In the wake of modern genocide, we tend to think of violence against minorities as a sign of intolerance, or, even worse, a prelude to extermination. Violence in the Middle Ages, however, functioned differently, according to David Nirenberg. In this provocative book, he focuses on specific attacks against minorities in fourteenth-century France and the Crown of Aragon (Aragon, Catalonia, and Valencia). He argues that these attacks--ranging from massacres to verbal assaults against Jews, Muslims, lepers, and prostitutes--were often perpetrated not by irrational masses laboring under inherited ideologies and prejudices, but by groups that manipulated and reshaped the available discourses on minorities. Nirenberg shows that their use of violence expressed complex beliefs about topics as diverse as divine history, kinship, sex, money, and disease, and that their actions were frequently contested by competing groups within their own society. Nirenberg's readings of archival and literary sources demonstrates how violence set the terms and limits of coexistence for medieval minorities. The particular and contingent nature of this coexistence is underscored by the book's juxtapositions--some systematic (for example, that of the Crown of Aragon with France, Jew with Muslim, medieval with modern), and some suggestive (such as African ritual rebellion with Catalan riots). Throughout, the book questions the applicability of dichotomies like tolerance versus intolerance to the Middle Ages, and suggests the limitations of those analyses that look for the origins of modern European persecutory violence in the medieval past.

In the wake of modern genocide, we tend to think of violence against minorities as a sign of intolerance, or, even worse, a prelude to extermination. Violence in the Middle Ages, however, functioned differently, according to David Nirenberg. In this provocative book, he focuses on specific attacks against minorities in fourteenth-century France and the Crown of Aragon (Aragon, Catalonia, and Valencia). He argues that these attacks--ranging from massacres to verbal assaults against Jews, Muslims, lepers, and prostitutes--were often perpetrated not by irrational masses laboring under inherited ideologies and prejudices, but by groups that manipulated and reshaped the available discourses on minorities. Nirenberg shows that their use of violence expressed complex beliefs about topics as diverse as divine history, kinship, sex, money, and disease, and that their actions were frequently contested by competing groups within their own society. Nirenberg's readings of archival and literary sources demonstrates how violence set the terms and limits of coexistence for medieval minorities. The particular and contingent nature of this coexistence is underscored by the book's juxtapositions--some systematic (for example, that of the Crown of Aragon with France, Jew with Muslim, medieval with modern), and some suggestive (such as African ritual rebellion with Catalan riots). Throughout, the book questions the applicability of dichotomies like tolerance versus intolerance to the Middle Ages, and suggests the limitations of those analyses that look for the origins of modern European persecutory violence in the medieval past.

In the wake of modern genocide, we tend to think of violence against minorities as a sign of intolerance, or, even worse, a prelude to extermination. Violence in the Middle Ages, however, functioned differently, according to David Nirenberg. In this provocative book, he focuses on specific attacks against minorities in fourteenth-century France and the Crown of Aragon (Aragon, Catalonia, and Valencia). He argues that these attacks - ranging from massacres to verbal assaults against Jews, Muslims, lepers, and prostitutes - were often perpetrated not by irrational masses laboring under inherited ideologies and prejudices, but by groups that manipulated and reshaped the available discourses on minorities. Nirenberg shows that their use of violence expressed complex beliefs about topics as diverse as divine history, kingship, sex, money, and disease, and that their actions were frequently contested by competing groups within their own society.

For Jacques Derrida, the notions and experiences of 'community, ' 'living, ' and 'together' never ceased to harbour radical, in fact infinite interrogations. In this volume, the paradoxes, impossibilities, and singular chances that haunt the necessity of 'living together' are evoked in Derrida's essay 'Avowing--The Impossible' around which the collection is gathered.

This volume brings together leading sociologists and anthropologists to break new ground in the study of cultural violence. First sketched in Raphael Lemkin’s seminal writings on genocide, and later systematically defined by peace studies scholar Johan Galtung, the concept of cultural violence seeks to explain why and how language, symbols, rituals, practices, and objects are so frequently in the crosshairs of socio-political change. Recent conflicts in the Middle East, Africa, and Central Asia, along with renewed public interest in the repertoire of violence applied to the control and erasure of indigenous populations, highlights the gaps in our understanding of why cultural violence occurs, what it consists of, and how it relates to other forms of collective violence.

Radical movements for social change are not immune to sexual assault and gendered violence. This landmark collection brings together two dozen voices, as fearless as they are compassionate, to challenge the intimate forms of oppression that surround us. The Revolution Starts at Home began as a popular zine when published in its complete form by South End Press (2011). With South End's closing, it went out of print before it could reach its audience - just as its relevance was becoming clear. This facsimile reprint edition will breathe new life into this important project.

Borderlands violence, so explosive in our time, has deep roots in history. Lance R. Blyth’s study of Chiricahua Apaches and the presidio of Janos in the U.S.-Mexican borderlands reveals how no single entity had a monopoly on coercion, and how violence became the primary means by which relations were established, maintained, or altered both within and between communities, to include the Spanish-Mexican settlement of Janos in Nueva Vizcaya, present-day Chihuahua, and the Chiricahua Apaches. For more than two centuries violence was at the center of the relationships by which Janos and Chiricahua formed their communities. Violence created families by turning boys into men through campaigns and raids, which ultimately led to marriage and also determined the provisioning and security of these families, with acts of revenge and retaliation governing their attempts to secure themselves even as trade and exchange continued sporadically. This revisionist work reveals how during the Spanish, Mexican, and American eras both conflict and accommodation constituted these two communities that previous historians have often treated as separate and antagonistic. By showing not only the negative aspects of violence but also its potentially positive outcomes, Chiricahua and Janos helps us to understand violence not only in the southwestern borderlands but in borderland regions generally around the world.