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A moving and essential exploration of what it takes to find your voice as a woman, a survivor, an artist, and an icon.
 
The first time Lynn Melnick listened to a Dolly Parton song in full, she was 14 years old, in the triage room of a Los Angeles hospital, waiting to be admitted to a drug rehab program. Already in her young life as a Jewish teen in the 1980s, she had been the victim of rape, abuse, and trauma, and her path to healing would be long. But in Parton’s words and music, she recognized a fellow survivor.  
 
In this powerful, incisive work of social and self-exploration, Melnick blends personal essay with cultural criticism to explore Parton’s dual identities as feminist icon and objectified sex symbol, identities that reflect the author’s own fraught history with rape culture and the arduous work of reclaiming her voice. Each chapter engages with the artistry and impact of one of Parton’s songs, as Melnick reckons with violence, misogyny, creativity, parenting, friendship, sex, love, and the consolations and cruelties of religion. Bold and inventive, I’ve Had to Think Up a Way to Survive gives us an accessible and memorable framework for understanding our times and a revelatory account of survival, persistence, and self-discovery. 

A bold, dialectic engagement with Fredric Jameson’s thought

Fredric Jameson (1934–2024) is widely regarded as the most influential literary and cultural theorist of the past fifty years. The culmination of more than three decades of sustained engagement with Jameson’s work, Late Theory offers a critical response to his late writings, namely the final volumes of his “Poetics of Social Forms,” to develop an original and dialectical reading practice in conversation with his evolving thought.

Jameson’s final works bring renewed clarity to three foundational concerns that structure his intellectual legacy. These are the problem of periodization and the challenge of grasping the present as a historical category, the dangers posed by the rise of moralizing modes of critique in literary and cultural studies, and the radical interpretive potential unlocked by allegory and the semiotic method. Phillip E. Wegner shows how these late interventions mark not a conclusion but an extension of Jameson’s long-standing project: envisioning the dialectic as a living, collective form of reasoning—a “thought mode of the future” capable of transforming our lives.

At its core, Late Theory is a passionate argument for cultural and aesthetic education as a practice of solidarity and imagination. Foregrounding Jameson’s enduring effort to build heterogeneous communities of readers committed to shared inquiry, Wegner affirms the urgency of reading, teaching, and thinking together in a moment of crisis for the university and global culture.

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A Choice Outstanding Academic Book

In the decade since President Clinton signed the Personal Responsibility and Work Opportunity Reconciliation Act of 1996 into law—amidst promises that it would "end welfare as we know it"—did the reforms ending entitlements and moving toward time limits and work requirements lift Texas families once living on welfare out of poverty, or merely strike their names from the administrative rolls?

Under welfare reform, Texas continued with low monthly payments and demanding eligibility criteria. Many families who could receive welfare in other states do not qualify in Texas, and virtually any part-time job makes a family ineligible. In Texas, most families who leave welfare remain in or near poverty, and many are likely to return to the welfare rolls in the future.

This compelling work, which follows 179 families after leaving welfare, is set against a backdrop of multiple types of data and econometric modeling. The authors' multi-method approach draws on administrative data from nine programs serving low-income families and a statewide survey of families who have left welfare. Survey data on health problems, transportation needs, and child-care issues shed light on the patterns of employment and welfare use seen in the administrative data. In their lives after welfare, the families chronicled here experience poverty even when employed; a multiplicity of barriers to employment that work to exacerbate one another; and a failing safety net of basic human services as they attempt to sustain low-wage employment.

The Ohlone of the San Francisco Bay area and the Paipai of northern Baja California occupy opposite ends of the spectrum of Native Californian identities. Or so it would appear. While the Ohlone lack popular recognition and official acknowledgement from the United States government, the Paipai occupy a large reserve and celebrate their ongoing cultural traditions throughout Baja California and southern California. Yet the two groups share a similar colonial history: entanglements with early European explorers, labor and enculturation at Spanish missions, and sustained interactions with American and Mexican settler colonialism.

Based on fifteen years of archaeological and historical research in the two regions, Narratives of Persistence charts the remarkable persistence of the Ohlone and Paipai alongside a synthesis of Native Californian endurance over the past five centuries. As the case studies demonstrate, Ohlone and Paipai people made intelligent and culturally appropriate choices to cope with the impact of colonialism on their communities, even as they took different pathways to the present day.

Lee M. Panich illustrates how changes in Native identity and practice within these colonial contexts were made to best conduct the groups’ lives within shifting sets of colonial constraints. He draws connections between the events and processes of the deeper past and the way the Ohlone and Paipai today understand their own histories and identities, offering a model for how scholars of Indigenous histories may think about the connections between the past and the present.

