Less than 2 percent of some 4000 adults prosecuted for participating in the bloodiest ghetto revolt of this generation served any time in jail as a result of their conviction and sentencing. Why? Why, in contrast, did the majority of those arrested following a brief and minor confrontation with police in a different city receive far harsher treatment than ordinarily meted out for comparable offenses in "normal" times? What do these incidents tell us about the nature of legal repression in the American state? No coherent theory of political repression in the liberal state exists today. Neither the liberal view of repression as "anomaly" nor the radical view of repression as "fascist core" appears to come to grips with the distinctive characteristics of legal repression in the liberal state. This book attempts to arrive at a more adequate understanding of these "distinctive characteristics" by means of a detailed analysis of the legal response to the most serious violent challenge to the existing political order since the Great Depression—the black ghetto revolts between 1964 and 1968. Using police and court records, and extensive interviews with judges, defense attorneys, prosecutors, and detention officials, Professor Balbus provides a complete reconstruction of the response of the criminal courts of Los Angeles, Detroit, and Chicago to the "civil disorders" that occurred in these cities. What emerges is a disturbing picture of the relationship between court systems and participants and the local political environments in which they operate.

Joining the current debates in American literary history, José David Saldívar offers a challenging new perspective on what constitutes not only the canon in American literature, but also the notion of America itself. His aim is the articulation of a fresh, transgeographical conception of American culture, one more responsive to the geographical ties and political crosscurrents of the hemisphere than to narrow national ideologies.
Saldívar pursues this goal through an array of oppositional critical and creative practices. He analyzes a range of North American writers of color (Rolando Hinojosa, Gloria Anzaldúa, Arturo Islas, Ntozake Shange, and others) and Latin American authors (José Martí, Roberto Fernández Retamar, Gabriel García Márquez, and others), whose work forms a radical critique of the dominant culture, its politics, and its restrictive modes of expression. By doing so, Saldívar opens the traditional American canon to a dialog with other voices, not just the voices of national minorities, but those of regional cultures different from the prevalent anglocentric model.
The Dialectics of Our America, in its project to expand the “canon” and define a pan-American literary tradition, will make a critical difference in ongoing attempts to reconceptualize American literary history.

Shopping is generally considered to be a pleasurable activity. But in reality it can often be complicated and frustrating. Daniel Miller explores the many contradictions faced by shoppers on a typical street in London, and in the process offers a sophisticated examination of the way we shop, and what it reveals about our relationships to our families and communities, as well as to the environment and the economy as a whole.

Miller's companions are mostly women who confront these contradictions as they shop. They placate their children with items that combine nutrition with taste or usefulness with style. They decide between shopping at the local store or at the impersonal, but less expensive, mall. They tell of their sympathy for environmental concerns but somehow avoid much ethical shopping. They are faced with a selection of shops whose shifts and mergers often reveal extraordinary stories of their own. Filled with entertaining—and thoroughly familiar—stories of shoppers and shops, this book will interest scholars across a broad range of disciplines.

On July 27th, 2015, Colin Cremin overcame a lifetime of fear and repression and came to work dressed as a woman called Ciara. Wearing full makeup, a blouse, a black skirt, and pantyhose, Cremin walked down the steps of a lecture theater in front of a hundred seated students and, without comment, gave her lecture as usual. In Man-Made Woman, Cremin charts her personal journey as a male-to-female cross-dresser in the ever-changing world of gender politics.
 
Interweaving personal narrative with political discourse, Man-Made Woman is a vivid exploration of gender, identity, fetishism, aesthetics, and popular culture through the lenses of feminism, Marxism, and psychoanalytic theory. Cremin’s anti-moralistic approach dismantles the abjection associated with male-to-female cross dressing, examines the causes of repression, and considers what it means to publicly materialize desire on one’s body. Man-Made Woman is an experiment that ultimately draws both author and reader into a conflict with their material, ideological, and libidinal relationship to patriarchal-capitalism.
 
With an emancipatory and empowering voice, Cremin interrogates her, his, and our relationship to the gender binary. In light of recent debate surrounding transgender bathroom rights in the United States, Man-Made Woman is a deeply personal account that offers timely insight for anyone interested in contemporary trans politics and queer theory.
 

In the second of a proposed three-volume study, John and Jean Comaroff continue their exploration of colonial evangelism and modernity in South Africa. Moving beyond the opening moments of the encounter between the British Nonconformist missions and the Southern Tswana peoples, Of Revelation and Revolution, Volume II, explores the complex transactions—both epic and ordinary—among the various dramatis personae along this colonial frontier.

The Comaroffs trace many of the major themes of twentieth-century South African history back to these formative encounters. The relationship between the British evangelists and the Southern Tswana engendered complex exchanges of goods, signs, and cultural markers that shaped not only African existence but also bourgeois modernity "back home" in England. We see, in this volume, how the colonial attempt to "civilize" Africa set in motion a dialectical process that refashioned the everyday lives of all those drawn into its purview, creating hybrid cultural forms and potent global forces which persist in the postcolonial age.

This fascinating study shows how the initiatives of the colonial missions collided with local traditions, giving rise to new cultural practices, new patterns of production and consumption, new senses of style and beauty, and new forms of class distinction and ethnicity. As noted by reviewers of the first volume, the Comaroffs have succeeded in providing a model for the study of colonial encounters. By insisting on its dialectical nature, they demonstrate that colonialism can no longer be seen as a one-sided relationship between the conquering and the conquered. It is, rather, a complex system of reciprocal determinations, one whose legacy is very much with us today.