In the tradition of Mike Davis and Fredric Jameson, Nick Heffernan engages in a series of meditations on capital, class and technology in contemporary America. 

He turns to the stories we generate and tell ourselves - via fiction, film journalism, theory - to see how change is registered. By investigating a variety of texts, he observes how structural change affects the way people organise their lives economically, socially and culturally. Case studies include Ridley Scott's Blade Runner, William Gibson's cyberspace trilogy, Thomas Pynchon's The Crying of Lot 49, and Wim Wenders's Until the End of the World.

Using the links between narrative cultural forms and the process of historical understanding, he brings together debates that have so far been conducted largely within the separate domains of political economy, social theory and cultural criticism to provide a compelling analysis of contemporary cultural change. By relocating postmodernism in the context of changing modes of capitalism, Heffernan puts the question of class and class agency back at the centre of the critical agenda.

In Care at the End of the World, Jina B. Kim develops what she calls crip-of-color critique, bringing a disability lens to bear on feminist- and queer-of-color literature in the aftermath of 1996 US welfare reform and the subsequent evisceration of social safety nets. She examines literature by contemporary feminist, queer, and disabled writers of color such as Jesmyn Ward, Octavia Butler, Karen Tei Yamashita, Samuel Delany, and Aurora Levins Morales, who each bring disability and dependency to the forefront of their literary freedom dreaming. Kim shows that in their writing, liberation does not take the shape of the unfettered individual or hinge on achieving independence. Instead, liberation emerges by recuperating dependency, cultivating radical interdependency, and recognizing the numerous support systems upon which survival depends. At the same time, Kim demonstrates how theories and narratives of disability can intervene into state-authored myths of resource parasitism, such as the welfare queen. In so doing, she highlights the alternate structures of care these writers envision and their dreams of life organized around reciprocity and mutual support.

Social movements—organized efforts by relatively powerless people to change society—can result in legal and policy changes, such as laws protecting same-sex marriage and tax rebates for solar energy. However, movements also change people’s beliefs, values, and everyday behavior. Such changes may help bring about new policies or take place in the absence of new policy, yet we still know little about when and why they occur. In Changing Minds, sociologists Francesca Polletta and Edwin Amenta ask why movements have sometimes had fast and far-reaching cultural influence.
 
Polletta and Amenta examine the trajectories of U.S. social movements, including the old-age pension movements of the 1930s and 1940s, the Black rights movement of the 1950s and 1960s, the women’s movement of the 1970s, right-wing movements in the 1980s and 1990s, and the environmental movement up to the present, to determine when, why, and how social movements change culture. They find that influential movements are featured in the news, but not only in the news. Movement perspectives may appear also in opinion and commentary outlets, on television talk shows and dramas, in movies, stand-up comedy, and viral memes. Popular culture producers remake movement messages as they transmit them, sometimes in ways that make those messages compelling. For example, while the news largely ignored feminists’ challenge to inequality in the home, popular cultural outlets turned “liberation” into a resonant demand for women’s right to self-fulfillment outside the home and within it.  Widespread attention to the movement may lead people to change their minds individually. But more substantial change is likely when companies, schools, and other organizations outside government strive to get out in front of a newly legitimate issue, whether environmental sustainability or racial equity, by adopting movement-supportive norms and practices. Eventually, ideas associated with a movement may become a new common sense—though not always the ideas that the movement intended.
 
Throughout Changing Minds, Polletta and Amenta provide activists with strategies for getting their message heard and acted on. They suggest how movement actors can get into the news as political players or experts rather than lawbreakers or zealots. They show when it makes sense for activists to work with popular cultural producers and when they should create their own cultural outlets. They explain why the routes to cultural influence have changed and why urging people to take one easy step to save the planet can do more harm than good.
 
Changing Minds is a fascinating exploration of why and how some social movements have caused profound shifts in society.
 
