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Enlists the principles of post-humanist critique in order to investigate decades of intimate dialogues between African American and Spanish intellectuals In Archives of Flesh, Robert Reid-Pharr reveals the deep history of intellectual engagement between African America and Spain. Opening a fascinating window onto black and anti-Fascist intellectual life from 1898 through the mid-1950s, Reid-Pharr argues that key institutions of Western Humanism, including American colleges and universities, developed in intimate relation to slavery, colonization, and white supremacy. This retreat to rigidly established philosophical and critical traditions can never fully address—or even fully recognize—the deep-seated hostility to black subjectivity underlying the humanist ideal of a transcendent Manhood. Calling for a specifically anti-white supremacist reexamination of the archives of black subjectivity and resistance, Reid-Pharr enlists the principles of post-humanist critique in order to investigate decades of intimate dialogues between African American and Spanish intellectuals, including Salaria Kea, Federico Garcia Lorca, Nella Larsen, Langston Hughes, Richard Wright, Chester Himes, Lynn Nottage, and Pablo Picasso. In the process Reid-Pharr takes up the “African American Spanish Archive” in order to resist the anti-corporeal, anti-black, anti-human biases that stand at the heart of Western Humanism.Enlists the principles of post-humanist critique in order to investigate decades of intimate dialogues between African American and Spanish intellectuals In Archives of Flesh, Robert Reid-Pharr reveals the deep history of intellectual engagement between African America and Spain. Opening a fascinating window onto black and anti-Fascist intellectual life from 1898 through the mid-1950s, Reid-Pharr argues that key institutions of Western Humanism, including American colleges and universities, developed in intimate relation to slavery, colonization, and white supremacy. This retreat to rigidly established philosophical and critical traditions can never fully address—or even fully recognize—the deep-seated hostility to black subjectivity underlying the humanist ideal of a transcendent Manhood. Calling for a specifically anti-white supremacist reexamination of the archives of black subjectivity and resistance, Reid-Pharr enlists the principles of post-humanist critique in order to investigate decades of intimate dialogues between African American and Spanish intellectuals, including Salaria Kea, Federico Garcia Lorca, Nella Larsen, Langston Hughes, Richard Wright, Chester Himes, Lynn Nottage, and Pablo Picasso. In the process Reid-Pharr takes up the “African American Spanish Archive” in order to resist the anti-corporeal, anti-black, anti-human biases that stand at the heart of Western Humanism.

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In the early evening on October 1, 2003, Christina Crosby was three miles into a seventeen mile bicycle ride, intent on reaching her goal of 1,000 miles for the riding season. She was a respected senior professor of English who had celebrated her fiftieth birthday a month before. As she crested a hill, she caught a branch in the spokes of her bicycle, which instantly pitched her to the pavement. Her chin took the full force of the blow, and her head snapped back. In that instant, she was paralyzed.In A Body, Undone, Crosby puts into words a broken body that seems beyond the reach of language and understanding. She writes about a body shot through with neurological pain, disoriented in time and space, incapacitated by paralysis and deadened sensation. To address this foreign body, she calls upon the readerly pleasures of narrative, critical feminist and queer thinking, and the concentrated language of lyric poetry. Working with these resources, she recalls her 1950s tomboy ways in small-town, rural Pennsylvania, and records growing into the 1970s through radical feminism and the affirmations of gay liberation.Deeply unsentimental, Crosby communicates in unflinching prose the experience of «diving into the wreck» of her body to acknowledge grief, and loss, but also to recognize the beauty, fragility, and dependencies of all human bodies. A memoir that is a meditation on disability, metaphor, gender, sex, and love, A Body, Undone is a compelling account of living on, as Crosby rebuilds her body and fashions a life through writing, memory, and desire.

