We Are Left without a Father Here is a transnational history of working people's struggles and a gendered analysis of populism and colonialism in mid-twentieth-century Puerto Rico. At its core are the thousands of agricultural workers who, at the behest of the Puerto Rican government, migrated to Michigan in 1950 to work in the state's sugar beet fields. The men expected to earn enough income to finally become successful breadwinners and fathers. To their dismay, the men encountered abysmal working conditions and pay. The migrant workers in Michigan and their wives in Puerto Rico soon exploded in protest. Chronicling the protests, the surprising alliances that they created, and the Puerto Rican government's response, Eileen J. Suárez Findlay explains that notions of fatherhood and domesticity were central to Puerto Rican populist politics. Patriarchal ideals shaped citizens' understandings of themselves, their relationship to Puerto Rican leaders and the state, as well as the meanings they ascribed to U.S. colonialism. Findlay argues that the motivations and strategies for transnational labor migrations, colonial policies, and worker solidarities are all deeply gendered.
 

Ranging from the novels of James Fenimore Cooper to Louis L'Amour, and from classic films like Stagecoach to spaghetti Westerns like A Fistful of Dollars, Mitchell shows how Westerns helped assuage a series of crises in American culture. This landmark study shows that the Western owes its perennial appeal not to unchanging conventions but to the deftness with which it responds to the obsessions and fears of its audience. And no obsession, Lee Mitchell argues, has figured more prominently in the Western than what it means to be a man.

"Elegantly written. . . . provocative . . . characterized by [Mitchell's] own tendency to shoot from the hip."—J. Hoberman, London Review of Books

"[Mitchell's] book would be worth reading just for the way he relates Benjamin Spock's Baby and Child to the postwar Western."—The Observer

"Integrating a careful handling of historical context with a keen eye for textual nuances, Mitchell reconstructs the Western's aesthetic tradition of the 19th century."—Aaron M. Wehner, San Francisco Review

Psychoanalytic theory has traditionally taken sexual difference to be the fundamental organizing principle of human subjectivity. White Men Aren’t contests that assumption, arguing that other forms of difference—particularly race—are equally important to the formation of identity. Thomas DiPiero shows how whiteness and masculinity respond to various, complex cultural phenomena through a process akin to hysteria and how differences traditionally termed “racial” organize psychic, social, and political life as thoroughly as sexual difference does. White masculinity is fraught with anxiety, according to DiPiero, because it hinges on the unstable construction of white men’s cultural hegemony. White men must always struggle against the loss of position and the fear of insufficiency—against the specter of what they are not.

Drawing on the writings of Freud, Lacan, Butler, Foucault, and Kaja Silverman, as well as on biology, anthropology, and legal sources, Thomas DiPiero contends that psychoanalytic theory has not only failed to account for the role of race in structuring identity, it has in many ways deliberately ignored it. Reading a wide variety of texts—from classical works such as Oedipus Rex and The Iliad to contemporary films including Boyz 'n' the Hood and Grand Canyon—DiPiero reveals how the anxiety of white masculine identity pervades a surprising range of Western thought, including such ostensibly race-neutral phenomena as Englightenment forms of reason.

Working Out Egypt is both a rich cultural history of the formation of an Egyptian national subject in the late nineteenth century and early twentieth and a compelling critique of modern Middle Eastern historiography. Wilson Chacko Jacob describes how Egyptian men of a class akin to the cultural bourgeoisie (the effendiyya) struggled to escape from the long shadow cast by colonial depictions of the East as degenerate, feminine, and temporally behind an active and virile Europe. He argues that during British colonial rule (1882–1936), attempts to create a distinctively modern and Egyptian self free from the colonial gaze led to the formation of an ambivalent, performative subjectivity that he calls “effendi masculinity.” Jacob traces effendi masculinity as it took hold during the interwar years, in realms from scouting and competitive sports to sex talk and fashion, considering its gendered performativity in relation to a late-nineteenth-century British discourse on masculinity and empire and an explicitly nationalist discourse on Egyptian masculinity. He contends that as an assemblage of colonial modernity, effendi masculinity was simultaneously local and global, national and international, and particular and universal. Until recently, modern Egyptian history has not allowed for such paradoxes; instead, Egyptian modernity has been narrated in the temporal and spatial terms of a separate Western modernity.

Examining the expansive nature of Indigenous gender representations in history, literature, and film

Within Native American and Indigenous studies, the rise of Indigenous masculinities has engendered both productive conversations and critiques. Lisa Tatonetti intervenes in this conversation with Written by the Body by centering how female, queer, and/or Two-Spirit Indigenous people take up or refute masculinity, and, in the process, offer more expansive understandings of gender. 

Written by the Body moves from the eighteenth- and nineteenth-century archive to turn-of-the-century and late-twentieth-century fiction to documentaries, HIV/AIDS activism, and, finally, recent experimental film and literature. Across it all, Tatonetti shows how Indigenous gender expansiveness, and particularly queer and non-cis gender articulations, moves between and among Native peoples to forge kinship, offer protection, and make change. She charts how the body functions as a somatic archive of Indigenous knowledge in Native histories, literatures, and activisms—exploring representations of Idle No More in the documentary Trick or Treaty, the all-female wildland firefighting crew depicted in Apache 8, Chief Theresa Spence, activist Carole laFavor, S. Alice Callahan, Thirza Cuthand, Joshua Whitehead, Carrie House, and more.

In response to criticisms of Indigenous masculinity studies, Written by the Body de-sutures masculinity from the cis-gendered body and investigates the ways in which female, trans, and otherwise nonconforming masculinities carry the traces of Two-Spirit histories and exceed the limitations of settler colonial imaginings of gender.