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Numerous activists and scholars have appealed for rights, inclusion, and justice in the name of “citizenship.” This book shows that there is nothing redeemable about citizenship, nothing worth salvaging or sustaining in the name of “community” practice, or belonging. According to the book, citizenship is a violent dehumanizing mechanism that makes the comparative devaluing of human lives seem commonsensical, logical, and even necessary. The book argues that whenever we work on behalf of citizenship, whenever we work toward including more types of peoples under its reign, we inevitably reify the violence of citizenship against non-normative others. The book's focus on three legal case studies—same-sex marriage law, hate crime legislation, and Native Hawaiian sovereignty and racialization—exposes how citizenship confounds and obscures the mutual processes of settler colonialism, racism, sexism, and heterosexism. In this way, the book argues that citizenship requires anti-intersectionality, that is, strategies that deny the mutuality and contingency of race, class, gender, sexuality, and nation—and how, oftentimes, progressive left activists and scholars follow suit.

This first scholarly biography of Anna Howard Shaw (1847–1919) sheds new light on an important woman suffrage leader who has too often been overlooked and misunderstood. An immigrant from a poor family, Shaw grew up in an economic reality that encouraged the adoption of non-traditional gender roles. Challenging traditional gender boundaries throughout her life, she put herself through college, worked as an ordained minister and a doctor, and built a tightly knit family with her secretary and longtime companion Lucy E. Anthony. Drawing on unprecedented research, the book shows how these circumstances and choices both impacted Shaw's role in the woman suffrage movement and set her apart from her native-born, middle- and upper-class colleagues. The book also rehabilitates Shaw's years as president of the National American Woman Suffrage Association (NAWSA), arguing that Shaw's much-belittled tenure actually marked a renaissance of both NAWSA and the suffrage movement as a whole.

The reasons behind the increase in autism diagnoses have become hotly contested in the media as well as within the medical, scholarly, and autistic communities. This book suggests the proliferating number of discussions point to autism as a rhetorical phenomenon that engenders attempts to persuade through arguments, appeals to emotions, and representational strategies. The book focuses on the ways gender influences popular discussion and understanding of autism's causes and effects. It identifies gendered theories like the “refrigerator mother” theory, for example, which blames emotionally distant mothers for autism, and the “extreme male brain” theory, which links autism to the modes of systematic thinking found in male computer geeks. The book's analysis reveals how people employ such highly gendered theories to craft rhetorical narratives around stock characters—fix-it dads, heroic mother warriors rescuing children from autism—that advocate for ends beyond the story itself while also allowing the storyteller to gain authority, understand the disorder, and take part in debates. The book reveals the ways we build narratives around controversial topics while offering new insights into the ways rhetorical inquiry can and does contribute to conversations about gender and disability.

This book looks at mid-century American sex and culture. It traces the origins of the “sexual revolution” of the 1960s. The book argues that sexual liberation was much more than a reaction to 1950s repression because it largely involved the mainstreaming of a counterculture already on the rise among girls and young women decades earlier. From World War II-era “victory girls” to teen lesbians in the 1940s and 1950s, these nonconforming women and girls navigated and resisted intense social and interpersonal pressures to fit existing mores, using the upheavals of the era to pursue new sexual freedoms. Building on a new generation of research on postwar society, the text tells the history of diverse young women who stood at the center of major cultural change and helped transform a society bound by conservative sexual morality into one more open to individualism, plurality, and pleasure in modern sexual life.

This book shows how 1947 marked the beginning of a history of politicized animosity associated with the differing ideas of “India” held by communities and in regions on one hand, and by the political–military Indian state on the other. Assembling literary, historiographic, performative, and visual representations of gendered violence against men and women, the book establishes that cultural expressions do not just follow violence but determine its very contours, and interrogates the gendered scripts underwriting the violence originating in the contested visions of what “India” means. Ambitious and ranging across disciplines, the book offers both an overview of and nuanced new perspectives on the ways caste, identity, and class complicate representations of violence, and how such representations shape our understandings of both violence and India.

