A bold intervention in the philosophical concepts of gender, sex, and self

Beyond Personhood provides an entirely new philosophical approach to trans experience, trans oppression, gender dysphoria, and the relationship between gender and identity. Until now, trans experience has overwhelmingly been understood in terms of two reductive frameworks: trans people are either “trapped in the wrong body” or they are oppressed by the gender binary. Both accounts misgender large trans constituencies while distorting their experience, and neither can explain the presentation of trans people as make-believers and deceivers or the serious consequences thereof. In Beyond Personhood, Talia Mae Bettcher demonstrates how taking this phenomenon seriously affords a new perspective on trans oppression and trans dysphoria—one involving liminal states of “make-believe” that bear positive possibilities for self-recognition and resistance.

Undergirding this account is Bettcher’s groundbreaking theory of interpersonal spatiality—a theory of intimacy and distance that requires rejection of the philosophical concepts of person, self, and subject. She argues that only interpersonal spatiality theory can successfully explain trans oppression and gender dysphoria, thus creating new possibilities for thinking about connection and relatedness. 

An essential contribution to the burgeoning field of trans philosophy, Beyond Personhood offers an intersectional trans feminism that illuminates transphobic, sexist, heterosexist, and racist oppressions, situating trans oppression and resistance within a much larger decolonial struggle. By refusing to separate theory from its application, Bettcher shows how a philosophy of depth can emerge from the everyday experiences of trans people, pointing the way to a reinvigoration of philosophy.

Maggie Rivas-Rodríguez 's edited volume Mexican Americans & World War II brought pivotal stories from the shadows, contributing to the growing acknowledgment of Mexican American patriotism as a meaningful force within the Greatest Generation. In this latest anthology, Rivas-Rodríguez and historian Emilio Zamora team up with scholars from various disciplines to add new insights. Beyond the Latino World War II Hero focuses on home-front issues and government relations, delving into new arenas of research and incorporating stirring oral histories.

These recollections highlight realities such as post-traumatic stress disorder and its effects on veterans' families, as well as Mexican American women of this era, whose fighting spirit inspired their daughters to participate in Chicana/o activism of the 1960s and 1970s. Other topics include the importance of radio as a powerful medium during the war and postwar periods, the participation of Mexican nationals in World War II, and intergovernmental negotiations involving Mexico and Puerto Rico. Addressing the complexity of the Latino war experience, such as the tandem between the frontline and the disruption of the agricultural migrant stream on the home front, the authors and contributors unite diverse perspectives to harness the rich resources of an invaluable oral history.

A study of transnational identity, migration, and state loyalties told through the social and political history of Iran’s Khuzestan province.

In 1980, Saddam Hussein’s Ba‘athist forces invaded Khuzestan, one of the oldest and richest provinces in Iran, triggering the Iran-Iraq War. Shaherzad Ahmadi’s Bordering on War examines the social history of Khuzestan and sheds light on how border dwellers, provincial leaders, and migrants in the region shaped Iran and Iraq's history before, during, and after the war.

Drawing from a rich collection of Persian- and Arabic-language archival sources—rarely used by western scholars due to restrictions in Iran—Ahmadi’s research focuses on Arab Iranians and argues that Iranian border dwellers and migrants formed local, non-national loyalties, thereby eschewing bureaucratic pressures to confine loyalties to a single nation-state. The transnational character and ethnically diverse composition of Khuzestan, especially in the oil-rich towns on the southwestern border, led many, including Iraq’s Ba‘ath Party, to question the national belonging of Arab Iranians. Bordering on War contributes to a wider discussion about the ability of individuals and communities to exert agency through migration, trade, education, and other activities.

Donna Merwick rejects the usual assumption that Boston Catholicism is, definitively, Irish Catholicism. In her penetrating study of three distinct generations of Boston priests in the late nineteenth century, the author shows that Irish Catholicism met with steady opposition. Her account of the struggle of Boston clerics and intellectuals to relate their faith to their experiences in the changing city provides a new interpretation of Boston Catholic culture.

In the 1840s Catholic influence in Boston was minimal and, therefore, accepted. The clergy, like other Bostonians, took pride in the city's history and colonial traditions. In measuring the impact of the massive Irish-Catholic immigration of the 1850s upon this first group of priests, the author traces in part the desperate efforts of Archbishop John J. Williams to maintain Boston's genteel traditions. The character of the clergy changed from the first generation, in which priests wrote novels and radical editorials, to a second generation, in which the influence of European Catholicism was strengthened. Immigrant priests and their Irish parishioners eventually outnumbered the Yankee Catholics, but they nevertheless failed to win genuine leadership in the diocese.

A third group of priests, emerging in the 1890s under the leadership of Cardinal William O'Connell, displaced not only two generations of clergymen, but also two ways of life: one which sought to leave a legacy of admiration for the Boston Protestant heritage, and one which never understood Boston and tried to replace its cultural ways with something Irish, European, and Jansenistic. O'Connell, who had the Progressive's instinct for organization, imposed a kind of intellectual martial law on the clergy which discouraged, even punished, nonconformity. It is only at this point that it becomes reasonable to consider the traditional view that Boston Catholic thought is monolithic.