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Programmed Viewership examines the concept of “program” in Japanese cinema as an organizing framework that links marketing and promotion, exhibition and distribution, and viewing practices in public and domestic spaces. Rea Amit defines “program” as the ideological infrastructure or platform that perpetuates habitual and ritualistic patterns in film production and reception. Amit takes a holistic approach to understanding more than a century of Japanese cinema through the analysis of material film ephemera, cinema theatre, film content, and viewership. This framework positions programming, rather than provenance, as the decisive factor that confers a film’s cultural and institutional identity. While earlier scholarship has gestured toward loosening the tie between cinematic identity and its nation of origin, Programmed Viewership extends this insight by emphasizing that production constitutes only one dimension of a broader programmatic system.

Winner, Coral Horton Tullis Memorial Prize, Texas State Historical Association, 2014

During the early 1970s, the nation’s turbulence was keenly reflected in Austin’s kaleidoscopic cultural movements, particularly in the city’s progressive country music scene. Capturing a pivotal chapter in American social history, Progressive Country maps the conflicted iconography of “the Texan” during the ’70s and its impact on the cultural politics of subsequent decades.

This richly textured tour spans the notion of the “cosmic cowboy,” the intellectual history of University of Texas folklore and historiography programs, and the complicated political history of late-twentieth-century Texas. Jason Mellard analyzes the complex relationship between Anglo-Texan masculinity and regional and national identities, drawing on cultural studies, American studies, and political science to trace the implications and representations of the multi-faceted personas that shaped the face of powerful social justice movements. From the death of Lyndon Johnson to Willie Nelson’s picnics, from the United Farm Workers’ marches on Austin to the spectacle of Texas Chic on the streets of New York City, Texas mattered in these years not simply as a place, but as a repository of longstanding American myths and symbols at a historic moment in which that mythology was being deeply contested.

Delivering a fresh take on the meaning and power of “the Texan” and its repercussions for American history, this detail-rich exploration reframes the implications of a populist moment that continues to inspire progressive change.

In his 1948 work A Study of Archeology, recently minted Harvard Ph.D. Walter W. Taylor delivered the strongest and most substantial critique of American archaeology ever published. He created many enemies with his dissection of the research programs of America's leading scholars, who took it as a personal affront. Taylor subsequently saw his ideas co-opted, his research pushed to the margins, and his students punished. Publicly humiliated at the 1985 Society for American Archaeology meeting, he suffered ridicule until his death in 1997.

Nearly everyone in the archaeological community read Taylor's book at the time, and despite the negative reaction, many were influenced by it. Few young scholars dared to directly engage and build on his "conjunctive approach," yet his suggested methods nevertheless began to be adopted and countless present-day authors highlight his impact on the 1960s formation of the "New Archaeology."

In Prophet, Pariah, and Pioneer, peers, colleagues, and former students offer a critical consideration of Taylor's influence and legacy. Neither a festschrift nor a mere analysis of his work, the book presents an array of voices exploring Taylor and his influence, sociologically and intellectually, as well as the culture of American archaeology in the second half of the twentieth century.

For almost four centuries, the indigenous Chiripá (Guaraní) people of eastern Paraguay have maintained themselves as a distinct society and culture, despite continual and often intense relations with Paraguayan society and the international economy. In this study, Richard K. Reed explores the economic and social basis for this ethnic autonomy.

Reed finds that Chiripá economic power derives from their practice of commercial agroforestry. Unlike Latin American indigenous societies that have been forced to clear land for commercial agriculture, the Chiripá continue to harvest and sell forest products, such as caffeinated yerba mate, without destroying the forests. Reed also explores the relation of this complex economy to Chiripá social organization and shows how flexible kin ties allowed the Chiripá to adapt to the pressure and opportunities of the commercial economy without adopting the authoritarian nature of rural Paraguayan society.

These findings offer important insights into the relations among indigenous groups, nation-states, and the international economy. They also provide a timely alternative model for sustainable management of subtropical forests that will be of interest in the fields of development and environmental studies.

Offering models of care beyond capitalist constraints

For too long, questions of care provision and inclusion have been shaped by economic justifications. This has led to the deprivation of care to individuals and communities based on capitalist assumptions about what and who can be cared for. Proposals for a Caring Economy takes these assumptions to task. Moving between examples focused on immigration and agriculture, patients and art audiences, green energy transitions and unhoused people, prison abolitionists and clients of domestic violence services, the contributors here argue that we need new ways to conceptualize care and its applications.

Proposals for a Caring Economy articulates an economy that situates care at the forefront; sees the preservation of individual, community, and environmental wellbeing as the primary good; and focuses attention on building a sustainable economy of caring that will radically transform social connections and possibilities.