In the late nineteenth century, a group of publicly active African American women emerged from the social and educational elite to assume racial leadership roles. Their work challenged thinking on racial issues as well as questions about gender, sexuality, and class. Beyond Respectability charts the development of African American women as public intellectuals and the evolution of their thought from the end of the 1800s through the Black Power era of the 1970s. Eschewing the Great Race Man paradigm so prominent in contemporary discourse, Brittney C. Cooper looks at the far-reaching intellectual achievements of female thinkers and activists like Anna Julia Cooper, Mary Church Terrell, Fannie Barrier Williams, Pauli Murray, and Toni Cade Bambara. Cooper delves into the processes that transformed these women and others into racial leadership figures, including long-overdue discussions of their theoretical output and personal experiences. As Cooper shows, their body of work critically reshaped our understandings of race and gender discourse. It also confronted entrenched ideas of how--and who--produced racial knowledge.

Long portrayed as a masculine endeavor, the African American struggle for progress often found expression through an unlikely literary figure: the black girl. Drawing on heavy archival research on a wide range of texts about African American girls, this book explores the phenomenon of black girlhood. It shows that the figure of the black girl in African American literature provided a powerful avenue for exploring issues like domesticity, femininity, and proper conduct. The characters' actions, however fictional, became a rubric for African American citizenship and racial progress. At the same time, their seeming dependence and insignificance allegorized the unjust treatment of African Americans. The book reveals fascinating black girls who, possessed of a premature knowing and wisdom beyond their years, projected a courage and resiliency that made them exemplary representations of the project of racial advance and citizenship. The book asks why black writers of the period conveyed racial inequality, poverty, and discrimination through the lens of black girlhood; why black writers and activists emphasized certain types of girls; what tropes can be identified in the early literature of black girlhood; and where these girlhood tropes originated. It examines how black girls were represented in the earliest extant examples of the black press and it examines the first writings of black women about girlhood during the antebellum era. In doing this and more, the book documents a literary genealogy of the cultural attitudes toward black girls in the United States.

This volume is concerned with the ways in which bioprecarity, here understood as the vulnerabilization of people as embodied selves, is created through regulations and norms that encourage individuals to seek or provide bodily interventions of different kinds. We explore this in particular in relation to intimacy and intimate labour, such as in the making of families and kin and in various forms of care work. Advances in biotechnology, medical tourism, and the visibilization of minoritized communities have resulted in unsettling the norms around the gendered body, intimate relations and intimate labour. Bodily interventions have socio-cultural meanings and consequences both for those who seek such interventions and for those who provide the intimate labour in conducting them. The purpose of this volume is to explore these. This exploration involves socio-cultural questions of boundary work, of privilege, of bodily ownership, of the multiple meanings of want (understood both as desire, for example, the desire to have children or to change one’s bodily appearance; and as need - as in economic need - which often prompts people to undertake migration and/or intimate labour). It also raises questions about different kinds of vulnerabilities, for of those who engage, and those who engage in, intimate labour. We use the term ‘bioprecarity’ to analyse those vulnerabilities.

The Book of Minor Perverts: Sexology, Etiology, and the Emergences of Sexuality theorizes a historical etiological method as an alternative to the epistemological approaches that play such a vital role in the field-imaginary of sexuality studies. This historical etiological approach recovers a multiplicity of patterns, models, and categories of sexuality, recording their sites of production, tracing synchronic relations between sexual formations, and theorizing the contours of these sexualities by attending to the accounts of their origins. At its broadest, this project seeks not to rationalize what Eve Sedgwick calls “the unrationalized coexistence of different models” of sexuality, but to understand how their coexistence occurred. This book contends that historical etiology is a crucial tool — if not the crucial tool — for periodizing and narrativizing the invention of sexuality. It provides an account of the process by which the gender of object choice becomes the basis of classification and definition for sexuality and a description of the simultaneous speciation of what Michel Foucault calls “minor perverts” who fit “no order”: zoophiles, zooerasts, auto-monosexualists, and numberless more. These minor perverts bring into focus largely vestigial models of sexuality, making visible the formation of and competition between different models of sexuality and helping us to imagine it otherwise.

