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At the start of the Civil War, Dr. William McPheeters was a distinguished physician in St. Louis, conducting unprecedented public-health research, forging new medical standards, and organizing the state's first professional associations. But Missouri was a volatile border state. Under martial law, Union authorities kept close watch on known Confederate sympathizers. McPheeters was followed, arrested, threatened, and finally, in 1862, given an ultimatum: sign an oath of allegiance to the Union or go to federal prison. McPheeters "acted from principle" instead, fleeing by night to Confederate territory. He served as a surgeon under Gen. Sterling Price and his Missouri forces west of the Mississippi River, treating soldiers' diseases, malnutrition, and terrible battle wounds. From almost the moment of his departure, the doctor kept a diary. It was a pocket-size notebook which he made by folding sheets of pale blue writing paper in half and in which he wrote in miniature with his steel pen. It is the first known daily account by a Confederate medical officer in the Trans-Mississippi Department. It also tells his wife's story, which included harassment by Federal military officials, imprisonment in St. Louis, and banishment from Missouri with the couple's two small children. The journal appears here in its complete and original form, exactly as the doctor first wrote it, with the addition of the editors' full annotation and vivid introductions to each section.

What happened to the Sioux after Little Bighorn? In the winter of 1877, many escaped with Sitting Bull to Canada, precipitating an international incident and setting three governments at each other for five years. Resolution came only in 1881 with the demise of the buffalo herds in the Northwest Territories. Faced with starvation, the Sioux returned to the United States.

Relying upon primary source documents in both the United States and Canada, Manzione skillfully illustrates how two countries struggled to control a potentially explosive border situation while steadfastly looking the other way as a valiant culture came to its bitter fate.

Between 1959 and 1968, New England saw a folk revival emerge in more than fifty clubs and coffeehouses, a revolution led by college dropouts, young bohemians, and lovers of traditional music that renewed the work of the region's intellectuals and reformers. From Club 47 in Harvard Square to candlelit venues in Ipswich, Martha's Vineyard, and Amherst, budding musicians and hopeful audiences alike embraced folk music, progressive ideals, and community as alternatives to an increasingly toxic consumer culture. While the Boston-Cambridge Folk Revival was short-lived, the youthful attention that it spurred played a crucial role in the civil rights, world peace, and back-to-the-land movements emerging across the country.

Fueled by interviews with key players from the folk music scene, I Believe I'll Go Back Home traces a direct line from Yankee revolutionaries, up-country dancers, and nineteenth-century pacifists to the emergence of blues and rock 'n' roll, ultimately landing at the period of the folk revival. Thomas S. Curren presents the richness and diversity of the New England folk tradition, which continues to provide perspective, inspiration, and healing in the present day.

I Do Wish this Cruel War Was Over collects diaries, letters, and memoirs excerpted from their original publication in the Arkansas Historical Quarterly to offer a first-hand, ground-level view of the war's horrors, its mundane hardships, its pitched battles and languid stretches, even its moments of frivolity. Readers will find varying degrees of commitment and different motivations among soldiers on both sides, along with the perspective of civilians. In many cases, these documents address aspects of the war that would become objects of scholarly and popular fascination only years after their initial appearance: the guerrilla conflict that became the "real war" west of the Mississippi; the "hard war" waged against civilians long before William Tecumseh Sherman set foot in Georgia; the work of women in maintaining households in the absence of men; and the complexities of emancipation, which saw African Americans winning freedom and sometimes losing it all over again. Altogether, these first-person accounts provide an immediacy and a visceral understanding of what it meant to survive the Civil War in Arkansas.

A major figure in American blues and folk music, Big Bill Broonzy (1903–1958) left his Arkansas Delta home after World War I, headed north, and became the leading Chicago bluesman of the 1930s. His success came as he fused traditional rural blues with the electrified sound that was beginning to emerge in Chicago. This, however, was just one step in his remarkable journey: Big Bill was constantly reinventing himself, both in reality and in his retellings of it. Bob Riesman’s groundbreaking biography tells the compelling life story of a lost figure from the annals of music history.

