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There are approximately seven million adult gay and bisexual men in the United States and 120 million adult gay and bisexual men globally. This book explores the cultural dimensions of AIDS among men who have sex with men (MSM). The traditional emphasis in HIV/AIDS research within gay communities has focused on sexual behavior and psychological issues. Yet to better understand the social and cultural dimensions of the disease, and to halt the spread of HIV infection, it is essential to recognize and understand the culture of MSM. Cultural anthropologists, unquestionably, are in a unique position to achieve this understanding. The editor has gathered a diverse group of experts to contribute to this collection, and the volume features a wealth of scholarly data unavailable elsewhere.

This is a study of how lifestyle choices intersect with migration, and how this relationship frames and shapes post-migration lives. It presents a conceptual framework for understanding post-migration lives that incorporates culturally specific imaginings, lived experiences, individual life histories, and personal circumstances. Through an ethnographic lens incorporating in-depth interviews, participant observation, life and migration histories, this monograph reveals the complex process by which migrants negotiate and make meaningful their lives following migration. By promoting their own ideologies and lifestyle choices relative to those of others, British migrants in rural France reinforce their position as members of the British middle class, but also take authorship of their lives in a way not possible before migration. This is evident in the pursuit of a better life that initially motivated migration and continues to characterise post-migration lives. As the book argues, this ongoing quest is both reflective of wider ideologies about living, particularly the desire for authentic living, and subtle processes of social distinction. In these respects, the book provides an empirical example of the relationship between the pursuit of authenticity and middle-class identification practices.

There is an assumption in criminal justice that boxing will immediately work to reduce offending among young men. Many practitioners cite discipline and respect as the desisting elements inherent in a boxing gym. Undoubtedly, these discourses do exist, yet, what if the discipline and the respect garnered in the gym are used for other purposes that are not always conducive to the desistance process? This book will unpick how effective boxing actually is in reducing violent attitudes, and how to ensure that the messages in the gym environment do not support negative attitudes often found outside the ring. Using classic desistance literature (Giordano 2002; Maruna 2001), I make suggestions that are grounded in evidence and theory. Using case studies, and life history interviewing drawn from a psychosocial perspective (Jefferson and Hollway 2000; Gadd 2007; Maruna 2001), this book builds on techniques that uncover the more clandestine reasons for choosing boxing. Working within this psychosocial framework, the desire and the appealing nature of boxing, more often than not, comes from a place of anxiety rather than strength. I will present arguments that suggest boxing’s appeal lies in its capacity to develop ‘physical capital’ (Wacquant 2004), and prevent repeat victimisation. Using case studies, I will reveal stories of men’s victimhood, either via gang violence, domestic violence, or structural disadvantage. I will tell the story of how boxing reshaped their identities and self-concepts, and how the gym came to represent a fraternity and a ‘island of stability and order’ (Wacquant 2004). Additionally, I will present arguments that suggest that boxing is not a panacea for all social ills, and while it has its benefits, it also has a darker side that is coterminous with hyper- masculine discourses of violence, respect, and avoidance of shame.

The publication in 1993 of Sanyika Shakur’s Monster: The Autobiography of an L.A. Gang Member generated a huge amount of excitement in literary circles — New York Times book critic Michiko Kakutani deemed it a “shocking and galvanic book” — and set off a new publishing trend of gang memoirs in the 1990s. The memoirs showcased tales of violent confrontation and territorial belonging but also offered many of the first journalistic and autobiographical accounts of the much-mythologized gang subculture. This book focuses on three of these memoirs — Shakur’s; Luis J. Rodriguez’s Running: La Vida Loca: Gang Days in L.A.; and Stanley “Tookie” Williams’s Rage, Black Redemption — as key representatives of the gang autobiography. It examines the conflict among violence, thrilling sensationalism, and the authorial desire to instruct and warn competing within these works. The narrative arcs of the memoirs themselves rest on the process of conversion from brutal, young gang bangers to nonviolent, enlightened citizens. The author analyzes the emergence, production, marketing, and reception of gang memoirs. Through interviews with Rodriguez, Shakur, and Barbara Cottman Becnel (Williams’s editor), she reveals both the writing and publishing processes. This book analyzes key narrative conventions, specifically how diction, dialogue, and narrative arcs shape the works. It also explores how the memoirs are consumed. This interdisciplinary study — fusing literary criticism, sociology, ethnography, reader-response study, and editorial theory — brings scholarly attention to a popular, much-discussed, but understudied modern expression.

