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Peter F. Murphy's purpose in this book is not to shock but rather to educate, provoke discussion, and engender change. Looking at the sexual metaphors that are so pervasive in American culture--jock, tool, shooting blanks, gang bang, and others even more explicit--he argues that men are trapped and damaged by language that constantly intertwines sexuality and friendship with images of war, machinery, sports, and work. These metaphors men live by, Murphy contends, reinforce the view that relationships are tactical encounters that must be won, because the alternative is the loss of manhood. The macho language with which men cover their fear of weakness is a way of bonding with other men. The implicit or explicit attacks on women and gay men that underlie this language translate, in their most extreme forms, into actual violence. Murphy also believes, however, that awareness of these metaphorical power plays is the basis for behavioral change: "How we talk about ourselves as men can alter the way we live as men."

When an artist dies we face two great losses: the person and the work he did not live to do. Loss within Loss is a moving collaboration by some of America's most eloquent writers, who supply wry, raging, sorrowful, and buoyant accounts of artist friends and lovers struck down by AIDS. These essayists include Maya Angelou, Alan Gurganus, Brad Gooch, John Berendt, Craig Lucas, Robert Rosenblum, and eighteen others. Many of the subjects of the essays were already prominent--James Merrill, Paul Monette, David Wojnarowicz--but many others died young, before they were able to fulfil the promise of their lives and art. Loss within Loss spans all of the arts and includes portraits of choreographers, painters, poets, actors, playwrights, sculptors, editors, composers, and architects.This landmark book is published in association with the Estate Project for Artists with AIDS, a national organization that preserves art works created by artists living with HIV or lost to AIDS. Loss within Loss stands as a powerful reminder of the devastating impact of the AIDS epidemic on the arts community and as the first real survey of that devastation. Though these accounts are often intensely sad, Loss within Loss is an invigorating, sometimes even exuberant, testimony to the sheer joy of being an artist . . . and being alive.

History-making can be used both to bolster and to contest the legitimacy of established institutions and canons. Excluded Ancestors, Inventible Traditions seeks to widen the anthropological past and, in doing so, to invigorate contemporary anthropological practice. In the past decade, anthropologists have become increasingly aware of the ways in which participation in professional anthropology has depended and continues to depend on categorical boundaries of race, class, gender, citizenship, institutional and disciplinary affiliation, and English-language proficiency. Historians of anthropology play a crucial role interrogating such boundaries; as they do, they make newly available the work of anthropologists who have been ignored. Excluded Ancestors, Inventible Traditions focuses on little-known scholars who contributed to the anthropological work of their time, such as John William Jackson, the members of the Hampton Folk-Lore Society, Charlotte Gower Chapman, and Lucie Varga. In addition, essays on Marius Barbeau and Sol Tax present figures who were centrally located in the anthropologies of their day. A final essay analyzes notions of "the canon" and considers the place of a classic ethnographic area, highland New Guinea, in anthropological canon-formation.

Who Am I? is the bittersweet memoir of a Chinese American who came to this country as a twenty-year-old graduate student and stayed to become one of America's most innovative intellectuals, whose work has explored the aesthetic and moral dimensions of human relations with landscape, nature, and environment. This unusually introspective autobiography mixes Yi-Fu Tuan's reflections on a life filled with recognition, accolades, and even affection -- all signs of success -- with a deep sense of personal failure.The son of a prominent Chinese diplomat, Tuan moved from a cosmopolitan childhood to a relatively quiet life as an academic in the United States, where his books on topics as diverse as the cultural role of pets and the moral implications of urban design have met with international scholarly and public acclaim. Yet, Tuan finds his life increasingly marked by detachment and isolation. In Who Am I?, he probes what he sees as his moral failings, his lack of courage -- including the courage to be open about his homosexuality -- resulting, as he writes, "in a life that is seamed in ambivalence -- achingly empty at the core, despairingly alone, yet often content, occasionally even happy, " as when he catches glimpses of heaven in his exploration of the beautiful and the good.

THE TV-PERFECT FAMILY OF WALTER DE MILLY III was like many others in the American South of the 1950s -- seemingly close-knit, solidly respectable, and active in the community.Tragically, Walter's deeply troubled father would launch his family on a perilous journey into darkness. To the outside world, this man is a prominent businessman, a dignified Presbyterian, and a faithful husband; to Walter, he is an overwhelming, handsome monster. Whenever the two are together, young Walter becomes a sexual plaything for his father; father and son outings are turned into soul-obliterating nightmares.Walter eventually becomes a successful businessman only to be stricken by another catastrophe: his father, at the age of seventy, is caught molesting a young boy. Walter is asked to confront his father. He convenes the family, and in a private conference with a psychiatrist, his father agrees to be surgically castrated.De Milly's portraits of his relationships with his father and mother, and the confrontation that leads to his father's bizarre and irreversible voluntary "cure", are certain to be remembered long after the reader has set aside this powerful contribution to the literature of incest survival.