I Feel So Good traces Big Bill’s career from his rise as a nationally prominent blues star, including his historic 1938 appearance at Carnegie Hall, to his influential role in the post-World War II folk revival, when he sang about racial injustice alongside Pete Seeger and Studs Terkel. Riesman’s account brings the reader into the jazz clubs and concert halls of Europe, as Big Bill's overseas tours in the 1950s ignited the British blues-rock explosion of the 1960s. Interviews with Eric Clapton, Pete Townshend, and Ray Davies reveal Broonzy’s profound impact on the British rockers who would follow him and change the course of popular music.

Along the way, Riesman details Big Bill’s complicated and poignant personal saga: he was married three times and became a father at the very end of his life to a child half a world away. He also brings to light Big Bill’s final years, when he first lost his voice, then his life, to cancer, just as his international reputation was reaching its peak. Featuring many rarely seen photos, I Feel So Good will be the definitive account of Big Bill Broonzy’s life and music.

Lawrence Newman became deaf at the age of five in 1930, and saw his father fight back tears knowing that his son would never hear again. The next time he saw his father cry was in 1978, when Newman received an honorary doctorate from Gallaudet University, his alma mater. Newman was recognized for his achievements as a life-long advocate for deaf education, including receiving California’s Teacher of the Year award in 1968. Perhaps his greatest influence, however, stemmed from his many articles and columns that appeared in various publications, the best of which are featured in I Fill This Small Space: The Writings of a Deaf Activist.

Editor David Kurs has organized Newman’s writings around his passions — deaf education, communication and language, miscellaneous columns and poems on Deaf life, and humorous insights on his activism. His articles excel both as seamless arguments supporting his positions and as windows on the historical conflicts that he fought: against the Least Restrictive Environment in favor of residential deaf schools; for sign language, Total Communication, and bilingual education; and as a deaf teacher addressing parents of deaf children. A gifted writer in all genres, Newman amuses with ease (“On Mini and Midi-Skirts”), and moves readers with his heartfelt verse (“Girl with a Whirligig”). Newman ranges wide in his ability, but he always maintains his focus on equal tights for deaf people, as he demonstrates in his title poem “I Fill This Small Space:”

I fill this small space, this time
Who is to say yours is better
Than mine or mine yours

I Have Spoken is a collection of American Indian oratory from the 17th to the 20th century, concentrating on speeches focusing around Indian-white relationships, especially treaty-making negotiations. A few letters and other writings are also included.

Here, in their own words, is the Indian’s story told with integrity, with drama, with caustic wit, with statesmanship, with poetic impact; a story of proffered friendship, of broken promises, of hope, of disillusionment, of pride, of a whole land and life gone sour.

Jean Feraca’s road to self-fulfillment has been as quirky and demanding as the characters in her incredible memoir. A veteran of several decades of public radio broadcasting, Feraca is also a writer and a poet. She is a talk show host beloved for her unique mixture of the humanities, poetry, and journalism, and is the creator of the pioneering international cultural affairs radio program Here on Earth: Radio without Borders.
    In this searing memoir, Feraca traces her own emergence. She pulls back the curtain on her private life, revealing unforgettable portraits of the characters in her brawling Italian-American family: Jenny, the grandmother, the devil woman who threw Casey Stengel down an excavation pit; Dolly, the mother, a cross between Long John Silver and the Wife of Bath, who in battling mental illness becomes the scourge of a Lutheran nursing home; and Stephen, the brilliant but troubled older brother, an anthropologist adopted by a Sioux tribe. In a new chapter that reinforces and ties together the book’s exploration of the multiple forms of love, Jean introduces us to Roger, a Wildman and her husband’s best friend with whom she, too, develops an extraordinary intimacy. A selection of fifteen of Feraca’s poems add counterpoint to her engaging prose.

