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C.L.R. James (1901–1989) made important contributions in a host of fields—literature, criticism, cultural studies, political theory, history, and philosophy. One of the most astute minds of this century, he served as mentor for two generations of international intellectuals. He contributed enormously to their understanding of the colonial question, the Negro question, the Russian question, the role of dialectics in proletarian struggle, and the theory and practice of Marxism in the Americas. In addition to The Black Jacobins, his incisive account of the Haitian revolution of the 1790s, and Notes on Dialectics, James published a range of other books, including a classic work on the game of cricket and a study of Herman Melville.

This collection of essays offers a variety of fresh perspectives on James's life and writings. Included are reminiscences of those who knew James well and critical essays by eminent scholars. The book is the first to offer a full treatment of James's many contributions to twentieth-century intellectual life.

History is written and constructed by many, not just those few who proclaim themselves “the victors.” Classical Receptions in the Struggle for Justice examines how activists, artists, and writers of the past have found studying ancient Greece and Rome to be hopeful avenues for justice or personal liberation. These individuals, while sometimes critiquing the classical tradition, also saw in it ways to intervene in their contemporary reality for their struggle for justice. 

Each contribution to this volume contains original research that highlights how ancient Greece or Rome informed and inspired an individual or movement between the eighteenth and twenty-first centuries, such as the struggles against structural racism, sexism, and homophobia. These engagements included visual arts, poetry, political activism, rhetoric, philosophy, environmentalism, and fiction. Individuals profiled in this volume include Mary Shelley, Henry David Thoreau, and Martin Luther King, Jr., as well as figures whose work remains underrepresented in the study of classical reception. Classical Receptions in the Struggle for Justice speaks to the enduring power of the humanities and the ancient world in difficult times.

The contiguous river basins that flowed in Tlaxcala and San Juan Teotihuacan formed part of the agricultural heart of central Mexico. As the colonial project rose to a crescendo in the sixteenth and seventeenth centuries, the Indigenous farmers of central Mexico faced long-term problems standard historical treatments had attributed to drought and soil degradation set off by Old World agriculture. Instead, Bradley Skopyk argues that a global climate event called the Little Ice Age brought cold temperatures and elevated rainfall to the watersheds of Tlaxcala and Teotihuacan. With the climatic shift came cataclysmic changes: great floods, human adaptations to these deluges, and then silted wetlands and massive soil erosion.

This book chases water and soil across the colonial Mexican landscape, through the fields and towns of New Spain’s Native subjects, and in and out of some of the strongest climate anomalies of the last thousand or more years. The pursuit identifies and explains the making of two unique ecological crises, the product of the interplay between climatic and anthropogenic processes. It charts how Native farmers responded to the challenges posed by these ecological rifts with creative use of plants and animals from the Old and New Worlds, environmental engineering, and conflict within and beyond the courts. With a new reading of the colonial climate and by paying close attention to land, water, and agrarian ecologies forged by farmers, Skopyk argues that colonial cataclysms—forged during a critical conjuncture of truly unprecedented proportions, a crucible of human and natural forces—unhinged the customary ways in which humans organized, thought about, and used the Mexican environment.

This book inserts climate, earth, water, and ecology as significant forces shaping colonial affairs and challenges us to rethink both the environmental consequences of Spanish imperialism and the role of Indigenous peoples in shaping them.

Jekatyerina Dunajeva explores how two dominant stereotypes—“bad Gypsies” and “good Roma”—took hold in formal and informal educational institutions in Russia and Hungary. She shows that over centuries “Gypsies” came to be associated with criminality, lack of education, and backwardness. The second notion, of proud, empowered, and educated “Roma,” is a more recent development.

By identifying five historical phases—pre-modern, early-modern, early and “ripe” communism, and neomodern nation-building—the book captures crucial legacies that deepen social divisions and normalize the constructed group images. The analysis of the state-managed Roma identity project in the brief korenizatsija program for the integration of non-Russian nationalities into the Soviet civil service in the 1920s is particularly revealing, while the critique of contemporary endeavors is a valuable resource for policy makers and civic activists alike.