Just two weeks before his death in January 1999, George L. Mosse, one of this century's great historians, finished writing his memoir, a fascinating and fluent account of a remarkable life that spanned three continents and many of the major events of the twentieth century. Writing about the events of his life through a historian's lens, Mosse gives us a personal history of our century. This is a story told with the clarity, passion, and verve that entranced thousands of Mosse's students and that countless readers have found, and will continue to find, in his many scholarly books. Confronting History describes Mosse's opulent childhood in Weimar Berlin; his exile in Paris and England, including boarding school and study at Cambridge University; his second exile in the U.S. at Haverford, Harvard, Iowa, and Wisconsin; and his extended stays in London and Jerusalem. Mosse also deals with matters of personal identity. He discusses being a Jew and his attachment to Israel and Zionism. He addresses his gayness, his coming out, and his growing scholarly interest in issues of sexuality. This touching memoir, sometimes harrowing, often humorous, is guided in part by Mosse's belief that "what man is, only history tells," and by his constant themes of the fate of liberalism, the defining events that can bring about the generational political awakenings of youth (from the anti-fascism struggles of the 1930s to the campus anti-war movement of the 1960s), the meanings of masculinity and racial and sexual stereotypes, the enigma of exile, and--most of all--the importance of finding one's self through the pursuit of truth, and through an honest and unflinching analysis of one's place in the context of his times.

For the first time, the most important quotations from the writing of the great conservationist Aldo Leopold, author of A Sand County Alamanac, are gathered in one volume. From conservation education to wildlife ecology, from wilderness protection to soil and water conservation, the works of Aldo Leopold continue to have profound influence on those seeking to understand the land and its care.Leopold biographer Curt Meine and noted conservation biologist Richard Knight have assembled this comprehensive collection of quotations from Leopold's extensive and diverse writings. The editors have organized the quotations in twenty-one chapters under the broad themes of conservation science and practice, conservation policy, and conservation and culture. Each chapter begins with an introductory essay by a prominent conservation scholar who provides perspective on Leopold's contributions in these various fields.

No nostalgic tale of the good old days, Robert Peters's recollections of his adolescence vividly evoke the Depression on a hardscrabble farm near Eagle River: Dad driving the Vilas County Relief truck, Lars the Swede freezing to death on his porch, the embarassment of graduation in a suit from welfare. The hard efforts to put fish and potatoes and blueberries on the table are punctuated by occasional pleasures: the Memorial Day celebration, swimming at Perch Lake, the county fair with Mother's prizes for jam and the exotic delights of the midway. Peters's clear-eyed memoir reveals a poet's eye for rich and stark detail even as a boy of twelve. "Peters misses nothing, from the details of the town's Fourth of July celebration to the cause and effect of a young cousin's suicide to the calibrations of racism toward Indians that was so acceptable then. It is a fascinating, unsentimental look at a piece of our past."--Margaret E. Guthrie, New York Times Book Review "It's unlikely that any other contemporary poet and scholar as distinguished has risen from quite so humble beginnings as Robert Peters. Born and raised by semiliterate parents on a subsistence farm in northeastern Wisconsin, Peters lived harrowingly close to the eventual stuff of his poetry--the dependency of humans on animal lives, the inexplicable and ordinary heroism and baseness of people facing extreme conditions, the urgency of physical desire. . . . Sterling childhood memoirs."--Booklist "Robert Peters has written a memoir exemplary because he insists on the specific, on the personal and the local. It is also enormously satisfying to read, and it is among the most authentic accounts of childhood and youth I know--a Wisconsin David Copperfield!"--Thom Gunn