In his nearly two terms as president, Barack Obama has solidified his status as something black people haven’t had for fifty years: a folk hero. The 1960s delivered Malcolm X and Martin Luther King, forever twinned as larger-than-life outsiders and truth tellers who took on racism and died in the process. Obama is different: Not an outsider but president, head of the most powerful state in the world; a centrist Democrat, not the face of a movement. Yet he is every bit a folk hero, doing battle with the beast of a system created to keep people like him on the margins. He is unique among presidents and entirely unique among black people, who never expected to have a president so soon. In I Heart Obama, journalist Erin Aubry Kaplan offers an unapologetic appreciation of our highest-ranking “First” and what he means to black Americans. In the process, she explores the critiques of those in the black community who charge that he has not done enough, been present enough, been black enough to motivate real change in America. Racial antipathy cloaked as political antipathy has been the major conflict in Obama’s presidency. His impossible task as an individual and as a president is nothing less than this: to reform the entire racist culture of the country he leads. Black people know he can’t do it, but will support his effort anyway, as they have supported the efforts of many others. Obama’s is a noble and singular story we will tell for generations. I Heart Obama looks at the story so far.

 Imagine that there was a time in America when a child sat next to a radio and simply listened. But didn’t just listen, was enthralled and knew that this time was his alone, that he was part of the vortex of drama unfolding inside the radio’s innards. . . . I never saw a punch thrown, or a glass shatter, or a blood-smeared shirt as I listened to the radio. Nor did I know Barbara Stanwyck’s hairstyle as she overacted in Sorry, Wrong Number on the Lux Radio Theatre. And I had no idea how corpulent Happy Felton was as he dropped ten silver dollars that jangled into a Sheffield’s Milk bottle on Guess Who. (Yes, ten bucks was what you won on that show.) Instead, I imagined it all.           

I Hid It under the Sheets captures a bygone era—the late 1930s, 1940s, and early 1950s—through the reminiscences of award-winning New York Times reporter Gerald Eskenazi. This first-person recollection shows radio’s broad impact on his generation and explains how and why it became such a major factor in shaping America and Americans.

Migration from Mexico to the United States has become an increasingly volatile topic. The news is filled with stories of deaths, protests, and amnesty debates. With the constant buzz about migration in the political, economic, and legal spheres, the migrants themselves easily become a de-humanized multitude. “I Know It’s Dangerous”: Why Mexicans Risk Their Lives to Cross the Border strives to put a human face on the issue of migration and effectively turns the statistics we hear so often into individuals with real lives, needs, and desires.

As an Australian national, Lynnaire Sheridan brings a refreshingly neutral voice to this hot-button topic. With data gathered over two years of living in Baja California, Mexico, Sheridan draws out individual stories, motivations, and conceptions of risk that ultimately allow us a deeper understanding of migration. Sheridan enriches the migrants’ stories with examinations of popular songs, graffiti art on the border, analyses of newspaper articles, and in-depth interviews with migrants. Together these narratives show us that risk has become a strong motivating factor for migrants and that stricter border policies have not necessarily stemmed the rates of migration; they have merely changed how people migrate.

Sheridan’s findings have broad implications for both those interested in migration from Mexico to the United States and international migration scholars. This book will appeal to a range of disciplines in the humanities, from anthropology and criminology to art and ethnic studies. It will also resonate among legal professionals, policy makers, and social workers.

While numerous books have focused on the act of migration and its ripples across both the United States and Mexico, this book is unique in its attention to migrants in Mexico and its ability to draw out their individual stories.

What explains our current obsession with selfies? In I Love My Selfie noted cultural critic Ilan Stavans explores the selfie's historical and cultural roots by discussing everything from Greek mythology and Shakespeare to Andy Warhol, James Franco, and Pope Francis. He sees selfies as tools people use to disguise or present themselves as spontaneous and casual. This collaboration includes a portfolio of fifty autoportraits by the artist ADÁL; he and Stavans use them as a way to question the notion of the self and to engage with artists, celebrities, technology, identity, and politics. Provocative and engaging, I Love My Selfie will change the way readers think about this unavoidable phenomenon of twenty-first-century life.

