Is the language of rights enough to foster real social and political change? Nivedita Menon explores the relationship between law and feminist politics by examining the contemporary Indian women's movement with comparisons to France and the United States. She argues that the intersection of feminist politics, law, and the state often paradoxically and severely distorts important ethical and emancipatory impulses of feminism.
Menon reviews historical challenges to the liberal notion of rights from Marxist, feminist, postcolonial, and critical legal scholars, and analyzes current Indian debates on topics including abortion, sexual violence, and Parliamentary quotas for women. Far from being a call to withdraw from the arena of law, Recovering Subversion instead urges feminists everywhere to recognize the limits of "rights discourse" and pleads for a politics that goes beyond its boundaries.
Cambodian history is Cold War history, asserts Y-Dang Troeung in Refugee Lifeworlds. Constructing a genealogy of the afterlife of the Cold War in Cambodia, Troeung mines historical archives and family anecdotes to illuminate the refugee experience, and the enduring impact of war, genocide, and displacement in the lives of Cambodian people.
Troeung, a child of refugees herself, employs a method of autotheory that melds critical theory, autobiography, and textual analysis to examine the work of contemporary artists, filmmakers, and authors. She references a proverb about the Cambodian kapok tree that speaks to the silences, persecutions, and modes of resistance enacted during the Cambodian Genocide, and highlights various literary texts, artworks, and films that seek to document and preserve Cambodian histories nearly extinguished by the Khmer Rouge regime.
Addressing the various artistic responses to prisons and camps, issues of trauma, disability, and aphasia, as well as racism and decolonialism, Refugee Lifeworlds repositions Cambodia within the broader transpacific formation of the Cold War. In doing so, Troeung reframes questions of international complicity and responsibility in ways that implicate us all.
“I saw many killed. I almost starved. But I escaped to refugee camps in Thailand and eventually made it to the U.S.” Thus begins Leth Oun’s poignant and vivid memoir. A survivor of the Cambodian Killing Fields—having spent a torturous three years, eight months, and ten days imprisoned by the Khmer Rouge—Oun thrived in America, learning English, becoming a citizen, and working as an officer in the United States Secret Service Uniformed Division.
In A Refugee’s American Dream, Oun shares hard memories of Cambodia, where his father was executed, and his family enslaved in labor camps.
Following the fall of the Khmer Rouge, Oun survived a year of homelessness then nearly four years in refugee camps. Arriving in America, 17 and penniless, Oun struggled, washing dishes at a Chinese restaurant for $3.15 an hour. Still, he persevered, graduating from Widener University and completing thousands of hours of training to pursue a career in the Secret Service.
While on President Obama’s protection team, he returns to Cambodia after 32 years, reunites with family, and bonds with Reik, the Secret Service dog he handles. Through his most difficult moments, Oun displays truly inspiring resilience that ultimately leads to great achievements.
The authors’ proceeds will go to help Cambodians in need
Shinjuku Ni-chōme is a nightlife district in central Tokyo filled with bars and clubs targeting the city’s gay male community. Typically understood as a “safe space” where same-sex attracted men and women from across Japan’s largest city can gather to find support from a relentlessly heteronormative society, Regimes of Desire reveals that the neighborhood may not be as welcoming as previously depicted in prior literature. Through fieldwork observation and interviews with young men who regularly frequent the neighborhood’s many bars, the book reveals that the district is instead a space where only certain performances of gay identity are considered desirable. In fact, the district is highly stratified, with Shinjuku Ni-chōme’s bar culture privileging “hard” masculine identities as the only legitimate expression of gay desire and thus excluding all those men who supposedly “fail” to live up to these hegemonic gendered ideals.
Through careful analysis of media such as pornographic videos, manga comics, lifestyle magazines and online dating services, this book argues that the commercial imperatives of the Japanese gay media landscape and the bar culture of Shinjuku Ni-chōme act together to limit the agency of young gay men so as to better exploit them economically. Exploring the direct impacts of media consumption on the lives of four key informants who frequent the district’s gay bars in search of community, fun and romance, Regimes of Desire reveals the complexity of Tokyo’s most popular “gay town” and intervenes in debates over the changing nature of masculinity in contemporary Japan.
Righteous Revolutionaries illustrates how states appeal to popular morality—shared understandings of right and wrong—to forge new group identities and mobilize violence against perceived threats to their authority. Jeffrey A. Javed examines the Chinese Communist Party’s mass mobilization of violence during its land reform campaign in the early 1950s, one of the most violent and successful state-building efforts in history. Using an array of novel archival, documentary, and quantitative historical data, this book illustrates that China’s land reform campaign was not just about economic redistribution but rather part of a larger, brutally violent state-building effort to delegitimize the new party-state’s internal rivals and establish its moral authority.
Righteous Revolutionaries argues that the Chinese Party-state simultaneously removed perceived threats to its authority at the grassroots and bolstered its legitimacy through a process called moral mobilization. This mobilization process created a moral boundary that designated a virtuous ingroup of “the masses” and a demonized outgroup of “class enemies,” mobilized the masses to participate in violence against this broadly defined outgroup, and strengthened this symbolic boundary by making the masses complicit in state violence. Righteous Revolutionaries shows how we can find traces of moral mobilization in China today under Xi Jinping’s rule. In an era where states and politicians regularly weaponize moral emotions to foment intergroup conflict and violence, understanding the dynamics of violent mobilization and state authority are more relevant than ever before.
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