This is the first comprehensive study of the constitutionality of the Parliamentary legislation cited by the American Continental Congress as a justification for its rebellion against Great Britain in 1776. The content and purpose of that legislation is well known to historians, but here John Phillip Reid places it in the context of eighteenth-century constitutional doctrine and discusses its legality in terms of the intellectual premises of eighteenth-century Anglo-American legal values. The Authority of Law is the last of a four-volume work, preceded by The Authority to Tax, The Authority of Rights, and The Authority to Legislate. In these previous volumes, Reid argued that there would have been no rebellion had taxation been the only constitutional topic of controversy, that issues of rights actually played a larger role in the drafting of state and federal constitutions than they did in instigating a rebellion, and that the American colonists finally took to the battlefield against the British because of statutes that forced Americans to either concede the authority to legislate or leave the empire. Expanding on the evidence presented in the first three volumes, The Authority of Law determines the constitutional issues dividing American whigs from British imperialists. Reid summarizes these issues as "the supremacy issue", "the Glorious Revolution issue", "the liberty issue", and the "representation issue". He then raises a compelling question: why, with so many outstanding lawyers participating in the debate, did no one devise a constitutionally legal way out of the standoff? Reid makes an original suggestion. No constitutional solution was found because the British were morethreatened by American legal theory than the Americans were by British theory. British lawyers saw the future of liberty in Great Britain endangered by the American version of constitutional law. Considered as a whole, Reid's Constitutional History of the American Revolution contributes to an understanding of the central role of legal and constitutional standards, especially concern for rule by law, in the development of the American nation.

Wisconsin My Home is the story of Thurine Oleson, born in Wisconsin in 1866 to parents who had emigrated from Telemarken, Norway. This much-loved book was first published in 1950 when Thurine was a spry octogenarian. In it she not only vividly recalls the pioneer life of her childhood in a Norwegian American settlement but also tells her parents' stories of their life in Norway and their reasons for emigration. This new edition restores the twenty-nine photographs that appeared in the original 1950 hardcover edition and includes an introduction by emigration historian Odd Lovell.

Land ownership by individual citizens is a cornerstone of American heritage and a centerpiece of the American dream. Thomas Jefferson called it the key to our success as a democracy. Yet the question of who owns America not only remains unanswered but is central to a fundamental conflict that can pit private property rights advocates against government policymakers and environmentalists. Land use authority Harvey M. Jacobs has gathered a provocative collection of perspectives from eighteen contributors in the fields of law, history, anthropology, economics, sociology, forestry, and environmental studies. Who Owns America? begins with the popular view of land ownership as seen though the television show Bonanza! It examines public regulation of private land; public land management; the roles culture and ethnic values play in land use; and concludes with Jacobs' title essay. Who Owns America? is a powerful and illuminating exploration of the very terrain that makes us Americans. Its broad set of theoretical and historical perspectives will fascinate historians, environmental activists, policy makers, and all who care deeply about the land we share.

Of Men and Monsters examines the serial killer as an American cultural icon, one that both attracts and repels. Richard Tithecott suggests that the stories we tell and the images we conjure of serial killers - real and fictional - reveal as much about mainstream culture and its values, desires, and anxieties as they do about the killers themselves. Why, for example, does Hannibal Lecter, though clearly dangerous, seem brilliant, even alluring, while his dark counterpart in Silence of the Lambs, Buffalo Bill, represents pure monstrosity? In a nation where murders occur every day, why do those we name "serial killers" seem so different, meriting a flood of public and media attention? Looking at how Jeffrey Dahmer's story was told - on the Geraldo talk show and CNN specials, in Washington Post editorials and People Weekly pictorials - Tithecott argues that the serial killer we construct for ourselves is a mythical figure in the contemporary world. Transcending boundaries between madness and sanity, civilization and savagery, the idea of the serial killer fulfills dreams of masculinity, purity, and violence.

In May of 1986 Kamau Brathwaite learned that his wife, Doris, was dying of cancer and had only a short time to live. Responding as a poet, he began "helplessly & spasmodically" to record her passage in a diary. The Zea Mexican Diary is a collection of excerpts from this diary and other notes from this period of the Brathwaites' lives, and few who read this book will fail to be caught up in the depth of Kamau Brathwaite's grief. The Zea Mexican Diary is a tribute to Doris Brathwaite and an exploration of the creative potency of love. (The title comes from the name Brathwaite gave Doris, who was originally from Guyana, of part Amerindian descent.) Exposing the intimacy of his marriage, this book is the closest Brathwaite has ever come to an autobiographical statement. In examining his life with Doris he found the courage to reveal something of himself. But, more than an autobiography, The Zea Mexican Diary is an extraordinary work of literature, much of it written in the expressive "nation language" of Jamaica and the Caribbean. Brathwaite filters his pain through his poetic gift, presenting it to the reader with all the poignancy poetry conveys. The force of Doris Brathwaite's character takes shape through Brathwaite's thoughts. She was a significant presence in West Indian culture in her own right, as an inspiration for her husband's poetry and through her efforts in the creation of the Caribbean Artists Movement and her contributions to the publishing cooperative, Savacou. Brathwaite writes fondly of Doris's immense generosity toward him and toward the community at large. Brathwaite's journal, and the poetry he composed during this time, is also an exploration of his relationships towomen - his mother and sister as well as his wife. The latter portion of The Zea Mexican Diary is a selection of letters Brathwaite wrote to his sister, Mary, after Doris's death. In these letters he accuses Mary of abandoning him in his time of need. These letters reflect the emotions generated by his great loss. Zea Mexican's memory is finally laid to rest in Brathwaite's description of a "tree planting" ritual. Her ashes are strewn amongst the roots of a tulip tree where, Brathwaite writes, she was, "becoming /w the sky its blue so very blue that morning & with God & with the God in all of this in all of us circle through circle through cycle through time". Brathwaite begins the next cycle of his own life in the last chapter, entitled Anyaneanyane (The Awakening).

