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Cynthia Wu’s provocative Sticky Rice examines representations of same-sex desires and intraracial intimacies in some of the most widely read pieces of Asian American literature. Analyzing canonical works such as John Okada’s No-No Boy, Monique Truong’s The Book of Salt, H. T. Tsiang’s And China Has Hands, and Lois-Ann Yamanaka’s Blu’s Hanging, as well as Philip Kan Gotanda’s play, Yankee Dawg You Die, Wu considers how male relationships in these texts blur the boundaries among the homosocial, the homoerotic, and the homosexual in ways that lie beyond our concepts of modern gay identity.

The “sticky rice” of Wu’s title is a term used in gay Asian American culture to describe Asian American men who desire other Asian American men. The bonds between men addressed in Sticky Rice show how the thoughts and actions founded by real-life intraracially desiring Asian-raced men can inform how we read the refusal of multiple normativities in Asian Americanist discourse. Wu lays bare the trope of male same-sex desires that grapple with how Asian America’s internal divides can be resolved in order to resist assimilation.

Stories Through Theories/Theories Through Stories explores the uneasy relations—often contentious, sometimes complicit—between American Indian Literature and literary theory. Some of the essays in this book open American Indian narratives to theoretical critique based on "western depth models." Others work from a very different direction, finding critique in storytelling and processes of narrative production, thereby exposing dimensions of literary theory that grow from the indigenous ground of Native stories themselves.
     This collection of essays—sometimes playfully but always insistently—changes our readings of Native works and challenges our roles as intellectual guides until we step deeper into the ambiguous territories where writer, listener, reader, and critic intersect.
     Taken together, these essays provide compelling evidence for looking at primary Native cultures, authors, and histories as enrichments of Native literature.

Song considers works that address the riots and often the traumatic place of the Korean American community within them: the independent documentary Sa-I-Gu (Korean for April 29, the date the riots began), Chang-rae Lee’s novel Native Speaker, the commercial film Strange Days, and the experimental drama of Anna Deavere Smith, among many others. He describes how cultural producers have used the riots to examine the narrative of national decline, manipulating language and visual elements, borrowing and refashioning familiar tropes, and, perhaps most significantly, repeatedly turning to metaphors of bodily suffering to convey a sense of an unraveling social fabric. Song argues that these aesthetic experiments offer ways of revisiting the traumas of the past in order to imagine more survivable futures.

    Everybody’s got a theory . . . or do they?
    Thomas McLaughlin argues that critical theory—raising serious, sustained questions about cultural practice and ideology—is practiced not only by an academic elite but also by savvy viewers of sitcoms and TV news, by Elvis fans and Trekkies, by labor organizers and school teachers, by the average person in the street.
    Like academic theorists, who are trained in a tradition of philosophical and political skepticism that challenges all orthodoxies, the vernacular theorists McLaughlin identifies display a lively and healthy alertness to contradiction and propaganda. They are not passive victims of ideology but active questioners of the belief systems that have power over their lives. Their theoretical work arises from the circumstances they confront on the job, in the family, in popular culture. And their questioning of established institutions, McLaughlin contends, is essential and healthy, for it energizes other theorists who clarify the purpose and strategies of institutions and justify the existence of cultural practices.
    Street Smarts and Critical Theory leads us through eye-opening explorations of social activism in the Southern Christian anti-pornography movement, fan critiques in the ‘zine scene, New Age narratives of healing and transformation, the methodical manipulations of the advertising profession, and vernacular theory in the whole-language movement. Emphasizing that theory is itself a pervasive cultural practice, McLaughlin calls on academic institutions to recognize and develop the theoretical strategies that students bring into the classroom.

“This book demystifies the idea of theory, taking it out of the hands of a priestly caste and showing it as the democratic endowment of the people.”—Daniel T. O’Hara, Temple University, author of Radical Parody:  American Culture and Critical Agency after Foucault and Lionel Trilling: The Work of Liberation.

“McLaughlin takes seriously the critical and theoretical activity of everyday people and does so in a way that will empower these very populations to take seriously their own activities as theorists. . . . A manifesto that is sure to be heard by the younger generation of thinkers in American cultural studies.”—Henry Jenkins, MIT, author of Textual Poachers: Television Fans and Participatory Culture

Contributors. Daniel Cooper Alarcón, Lori Askeland, Stephanie Athey, Nancy Bentley, Lauren Berlant, Michele A. Birnbaum, Kristin Carter-Sanborn, Russ Castronovo, Joan Dayan, Julie Ellison, Sander L. Gilman, Karla F. C. Holloway, Annette Kolodny, Barbara Ladd, Lora Romero, Ramón Saldívar, Maggie Sale, Siobhan Senier, Timothy Sweet, Maurice Wallace, Elizabeth Young