From the colonial era to the onset of the Civil War, Magazines and the Making of America looks at how magazines and the individuals, organizations, and circumstances they connected ushered America into the modern age. How did a magazine industry emerge in the United States, where there were once only amateur authors, clumsy technologies for production and distribution, and sparse reader demand? What legitimated magazines as they competed with other media, such as newspapers, books, and letters? And what role did magazines play in the integration or division of American society? From their first appearance in 1741, magazines brought together like-minded people, wherever they were located and whatever interests they shared. As America became socially differentiated, magazines engaged and empowered diverse communities of faith, purpose, and practice. Religious groups could distinguish themselves from others and demarcate their identities. Social-reform movements could energize activists across the country to push for change. People in specialized occupations could meet and learn from one another to improve their practices. Magazines built translocal communities—collections of people with common interests who were geographically dispersed and could not easily meet face-to-face. By supporting communities that crossed various axes of social structure, magazines also fostered pluralistic integration. Looking at the important role that magazines had in mediating and sustaining critical debates and diverse groups of people, Magazines and the Making of America considers how these print publications helped construct a distinctly American society.

WINNER OF: Frantz Fanon Outstanding Book from the Caribbean Philosophical Association Canadian Political Science Association’s C.B. MacPherson Prize Studies in Political Economy Book Prize Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources. In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism. Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power. In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

A guide to classic colonial style for the modern home covers fabric, furniture, and finishing touches and features photographs of examples of colonial decorating.