Late nineteenth-century San Francisco was an ethnically diverse but male-dominated society bustling from a rowdy gold rush, earthquakes, and explosive economic growth. Within this booming marketplace, some women stepped beyond their roles as wives, caregivers, and homemakers to start businesses that combined family concerns with money-making activities. The author of this book traces the experiences of these women entrepreneurs, exploring who they were, why they started businesses, how they attracted customers and managed finances, and how they dealt with failure. Using a unique sample of bankruptcy records, credit reports, advertisements, city directories, census reports, and other sources, she argues that women were competitive, economic actors, strategizing how best to capitalize on their skills in the marketplace. Their boardinghouses, restaurants, saloons, beauty shops, laundries, and clothing stores dotted the city's landscape. By the early twentieth century, however, technological advances, new preferences for name-brand goods, and competition from large-scale retailers constricted opportunities for women entrepreneurs at the same time that new opportunities for women with families drew them into other occupations. The author's analysis demonstrates that these businesswomen were intimately tied to the fortunes of the city over its first seventy years.

It is now almost a cliché to claim that China and the Chinese people have changed. Yet inside the new clothing that is worn by the Chinese man today, Kam Louie contends, we still see much of the historical Chinese man. With contributions from a team of outstanding scholars, Changing Chinese Masculinities studies a range of Chinese men in diverse and, most importantly, Chinese contexts. It explores the fundamental meaning of manhood in the Chinese setting and the very notion of an indigenous Chinese masculinity. In twelve chapters spanning the late imperial period to the present day, Changing Chinese Masculinities brings a much needed historical dimension to the discussion. Key aspects defining the male identity such as family relationships and attitudes toward sex, class, and career are explored in depth. Familiar notions of Chinese manhood come in all shapes and sizes. Concubinage reemerges as the taking of “second wives” in recent decades. Male homoerotic love and male prostitution are shown to have long historical roots. The self-images of the literati and officials form an interesting contrast with those of the contemporary white-collar men. Masculinity and nationalism complement each other in troubling ways. China has indeed changed and is still changing, but most of these social transformations do not indicate a complete break with past beliefs or practices in gender relations. Changing Chinese Masculinities inaugurates the Hong Kong University Press book series “Transnational Asian Masculinities.”

Colored No More: Reinventing Black Womanhood in Washington, D.C. examines the expressive culture of African American women in Washington, D.C. during the early twentieth century. Honing in on the intellectual and cultural strivings of African American women communities in New Negro era Washington, I unveil a city in which African American women sought to configure themselves as authorial subjects. Between 1860 and 1930, the population of black women in Washington increased from 8.402 to 69,843. Over the course of seventy years of African American women’s migration to the nation’s capital, numerous institutions, organizations, and political, social, and cultural arenas emerged in Washington that catered to the specific needs, desires, and interests of a rapidly growing population of black women. African American women established spaces for contesting political, social and cultural currents and conventions that limited black women’s participation in the public sphere. Many of these women defiantly entered into public cultures such as higher education, literary activism, and local and interstate commerce. New Negro women challenged racial, gender, and sexual ideologies and norms that often relegated African American women to subordinate political, social, and cultural statuses. Colored No More reveals the significance of Washington, D.C. as a New Negro city. The African American women who inhabited the nation’s capital were integral to African American freedom and equality struggles of the early twentieth century.

