The photograph of three men spattered with red paint, their arms linked, marching to protest the Vietnam War, is an icon of the 1960s movement for social justice. David Dellinger is on one side, Robert Moses on the other. In the middle is Staughton Lynd, chairperson of the first march on Washington against the war, and former director of the Mississippi Freedom Schools. Thirty years later, Staughton Lynd here reaffirms ideas central to the New Left of the sixties: nonviolence, participatory democracy, an experiential approach to education, and anti-capitalism. In essays written between 1970 and 1995, he passionately defends the intellectual contribution of a movement often dismissed as mindlessly activist. In addition, he advocates direct, sustained involvement in meeting the needs of the working class and the poor. Each section of the book identifies major influences on Lynd's life as teacher, historian, lawyer, and organizer. In the section entitled "Accompaniment," Lynd suggests the relevance to the United States of the concepts of liberation theology which have revolutionized Central America. In "Socialism with a Human Face," he expresses continued allegiance to the socialist ideals exemplified by Simone Weil and E. P. Thompson. The final section, "Solidarity Unionism," deals with the self-activity of rank-and-file workers. Living Inside Our Hope will reach out to everyone who remembers the ideals of the sixties with nostalgia and to those, too young to remember, who are seeking a foundation on which to build their own social activism.

The photograph of three men spattered with red paint, their arms linked, marching to protest the Vietnam War, is an icon of the 1960s movement for social justice. David Dellinger is on one side, Robert Moses on the other. In the middle is Staughton Lynd, chairperson of the first march on Washington against the war, and former director of the Mississippi Freedom Schools. Thirty years later, Staughton Lynd here reaffirms ideas central to the New Left of the sixties: nonviolence, participatory democracy, an experiential approach to education, and anti-capitalism. In essays written between 1970 and 1995, he passionately defends the intellectual contribution of a movement often dismissed as mindlessly activist. In addition, he advocates direct, sustained involvement in meeting the needs of the working class and the poor. Each section of the book identifies major influences on Lynd's life as teacher, historian, lawyer, and organizer. In the section entitled "Accompaniment", Lynd suggests the relevance to the United States of the concepts of liberation theology which have revolutionized Central America. In "Socialism with a Human Face", he expresses continued allegiance to the socialist ideals exemplified by Simone Weft and E. P. Thompson. The final section, "Solidarity Unionism", deals with the self-activity of rank-and-file workers. Living Inside Our Hope will reach out to everyone who remembers the Meals of the sixties with nostalgia and to those, too young to remember, who are seeking a foundation on which to build their own social activism.

“[A] landmark book . . . Solnit illustrates how the uprisings that begin on the streets can upend the status quo and topple authoritarian regimes” (Vice). A book as powerful and influential as Rebecca Solnit’s Men Explain Things to Me, her Hope in the Dark was written to counter the despair of activists at a moment when they were focused on their losses and had turned their back to the victories behind them—and the unimaginable changes soon to come. In it, she makes a radical case for hope as a commitment to act in a world whose future remains uncertain and unknowable. Drawing on her decades of activism and a wide reading of environmental, cultural, and political history, Solnit argues that radicals have a long, neglected history of transformative victories, that the positive consequences of our acts are not always immediately seen, directly knowable, or even measurable, and that pessimism and despair rest on an unwarranted confidence about what is going to happen next. Now, with a moving new introduction explaining how the book came about and a new afterword that helps teach us how to hope and act in our unnerving world, she brings a new illumination to the darkness of our times in an unforgettable new edition of this classic book. “One of the best books of the 21st century.” —The Guardian “No writer has better understood the mix of fear and possibility, peril and exuberance that’s marked this new millennium.” —Bill McKibben, New York Times–bestselling author of Falter “An elegant reminder that activist victories are easily forgotten, and that they often come in extremely unexpected, roundabout ways.” —The New Yorker

An examination of how some legal issues are losing cases - but that's okay because advances are still possible.

Thirty biblical meditations for women that offer hope in times of suffering. Thirty biblical meditations for women that offer hope in times of suffering. Hurt is real. But so is hope. Kristen and Sarah have walked through, and are walking in, difficult times. So these thirty biblical reflections are full of realism about the hurts of life-yet overwhelmingly full of hope about the God who gives life. This book will gently encourage and greatly help any woman who is struggling with suffering-whether physical, emotional or psychological, and whether for a season or for longer. It is a book to buy for yourself, or to buy for a member of your church or friend. For anyone who is hurting, this book will give hope, not just for life beyond the suffering, but for life in the suffering. Each chapter contains a biblical reflection, with questions and prayers, and a space for journaling.

Refuting the common perception that the American left has a religion problem, Vaneesa Cook highlights an important but overlooked intellectual and political tradition that she calls "spiritual socialism." Spiritual socialists emphasized the social side of socialism and believed the most basic expression of religious values—caring for the sick, tired, hungry, and exploited members of one's community—created a firm footing for society. Their unorthodox perspective on the spiritual and cultural meaning of socialist principles helped make leftist thought more palatable to Americans, who associated socialism with Soviet atheism and autocracy. In this way, spiritual socialism continually put pressure on liberals, conservatives, and Marxists to address the essential connection between morality and social justice. Cook tells her story through an eclectic group of activists whose lives and works span the twentieth century. Sherwood Eddy, A. J. Muste, Myles Horton, Dorothy Day, Henry Wallace, Pauli Murray, Staughton Lynd, and Martin Luther King, Jr. spoke and wrote publicly about the connection between religious values and socialism. Equality, cooperation, and peace, they argued, would not develop overnight, and a more humane society would never emerge through top-down legislation. Instead, they believed that the process of their vision of the world had to happen in homes, villages, and cities, from the bottom up. By insisting that people start treating each other better in everyday life, spiritual socialists transformed radical activism from projects of political policy-making to grass-roots organizing. For Cook, contemporary public figures such as Senator Bernie Sanders, Pope Francis, Reverend William Barber, and Cornel West are part of a long-standing tradition that exemplifies how non-Communist socialism has gained traction in American politics.

Students want to know: What does one do with critique? Fortunately, some of the most provocative self-critical intellectuals, from the postwar period to the postmodern present, have wrestled with this. Joel Pfister, in Critique for What?, criss-crosses the Atlantic to take stock of exciting British and US cultural studies, American studies, and Left studies that challenge the academic critique-for-critique's-sake and career's-sake business and ask: Critique for what and for whom? Historicizing for what and for whom? Politicizing for what and for whom? America for what and for whom? Here New Left revisionary socialists, members of the "unpartied Left," cultural studies theorists, American studies scholars, radical historians, progressive literary critics, and early proponents of transnational analysis interact in what amounts to a lively book-length strategy seminar. British political intellectuals, including Raymond Williams, E. P. Thompson, Stuart Hall, and Raphael Samuel, and Americans, including F. O. Matthiessen, Robert Lynd, C. Wright Mills, and Richard Ohmann, reconsider the critical project as social transformation studies, activism studies, organizing studies. Eager to prevent cultural studies from becoming cynicism studies, Critique for What? thinks creatively about the possibilities of using as well as developing critique in our new millennium.