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The emergence of Haiti as a sovereign Black nation lit a beacon of hope for Black people throughout the African diaspora. Leslie M. Alexander’s study reveals the untold story of how free and enslaved Black people in the United States defended the young Caribbean nation from forces intent on maintaining slavery and white supremacy. Concentrating on Haiti’s place in the history of Black internationalism, Alexander illuminates the ways Haitian independence influenced Black thought and action in the United States. As she shows, Haiti embodied what whites feared most: Black revolution and Black victory. Thus inspired, Black activists in the United States embraced a common identity with Haiti’s people, forging the idea of a united struggle that merged the destinies of Haiti with their own striving for freedom.

A bold exploration of Black internationalism’s origins, Fear of a Black Republic links the Haitian revolution to the global Black pursuit of liberation, justice, and social equality.

In Fields of Suspicion, Diana Pardo Pedraza examines how decades of explosive contamination, armed conflict, state neglect, and extractive projects have produced environments saturated with anxiety and doubt. Pardo Pedraza draws on years of ethnographic fieldwork in a Colombian “peace laboratory” where army soldiers and FARC-EP guerrillas worked together to clear landmines during the 2012–2016 peace negotiations. Rather than presenting demining as a purely humanitarian or technical activity, she reveals that, as an initiative of liberal peace, it is entangled with broader projects of governance, development, and territorial control. At the same time, Pardo Pedraza traces the fragile labor of rebuilding trust between guerrillas, military members, humanitarian workers, and campesino communities. By foregrounding the long-lived affective and territorial aftermath of war and humanitarian technologies, Fields of Suspicion contributes to anthropological conversations on military waste, ecological and political remediation, post-conflict development, and the ambiguity of nominal war and peace.

In For Emplacement, Mario Blaser proposes a new lens for contending with the momentous challenges facing the world, from anthropogenic climate change to rampant socioeconomic inequalities to the rise of neofascism. Blaser shows that the prevalent solutions to these problems—which often depend on intensifying globalization, technological development, and extractivism—only deepen these crises. Effectively addressing these issues, he suggests, might require grounding our ways of being in the specificities of place. Drawing on decades of ethnographic experience in South America and the Canadian subarctic, and engaging with material semiotics, Blaser recasts the fundamental political question of how to live together well as a cosmopolitical one: how to become emplaced with others, in divergence. Ultimately, he presents a political ontology where visions of the good life oriented to the specificities of place guide us through the promises and challenges that a journey toward emplacement holds.

Forest Lost is an ethnography of forest carbon offsets and the wider effort to make the living rainforest valuable in the Brazilian Amazon. Unlike other forest commodities, forest carbon offsets do not involve resource extraction; instead, they require keeping carbon in place through forest protection. Maron E. Greenleaf explores forest carbon offsets to understand green capitalism—the use of capitalist logics and practices to mitigate environmental damage. She traces cultural, environmental, governmental, material, and multispecies relations involved in making forest carbon valuable as well as how forest carbon’s commodification in the Amazon turned it into a source of redistributable public environmental wealth. At the same time, Greenleaf shows how making forest carbon monetarily valuable created an unexpected set of uneven, contingent, and contested social and political relations. While forest carbon in the Amazon demonstrates that green capitalism can be socially inclusive, it also shows that green capitalism can reinforce the marginalization it purportedly seeks to combat. By outlining these complex relations and tensions, Greenleaf elucidates broader efforts to create a capitalism suited to the Anthropocene and those efforts’ alluring promises and vexing failures.

A new lens on conceptions of the Mexican state and the people

Forging a Mexican People shows how illustrated print culture helped to construct and deconstruct versions of “a people” in postrevolutionary Mexico.

Through meticulous research, Pablo Zavala uncovers the ways photographers, graphic artists, writers, and activists used print culture to challenge hegemonic conceptions of state-guided narratives and forge alternative collective subjectivities. This book offers a fresh perspective on the sociopolitical landscape of postrevolutionary Mexico, revealing how cultural artifacts simultaneously crafted and reflected the people vis-à-vis different political and social categories. By examining print culture, editorial practices, and related processes such as the creation, consumption, and distribution of said culture, Zavala’s research contributes to scholarship that has recently reexamined the construction of nationalism by moving away from the focus on state formation and addressing the horizontal and aesthetic dimensions in products by cultural producers from nonstate and grassroots political sectors.
 
