusion they feel as undocumented immigrants from Latin America makes them feel a world apart from their white citizen peers. However, their constructed whiteness benefitted them when it came to interactions with law enforcement and professional advancement, challenging narratives that frame legality as a "master-status." Understanding these experiences requires us to explore interlocking systems of power, including white supremacy and capitalism, as well as global histories of domination. Cebulko traces the experiences of her interviewees across various stages of life, applying a "power without paper" lens, and making the case for integrating this perspective into future scholarship, collective broad-based movements for social justice, and public policy.

Energy history is an approach to understanding the past that takes changes in the human exploitation of Earth's energies as its object of inquiry. This interdisciplinary field documents and analyses how humans thought about, harnessed, stored, and exploited stocks and flows of energy. In recent decades, in response to evidence of the effect of fossil fuel use in our climatic system and coinciding with an energy turn across the humanities, a new urgency and purpose has been ascribed to such work. Energy's History challenges abstract and universalizing conceptions of energy's history-making capacities. This collection contains twelve chapters which present, analyze, and contextualize a primary source. The contributors focus on ideas, events, and statements that recorded and critiqued the distinct historical paths of energy, thereby broadening the scope of where and what constitutes energy history. As energy's world-making has enmeshed ever more of the planet into a dangerous compact with fossil fuels, energy histories must be revised within this new energy-historical reality. This volume both presents persuasive visions of energy-driven development beyond the Western capitalist model and provides an expansive and critical account of the ways in which energy histories have shaped the past and impact the present.

A digital world in relentless movement--from artificial intelligence to ubiquitous computing--has been captured and reinvented as a monoculture by Silicon Valley "big tech" and venture capital firms. Yet, very little is discussed in the public sphere about existing alternatives. Based on long-term field research across San Francisco, Tokyo, and Shenzhen, Common Circuits explores a transnational network of hacker spaces that stand as potent, but often invisible alternatives to the dominant technology industry. In what ways have hackers challenged corporate projects of digital development? How do hacker collectives prefigure more just technological futures through community projects? Luis Felipe R. Murillo responds to these urgent questions with an analysis of the hard challenges of collaborative, autonomous community-making through technical objects conceived by hackers as convivial, shared technologies. Through rich explorations of hacker space histories and biographical sketches of hackers who participate in them, Murillo describes the social and technical conditions that allowed for the creation of community projects, such as anonymity and privacy networks to counter mass surveillance; community-made monitoring devices to measure radioactive contamination; and small-scale open hardware fabrication for the purposes of technological autonomy. Murillo shows how hacker collectives point us toward brighter technological futures--a renewal of the "digital commons"--where computing projects are constantly being repurposed for the common good.

In 2019, after decades of ecological damage from oil, Waorani people took to the streets of Amazonian Ecuador to protest drilling on their ancestral lands. Working with international activists, lawyers, and other Indigenous groups, they successfully sued the government for selling oil concessions without prior consent. Placing their struggle for territorial autonomy in the global spotlight, this unprecedented legal victory for environmental rights by an Indigenous people reflected the new forms of collaboration emerging in contemporary Amazonia. Translating Worlds, Defending Land explores how Waorani collaborations, whether with environmentalists or academic researchers, bring about new possibilities, challenges, and imaginative horizons. Based on fieldwork over a period of twenty-five years, Casey High interrogates what these engagements mean for Indigenous communities and how they offer critical reflection on collaboration as a concept, method, and practice. The alliances, misunderstandings, and conflicts that emerge in these contexts challenge the assumption that productive collaborations reflect--or require--shared purposes, generating important implications for an engaged anthropology open to reconsidering what constitutes ethnographic knowledge and who it is for. As some young Waorani adults become not just community leaders or environmental citizens, but also skilled researchers and ethnographers, translating between Indigenous understandings of land and the Western language of conservation, they create a powerful new voice in international environmental politics.

In the years following World War I, as connections between the Middle East and South Asia began to proliferate, Egypt and India lay squarely at the heart of these increasingly complex and multilateral relations. East of Empire traces a series of intersecting narratives between 1919 and the mid-1940s as anti-colonial nationalism gained momentum across the East, and political crises mounted within Europe. Historian Erin M.B. O'Halloran documents the friendships, rivalries, cultural exchanges and shifting political alliances which came to animate the interwar project of "Easternism" a humanist, cosmopolitan vision of the world whose centre of gravity lay beyond Europe, in the great city of Cairo. Alongside well-known figures like Mohandas K. Gandhi, Jawaharlal Nehru, and Sa'ad Zaghlul, this book introduces other historical personages: Eastern feminists, pro-Palestinian activists, Egyptian surrealists, Italian spies, Arab poets and British propagandists. In revealing their layered relationships with one another, the book also demonstrates their role in shaping political developments on three continents during a moment of profound global entanglement and political upheaval. Drawing on a broad cross-section of Indian, Arab, British and European sources, East of Empire transcends archival partitions to tell a powerful and nearly forgotten set of stories about the rise of anti-colonial nationalism and the end of empire across the Middle East and South Asia.

