Crisis is inevitable, but Day (Practical Intuition), a self-described "intuitive healer" and "beacon for people in crisis," believes crisis can be a catalyst for change. She relates her own tragedies: her mother committed suicide when Day was 14; years later, her marriage ended, leaving Day impoverished and with a newborn son to raise. She relates how she learned to let go of her former life and reinvent herself by penning a bestselling self-help manual and within a few years had earned almost $4 million. Most readers won't be so fortunate in recovering from their crises, but Day presents a wide variety of exercises—such as making a list of people you can reach out to and rewriting your "personal mythology"—that can assist those struggling through emotional hard times. The main thing, she says, is to go on with daily tasks that keep you grounded, from paying bills to exercising. One should avoid letting rumination, recrimination and a need for retribution—which keep one mired in the past—interfere with future possibilities.

¿Qué implica replantearse la posibilidad de un mundo liberado del capitalismo? En el marco de una crisis que marca los límites del pensamiento neoliberal, los nuevos movimientos sociales –excluidos, sin papeles, sin empleo, sin vivienda, migrantes, pueblos indígenas– proponen iniciativas desde abajo. Jérôme Baschet analiza en este libro las experimentaciones sociales y políticas de las comunidades zapatistas, en las que participa desde hace años, para reabrir el horizonte de los posibles. Pero no establece como modelo universal estas experiencias de autogestión que se llevan a cabo en esa región de México, ni construye un gran relato de futuro, sino más bien al contrario, las condena a disolverse en un nuevo Estado, incluso proletario. La crisis mundial no afecta a todos de la misma manera. Las mutaciones del mundo del trabajo y subjetividades dispuestas a participar de nuevas formas de producción y consumo rediseñan nuestro presente. Sin embargo, no han madurado aún los proyectos de emancipación. Gracias a un esfuerzo poco habitual, que conjuga proyección teórica y conocimiento directo de una de las experiencias de autonomía más reflexivas de las últimas décadas, Jérôme Baschet propone un balance crítico del zapatismo y analiza la organización política de esas comunidades autónomas federadas que se hicieron cargo de los servicios de salud, educación, policía y justicia. Más allá de las recetas revolucionarias del siglo XX, Baschet explicita las características más complejas del capitalismo financiarizado y explora vías alternativas para la elaboración práctica de nuevas formas de vida.

In Adiós Niño: The Gangs of Guatemala City and the Politics of Death, Deborah T. Levenson examines transformations in the Guatemalan gangs called Maras from their emergence in the 1980s to the early 2000s. A historical study, Adiós Niño describes how fragile spaces of friendship and exploration turned into rigid and violent ones in which youth, and especially young men, came to employ death as a natural way of living for the short period that they expected to survive. Levenson relates the stark changes in the Maras to global, national, and urban deterioration; transregional gangs that intersect with the drug trade; and the Guatemalan military's obliteration of radical popular movements and of social imaginaries of solidarity. Part of Guatemala City's reconfigured social, political, and cultural milieu, with their members often trapped in Guatemala's growing prison system, the gangs are used to justify remilitarization in Guatemala's contemporary postwar, post-peace era. Portraying the Maras as microcosms of broader tragedies, and pointing out the difficulties faced by those youth who seek to escape the gangs, Levenson poses important questions about the relationship between trauma, memory, and historical agency.

As Puerto Rico rapidly industrialized from the late 1940s until the 1970s, the social, political, and economic landscape changed profoundly. In the realm of heath care, the development of medical education, new medical technologies, and a new faith in science radically redefined childbirth and its practice. What had traditionally been a home-based, family-oriented process, assisted by women and midwives and “accomplished” by mothers, became a medicalized, hospital-based procedure, “accomplished” and directed by biomedical, predominantly male, practitioners, and, ultimately reconfigured, after the 1980s, into a technocratic model of childbirth, driven by doctors’ fears of malpractice suits and hospitals’ corporate concerns. Pushing in Silence charts the medicalization of childbirth in Puerto Rico and demonstrates how biomedicine is culturally constructed within regional and historical contexts. Prior to 1950, registered midwives on the island outnumbered registered doctors by two to one, and they attended well over half of all deliveries. Isabel M. Córdova traces how, over the next quarter-century, midwifery almost completely disappeared as state programs led by scientifically trained experts and organized by bureaucratic institutions restructured and formalized birthing practices. Only after cesarean rates skyrocketed in the 1980s and 1990s did midwifery make a modest return through the practices of five newly trained midwives. This history, which mirrors similar patterns in the United States and elsewhere, adds an important new chapter to the development of medicine and technology in Latin America.

Gorgeous illustrations surround a collection of poetry written for children about the magic, beauty, and promise of sea voyages.

In Reagan's Gun-Toting Nuns, Theresa Keeley analyzes the role of intra-Catholic conflict within the framework of U.S. foreign policy formulation and execution during the Reagan administration. She challenges the preponderance of scholarship on the administration that stresses the influence of evangelical Protestants on foreign policy toward Latin America. Especially in the case of U.S. engagement in El Salvador and Nicaragua, Keeley argues, the bitter debate between U.S. and Central American Catholics over the direction of the Catholic Church shaped President Reagan's foreign policy. The flash point for these intra-Catholic disputes was the December 1980 political murder of four American Catholic missionaries in El Salvador. Liberal Catholics described nuns and priests in Central America who worked to combat structural inequality as human rights advocates living out the Gospel's spirit. Conservative Catholics saw them as agents of class conflict who furthered the so-called Gospel according to Karl Marx. The debate was an old one among Catholics, but, as Reagan's Gun-Toting Nuns contends, it intensified as conservative, anticommunist Catholics played instrumental roles in crafting U.S. policy to fund the Salvadoran government and the Nicaraguan Contras. Reagan's Gun-Toting Nuns describes the religious actors as human rights advocates and, against prevailing understandings of the fundamentally secular activism related to human rights, highlights religion-inspired activism during the Cold War. In charting the rightward development of American Catholicism, Keeley provides a new chapter in the history of U.S. diplomacy and shows how domestic issues such as contraception and abortion joined with foreign policy matters to shift Catholic laity toward Republican principles at home and abroad.