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Note the copy pertains to two issues of RSF:

Status – a form of inequality based on esteem, respect, and honor – affects how people are treated in all aspects of their lives, including in schools, workplaces, politics, and even the family. It shapes people’s access to valued outcomes in life, such as income, education, and health. However, status is poorly understood and its significance in the construction of inequality is often underestimated. In this special double issue of RSF, sociologist Cecilia L. Ridgeway, social psychologist Hazel Rose Markus, and an interdisciplinary group of contributors examine how status functions in society and its role in inequality.
 
Issue 1 demonstrates that status is fundamental to inequality and shows that it is different from other forms of inequality. Tali Mendelberg presents a theory of how status functions in politics and differentiates the potent symbolic value of achieving greater esteem from status-seeking as a means to obtain resources, such as income, assets, or property. Biko Koeing finds that Trump voters were motivated not only by a perceived loss of status, but by the belief that this loss was unjust. Fabien Accominotti and colleagues assess the characteristics of status hierarchies and find that those with greater clarity, rigidity, and order have greater inequality between high and low status members.
 
Issue 2 examines how status is created and reinforced through cultural norms and in our relationships with one another. Hilary Holbrow finds that the gender pay gap is nearly three times greater in companies where low-status support roles are held primarily by females. Natasha Quadlin finds that college graduates who are perceived to be wealthy are also perceived to be more intelligent than they would be if they were perceived to be members of a lower socioeconomic group. Annette Lareau finds that married women often behave in ways – such as disengagement from financial matters or downplaying their own financial knowledge – that sustain their husband’s status as economic expert of the family. Bianca Manago and colleagues find that prior contact and group interaction between Whites, Blacks, and Mexican Americans decreases Whites’ anxiety about working with Blacks and Mexican Americans, but does not increase Whites’ perceptions of Blacks’ and Mexican Americans’ competence. Status interventions during interaction, however, do increase Whites’ perceptions of Mexican Americans’ competence and their influence in the group.  Lehn Benjamin finds that staff at nonprofit organizations who share control and establish common ground with their clients reduce status hierarchies between staff and clients.
 
This volume of RSF sheds light on status as a powerful social force which pervades our lives, and demonstrates its role in creating and preserving inequality.

Note the copy pertains to two issues of RSF:

Status – a form of inequality based on esteem, respect, and honor – affects how people are treated in all aspects of their lives, including in schools, workplaces, politics, and even the family. It shapes people’s access to valued outcomes in life, such as income, education, and health. However, status is poorly understood and its significance in the construction of inequality is often underestimated. In this special double issue of RSF, sociologist Cecilia L. Ridgeway, social psychologist Hazel Rose Markus, and an interdisciplinary group of contributors examine how status functions in society and its role in inequality.
 
Issue 1 demonstrates that status is fundamental to inequality and shows that it is different from other forms of inequality. Tali Mendelberg presents a theory of how status functions in politics and differentiates the potent symbolic value of achieving greater esteem from status-seeking as a means to obtain resources, such as income, assets, or property. Biko Koeing finds that Trump voters were motivated not only by a perceived loss of status, but by the belief that this loss was unjust. Fabien Accominotti and colleagues assess the characteristics of status hierarchies and find that those with greater clarity, rigidity, and order have greater inequality between high and low status members.
 
Issue 2 examines how status is created and reinforced through cultural norms and in our relationships with one another. Hilary Holbrow finds that the gender pay gap is nearly three times greater in companies where low-status support roles are held primarily by females. Natasha Quadlin finds that college graduates who are perceived to be wealthy are also perceived to be more intelligent than they would be if they were perceived to be members of a lower socioeconomic group. Annette Lareau finds that married women often behave in ways – such as disengagement from financial matters or downplaying their own financial knowledge – that sustain their husband’s status as economic expert of the family. Bianca Manago and colleagues find that prior contact and group interaction between Whites, Blacks, and Mexican Americans decreases Whites’ anxiety about working with Blacks and Mexican Americans, but does not increase Whites’ perceptions of Blacks’ and Mexican Americans’ competence. Status interventions during interaction, however, do increase Whites’ perceptions of Mexican Americans’ competence and their influence in the group.  Lehn Benjamin finds that staff at nonprofit organizations who share control and establish common ground with their clients reduce status hierarchies between staff and clients.
 