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How black women have personified art,expression,identity, and freedom through performance Winner, 2016 William Sanders Scarborough Prize, presented by the Modern Language Association for an outstanding scholarly study of African American literature or culture Winner, 2016 Barnard Hewitt Award for Outstanding Research in Theatre History, presented by the American Society for Theatre Research Winner, 2016 Errol Hill Award for outstanding scholarship in African American theater, drama, and/or performance studies, presented by the American Society for Theatre Research Tracing a dynamic genealogy of performance from the nineteenth to the twenty-firstcentury, Uri McMillan contends that black women artists practiced a purposeful self-objectification, transforming themselves into art objects. In doing so, these artists raisednew ways to ponder the intersections of art, performance, and black female embodiment.McMillan reframes the concept of the avatar in the service of black performance art,describing black women performers’ skillful manipulation of synthetic selves and adroitprojection of their performances into other representational mediums. A bold rethinking ofperformance art, Embodied Avatars analyzes daring performances of alterity staged by“ancient negress” Joice Heth and fugitive slave Ellen Craft, seminal artists Adrian Piper andHowardena Pindell, and contemporary visual and music artists Simone Leigh and NickiMinaj. Fusing performance studies with literary analysis and visual culture studies,McMillan offers astute readings of performances staged in theatrical and quotidian locales,from freak shows to the streets of 1970s New York; in literary texts, from artists’ writingsto slave narratives; and in visual and digital mediums, including engravings, photography,and video art. Throughout, McMillan reveals how these performers manipulated thedimensions of objecthood, black performance art, and avatars in a powerful re-scripting oftheir bodies while enacting artful forms of social misbehavior. The Critical Lede interview with Uri McMillan

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Why hate Abercrombie? In a world rife with human cruelty and oppression, why waste your scorn on a popular clothing retailer? The rationale, Dwight A. McBride argues, lies in “the banality of evil,” or the quiet way discriminatory hiring practices and racist ad campaigns seep into and reflect malevolent undertones in American culture.McBride maintains that issues of race and sexuality are often subtle and always messy, and his compelling new book does not offer simple answers. Instead, in a collection of essays about such diverse topics as biased marketing strategies, black gay media representations, the role of African American studies in higher education, gay personal ads, and pornography, he offers the evolving insights of one black gay male scholar. As adept at analyzing affirmative action as dissecting Queer Eye for the Straight Guy , McBride employs a range of academic, journalistic, and autobiographical writing styles. Each chapter speaks a version of the truth about black gay male life, African American studies, and the black community. Original and astute, Why I Hate Abercrombie & Fitch is a powerful vision of a rapidly changing social landscape.

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Winner of the 2016 Association for Asian American Studies Award for Best Book in Cultural Studies [b][/b]The Exquisite Corpse ofAsian Americaaddresses this central question: if race has been settled as a legal or socialconstruction and not as biological fact, why do Asian American artists,authors, and performers continue to scrutinize their body parts? Engagingnovels, poetry, theater, and new media from both the U.S. andinternationally—such as Kazuo Ishiguro’s science fiction novel Never Let MeGo or Ruth Ozeki’s My Year of Meats and exhibits like that of BodyWorlds in which many of the bodies on display originated from Chinese prisons—RachelC. Lee teases out the preoccupation with human fragments and posthumanecologies in the context of Asian American cultural production and theory. Sheunpacks how the designation of “Asian American” itself is a mental constructthat is paradoxically linked to the biological body. Through chapters that each use a body part as springboard forreading Asian American texts, Lee inaugurates a new avenue of research onbiosociality and biopolitics within Asian American criticism, focused on theliterary and cultural understandings of pastoral governmentality, the divergentscales of embodiment, and the queer (cross)species being of racial subjects.She establishes an intellectual alliance and methodological synergy betweenAsian American studies and Science and Technology Studies (STS), biocultures,medical humanities, and femiqueer approaches to family formation, carework,affect, and ethics. In pursuing an Asian Americanist critique concerned withspeculative and real changes to human biologies, she both produces innovationwithin the field and demonstrates the urgency of that critique to otherdisciplines.