Zavala examines the conceptual parameters of el pueblo by analyzing El Universal Ilustrado, El Machete, the Taller de Gráfica Popular, the protest graphic art used in Mexico City’s 1968 popular student movement, and graphic art used in California’s Chicano farmworkers’ struggle. Based on in-depth archival research, the work includes primary sources that have never been digitized, offering readers unique insights into the visual manifestations of Mexico’s postrevolutionary identity and their enduring significance.

In Fractal Repair, Matthew Chin investigates queerness in Jamaica from early colonial occupation to the present, critically responding to the island’s global reputation for extreme homophobia and anti-queer violence. Chin advances a theory and method of queer fractals to bring together genealogies of queer and Caribbean formation. Fractals—a kind of geometry in which patterns repeat but never exactly in the same way—make visible shifting accounts of Caribbean queerness in terms of race, gender, and sexual alterity. Drawing on this fractal orientation, Chin assembles and analyzes multigenre archives, ranging from mid-twentieth-century social science studies of the Caribbean to Jamaica’s National Dance Theatre Company to HIV/AIDS organizations, to write reparative histories of queerness. Chin’s proposal of a fractal politics of repair invests in the horizon of difference that repetition materializes, and it extends reparations discourses intent on overcoming the past and calculating economic compensation for survivors of violence.
 

In From Homemakers to Breadwinners to Community Leaders, Norma Fuentes-Mayorga compares the immigration and integration experiences of Dominican and Mexican women in New York City, a traditional destination for Dominicans but a relatively new one for Mexicans. Her book documents the significance of women-led migration within an increasingly racialized context and underscores the contributions women make to their communities of origin and of settlement. Fuentes-Mayorga’s research is timely, especially against the backdrop of policy debates about the future of family reunification laws and the unprecedented immigration of women and minors from Latin America, many of whom seek human rights protection or to reunite with families in the US. From Homemakers to Breadwinners to Community Leaders provides a compelling look at the suffering of migrant mothers and the mourning of family separation, but also at the agency and contributions that women make with their imported human capital and remittances to the receiving and sending community. Ultimately the book contributes further understanding to the heterogeneity of Latin American immigration and highlights the social mobility of Afro-Caribbean and indigenous migrant women in New York. 

From Popular to Insurgent Intellectuals explains how a group of Catholic lay catechists educated in liberation theology came to take up arms and participate on the side of the rebel FMLN during El Salvador’s revolutionary war (1980-92). In the process they became transformed from popular intellectuals to insurgent intellectuals who put their organizational and cognitive skills at the service of a collective effort to create a more egalitarian and democratic society. The book highlights the key roles that peasant catechists in northern Morazán played in disseminating liberation theology before the war and supporting the FMLN during it—as quartermasters, political activists, and musicians, among other roles. Throughout, From Popular to Insurgent Intellectuals highlights the dialectical nature of relations between Catholic priests and urban revolutionaries, among others, in which the latter learned from the former and vice-versa. Peasant catechists proved capable at making independent decisions based on assessment of their needs and did not simply follow the dictates of those with superior authority, and played an important role for the duration of the twelve-year military conflict. 

When he visited in 2011, sociologist Adam Baird wondered what the Bloods and Crips were doing in Southside Belize City. He soon discovered that migrant Belizean members of colors gangs from South Central Los Angeles were deported there in the 1980s. Once established “back home,” membership in the Bloods and Crips was seen as an aspirational pathway to manhood for the urban underclass.

From South Central to Southside charts the genesis and evolution of a transnational gang culture. Baird provides firsthand interviews with gang members and “narco” families and explains the surprising source of Belize City’s severe violence and skyrocketing homicide rates. He identifies gang violence in the U.S. and Belize as stemming from populations blighted by historical, brutal inequality and marginalization. Analyzing the gendered dynamics as young men and women face the temptations, risks, and dangers of gang life, Baird shines a light on “chronic vulnerability" in Belize City.