This book is the product of five years of field research with progressive activists associated with the School for Indian Languages and Cultures (SILC), South Asian Americans Leading Together (SAALT), the feminist dance collective Post Natyam, and the grassroots feminist political organization South Asian Sisters. It explores how traditional cultural forms may be critically appropriated by marginalized groups and used as rhetorical tools to promote deliberation and debate, spur understanding and connection, broaden political engagement, and advance particular social identities. Within this framework, the author examines how these performance activists advocate a political commitment to both justice and care, and to both deliberative discussion and deeper understanding. To consider how this might happen in diasporic performance contexts, she weaves together two lines of thinking. One grows from feminist theory and draws upon a core literature concerning the ethics of care. The other comes from rhetoric, philosophy, and political science literature on recognition and acknowledgment. This dual approach is used to reflect upon South Asian American women’s performances that address pressing social problems related to gender inequality, immigration rights, ethnic stereotyping, hate crimes, and religious violence. Case study chapters address the relatively unknown history of South Asian American rhetorical performances from the early 1800s to the present. Avant-garde feminist performances by the Post Natyam dance collective appropriate women’s folk practices, and Hindu goddess figures make rhetorical claims about hate crimes against South Asian Americans after 9/11.

An insightful map of the landscape of social meals, this book argues that the ways in which Americans eat together play a central role in social life in the United States. Delving into a wide range of research, the author analyzes etiquette and entertaining books from the past century and conducts interviews and observations of dozens of African American and non-ethnic white hosts and guests at dinner parties, potlucks, and buffets. It finds that when people invite friends, neighbors, or family members to share meals within their households, social inequalities involving race, economics, and gender reveal themselves in interesting ways: relationships are defined, boundaries of intimacy or distance are set, and people find themselves either excluded or included. The book focuses on one particular type of sociable activity, the shared meal—and more narrowly, the shared meal that occurs in households and includes non-kin. It explores some of the moral discourses and texts that shape our understanding of food and social life in the United States.

Travel with La Guiannée in Ste. Genevieve, Missouri and Prairie du Rocher, Illinois to glimpse the Franco-American cultural identity in these two Midwestern communities that have continued for over 250 years and even have survived language loss due in part to socio-political pressures. Cultural identity presents itself in many forms, not just language, and appears as festivals and traditional celebrations, which take on a more profound and visible role when language loss occurs. On New Year’s Eve, the guionneurs, those who participate in the celebration, disguise themselves in eighteenth-and nineteenth-century costume and travel throughout their community, singing and wishing New Year’s greetings to other members of the community. This celebration, like others, such as the Cajun Mardi Gras in Louisiana, Mumming in Ireland and Newfoundland, and the Carnaval de Binche, belong to a category of begging quest festivals that have existed since the Medieval Age. These festivals may also be adaptations or evolutions of pre-Christian pagan rituals. Part one creates an historical context of the development of the French mentality and cultural identity as well as an historical context of La Guiannée in order to compare and understand the contemporary identity and celebration. Part two analyzes the celebration to create an affirmation of community by using liminal theories proposed by Victor Turner, who states that during such rites or rituals, individuals undergo a transformation to reveal cultural information to others. Part three discusses cultural continuity and its relationship to language to reveal contemporary expressions of the Franco-American identity.