The top-down view is complemented with the bottom-up attention to everyday Roma voices. Personal stories reveal how identities operate in daily life, as Dunajeva brings out hidden narratives and subaltern discourse. Her handling of fieldwork and self-reflexivity is a model of sensitive research with vulnerable groups.

A groundbreaking examination of sexuality in the Middle Ages.

This collection is the first to be devoted entirely to medieval sexuality informed by current theories of sexuality and gender. It brings together essays from various disciplinary perspectives-literary, theological, philosophical, medical, historical, and art historical-to consider how the Middle Ages defined, regulated, and represented sexual practices and desires.

Cracker Culture is a provocative study of social life in the Old South that probes the origin of cultural differences between the South and the North throughout American history. 

Among Scotch-Irish settlers the term “Cracker” initially designated a person who boasted, but in American usage the word has come to designate poor whites. McWhiney uses the term to define culture rather than to signify an economic condition. Although all poor whites were Crackers, not all Crackers were poor whites; both, however, were Southerners.

The author insists that Southerners and Northerners were never alike. American colonists who settled south and west of Pennsylvania during the 17th and 18th centuries were mainly from the “Celtic fringe” of the British Isles. The culture that these people retained in the New World accounts in considerable measure for the difference between them and the Yankees of New England, most of whom originated in the lowlands of the southeastern half of the island of Britain. From their solid base in the southern backcountry, Celts and their “Cracker” descendants swept westward throughout the antebellum period until they had established themselves and their practices across the Old South. Basic among those practices that determined their traditional folkways, values, norms, and attitudes was the herding of livestock on the open range, in contrast to the mixed agriculture that was the norm both in southeastern Britain and in New England. The Celts brought to the Old South leisurely ways that fostered idleness and gaiety. Like their Celtic ancestors, Southerners were characteristically violent; they scorned pacifism; they considered fights and duels honorable and consistently ignored laws designed to control their actions. In addition, family and kinship were much more important in Celtic Britain and the antebellum South than in England and the Northern United States. Fundamental differences between Southerners and Northerners shaped the course of antebellum American history; their conflict in the 1860s was not so much brother against brother as culture against culture.

Singleton develops the concept of "cultural melancholy" as a response to scholarship that calls for the separation of critical race studies and psychoanalysis, excludes queer theoretical approaches from readings of African American literatures and cultures, and overlooks the status of racialized performance culture as a site of serious academic theorization. In doing so, he weaves critical race studies, psychoanalysis, queer theory, and performance studies into conversation to uncover a host of hidden dialogues—psychic and social, personal and political, individual and collective—for the purpose of promoting a culture of racial grieving, critical race consciousness, and collective agency.

Wide-ranging and theoretically bold, Cultural Melancholy counteracts the racial legacy effects that plague our twenty-first century multiculture.

A selection of Martin Jay's recent writings on contemporary thought and culture, this is a book about ideas that matter—and about why ideas matter. Borrowing from Flaubert's notion of a dictionary of “received ideas” and Raymond Williams's explorations of the “keywords” of the modern age, Jay investigates some of the central concepts by which we currently organize our thoughts and lives. His topics range from “theory” and “experience” to the meaning of “multiculturalism” and the dynamics of cultural “subversion.” Among the thinkers he engages are Bataille and Foucault, Adorno and Lacoue-Labarthe, Walter Benjamin, Christa Wolf, and Jean-François Lyotard. 

By looking closely at what “words do and perform,” Jay makes us aware of the extent to which the language we use mediates and shapes our experience. By helping to distance us from much that we now take for granted, he makes it difficult for us to remain comfortably certain about what we think we know. 

Elegantly written and richly insightful, this is a work of cultural criticism and intellectual analysis of the first order.