Through nostalgic idealizations of motherhood, family, and the home, influential leaders in early twentieth-century America constructed and legitimated a range of reforms that promoted human reproduction. Their pronatalism emerged from a modernist conviction that reproduction and population could be regulated. European countries sought to regulate or encourage reproduction through legislation; America, by contrast, fostered ideological and cultural ideas of pronatalism through what this book refers to as “nostalgic modernism,”which romanticized agrarianism and promoted scientific racism and eugenics. The book looks closely at the ideologies of five influential American figures: Mary Elizabeth Lease's maternalist agenda, Florence Sherbon's eugenic “fitter families”campaign, George H. Maxwell's “homecroft” movement of land reclamation and home building, Theodore Roosevelt's campaign for conservation and country life, and Edward Alsworth Ross's sociological theory of race suicide and social control. Demonstrating the historical circumstances that linked agrarianism, racism, and pronatalism, it shows how reproductive conformity was manufactured, how it was promoted, and why it was coercive. In addition to contributing to scholarship in American history, gender studies, rural studies, and environmental history, this study sheds light on the rhetoric of “family values” that has regained currency in recent years.

This book examines the deliberate and unintended spatial consequences of feminism’s second wave, a social movement dedicated to reconfiguring power relations between women and men. Placing the women’s movement of the 1970s in the context of other social movements that have changed the use of urban space, this book argues that reform feminists used the legal system to end the mandatory segregation of women and men in public institutions, while radical activists created small-scale places that gave women the confidence to claim their rights to the public sphere. Women’s centers, bookstores, health clinics, and domestic violence shelters established feminist places for women’s liberation in Boston, Los Angeles, and many other cities. Unable to afford their own buildings, radicals adapted existing structures to serve as women’s centers that fostered autonomy, health clinics that promoted reproductive rights, bookstores that connected women to feminist thought, and domestic violence shelters that protected their bodily integrity. Legal equal opportunity reforms and daily practices of liberation enhanced women’s choices in education and occupations. Once the majority of wives and mothers had joined the labor force, by the mid-1980s, new buildings began to emerge that substituted for the unpaid domestic tasks once performed in the home. Fast food franchises, childcare facilities, adult day centers, and hospices were among the inadvertent spatial consequences of the second wave.

Media expansion into the digital realm and the continuing segregation of users into niches has led to a proliferation of cultural products targeted to and consumed by women. Though often dismissed as frivolous or excessively emotional, feminized culture in reality offers compelling insights into the American experience of the early twenty-first century. This book brings together writings from feminist critics that chart the current terrain of feminized pop cultural production. Analyzing everything from Fifty Shades of Grey to Pinterest to pregnancy apps, contributors examine the economic, technological, representational, and experiential dimensions of products and phenomena that speak to, and about, the feminine. As these chapters show, the imperative of productivity currently permeating feminized pop culture has created a generation of texts that speak as much to women's roles as public and private workers as to an impulse for fantasy or escape. The book sheds new light on contemporary women's engagement with an array of media forms in the context of postfeminist culture and neoliberalism.

Often perceived as unbridgeable, the boundaries that divide humanity from itself—whether national, gender, racial, political, or imperial—are rearticulated through friendship. This book expresses the different ways that women forge hospitality in deference to or defiance of the structures meant to keep them apart. Emerging out of postcolonial theory, the book discusses instances when the authors have negotiated friendship's complicated, conflicted, and contradictory terrain. It offers fresh perspectives on feminists' invested, reluctant, and selective uses of the nation, and reflects on how the arts contribute to conversations about feminism, dissent, resistance, and solidarity. The book unpacks the details of transnational dissident friendships. The book emphasizes the importance of friendship in solidarity efforts between women of different cultural, national, or religious backgrounds or who share those backgrounds yet inhabit/make different sartorial/political communities/choices. It considers the significance of friendship in enacting feminist ethnography as well as the often hidden role friendship plays in academic rituals. And it proposes an approach called “transcultural feminist solidarity” in order to address the issue of women's solidarity in the context of cultural differences and globalization.