This work combines black business and civil rights history to explain how economic concerns shaped the goals and objectives of the black freedom struggle. Brandon K. Winford examines the “black business activism” of banker and civil rights lawyer John Hervey Wheeler (1908–1978). Born on the campus of Kittrell College in Vance County, North Carolina, he came of age in Jim Crow Atlanta, Georgia, where his father became an executive with the world-renowned North Carolina Mutual Life Insurance Company (NC Mutual). As president of Mechanics and Farmers Bank (M&F Bank), located on Durham’s “Black Wall Street,” Wheeler became the Tar Heel State’s most influential black power broker and among the top civil rights figures in the South. Winford places Wheeler at the center of his narrative to understand how black business leaders tackled civil rights while continuously pointing to the economy’s larger significance for the success and advancement of the postwar New South. In this way, Wheeler articulated a bold vision of regional prosperity, grounded in full citizenship and economic power for black people. He reminded the white South that its future was inextricably linked to the plight of black southerners. He spent his entire career trying to fulfill these ideals through his institutional and organizational affiliations, as part and parcel of his civil rights agenda. Winford draws on previously unexamined primary and secondary sources, including newspapers, business records, FBI reports, personal papers, financial statements, presidential files, legal documents, oral histories, and organizational and institutional records.

The book describes the interaction in Maya communities between Maya and Catholic theological worldviews from the middle to the end of the twentieth century. Both worldviews were experiencing periods of crisis. The Maya crisis was rooted in loss of land and extreme poverty. This brought their theology into question since the covenant with their gods was supposed to protect their communities. The Catholic Church, following the Liberal suppression, had returned to Maya communities. It attempted to evangelize them according to the Catholic worldview formulated by the sixteenth-century Council of Trent. This did little to alleviate the Maya crisis. This shortcoming was systemic within Catholicism resulting in a crisis due to the inability of Tridentine theology to give meaning to people's lives in the twentieth century. A progressive sector of Catholicism attempted to confront the crisis by the Action Catholic movement with its foundation in biblical theology. In numerous Maya communities, groups studied biblical liberation and implemented it in programs of empowerment and social justice. But due to continuing structures of injustice, urban ladino Marxists infiltrated some Action Catholic communities resulting in armed rebellions. Assisting Maya liberation resulted in conversion experiences for some Catholic priests that led them to challenge the existing order of the Catholic Church and national governments. The study of the biblical liberation also led to the need for liberation from western theological categories by the development of a Maya Christian theology based on the Maya wisdom of ancestors manifested in the many myths of the Maya tradition.

This book analyses three movements of communal living — the Kibbutz, the Bruderhof and the Integrierte Gemeinde — all of which can trace their origins to the German Youth Movement of the first part of the twentieth century. It looks at the alternative societies and economies the movements have created, their interactions with the wider world, and their redrawing of the boundaries of the public and private spheres of their members. The comparative approach taken allows a picture of dissimilarities and similarities to emerge that goes beyond merely obvious points of difference. The book places these movements in the context of intellectual trends in late nineteenth and twentieth-century Europe and especially Germany, and enables the reader to evaluate their wider significance.

This book is concerned with asylum as a key emerging postcolonial field. Through an engagement with asylum legislation, legal theory and ethics, it argues that the exclusionary culture of host nations casts asylum seekers as contemporary incarnations of the infrahuman object of colonial sovereignty. The book includes readings of the work of asylum seekers, postcolonial authors and filmmakers, including J. M. Coetzee, Caryl Phillips, Abdulrazak Gurnah, Leila Aboulela, Stephen Frears, Pawel Pawlikowski, and Michael Winterbottom. These readings are framed by the work of postcolonial theorists (Homi Bhabha, Gayatri Chakravorty Spivak, Paul Gilroy, Achille Mbembe), as well as other influential thinkers (Giorgio Agamben, Jacques Derrida, Jacques Rancière, Emmanuel Levinas, Étienne Balibar, Zygmunt Bauman), in order to institute what Spivak calls a ‘step beyond’ postcolonial studies; one that carries with it the insights and limitations of the discipline as it looks to new ways for postcolonial studies to engage with the world.

Italy is one of the EU countries that was hardest hit by the 2008 financial crisis and is also slowest in recovering, even compared to other Mediterranean countries that share some of its societal features. Poverty has steadily increased throughout the period following 2008, and no clear indication of a trend reversal is yet visible. Working poor, the young, children and migrant foreign households are the main victims of the situation. Also the territorial divide has deepened, with the Southern regions bearing the brunt of the crisis much more, and for a longer time, than the Centre-North ones. According to the authors, the duration and depth of the crisis in Italy, and its impact on poverty, were largely a consequence of long-term structural features of the Italian economy, of its weak and fragmented social safety net, with its high expectations concerning family solidarity and the gender division of labour on the one hand, of its sluggish growth since the 1990s on the other. Governments’ austerity choices in reaction to the crisis (and under pressure from the EU) have further strengthened these features, although the recent introduction of a minimum income provision has marked an important change in the policy approach to poverty.