From the cultural critic Wired called “provocative and cuttingly humorous” comes a viciously funny, joltingly insightful collection of drive-by critiques of contemporary America where chaos is the new normal. Exploring the darkest corners of the national psyche and the nethermost regions of the self—the gothic, the grotesque, and the carnivalesque—Mark Dery makes sense of the cultural dynamics of the American madhouse early in the twenty-first century.

Here are essays on the pornographic fantasies of Star Trek fans, Facebook as Limbo of the Lost, George W. Bush’s fear of his inner queer, the theme-parking of the Holocaust, the homoerotic subtext of the Super Bowl, the hidden agendas of IQ tests, Santa’s secret kinship with Satan, the sadism of dentists, Hitler’s afterlife on YouTube, the sexual identity of 2001’s HAL, the suicide note considered as a literary genre, the surrealist poetry of robot spam, the zombie apocalypse, Lady Gaga, the Church of Euthanasia, toy guns in the dream lives of American boys, and the polymorphous perversity of Madonna’s big toe.

Dery casts a critical eye on the accepted order of things, boldly crossing into the intellectual no-fly zones demarcated by cultural warriors on both sides of America’s ideological divide: controversy-phobic corporate media, blinkered academic elites, and middlebrow tastemakers. Intellectually omnivorous and promiscuously interdisciplinary, Dery’s writing is a generalist’s guilty pleasure in an age of nanospecialization and niche marketing. From Menckenesque polemics on American society and deft deconstructions of pop culture to unflinching personal essays in which Dery turns his scalpel-sharp wit on himself, I Must Not Think Bad Thoughts is a head-spinning intellectual ride through American dreams and American nightmares.

This is a moving, star-filled account of one of Hollywood’s true golden ages as told by a man in the middle of it all. Walter Mirisch’s company has produced some of the most entertaining and enduring classics in film history, including West Side Story, Some Like It Hot, In the Heat of the Night, and The Magnificent Seven. His work has led to 87 Academy Award nominations and 28 Oscars. Richly illustrated with rare photographs from his personal collection, I Thought We Were Making Movies, Not History reveals Mirisch’s own experience of Hollywood and tells the stories of the stars—emerging and established—who appeared in his films, including Natalie Wood, John Wayne, Peter Sellers, Sidney Poitier, Steve McQueen, Marilyn Monroe, and many others.
    With hard-won insight and gentle humor, Mirisch recounts how he witnessed the end of the studio system, the development of independent production, and the rise and fall of some of Hollywood’s most gifted (and notorious) cultural icons. A producer with a passion for creative excellence, he offers insights into his innovative filmmaking process, revealing a rare ingenuity for placating the demands of auteur directors, weak-kneed studio executives, and troubled screen sirens.
    From his early start as a movie theater usher to the presentation of such masterpieces as The Apartment, Fiddler on the Roof, and The Great Escape, Mirisch tells the inspiring life story of his climb to the highest echelon of the American film industry. This book assures Mirisch’s legacy—as Elmore Leonard puts it—as “one of the good guys.”

Best Books for Special Interests, selected by the American Association of School Librarians, and Best Books for General Audiences, selected by the Public Library Association

Composer of more than 100 jazz pieces, three-time Grammy nominee, and performer on more than 125 albums, Jimmy Heath has earned a place of honor in the history of jazz. Over his long career, Heath knew many jazz giants such as Charlie Parker and played with other innovators including John Coltrane, Miles Davis, and especially Dizzy Gillespie. Heath also won their respect and friendship.

In this extraordinary autobiography, the legendary Heath creates a “dialogue” with musicians and family members. As in jazz, where improvisation by one performer prompts another to riff on the same theme, I Walked with Giants juxtaposes Heath’s account of his life and career with recollections from jazz giants about life on the road and making music on the world’s stages. His memories of playing with his equally legendary brothers Percy and Albert (aka “Tootie”) dovetail with their recollections.