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"The claim 'I'm straight' is the psychosexual analogue of 'The check is in the mail': if you need to say it, your credit or creditability is already in doubt." So begins Paul Morrison's dazzling polemic, which takes as its point of departure Foucault's famous remark that sex is «the explanation for everything.» Combining psychoanalytic, literary, and queer theory, The Explanation for Everything seeks to account for the explanatory power attributed to homosexuality, and its relationship to compulsory heterosexuality. In the process, Morrison presents a scathing indictment of psychoanalysis and its impact on the study of sexuality. In bold but graceful leaps, Morrison applies his critique to a diversity of examples: subjectivity in Oscar Wilde, the cultural construction and reception of AIDS, the work of Robert Mapplethorpe, the practice of bodybuilding, and the contemporary reception of the sexual politics of fascism. Analytical, witty and astute, The Explanation for Everything will challenge and amuse, establishing Paul Morrison as one of our most exciting cultural critics.

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Winner of the 2015 LGBT Studies award presented by the Lambda Literary Foundation Scholarsof US and transatlantic slavery have largely ignored or dismissed accusations thatBlack Americans were cannibalized. Vincent Woodard takes the enslavedperson’s claims of human consumption seriously, focusing on both the literalstarvation of the slave and the tropes of cannibalism on the part of theslaveholder, and further draws attention to the ways in which Blacksexperienced their consumption as a fundamentally homoerotic occurrence. TheDelectable Negro explores these connections between homoeroticism,cannibalism, and cultures of consumption in the context of American literatureand US slave culture. Utilizing many staples of African American literature and culture, suchas the slave narratives of OlaudahEquiano, Harriet Jacobs, and Frederick Douglass, as well as other lesscirculated materials like James L. Smith’s slave narrative, runaway slaveadvertisements, and numerous articles from Black newspapers published in thenineteenth century, Woodard traces the racial assumptions, politicalaspirations, gender codes, and philosophical frameworks that dictated both Europeanand white American arousal towards Black males and hunger for Black male flesh.Woodard uses these texts to unpack how slaves struggled not only againstsocial consumption, but also against endemic mechanisms of starvation andhunger designed to break them. He concludes with an examination of thecontroversial chain gang oral sex scene in Toni Morrison’s Beloved,suggesting that even at the end of the twentieth and beginning of thetwenty-first century, we are still at a loss for language with which todescribe Black male hunger within a plantation culture of consumption.

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What queer lives, loves and possibilities teem within suburbia’s little boxes? Moving beyond the imbedded urban/rural binary, Relocations offers the first major queer cultural study of sexuality, race and representation in the suburbs. Focusing on the region humorists have referred to as “Lesser Los Angeles”—a global prototype for sprawl—Karen Tongson weaves through suburbia’s “nowhere”spaces to survey our spatial imaginaries: the aesthetic, creative and popular materials of the new suburbia.Across southern California’s freeways, beneath its overpasses and just beyond its winding cloverleaf interchanges, Tongson explores the improvisational archives of queer suburban sociability, from multimedia artist Lynne Chan’s JJ Chinois projects and the amusement park night-clubs of 1980s Orange County to the imperial legacies of the region known as the Inland Empire. By taking a hard look at the cosmopolitanism historically considered de rigeur for queer subjects, while engaging with the so-called “New Suburbanism” that has captivated the national imaginary in everything from lifestyle trends to electoral politics, Relocations radically revises our sense of where to see and feel queer of color sociability, politics and desire.

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According to the 2000 census, Latinos/as have become the largest ethnic minority group in the United States. Images of Latinos and Latinas in mainstream news and in popular culture suggest a Latin Explosion at center stage, yet the topic of queer identity in relation to Latino/a America remains under examined. Juana María Rodríguez attempts to rectify this dearth of scholarship in Queer Latinidad: Identity Practices, Discursive Spaces , by documenting the ways in which identities are transformed by encounters with language, the law, culture, and public policy. She identifies three key areas as the project’s case studies: activism, primarily HIV prevention; immigration law; and cyberspace. In each, Rodríguez theorizes the ways queer Latino/a identities are enabled or constrained, melding several theoretical and methodological approaches to argue that these sites are complex and dynamic social fields.As she moves the reader from one disciplinary location to the other, Rodríguez reveals the seams of her own academic engagement with queer latinidad. This deftly crafted work represents a dynamic and innovative approach to the study of identity formation and representation, making a vital contribution to a new reformulation of gender and sexuality studies.

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