This volume of RSF sheds light on status as a powerful social force which pervades our lives, and demonstrates its role in creating and preserving inequality.
 

A personal guide to the transformations, hard truths, profound pleasures, and infinite possibilities of aging

One May morning shortly before her seventy-fifth birthday, Andrea Gilats awoke to a startling, sudden spike in consciousness that she was about to leap from older to old. Radical Endurance is the story of the reckoning that followed, a candid, clear-eyed journey of discovery through the pitfalls and possibilities of aging. Facing the realities of her age, Gilats explores her fears of failing health and loss of independence while navigating the terrain of an ageist culture. But among such troubling uncertainties, she also encounters the singular pleasures of “growing up again,” of finding fresh and unexpected ways of understanding herself and making meaning during this new era of her life.

Reflecting on moments in midlife, from the painful adjustments of widowhood to life-altering medical diagnoses, Gilats arrives at a valuable insight: the journey toward old age begins sooner and lasts longer than we might imagine. Yet from any moment in this process, old age is the future, brimming with potential. In her account, Gilats combines personal and professional experience, offering firsthand knowledge of a stage of life that we each meet in our own time, in our own way. She also contributes the learning and wisdom of her heroes and mentors, including feminist author Barbara Ehrenreich, poet May Sarton, singer and activist Joan Baez, psychiatrist Gene Cohen, archaeologist Arthur C. Parker, physician Jane Hodgson, and Nobel literature laureate Isaac Bashevis Singer.

Enlightening and deeply moving, alive to the sadness and joy of time passing, Radical Endurance is a guide and a companion through the experience of growing old as well as an unconventional coming-of-age story, celebrating a new stage of life when we need it most.

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A radical rethinking of dark emotion as critical responses to capitalism, colonial violence, and authoritarian power.

Rage, Shame and Dread is a bold and unsettling exploration of three emotions that resist consolation, correction, or easy political use. In this triptych of essays, David Lloyd dwells with rage, shame, and dread not as states to be managed or redeemed, but as objectless, intransitive forces that interrupt social life and expose its underlying wrongness.

Reading rage as “sheer manifestation,” shame as a catastrophic rupture of self-relation, and dread as anticipation without an object, Lloyd traces how these unpromising emotions emerge from—and register—the violences of capitalism, colonialism, racialization, and authoritarian power. Drawing on Walter Benjamin, Sigmund Freud, Jacques Derrida, Frantz Fanon, Aimé Césaire, Joseph Conrad, Oscar Wilde, and Søren Kierkegaard, the book moves between philosophy, literature, and political theory to challenge therapeutic and liberal accounts that treat these feelings as errors to be corrected or tools for socialization.

Rather than pathologizing these states, Lloyd reads them as signals of damaged social relations and as thresholds to alternative forms of life-in-common. At once philosophically rigorous and politically urgent, Rage, Shame and Dread offers a radical rethinking of feeling as a site of critique, resistance, and collective possibility.

Cambodian history is Cold War history, asserts Y-Dang Troeung in Refugee Lifeworlds. Constructing a genealogy of the afterlife of the Cold War in Cambodia, Troeung mines historical archives and family anecdotes to illuminate the refugee experience, and the enduring impact of war, genocide, and displacement in the lives of Cambodian people. 

Troeung, a child of refugees herself, employs a method of autotheory that melds critical theory, autobiography, and textual analysis to examine the work of contemporary artists, filmmakers, and authors. She references a proverb about the Cambodian kapok tree that speaks to the silences, persecutions, and modes of resistance enacted during the Cambodian Genocide, and highlights various literary texts, artworks, and films that seek to document and preserve Cambodian histories nearly extinguished by the Khmer Rouge regime. 

Addressing the various artistic responses to prisons and camps, issues of trauma, disability, and aphasia, as well as racism and decolonialism, Refugee Lifeworlds repositions Cambodia within the broader transpacific formation of the Cold War. In doing so, Troeung reframes questions of international complicity and responsibility in ways that implicate us all. 