The history of modern Spain is dominated by the figure of Francisco Franco, who presided over one of the longest authoritarian regimes of the twentieth century. Between 1936 and the end of the regime in 1975, Franco's Spain passed through several distinct phases of political, institutional, and economic development, moving from the original semi-fascist regime of 1936-45 to become the Catholic corporatist "organic democracy" under the monarchy from 1945 to 1957. Distinguished historian Stanley G. Payne offers deep insight into the career of this complex and formidable figure and the enormous changes that shaped Spanish history during his regime.

In the two decades after the turn of the millennium, Vladimir Putin's control over Russian politics and society grew at a steady pace. As the West liberalized its stance on sexuality and gender, Putin's Russia moved in the opposite direction, remolding the performance of Russian citizenship according to a neoconservative agenda characterized by increasingly exaggerated gender roles. By connecting gendered and sexualized citizenship to developments in Russian popular culture, Julie A. Cassiday argues that heteronormativity and homophobia became a kind of politicized style under Putin's leadership. However, while the multiple modes of gender performativity generated in Russian popular culture between 2000 and 2010 supported Putin's neoconservative agenda, they also helped citizens resist and protest the state's mandate of heteronormativity. Examining everything from memes to the Eurovision Song Contest and self-help literature, Cassiday untangles the discourse of gender to argue that drag, or travesti, became the performative trope par excellence in Putin's Russia. Provocatively, Cassiday further argues that the exaggerated expressions of gender demanded by Putin's regime are best understood as a form of cisgender drag. This smart and lively study provides critical, nuanced analysis of the relationship between popular culture and politics in Russia during Putin's first two decades in power.

Originally published under the titles Dictado por la jaurâia (1962), Malos modales (1965), and Las contradicciones sobrenaturales (1967) by Juan Calzadilla, copyright à Ediciones del Techo de la Ballena, Caracas.

Originally published by the University Press of New England under the title Confronting the Nation: Jewish and Western Nationalism, copyright Ã1993 by Trustees of Brandeis University.

English translation of six essays which originally appeared in the Danish journal Tilskueren (The Observer), between August 1889 and May 1890.

Political conflict in many parts of the world has been shaped by notions of who rightfully belongs to a place. The concept of autochthony--that a true, original people are born of a land and belong to it above all others--has animated struggles across postcolonial Africa. But is this sense of rootedness from time immemorial necessary to assertions of original being and thus political supremacy? Belonging, Identity, and Conflict in the Central African Republic examines how political conflict unfolds when the language of autochthony is detached from historical land claims. Focusing on violent struggles in the Central African Republic between 2012 and 2019, Gino Vlavonou explores the social practices, discursive strategies, and government policies that emerged in the relentless project of African state building. Conflict pitted Christian-animist communities, loosely organized as vigilante groups under the name anti-Balaka, against Muslim rebels known as the Séléka. Fighters of the anti-Balaka claimed that they were autochthonous, the "true Central Africans," reframing their Muslim neighbors as foreigners to be expelled. While the country had previously witnessed episodes of violence, both peoples had lived together relatively peacefully and intermarried. The speed and ferocity with which identity was weaponized puzzled many observers. To understand this phenomenon, Vlavonou probes autochthony as a category of identity that differs from ethnicity in important ways. He argues that elites and ordinary citizens alike mobilize the language of original belonging as "identity capital," a resource to be deployed. The value of that capital is lodged in what people say and do every day to give meaning to their identity, and its content changes across time and space.

