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In Get Yo’ Life, R. J. Millhouse incorporates gender and sexuality studies, archival work, performance studies, and urban studies to craft a historical geography of Black queer public life and culture from the 1960s onward. He does so via case studies of two Brooklyn nightclubs, Langston’s and Happiness Lounge, as patrons fought to preserve their spaces and community in the face of gentrification. Introducing Black queer spatiality as an analytic method and a type of intersectionality-driven memory work, Millhouse teases out the nuanced functions of care-work, performance, and kinship labor, along with attendant sensational, atmospheric, and nostalgic factors, as they inform Black queer placemaking practices. These practices—such as resource fairs, vogue competitions, and the appropriation of public parks as communal places—often face opposition from the police or well-to-do, mostly white, neighbors. Yet, they remain vital sites of Black queer agency. By focusing on the structural powers that condition the lives and placemaking and placekeeping strategies of Black queer people in Brooklyn, Millhouse reveals the ways in which people make and preserve place amid state-sanctioned displacement.

In Getting Medieval Carolyn Dinshaw examines communities—dissident and orthodox—in late-fourteenth and early-fifteenth-century England to create a new sense of queer history. Reaching beyond both medieval and queer studies, Dinshaw demonstrates in this challenging work how intellectual inquiry into pre-modern societies can contribute invaluably to current issues in cultural studies. In the process, she makes important connections between past and present cultures that until now have not been realized.

In her pursuit of historical analyses that embrace the heterogeneity and indeterminacy of sex and sexuality, Dinshaw examines canonical Middle English texts such as the Canterbury Tales and TheBook of Margery Kempe. She examines polemics around the religious dissidents known as the Lollards as well as accounts of prostitutes in London to address questions of how particular sexual practices and identifications were normalized while others were proscribed. By exploring contemporary (mis)appropriations of medieval tropes in texts ranging from Quentin Tarantino’s Pulp Fiction to recent Congressional debates on U.S. cultural production, Dinshaw demonstrates how such modern media can serve to reinforce constrictive heteronormative values and deny the multifarious nature of history. Finally, she works with and against the theories of Michel Foucault, Homi K. Bhabha, Roland Barthes, and John Boswell to show how deconstructionist impulses as well as historical perspectives can further an understanding of community in both pre- and postmodern societies.

This long-anticipated volume will be indispensable to medieval and queer scholars and will be welcomed by a larger cultural studies audience.

 

 

In Ghosts of Organizations Past, Dan Ryan asks, “Why are urban communities such hard places to implement community improvement programs?” Looking at New Haven, Connecticut, and a now-defunct program called Fighting Back, which was created to build community coalitions against the abuse of alcohol and other drugs, Ryan shows how the normal properties of organizations generate apparent pathologies. He shows how the “ghosts,” or artifacts, of past organizations, both inhibited and enhanced Fighting Back's chances of success.

Ryan draws on concepts from the study of organizations, social capital, and social networks to re-think questions such as “What kind of thing is a community?” and “Why is it so difficult to build community initiatives out of organizations?” He provides a social organizational explanation for problems familiar to anyone who has been involved in community programs, issues that are usually understood as personal incompetence, turf wars, greed, or corruption.

Ghosts of Organizations Past describes the challenges of using organizations to create change in places in dire need of it.