Feminist writers in British Romanticism often developed alternatives to linear time. Viewing time as a system of social control, writers like Mary Wollstonecraft, Anna Barbauld, and Mary Shelley wrote about current events as if they possessed knowledge from the future. Fracture Feminism explores this tradition with a perspective informed by Lacanian psychoanalysis and Derridean deconstruction, showing how time can be imagined to contain a hidden fracture—and how that fracture, when claimed as a point of view, could be the basis for an emancipatory politics. Arguing that the period's most radical experiments in undoing time stemmed from the era's discourses of gender and women's rights, Fracture Feminism asks: to what extent could women "belong" to their historical moment, given their political and social marginalization? How would voices from the future interrupt the ordinary procedures of political debate? What if utopia were understood as a time rather than a place, and its time were already inside the present?

Crucial conversations about feminist theories and how they can fall apart, rupture, and fragment.

This advanced analysis of gender issues in higher education represents a significant new turn in feminist thinking. Fractured Feminisms resists and reshapes boundaries by investigating how gender studies' intersection with race and ethnicity, class, postcoloniality, sexuality, globalization, interdisciplinarity, technology studies, and administration exposes the "silenced other" of feminisms themselves. These crucial conversations about feminisms depend upon facing the perplexing rhetorical problems within feminist debates, yet work within these fractures to discover newly emerging, productive feminist practices. This book contends that it's important to better understand the ways in which feminist rhetorics both empower and constrain and the kinds of identities feminisms afford as well as deny.

This anthology gathers the work of three generations of Latina/o theologians and philosopher who have taken up the task of decolonizing epistemology by transforming their respective disciplines from the standpoint liberation thought and of what has been called the "decolonial turn" in social theory, theology, and philosophy. At the heart of this collection is the unveiling of subjugated knowledge elaborated by Latina/o scholars who take seriously their social location and that of their communities of accountability and how these impact the development of a different episteme. Refusing to continue to allow to be made invisible by the dominant discourse, this group of scholars show the unsuspecting and original ways in which Latina/o social and historical loci in the US are generative places for the creation of new matrixes of knowledge. The book articulates a new point of departure for the self-understanding of Latina/os, for other marginalized and oppress groups, and for all those seeking to engage the move beyond coloniality as it continues to be present in this age of globalization.

In Black Trans Feminism Marquis Bey offers a meditation on blackness and gender nonnormativity in ways that recalibrate traditional understandings of each. Theorizing black trans feminism from the vantages of abolition and gender radicality, Bey articulates blackness as a mutiny against racializing categorizations; transness as a nonpredetermined, wayward, and deregulated movement that works toward gender’s destruction; and black feminism as an epistemological method to fracture hegemonic modes of racialized gender. In readings of the essays, interviews, and poems of Alexis Pauline Gumbs, jayy dodd, and Venus Di’Khadijah Selenite, Bey turns black trans feminism away from a politics of gendered embodiment and toward a conception of it as a politics grounded in fugitivity and the subversion of power. Together, blackness and transness actualize themselves as on the run from gender. In this way, Bey presents black trans feminism as a mode of enacting the wholesale dismantling of the world we have been given.

From an esteemed scholar of American religion and sexuality, a sweeping account of the century of religious conflict that produced our culture wars Gay marriage, transgender rights, birth control -- sex is at the heart of many of the most divisive political issues of our age. The origins of these conflicts, historian R. Marie Griffith argues, lie in sharp disagreements that emerged among American Christians a century ago. From the 1920s onward, a once-solid Christian consensus regarding gender roles and sexual morality began to crumble, as liberal Protestants sparred with fundamentalists and Catholics over questions of obscenity, sex education, and abortion. Both those who advocated for greater openness in sexual matters and those who resisted new sexual norms turned to politics to pursue their moral visions for the nation. Moral Combat is a history of how the Christian consensus on sex unraveled, and how this unraveling has made our political battles over sex so ferocious and so intractable.