Education has long been central to the struggle for radical social change. Yet, as social class inequalities sustain and deepen, it is increasingly difficult to conceptualise and understand the possibility for ‘emancipatory’ education. In Radical Childhoods Jessica Gerrard takes up this challenge by theoretically considering how education might contribute to radical social change, alongside an in-depth comparative historical enquiry. Attending to the shifting nature of class, race, and gender relations in British society, this book offers a thoughtful account of two of the most significant community-based schooling initiatives in British history: the Socialist Sunday School (est. 1892) and Black Saturday/Supplementary School (est. 1967) movements. Part I situates Radical Childhoods within contemporary policy and practice contexts, before turning to critical social theory to consider the possibility for ‘emancipatory’ education. Offering detailed analyses of archival material and oral testimony, Parts II and III chronicle the social histories of the Socialist Sunday School and Black Saturday/Supplementary School movements, including their endeavour to create alternative cultures of radical education and their contested relationships to the state and wider socialist and black political movements. Radical Childhoods argues that despite appearing to be on the ‘margins’ of the ‘public sphere’, these schools were important sites of political struggle. In Part IV, Gerrard develops upon Nancy Fraser's conception of counter-publics to argue for a more reflexive understanding of the role of education in social change, accounting for the shifting boundaries of public struggle, as well as confronting normative (and gendered) notions of ‘what counts’ as political struggle.

Often thought of as a solitary activity, the practice of reading can in fact encode the complex politics of community formation. Engagement with literary culture represents a particularly integral facet of identity formation—and expresses of a sense of belonging—within the South Asian diaspora in the United States. This book blends a case study with literary and textual analysis to illuminate this phenomenon. The book's investigation considers institutions from literary reviews to the marketplace to social media and other technologies, as well as traditional forms of literary discussion like book clubs and academic criticism. Throughout the book questions how its subjects' circumstances, desires, and shared race and class, limit the values they ascribe to reading. It also examines how ideology circulating around a body of literature or a self-selected, imagined community of readers shapes reading itself and influences South Asians' powerful, if contradictory, relationship with ideals of cultural authenticity.

This groundbreaking book is the first sustained anthropological inquiry into the idea of remote areas. The author examines the surprisingly diverse ways that the people of Hunza, a remote independent state in Pakistan, have been viewed by outsiders over the past century. The author also explores how the Hunza people perceived British colonialists, Pakistani state officials, modern-day Westerners, and others, and how the local people used their remote status strategically, ensuring their own interests were served as they engaged with the outside world.

From concerns of an ‘autism epidemic’ to the MMR vaccine crisis, autism is a source of peculiar fascination in the contemporary media. Discussion of the condition has been largely framed within medicine, psychiatry and education but there has been no exploration of its power within representative narrative forms. This book tackles this approach, using contemporary fiction and memoir writing, film, photography, drama and documentary together with older texts to set the contemporary fascination with autism in context. It analyses and evaluates the place of autism within contemporary culture and at the same time examines the ideas of individual and community produced by people with autism themselves to establish the ideas of autistic presence that emerge from within a space of cognitive exceptionality. Central to the book is a sense of the legitimacy of autistic presence as a way by which we might more fully articulate what it means to be human.

At least 50 million people worldwide have epilepsy. This book seeks to understand the epileptic body as a literary or figurative device intelligible beyond a medical framework. The author argues that neurological discourse from the late nineteenth century through to the mid-twentieth century is as much forged by the cultural conditions and representational politics of the times as it is by the science of western medicine. Along the way, she explores narratives of epilepsy depicting ideas of social disorder, tainted bloodlines, sexual deviance, spiritualism and criminality in works as diverse as David Copperfield and The X Files.