Heath reminisces about a South Philadelphia home filled with music and a close-knit family that hosted musicians performing in the city’s then thriving jazz scene. Milt Jackson recalls, “I went to their house for dinner…Jimmy’s father put Charlie Parker records on and told everybody that we had to be quiet till dinner because he had Bird on…. When I [went] to Philly, I’d always go to their house.”    Today Heath performs, composes, and works as a music educator and arranger. By turns funny, poignant, and extremely candid, Heath’s story captures the rhythms of a life in jazz.

Long before the United States had presidents from the world of movies and reality TV, we had scores of politicians with connections to country music. In I’d Fight the World, Peter La Chapelle traces the deep bonds between country music and politics, from the nineteenth-century rise of fiddler-politicians to more recent figures like Pappy O’Daniel, Roy Acuff, and Rob Quist. These performers and politicians both rode and resisted cultural waves: some advocated for the poor and dispossessed, and others voiced religious and racial anger, but they all walked the line between exploiting their celebrity and righteously taking on the world. La Chapelle vividly shows how country music campaigners have profoundly influenced the American political landscape.

I’m Neither Here nor There explores how immigration influences the construction of family, identity, and community among Mexican Americans and migrants from Mexico. Based on long-term ethnographic research, Patricia Zavella describes how poor and working-class Mexican Americans and migrants to California’s central coast struggle for agency amid the region’s deteriorating economic conditions and the rise of racial nativism in the United States. Zavella also examines tensions within the Mexican diaspora based on differences in legal status, generation, gender, sexuality, and language. She proposes “peripheral vision” to describe the sense of displacement and instability felt by Mexican Americans and Mexicans who migrate to the United States as well as by their family members in Mexico.

Drawing on close interactions with Mexicans on both sides of the border, Zavella examines migrant journeys to and within the United States, gendered racialization, and exploitation at workplaces, and the challenges that migrants face in forming and maintaining families. As she demonstrates, the desires of migrants to express their identities publicly and to establish a sense of cultural memory are realized partly through Latin American and Chicano protest music, and Mexican and indigenous folks songs played by musicians and cultural activists.

For many years, the interrelated histories of prostitution and cities have perked the ears of urban scholars, but until now the history of urban sex work has dealt only in passing with questions of race. In I’ve Got to Make My Livin’, Cynthia Blair explores African American women’s sex work in Chicago during the decades of some of the city’s most explosive growth, expanding not just our view of prostitution, but also of black women’s labor, the Great Migration, black and white reform movements, and the emergence of modern sexuality.

Focusing on the notorious sex districts of the city’s south side, Blair paints a complex portrait of black prostitutes as conscious actors and historical agents; prostitution, she argues here, was both an arena of exploitation and abuse, as well as a means of resisting middle-class sexual and economic norms. Blair ultimately illustrates just how powerful these norms were, offering stories about the struggles that emerged among black and white urbanites in response to black women’s increasing visibility in the city’s sex economy. Through these powerful narratives, I’ve Got to Make My Livin’ reveals the intersecting racial struggles and sexual anxieties that underpinned the celebration of Chicago as the quintessentially modern twentieth-century city.

These nine essays by a prominent scholar in American labor history self-consciously evoke the tensions between the worker as historical subject and the historian as outside observer. Encompassing studies of labor culture, strategy, and movement building from the late nineteenth century to the present, In Search of the Working Class also connects the trials of the early labor economists to the conceptual challenges facing today's academic practitioners.
"Fink places American labor history in the broader context of American political historiography better than any other historian I can think of." -- James R. Barrett, author of Work and Community in the Jungle: Chicago's Packinghouse Workers, 1894-1922
 

Europe's expansion into the New World during the 16th, 17th, and 18th centuries was a story of power alignment and cultural transmission as well as dramatic individual effort. Spain had her conquistadores, France her coureurs de bois, and England her sea dogs. Isolated from the authority of home governments, tempted by the abundance of gold, fur, and fish in the New World, these adventurers so vital to national policies of expansion developed their own personal creeds of conquest and colonization. Their individual exploits not only represent a humanistic theme essential in Europe's movement westward but heighten the analyses of cultural institutions of the era. It is within such a multidisciplinary light that one can experience the Gulf Coast adventures of Pierre LeMoyne d'Iberville.