Environmental practices among Mexican American women have spurred a reconsideration of ecofeminism among Chicana feminists. This book examines ecological themes across the arts, Chicana activism, and direct action groups to reveal how Chicanas can craft alternative models for ecofeminist processes. The book revisits key debates to analyze issues surrounding embodiment, women's connections to nature, and spirituality's role in ecofeminist philosophy and practice. By doing so, it challenges Chicanas to escape the narrow frameworks of the past in favor of an inclusive model of environmental feminism that alleviates Western biases. The book uses readings of theory, elaborations of ecological narratives in Chicana cultural productions, histories of human and environmental rights struggles in the Southwest, and a description of an activist exemplar to underscore the importance of living with decolonializing feminist commitment in body, nature, and spirit. The book attempts to revitalize ecofeminist theory by investigating its intersections with other theoretical traditions, including Chicana and new materialist feminisms.

South Africa’s democratization has been celebrated internationally for the remarkable advances of women in political office. Despite these visible steps forward, South Africa continues to face exceedingly high levels of sexual assault, rape, and intimate-partner violence. This book is about this juxtaposition between women’s national political power and these egregious violations of human rights. The South African women’s movement initially pursued state feminism, specifically using insider strategies to construct institutions and enact policies for women’s advancement. Yet the most poignant measure of the shortcomings of state feminism is the persistence of gender-based violence. The recent turn toward carceral feminism, with its focus on arrests and prosecutions, also fails to address the complexity of interpersonal violence. Through fieldwork in nine local communities, this book contains the voices of service providers, religious leaders, traditional leaders, police officers, and medical professionals who address gender-based violence at the community level. Specifically, this book examines how community networks are created on a landscape that is still marked by apartheid legacies of racism, inequality, and violence. It is also a story about understanding how place and space affect policy implementation. Rather than becoming immobilized by this complexity, policy makers could support street-level workers who are at the cutting edge of the struggle to end gender-based violence.

Everyday Masculinities in 21st-Century China: The Making of Able-Responsible Men argues that a moral dimension in Chinese masculinity is of growing significance in fast-changing China. The author introduces the twin concepts of ability and responsibility as integral expressions of the dominant and hegemonic form of masculinity in present-day Nanchong. Able-responsible men—those who can create wealth and shoulder responsibilities—have replaced the 'moneyed elite' of the earlier reform-and-opening-up era as the dominant male ideal. The many case studies in the book vividly illustrate the coercive social forces that affect not just men and boys, but also women, and reveal that there is resistance as well as complicity. The book lays bare the socio-political context that nurtures the cultural expressions of hegemonic masculinity under the rule of President Xi Jinping, who has emerged in public consciousness as the embodiment of the ideal able-responsible man. There are new perspectives on many topical issues that China faces, including urbanization, labour migration, the one-child policy, love and marriage, gender and intergenerational dynamics, hierarchical male relationships, and the rise of mass displays of nationalism. The book is a rare effort to answer the question, 'Is there an indigenous Chinese masculinity?'

This book concerns young, class-privileged women in the Nigerian city of Lagos who dress in a “spectacularly feminine” style characterised by the extravagant use and combination of normatively feminine technologies of dress: cascading hair extensions, false eyelashes and nails, heavy and immaculate makeup, and so on. Based on interviews with such stylized women, the book offers a critical consideration of the kinds of feminine subjectivities that they are performing and desiring. Tracing the repertoires of individualist choice, pleasure, entitlement and “can do” that run through the women’s talk, it argues that they subscribe passionately to the notion, or what the book frames more specifically as the “postfeminist promise,” that immaculate and spectacularized feminine beauty now constitutes and signals feminine power. Seeing themselves as “already empowered,” then, what the women do not see is the need for cultural critique, nor for feminism in the form of collective political struggle. The first book on postfeminism both as a cultural formation in the global South and as it interpellates black women, the work offers a groundbreaking new understanding of the culture as performative and transnationally mobile, and a richly theorised account of how women live, embody, and to some extent suffer it, in the flesh.