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The protestors that comprised the Occupy Wall Street movement came from diverse backgrounds. But how were these activists—who sought radical social change through many ideologies—able to break down oppressions and obstacles within the movement? And in what ways did the movement perpetuate status-quo structures of inequality?  

Are We the 99%? is the first comprehensive feminist and intersectional analysis of the Occupy movement. Heather McKee Hurwitz considers how women, people of color, and genderqueer activists struggled to be heard and understood. Despite cries of “We are the 99%,” signaling solidarity, certain groups were unwelcome or unable to participate. Moreover, problems with racism, sexism, and discrimination due to sexuality and class persisted within the movement.  

Using immersive first-hand accounts of activists’ experiences, online communications, and media coverage of the movement, Hurwitz reveals lessons gleaned from the conflicts within the Occupy movement. She compares her findings to those of other contemporary protest movements—nationally and globally—so that future movements can avoid infighting and deploy an “intersectional imperative” to embrace both diversity and inclusivity.

Honorable Mention for the National Women’s Studies Association's 2021 Gloria E. Anzaldúa Book Prize
2021 Finalist Best LGBTQ+ Themed Book, International Latino Book Awards
2022 John Leo & Dana Heller Award for Best Single Work, Anthology, Multi-Authored, or Edited Book in LGBTQ Studies, Popular Culture Association
The Alan Bray Memorial Book Prize, GL/Q Caucus, Modern Language Association (MLA)
2022 AAHHE Book of the Year Award, American Association of Hispanics in Higher Education

Within queer, transgender, and Latinx and Chicanx cultural politics, brown transgender narratives are frequently silenced and erased. Brown trans subjects are treated as deceptive, unnatural, nonexistent, or impossible, their bodies, lives, and material circumstances represented through tropes and used as metaphors. Restoring personhood and agency to these subjects, Francisco J. Galarte advances “brown trans figuration” as a theoretical framework to describe how transness and brownness coexist within the larger queer, trans, and Latinx historical experiences.

Brown Trans Figurations presents a collection of representations that reveal the repression of brown trans narratives and make that repression visible and palpable. Galarte examines the violent deaths of two transgender Latinas and the corresponding narratives that emerged about their lives, analyzes the invisibility of brown transmasculinity in Chicana feminist works, and explores how issues such as transgender politics can be imagined as part of Chicanx and Latinx political movements. This book considers the contexts in which brown trans narratives appear, how they circulate, and how they are reproduced in politics, sexual cultures, and racialized economies.

A personal, provocative, and boundary-breaking volume on the power relations that racialized, gendered, and sexualized researchers grapple with while conducting activist research.

Fugitive Anthropology is a transnational, intergenerational engagement that extends feminist theory, activist research methodologies, and the discipline of anthropology in new directions. Contributors examine the tensions that arise from conducting politically engaged, collaborative research alongside communities in struggle, in particular theorizing from the experiences of racialized women, queer, trans, and gender nonconforming researchers across distinct geographies. Essays contend with the matrices of colonial, imperial, and patriarchal violence that afflict the researchers and communities with which they seek political alignment.

Articulating an ethnographic practice grounded in Black and Indigenous political struggles and committed to collective liberation, the volume reflects on what it means to navigate violent relations of power, systemic inequities, and current onslaughts shaping field research and US academia. Ultimately, Fugitive Anthropology argues that a feminist ethos—one that embraces embodied knowledges and fugitive sensibilities—forges liberatory spaces that break from dominant masculinist frames of the “political” and challenge colonial regimes within and beyond the neoliberal university.

Focused on structural and political intersectionalities, Gendered Pluralism takes a broader approach to understanding the constellation of factors that drive gender and racial differences on an array of public policy issues. Belinda Robnett and Katherine Tate examine a broader set of actors absent the contextual factors that may drive them to compromise their opinions. Their study examines the ways in which (1) men and women differ on public policy issues and the factors that drive these differences; (2) whites and racial-ethnic minorities differ on public policy issues and the factors that drive these differences; (3) women differ on public policy issues and the factors that drive these differences; (4) African-American men and women differ on public policy issues and the factors that drive these differences; and (5) African-American women differ on public policy issues and the factors that drive these differences.

Genderqueer and nonbinary people of color often experience increased marginalization, belonging to an ethnic group that seldom recognizes their gender identity and a queer community that subscribes to white norms. Yet for this very reason, they have a lot to teach about how racial, sexual, and gender identities intersect. Their experiences of challenging social boundaries demonstrate how queer communities can become more inclusive and how the recognition of nonbinary genders can be an anti-racist practice. 
 
My Race is My Gender is the first anthology by nonbinary writers of color to include photography and visual portraits, centering their everyday experiences of negotiating intersectional identities. While informed by queer theory and critical race theory, the authors share their personal stories in accessible language. Bringing together Black, Indigenous, Latine, and Asian perspectives, its six contributors present an intergenerational look at what it means to belong to marginalized queer communities in the U.S. and feel solidarity with a global majority at the same time. They also provide useful insights into how genderqueer and nonbinary activism can both energize and be fueled by such racial justice movements as Black Lives Matter. 

Winner of the 2019 Tobin Siebers Prize for Disability Studies in the Humanities

Kateřina Kolářová’s Rehabilitative Postsocialism offers a timely interdisciplinary and intersectional analysis of how disability, race, class, and gender operate as ideological tools within the postsocialist Czech Republic (formerly Czechoslovakia). Kolářová presents postsocialism as an analytic that can and should be brought to bear to understand cultural politics, economic formations, and state politics through the present day. 

Rehabilitative Postsocialism names disability, sexuality, and race as central yet invisible to negotiations of the postsocialist consensus. Drawing from a rich and varied archive, Rehabilitative Postsocialism maps the formation of new structures of inequalities and social imaginaries of wellness, merit, and justice in order to understand current articulations of global disenchantment with democracy, social justice, and solidarity. The book also makes clear that disability, race, and ethnicity continue to circulate in depictions of Eastern Europe as suspended in a chronic developmental “delay.” Rehabilitative Postsocialism both situates this positioning within its political and historical formation and offers the analytical tools to challenge its continued deployment.

2026 Sylvia Rivera Award in Transgender Studies, The Center for LGBTQ Studies (CLAGS), CUNY

How trans and non-binary networks engage in decoloniality across hemispheres. 

A deeply informed, theoretically rich work of inquiry and critique, Sideways Selves learns from two communities of migrants as they contest their marginalization under the colonial regime of gender—colonial because, as PJ DiPietro affirms, Indigenous and Afro-diasporic conceptions of embodiment have been displaced by the European-Christian order of gender. Following gender-nonconforming Aymara, Kolla, and mixed-race exiles in Buenos Aires and K’iche’, Nahua, and Central American migrants in the San Francisco Bay Area, DiPietro takes stock of a collective, transnational effort to reimagine ideas of personhood and kinship that gender makes unthinkable.

The communities DiPietro studies create new kinds of identities, collective and genderless in nature. Their ways of thinking and doing, though radical, are motivated by old wisdom, storytelling, healing, and religion—brujería, curanderismo, Voudoun, and other practices that colonialism, capitalism, and the nation-state have unsuccessfully tried to erase. In equal measures philosophical and ethnographic, Sideways Selves witnesses and listens as these displaced people—displaced from their homes and from the moral geography of the West—show us what a just, decolonial world could actually be.