Most Americans assume that shared genes or blood relationships provide the strongest basis for family. What can adoption tell us about this widespread belief and American kinship in general? Blue-Ribbon Babies and Labors of Love examines the ways class, gender, and race shape public and private adoption in the United States. Christine Ward Gailey analyzes the controversies surrounding international, public, and transracial adoption, and how the political and economic dynamics that shape adoption policies and practices affect the lives of people in the adoption nexus: adopters, adoptees, birth parents, and agents within and across borders. Interviews with white and African-American adopters, adoption social workers, and adoption lawyers, combined with her long-term participant-observation in adoptive communities, inform her analysis of how adopters' beliefs parallel or diverge from the dominant assumptions about kinship and family. Gailey demonstrates that the ways adoptive parents speak about their children vary across hierarchies of race, class, and gender. She shows that adopters' notions about their children's backgrounds and early experiences, as well as their own "family values," influence child rearing practices. Her extensive interviews with 131 adopters reveal profoundly different practices of kinship in the United States today.
Moving beyond the ideology of "blood is thicker than water," Gailey presents a new way of viewing kinship and family formation, suitable to times of rapid social and cultural change.
How work and capitalism inspire horror in modern film.
American ideals position work as a source of pride, opportunity, and meaning. Yet the ravages of labor are constant grist for horror films. Going back decades to the mad scientists of classic cinema, the menial motel job that prepares Norman Bates for his crimes in Psycho, and the unemployed slaughterhouse workers of The Texas Chain Saw Massacre, horror movies have made the case that work is not so much a point of pride as a source of monstrosity.
Editors Aviva Briefel and Jason Middleton assemble the first study of horror’s critique of labor. In the 1970s and 1980s, films such as The Shining and Dawn of the Dead responded to deindustrialization, automation, globalization, and rising numbers of women in the workforce. Labors of Fear explores these critical issues and extends them in discussions of recent works such as The Autopsy of Jane Doe, Midsommar, Survival of the Dead, It Follows, Get Out, and Us. Covering films ranging from the 1970s onward, these essays address novel and newly recognized modes and conditions of labor: reproductive labor, emotion work and emotional labor, social media and self-branding, intellectual labor, service work, precarity, and underemployment. In its singular way, horror continues to make spine-tingling sense of what is most destructive in the wider sociopolitical context of US capitalism.
In seventeenth-century England, intellectuals of all kinds discovered their idealized self-image in the Adam who investigated, named, and commanded the creatures. Reinvented as the agent of innocent curiosity, Adam was central to the project of redefining contemplation as a productive and public labor. It was by identifying with creation’s original sovereign, Joanna Picciotto argues, that early modern scientists, poets, and pamphleteers claimed authority as both workers and “public persons.”
Tracking an ethos of imitatio Adami across a wide range of disciplines and devotions, Picciotto reveals how practical efforts to restore paradise generated the modern concept of objectivity and a novel understanding of the author as an agent of estranged perception. Finally, she shows how the effort to restore Adam as a working collective transformed the corpus mysticum into a public. Offering new readings of key texts by writers such as Robert Hooke, John Locke, Andrew Marvell, Joseph Addison, and most of all John Milton, Labors of Innocence in Early Modern England advances a new account of the relationship between Protestantism, experimental science, the public sphere, and intellectual labor itself.
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