Walking on thin ice: on Rainy Lake, in the northern reaches of Minnesota, it’s more than a saying. And for Owen Jensen, nineteen and suddenly responsible for keeping his mother and five brothers alive, the ice is thin indeed.

Ice-Out returns to the frigid and often brutal Prohibition-era borderland of Mary Casanova’s beloved novel Frozen, and to the characters who made it a favorite among readers of all ages. Owen, smitten with Frozen’s Sadie Rose, is struggling to make something of himself at a time when no one seems to hold the moral high ground. Bootlegging is rife, corruption is rampant, and lumber barons run roughshod over the people and the land. As hard as things seem when his father dies, stranding his impoverished family, they get considerably tougher—and more complicated—when Owen gets caught up in the suspicious deaths of a sheriff and deputy on the border.

Inspired by real events in early 1920s Minnesota, and by Mary Casanova’s own family history, Ice-Out is at once a story of young romance against terrible odds and true grit on the border between license and responsibility, rich and poor, and right and wrong in early twentieth-century America.

With refreshing eloquence, James O. Freedman sets down the American ideals that have informed his life as an intellectual, a law professor, and a college and university president. He examines the content and character of liberal education, discusses the importance of letters and learning in forming his own life and values, and explores how the lessons and the habits of mind instilled by a liberal education can give direction and meaning to one's life. He offers a stirring defense of affirmative action in higher education. And he describes how, in the midst of undergoing chemotherapy for cancer, liberal education helped him in that most human of desires--the yearning to make order and sense out of his experience.

Part intellectual biography and part examination of the world of higher education, Idealism and Liberal Education is a quintessentially American book, animated by a confidence that reason, knowledge, idealism, and the better angels of our natures will further human progress.

Freedman offers, as models for shaping one's life, profiles of some of his heroes--Thurgood Marshall, Alexander M. Bickel, Václav Havel, Louis D. Brandeis, Felix Frankfurter, Hugo L. Black, Flannery O'Connor, Eudora Welty, George Orwell, Edmund Wilson, Martin Luther King, Jr., George F. Kennan, Ralph J. Bunche, and Harry S Truman.

This volume speaks to all Americans who are drawn to the power of liberal education and democratic citizenship and who yearn for the inspiration to lead thoughtful, committed lives.

"This thought-provoking book should be required reading for young people entering college and for the people who advise them. Freedman explores the purpose and importance of a liberal education in shaping values, character, and imagination and convincingly argues for the need for the wisdom and perspective it provides, whatever one's chosen field."--Marian Wright Edelman, President, Children's Defense Fund

"In this wide-ranging series of essays, Freedman reveals himself again as one of America's most erudite, articulate, and reflective university presidents. Students, parents, fellow presidents, and all who love learning will find something in these pages to ponder with profit."--Derek Bok, Former President, Harvard University

Idealism and Liberal Education is an inspiring intellectual diary of James O. Freedman. . . . It is a forceful affirmation of liberal education as a social and cultural force in shaping the minds and characters of our youth as future citizens and leaders of our democracy. It is a tribute to the joy of learning."--Vartan Gregorian, President, Brown University

"Beautifully written and a pleasure to read. At a time when the idea of the liberal university is under attack from all sides, Freedman has given a wondrous personal reaffirmation of its place in our lives."--David Halberstam

James O. Freedman is President of Dartmouth College.