 

In Cinemas of Bisexual Transgression, Jacob Engelberg makes the case for radically recalibrating queer film studies, taking as a starting point those cinematic figures who resist categorization within the gay-straight binary. Engelberg’s engagement with bisexual transgression on film illuminates the mutability and instability of sexuality, and of sociocultural structures more broadly by resisting the censure of images as politically harmful as well as the celebration of transgression as inherently subversive. Instead, Engelberg understands bisexual transgression as a process whereby sociocultural rules are made knowable by being contested. From 1970s vampire films to 1990s erotic thrillers, from lesbian imaginings of female bisexuality to European art cinema’s reckonings with HIV/AIDS, bisexual figures on film embody anxieties around the precarity of binary sexuality while revealing the contingencies of sexuality’s cinematic signification. Revivifying the underexploited contributions of bisexual theory, Cinemas of Bisexual Transgression proposes a new mode of film theorization and analysis that examines the rich space between and beyond dominant categories of sexual organization, where sexual unpredictability, the allure of the forbidden, and the precarity of sexual signification are illuminated.

For decades, generations of television fans have been enraptured by Lt. Columbo, played by Peter Falk, as he unravels clues to catch killers who believe they are above the law. In her investigation of the 1970s series cocreated by Richard Levinson and William Link, Amelie Hastie explores television history through an emphasis on issues of stardom, authorship, and its interconnections with classical and New Hollywood cinema. Through close textual analysis, attentive to issues of class relations and connections to other work by Falk as well as Levinson and Link, Columbo: Make Me a Perfect Murder sees American television as an intertextual system, from its origins as a commercial broadcast medium to its iterations within contemporary streaming platforms. Ultimately, Hastie argues, in the titular detective’s constant state of learning about cultural trends and media forms, Columbo offers viewers the opportunity to learn with him and, through his tutelage, to become detectives of television itself.

How cross-racial and ethnic communities have created new culinary traditions and food cultures in the United States.

Culinary Mestizaje is about food, cooking, and community, but it’s also about how immigrant labor and racial mixing are transforming established US food cultures from Hawai’i to the coast of Maine, South Philadelphia to the Pacific Northwest. This collection of essays asks what it means that Chamorro cooking is now considered a regional specialty of the Bay Area, and that a fusion like brisket tacos registers as “native” to Houston, while pupusas are the pride of Atlanta.

Combining community scholarly insights, cooking tips, and recipes, the pieces assembled here are interested in how the blending of culinary traditions enables marginalized people to thrive in places fraught with racial tension, anti-immigrant sentiment, and the threat of gentrification. Chefs and entrepreneurs matter in these stories, but so do dishwashers, farm laborers, and immigrants doing the best they can with the ingredients they have. Their best, it turns out, is often delicious and creative, sparking culinary evolutions while maintaining ancestral connections. The result is that cooking under the weight of colonial rule and white supremacy has, in revealing ways, created American food.

The editors and contributors to Cultural Studies in the Interregnum mobilize transnational cultural studies as a tool for politically engaged intellectual critique. Alongside the work of emerging and established scholars and activists, they think through massive cultural shifts and explore the possibilities of the in-between.
Covering queer and feminist studies, critical disability studies, and critical race and ethnic studies, the essays in Cultural Studies in the Interregnum reflect on our shared political pasts and futures. Using examples ranging from media and literature to sex work, policing, and university systems, this exciting volume probes what cultural studies means in moments of social transformation.

Contributors include: Sean Johnson Andrews, C.M. Kaliko Baker, Mary Tuti Baker, James Bliss, Jorge E. Cuéllar, John R. Decker, Brian Dolber, Candace Fujikane, Evyn Lê Espiritu Gandhi, Chris Hall, Rachel Lim, Alexis Pauline Gumbs, Anna Karthika, Manu Karuka, Najwa Mayer, Kyle Mays, Andrew Ó Baoill, Yumi Pak, Therí A. Pickens, Sami Schalk, Leanne Betasamosake Simpson, Tia Trafford, and the editors