Recovering Kānaka Maoli (Native Hawaiian) relationality and belonging in the land, memory, and body of Native Hawai’i

Hawaiian “aloha ʻāina” is often described in Western political terms—nationalism, nationhood, even patriotism. In Remembering Our Intimacies, Jamaica Heolimeleikalani Osorio centers in on the personal and embodied articulations of aloha ʻāina to detangle it from the effects of colonialism and occupation. Working at the intersections of Hawaiian knowledge, Indigenous queer theory, and Indigenous feminisms, Remembering Our Intimacies seeks to recuperate Native Hawaiian concepts and ethics around relationality, desire, and belonging firmly grounded in the land, memory, and the body of Native Hawai’i.

Remembering Our Intimacies argues for the methodology of (re)membering Indigenous forms of intimacies. It does so through the metaphor of a ‘upena—a net of intimacies that incorporates the variety of relationships that exist for Kānaka Maoli. It uses a close reading of the moʻolelo (history and literature) of Hiʻiakaikapoliopele to provide context and interpretation of Hawaiian intimacy and desire by describing its significance in Kānaka Maoli epistemology and why this matters profoundly for Hawaiian (and other Indigenous) futures. 

Offering a new approach to understanding one of Native Hawaiians’ most significant values, Remembering Our Intimacies reveals the relationships between the policing of Indigenous bodies, intimacies, and desires; the disembodiment of Indigenous modes of governance; and the ongoing and ensuing displacement of Indigenous people.

This is the final volume in a trilogy of works that examine the impact of writing and reading about traumatic subjects. Diaries to an English Professor (1994) explores the ways in which undergraduate students use psychoanalytic diaries to probe conflicted issues in their lives. Surviving Literary Suicide (1999) investigates how graduate students respond to suicidal literature—novels and poems that portray and sometimes glorify self-inflicted death. 

In Risky Writing, Jeffrey Berman builds on those earlier studies, describing ways teachers can encourage college students to write safely on a wide range of subjects often deemed too personal or too dangerous for the classroom: grieving the loss of a beloved relative or friend, falling into depression, coping with the breakup of one's family, confronting sexual abuse, depicting a drug or alcohol problem, encountering racial prejudice. Berman points out that nearly everyone has difficulty talking or writing about such issues because they arouse shame and tend to be enshrouded in secrecy and silence. This is especially true for college students, who are just emerging from adolescence and find themselves at institutions that rarely promote self-disclosure.

Recognizing the controversial nature of his subject, Berman confronts academic opposition to personal writing head on. He also discusses the similarities between the “writing cure” and the “talking cure,” the role of the teacher and audience in the self-disclosing classroom, and the pedagogical strategies necessary to minimize risk, including the importance of empathy and other befriending skills.

A powerful case for why anthropology should study outsiders of thought and their speculative ideas

 

What sort of thinking is needed to study anomalies in thought? In this trenchantly argued and beautifully written book, anthropologist Peter Skafish explores this provocative question by examining the writings of the medium and “rough metaphysician” Jane Roberts (1929–1984). Through a close interpretation of her own published texts as well as those she understood herself to have dictated for her cohort of channeled personalities—including one, named “Seth,” who would inspire the New Age movement—Skafish shows her intuitive and dreamlike work to be a source of rigorously inventive ideas about science, ontology, translation, and pluralism. Arguing that Roberts’s writings contain philosophies ahead of their time, he also asks: How might our understanding of speculative thinking change if we consider the way untrained writers, occult visionaries, and their counterparts in other cultural traditions undertake it? What can outsider thinkers teach us about the limitations of even our most critical intellectual habits?

Rough Metaphysics is at once an ethnography of the books of a strange and yet remarkable writer, a commentary on the unlikely philosophy contained in them, and a call for a new way of doing (and undoing) philosophy through anthropology, and vice versa. In guiding the reader through Roberts’s often hallucinatory “world of concepts,” Skafish also develops a series of original interpretations of thinkers—from William James to Claude Lévi-Strauss to Paul Feyerabend—who have been vital to anthropologists and their fellow travelers.

Seductively written and surprising in its turns of thought, Rough Metaphysics is a feast for anyone who wants to learn how to think something new, especially about thought.