“Diversity” has become a mantra in corporate boardrooms, higher education, and government hiring and contracting. In Identifying Talent, Institutionalizing Diversity, Jiannbin Lee Shiao explains the leading role that large philanthropies have played in establishing diversity as a goal throughout American society in the post–civil rights era. By creating and institutionalizing diversity policies, these private organizations have quietly transformed the practice of affirmative action. Shiao describes how, from the 1960s through the 1990s, philanthropies responded to immigration, the recognition of nonblack minority groups, and the conservative backlash against affirmative action. He shows that these pressures not only shifted discourse and practice within philanthropy away from a binary black-white conception of race but also dovetailed with a change in its mission from supporting “good causes” to “identifying talent.”

Based on three years of research on the racial and ethnic priorities of the San Francisco Foundation and the Cleveland Foundation, Shiao demonstrates the geographically uneven impact of the national transition to diversification. The demographics of the regions served by the foundations in San Francisco and Cleveland are quite different, and paradoxically, the foundation in Cleveland—which serves an area with substantially fewer immigrants—has had greater institutional opportunities for implementing diversity policies. Shiao connects these regional histories with the national philanthropic field by underscoring the prominent role of the Ford Foundation, the third largest private foundation in the country, in shaping diversity policies. Identifying Talent, Institutionalizing Diversity reveals philanthropic diversity policy as a lens through which to focus on U.S. race relations and the role of the private sector in racial politics.

In seemingly exhaustive arguments about identity as a category of analysis, we have made a critical error—one that Michael Hames-García sets out to correct in this revisionary look at the making and meaning of social identities. We have asked how separate identities—of race, class, ethnicity, gender, and sexuality—come to intersect. Instead, Hames-García proposes, we should begin by understanding such social identities as mutually constituting one another.

Grounded in both theoretical and political practices—in the lived realities of people’s experience—Identity Complex reinvigorates identity as a key concept and as a tool for the pursuit of social justice. Hames-García draws on a wide range of examples to show that social identities are central to how exploitation works, such as debates about the desirability of sexual minority identities in postcolonial contexts, questions about the reality of race, and the nature of the U.S. prison crisis.

Unless we understand precisely how identities take shape in relation to each other and within contexts of oppression, he contends, we will never be able to eradicate discrimination and social inequality. By analyzing the social interdependence of identities, Hames-García seeks to enable the creation of deep connections of solidarity across differences.

How do definitions of literacy in the academy, and the pedagogies that reinforce such definitions, influence and shape our identities as teachers, scholars, and students? The contributors gathered here reflect on those moments when the dominant cultural and institutional definitions of our identities conflict with our other identities, shaped by class, race, gender, sexual orientation, location, or other cultural factors.

These writers explore the struggle, identify the sources of conflict, and discuss how they respond personally to such tensions in their scholarship, teaching, and administration. They also illustrate how writing helps them and their students compose alternative identities that may allow the connection of professional identities with internal desires and senses of self. They emphasize how identity comes into play in education and literacy and how institutional and cultural power is reinforced in the pedagogies and values of the writing classroom and writing profession.

In Identity Politics of Difference, author Michelle R. Montgomery uses a multidisciplinary approach to examine questions of identity construction and multiracialism through the experiences of mixed-race Native American students at a tribal school in New Mexico. She explores the multiple ways in which these students navigate, experience, and understand their racial status and how this status affects their educational success and social interactions.

Montgomery contextualizes students’ representations of their racial identity choices through the compounded race politics of blood quantum and stereotypes of physical features, showing how varying degrees of "Indianness" are determined by peer groups. Based on in-depth interviews with nine students who identify as mixed-race (Native American–White, Native American–Black, and Native American–Hispanic), Montgomery challenges us to scrutinize how the category of “mixed-race” bears different meanings for those who fall under it based on their outward perceptions, including their ability to "pass" as one race or another.