Originally published under the title Propagandes et persâecutions: La Râesistance et le "probláeme juif" 1940-1944 by Renâee Poznanski, copyright à Librairie Artháeme Fayard, 2008.

In 1917, Bolshevik revolutionaries overthrew the tsar of Russia and established a new, communist government, one that viewed the Imperial Russia of old as a righteously vanquished enemy. And yet, as Pavel Khazanov shows, after the collapse of Stalinism, a reconfiguration of Imperial Russia slowly began to emerge, recalling the culture of tsarist Russia not as a disgrace but as a glory, a past to not only remember but to recover, and to deploy against what to many seemed like a discredited socialist project. Khazanov's careful untangling of this discourse in the late Soviet period reveals a process that involved figures of all political stripes, from staunch conservatives to avowed intelligentsia liberals. Further, Khazanov shows that this process occurred not outside of or in opposition to Soviet guidance and censorship, but in mainstream Soviet culture that commanded wide audiences, especially among the Soviet middle class. Excavating the cultural logic of this newly foundational, mythic memory of a "lost Russia," Khazanov reveals why, despite the apparently liberal achievement of the collapse of the Soviet Union in 1991, Boris Yeltsin (and later, Vladamir Putin) successfully steered Russia into oligarchy and increasing autocracy. The anti-Soviet memory of the pre-Soviet past, ironically constructed during the late socialist period, became and remains a politically salient narrative, a point of consensus that surprisingly attracts both contemporary regime loyalists and their would-be liberal opposition.

Spanning more than 100 years of Swedish American local history in the Midwest and the West, Jennifer Eastman Attebery's thorough examination of nearly 300 historical legends explores how Swedish Americans employ these narratives in creating, debating, and maintaining group identity. She demonstrates that historical legends can help us better understand how immigrant groups in general, and Swedish Americans in particular, construct and perpetuate a sense of ethnicity as broader notions of nationality, race, and heritage shift over time. The legends Swedish Americans tell about their past are both similar to and distinct from those of others who migrated westward; they participated in settler colonialism while maintaining a sense of their specific, Swedish ethnicity. Unlike racial minority groups, Swedish Americans could claim membership in a majority white community without abandoning their cultural heritage. Their legends and local histories reflect that positioning. Attebery reveals how Swedish American legends are embedded within local history writing, how ostension and rhetoric operate in historical legends, and how vernacular local history writing works in tandem with historical legends to create a common message about a communal past. This impeccably researched study points to ways in which legends about the past possess qualities unique to their subgenre yet can also operate similarly to contemporary legends in their social impact.

Transnational solidarity movements often play an important role in reshaping structures of global power. However, there remains a significant gap in the historical literature on collaboration between parties located in the Global South. Facing increasing repression, the Latin American left in the 1960s and 1970s found connection in transnational exchange, organizing with distant activists in Africa, the Middle East, and the Caribbean. By exploring the particularities of South-South solidarity, this volume begins new conversations about what makes these movements unique, how they shaped political identities, and their lasting influence. Jessica Stites Mor looks at four in-depth case studies: the use of legal reform to accomplish the goals of solidarity embedded in Mexico's revolutionary constitution, visual and print media circulated by Cuba and its influence on the agenda of the Afro-Asian block at the United Nations, organizing on behalf of Palestinian nationalism in reshaping Argentina's socialist left, and the role of Latin American Catholic activists in challenging the South African apartheid state. These examples serve as a much-needed road map to navigate our current political climate and show us how solidarity movements might approach future struggles.

During World War II, some two million Jewish refugees relocated from the western regions of the USSR to the Soviet interior. Citizens in the Central Asian territories were at best indifferent--and at worst openly hostile--toward these migrants. Unpopular policies dictated that residents house refugees and share their limited food and essentials with these unwelcome strangers. When the local population began targeting the newcomers, Soviet authorities saw the antisemitic violence as discontentment with the political system itself and came down hard against it. Local authorities, however, were less concerned with the discrimination, focusing instead on absorbing large numbers of displaced people while also managing regional resentment during the most difficult years of the war. Despite the lack of harmonious integration, party officials spread the myth that they had successfully assimilated over ten million evacuees. Albert Kaganovitch reconstructs the conditions that gave rise to this upsurge in antisemitic sentiment and provides new statistical data on the number of Jewish refugees who lived in the Urals, Siberia, and Middle Volga areas. The book's insights into the regional distribution and concentration of these émigrés offer a behind-the-scenes look at the largest and most intensive Jewish migration in history.