Contributors: Chelsey R. Carter, Yale U; David McDermott Hughes, Rutgers U; Stephanie Delise Jones, U of California, Riverside; Sameena Mulla, Emory U; Katy Overstreet, Saxo Institute, U of Copenhagen; Michelle Parsons, Northern Arizona U; Adair Rounthwaite, U of Washington; Damien M. Sojoyner, U of California, Irvine; Emily Yates-Doerr, Oregon State U.

Lessons from Bologna on how ordinary people take charge of urban spaces and make their cities more democratic

Proprietors for a Democratic City examines how nonelite individuals politically engage with urban spaces—even when they do not formally own them. Drawing on more than a decade of fieldwork throughout Bologna, Italy, Robin M. LeBlanc presents valuable models of democratic community-making through imaginative occupation, curation, and coalition-building projects, with critical implications for the study of cities and democracy.

Once a standard-bearer of progressive governance, contemporary Bologna now faces globally emergent challenges to its democratic functioning, from a lack of affordable housing to the rise of an authoritarian and xenophobic Far Right. But amid this precarity, everyday citizens employ the spaces around them to influence the political life of the city. Through interviews with a wide range of Bolognese, from urban planners and real estate developers to housing office staff, retirees in public gardening plots, and members of immigrant and youth squatter collectives, LeBlanc illuminates the humble origins of coalitional work that can meaningfully address today’s urban economic, environmental, and demographic crises.

Challenging both capitalistic and Marxist conventional wisdom, Proprietors for a Democratic City is a vivid portrait of the urban landscape and an inspiring call to empower regular people to create vibrant democratic spaces.

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Examining the links between today’s ideas of radical life extension and age-old notions of immortality
 

From Plato’s notion of generation to Derrida’s concept of survival to such modern phenomena as anti-aging treatments, cryogenics, cloning, and whole-brain uploads, Adam Rosenthal’s Prosthetic Immortalities shows how the dream of indefinite life has always been a technological one: a matter of prosthesis. He argues that every biological instance of perpetual life, from one-celled organisms to rejuvenating jellyfish to Henrietta Lacks’s “immortal” cancer cells, always results in the transformation of the original being. There can, therefore, be no certainty of immortality. Yet, because finite mortal life is already marked by difference, division, and change, as Rosenthal concludes: “the problem of immortality will not cease to haunt us.”

Prosthetic Immortalities examines the persistence of humans’ aspirations of deathlessness, showing that the link between immortalization and prostheticization is not unique to a single period but is, rather, a ubiquitous element of the discourse of immortality, encompassing both modern technoscientific efforts and religious discourses of an afterlife. Rosenthal asks to what extent the emergence of a virtual, posited, immortal presence follows from the tenets of empirical science—and not simply from the discourse of biology but also, and more radically still, from biological organization itself.

Rosenthal ultimately argues that the discovery of biological immortals—lifeforms that naturally have indefinitely long lifespans, such as cancer cells and bacteria—present novel conceptual difficulties for traditional philosophical approaches to mortality and selfhood, asking whether it is life itself that first births immortalizing prostheses.

Jeffrey Nichols examines how prostitution became a focal point in the moral contest between Mormons and gentiles and aided in the construction of gender systems, moral standards, and the city's physical and economic landscapes. Gentiles likened polygamy to prostitution and accused polygamous Mormons of violating Christian norms of family structure and sexual behavior. Defending their church and its ideals, Mormons blamed gentiles for introducing the sinful business of prostitution into their honorable city. Nichols traces the interplay of prostitution and reform from the 1890s, when the Church of Jesus Christ of Latter-day Saints began to move away from polygamy, to World War I, when Mormon and gentile moral codes converged at the expense of prostitutes. He also considers how the conflict over polygamy distinguished Salt Lake City from other cities struggling to abolish prostitution in the Progressive Era.

Protected Children, Regulated Mothers examines child protection in Stalinist Hungary as a part of twentieth-century East Central, Eastern, and Southeastern European history. Across the communist bloc, the prewar foster care system was increasingly replaced after 1945 by institutionalization in residential homes. This shift was often interpreted as a further attempt to establish totalitarian control. However, this study—based on hundreds of children's case files and interviews with institution leaders, teachers, and people formerly in state care—provides a new perspective. Rather than being merely a tool of political repression, state care in postwar Hungary was often shaped by the efforts of policy actors and educators to address the myriad of problems engendered by the social and economic transformations that emerged after World War II. This response built on, rather than broke with, earlier models of reform and reformatory education. Yet child protection went beyond safeguarding and educating children; it also focused on parents, particularly lone mothers, regulating not only their entrance to paid work but also their sexuality. In so doing, children's homes both reinforced and changed existing cultural and social patterns, whether about gendered division of work or the assimilation of minorities. Indeed, a major finding of the book is that state socialist child protection continued a centuries-long national project of seeking a “solution to the Gypsy question,” rooted in efforts to eliminate the perceived “workshyness” of Roma.