Profiles of triumph and hardship amid massive inequality in Latin America.

Each chapter of Portraits of Persistence, a project of the University of Texas Urban Ethnography Lab, offers an intimate portrait of one or two individual lives. The subjects are a diverse group of individuals from across the continent: grassroots activists and political brokers, private security entrepreneurs, female drug dealers, shantytown dwellers, and rural farmers, as well as migrants finding routes into and out of the region. Through these accounts, the writers explore issues that are common throughout today's world: precarious work situations, gender oppression, housing displacement, experiences navigating the bureaucracy for asylum seekers, state violence, environmental devastation, and access to good and affordable health care. Carefully situating these experiences within the sociohistorical context of their specific local regions or countries, editor Javier Auyero and his colleagues consider how people make sense of the paths their lives have taken, the triumphs and hardships they have experienced, and the aspirations they hold for the future. Ultimately, these twelve compelling profiles offer unique and personal windows into the region’s complex and multilayered reality.

An examination of surrealism’s unofficial ethnography of marginalized subjectivities


In interwar Paris, the encounter between surrealism and the nascent discipline of ethnology led to an intellectual project now known as “ethnographic surrealism.” In The Persistence of Masks, Joyce Suechun Cheng considers the ethnographic dimension of the surrealist movement in its formative years through a close look at the reviews Documents (1929–30) and Minotaure (1933–39) as well as the surrealist writer-turned-ethnographer Michel Leiris’s ethnography of possession. Analyzing surrealist aesthetic criticism, art, poetry, and field research in terms of a common interest in marginalized modes of subjectivity, Cheng argues that the surrealists used the figures of the mask, the veil, the hand, and the hat to radically reconceive the subject as nonhegemonic, nonanthropocentric, and feminine-identified.

Though ethnographic surrealism usually refers to the collaboration between professional ethnologists at the Institut de l’Ethnologie in Paris and Georges Bataille’s so-called dissident circle of surrealists, Cheng demonstrates that surrealism’s unofficial ethnography began long before the founding of the movement. Starting with André Breton’s wartime text “Subject” (1916), written when he was still a young psychiatric intern treating traumatized soldiers, she shows how the future surrealist poet shifted from a clinical to a para-ethnographic approach to subjectivity when adopting his patient’s first-person voice as a textual mask.

Revealing surrealism to be always implicitly ethnographic, Cheng uncovers deep affinities between archrivals Breton and Bataille, highlights psychiatry’s underacknowledged role in surrealism’s lay ethnography, and theorizes the surrealists’ feminine identification as a means of critiquing power. By broadening the scope of ethnographic surrealism, The Persistence of Masks offers new insights that challenge longstanding beliefs about this multifaceted movement in poetry, the arts, and culture.

Despite efforts to abolish slavery throughout Africa in the nineteenth century, the coercive labor systems that constitute “modern slavery” have continued to the present day. To understand why, Robin Phylisia Chapdelaine explores child trafficking, pawning, and marriages in Nigeria's Bight of Biafra, and the ways in which British colonial authorities and Igbo, Ibibio, Efik, and Ijaw populations mobilized children's labor during the early twentieth century. Drawing on a wealth of primary sources that include oral interviews, British and Nigerian archival materials, newspaper holdings, and missionary and anthropological accounts, Chapdelaine argues that slavery's endurance can only be understood when we fully examine “the social economy of a child”—the broader commercial, domestic, and reproductive contexts in which children are economic vehicles.

The Persistence of Slavery provides an invaluable investigation into the origins of modern slavery and early efforts to combat it, locating this practice in the political, social, and economic changes that occurred as a result of British colonialism and its lingering effects, which perpetuate child trafficking in Nigeria today.

Women of the Washington Press argues that for nearly two centuries women journalists have persisted in their efforts to cover politics in the nation’s capital in spite of blatant prejudice and restrictive societal attitudes. They have been held back by the difficulties of combining two competing roles – those of women and journalists. As a group they have not agreed among themselves on feminist goals, while declaring that they aspire to be seen as professional journalists, not as advocates of a particular ideology. Still, they have brought a different perspective to the news, as they have fought hard to prove that they are capable of covering political issues just like male journalists. Over the years women have networked with each other and carved out areas of expertise – such as reporting of politically-oriented social events and coverage of first ladies – that men disdained, while they pressed to gain entrance to sex-segregated institutions like the National Press Club. Attempting to merge the personal and the political, they have raised issues like sexual harassment that men journalists left untouched. At a point today where they represent about half of accredited correspondents, women still face shifting barriers that make it difficult to combine the roles of both women and journalists in Washington, but they are continuing to broaden the definition of political journalism.