As weavers, garment workers, and peddlers, Syrian immigrants in the Americas fed the early twentieth-century transnational textile trade. These migrants and the commodities they produced--silk, linen, and cotton; lace and embroidery; undergarments and ready-wear clothing--moved along steamship routes from Beirut through Marseille and Madeira to New York City, New England, and Veracruz. As migrants and merchants crisscrossed the Atlantic in pursuit of work, Syrian textile manufacturing expanded across the hemisphere. Unmentionables offers a history of global textile industry and Syrians, Lebanese, and Palestinians who worked in it. Stacy Fahrenthold examines how Arab workers navigated processes of racialization, immigration restriction, and labor contestation. She writes women workers, the majority of the Syrian garment workers, back into US labor history. She also situates the rise of Syrian American industrial elites, who exerted supply chain power to combat labor uprisings, resist unionization, and stake claim on the global textile industry. Critiquing the hegemony of the Syrian peddler in histories of this diaspora, Unmentionables introduces alternative narrators: union activists who led street demonstrations; women garment workers who shut down kimono factories; child laborers who threw snowballs at police; and the diasporic merchant capitalists who contended with all of them.

Deeply informed by jazz as music and sociality, Fumi Okiji explores black movement of thought as marked by a failure to be adequately disturbed by contradiction. The tarrying with the negative so crucial to European critical theory cannot quite account for the exorbitance characteristic of black thought. This is an orientation that allows for an oversubscription of intention, sense and logic, against the parsimony prized by the dialectical form. Attending to the black immoderation that registers as nonsense or deafening feedback from the perspective of European thought, Okiji tunes in to moments from the Haitian revolutionary forces' singing of "La Marseillaise" to Cecil Taylor's synesthetic poetics to the aporetic mien of the orisha Esu. She brings our attention to a galaxy of intimacies that flash up with such improvisatory and untimely thought. Extending the encounter between black study, Frankfurt School critical theory, and sound studies developed in Jazz as Critique, and drawing Yoruba aesthetics into this cluster, On Black Exorbitance is both a statement of non-citizenry and a preparation for practices of intoxication.

Against the backdrop of the global refugee crisis, Unsettled Families investigates the parameters that Global North governments and international humanitarian organizations use to deem certain displaced families worthy of resettlement--fewer than 1% globally--and a vast majority as fraudulent and ineligible. The book shows that "fraud" as a category is not as self-evident as it may at first appear. Nor is "the family." Based on long-term fieldwork between Nairobi, Kenya and Columbus, Ohio, Sophia Balakian tells stories of Somali and Congolese refugees navigating a complicated global assemblage of humanitarian agencies, governmental immigration bureaucracies, and national security regimes as they seek permanent, new homes. Viewing the concepts of "fraud" and "family" from different vantage points in this context, the categories begin to blur out of focus, sometimes to evaporate altogether; what seems to be contained within them scatter outside their received boundaries. Balakian argues that the very practices deemed "fraudulent" are often understood by refugees to be moral actions in an unequal world, fulfilling familial obligations to kin and community outside normative, Western frameworks. Bringing questions of kinship into current discussions on humanitarianism, Balakian locates "family" as a crucial category in producing, policing, and contesting the boundaries of nation-states, and of the nature of securitized humanitarianism in the 21st century.

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.

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.

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.

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.

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.

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.

"Why do so many organizations fail to mobilize the social networks of employees to respond to disruptions, innovate, and change? In Digital Relationships, Jason Davis argues that individual and organizational interests about networking can come out of alignment such that the network ties that individuals form are organizationally sub-optimal for achieving their most ambitious goals. Developing a new perspective about networks and organizations, he explains through network agency theory how network problems emerge, the role of digital technology adoption by organizations in amplifying misalignment, and the capacity of managers and function of the executive to resolve agency problems and mitigate their impact. Drawing on over a decade of qualitative research in US, Asian, and European "big tech" companies and new analytical and computational modeling, this book offers new interpretations and solutions to the pathologies that emerge from organizationally detrimental networking behaviors and in the face of managerial interventions"--

In Identity Capitalists, legal scholar Nancy Leong reveals how powerful people and institutions use diversity to their own advantage and how the rest of us can respond-and do better.