Identity Politics of Difference includes an arsenal of policy implications for advancing equity and social justice in tribal colleges and beyond and actively engages readers to reflect on how they have experienced the identity politics of race throughout their own lives. The book will be a valuable resource to scholars, policy makers, teachers, and school administrators, as well as to students and their families.

How should we chart a course toward legal recognition of gay rights as basic human rights? In this enlightening study, legal scholar David Richards explores the connections between gay rights and three successful civil rights movements—black civil rights, feminism, and religious toleration—to determine how these might serve as analogies for the gay rights movement.

Richards argues that racial and gender struggles are informative but partial models. As in these movements, achieving gay rights requires eliminating unjust stereotypes and allowing one's identity to develop free from intolerant views. Richards stresses, however, that gay identity is an ethical choice based on gender equality. Thus the right to religious freedom offers the most compelling analogy for a gay rights movement because gay identity should be protected legally as an ethical decision of conscience.

A thoughtful and highly original voice in the struggle for gay rights, David Richards is the first to argue that discrimination is like religious intolerance-denial of full humanity to individuals because of their identity and moral commitments to gender equality.

From Thomas Jefferson to John Rawls, justice has been at the center of America’s self-image and national creed. At the same time, for many of its peoples-from African slaves and European immigrants to women and the poor-the American experience has been defined by injustice: oppression, disenfranchisement, violence, and prejudice.

In Identity and the Failure of America, John Michael explores the contradictions between a mythic national identity promising justice to all and the realities of a divided, hierarchical, and frequently iniquitous history and social order. Through a series of insightful readings, Michael analyzes such cultural moments as the epic dramatization of the tension between individual ambition and communal complicity in Moby-Dick, attempts to effect social change through sympathy in the novels of Lydia Marie Child and Harriet Beecher Stowe, Ralph Waldo Emerson’s antislavery activism and Frederick Douglass’s long fight for racial equity, and the divisive figures of John Brown and Nat Turner in American letters and memory.

Focusing on exemplary instances when the nature of the United States as an essentially conflicted nation turned to force, Michael ultimately posits the development of a more cosmopolitan American identity, one that is more fully and justly imagined in response to the nation’s ethical failings at home and abroad.

John Michael is professor of English and of visual and cultural studies at the University of Rochester. He is the author of Anxious Intellects: Academic Professionals, Public Intellectuals, and Enlightenment Values and Emerson and Skepticism: The Cipher of the World.

With its sharp focus on stardom during the 1920s, Idols of Modernity reveals strong connections and dissonances in matters of storytelling and performance that can be traced both backward and forward, across Europe, Asia, and the United States, from the silent era into the emergence of sound.

Bringing together the best new work oncinemaand stardom in the 1920s, this illustrated collection showcases the range of complex social, institutional, and aesthetic issues at work in American cinema of this time. Attentive to stardom as an ensemble of texts, contexts, and social phenomena stretching beyond the cinema, major scholars provide careful analysis of the careers of both well-known and now forgotten stars of the silent and early sound era—Douglas Fairbanks, Buster Keaton, the Talmadge sisters, Rudolph Valentino, Gloria Swanson, Clara Bow, Colleen Moore, Greta Garbo, Anna May Wong, Emil Jannings, Al Jolson, Ernest Morrison, Noble Johnson, Evelyn Preer, Lincoln Perry, and Marie Dressler.

Demonstrating the intimate connections among our public, political, and personal lives, these essays by Robert Cantwell explore the vernacular culture of everyday life. A keen and innovative observer of American culture, Cantwell casts a broad and penetrating intelligence over the cultural functioning of popular texts, artifacts, and performers, examining how cultural practices become performances and how performances become artifacts endowed with new meaning through the transformative acts of imagination. Cantwell's points of departure range from the visual and the literary--a photograph of Woody Guthrie, or a poem by John Keats--to major cultural exhibitions such as the World's Columbian Exposition. In all these domains, he unravels the implications for community and cultural life of a continual migration, transformation, and reformulation of cultural content.