Brazilian authorities continuously fail to comply with international norms on minimal conditions of incarceration. Brazil's prison population has risen ten-fold since the country's return to democracy in the 1980s. Its prisons typically operate at double official capacity and with 100 prisoners for each guard on duty. At the same time, however, the average Brazilian prison is not as disorderly or its staff-inmate relations so conflictual as our established theories on prison life might predict. This monograph explores the means by which Brazilian prisons function in the absence of guards. More specifically, the means by which prison security and inmate discipline is negotiated between prison managers, gangs and the wider inmate body. While fragile and varied, this historical tradition of co-produced governance has for decades kept most prisons in better order and enabled most prisoners to better survive.

The Primeiro Comando do Capital (PCC) is a Sao Paulo prison gang that since the 1990s has expanded into the most powerful criminal network in Brazil. Karina Biondi's rich ethnography of the PCC is uniquely informed by her insider-outsider status. Prior to his acquittal, Biondi's husband was incarcerated in a PCC-dominated prison for several years. During the period of Biondi's intense and intimate visits with her husband and her extensive fieldwork in prisons and on the streets of Sao Paulo, the PCC effectively controlled more than 90 percent of Sao Paulo's 147 prison facilities. Available for the first time in English, Biondi's riveting portrait of the PCC illuminates how the organization operates inside and outside of prison, creatively elaborating on a decentered, non-hierarchical, and far-reaching command system. This system challenges both the police forces against which the PCC has declared war and the methods and analytic concepts traditionally employed by social scientists concerned with crime, incarceration, and policing. Biondi posits that the PCC embodies a "politics of transcendence," a group identity that is braided together with, but also autonomous from, its decentralized parts. Biondi also situates the PCC in relation to redemocratization and rampant socioeconomic inequality in Brazil, as well as to counter-state movements, crime, and punishment in the Americas.

This book discovers everyday forms of conviviality in fiction and life writing from Eastern and Southern Africa. It focuses on ordinary moments of recognition, of hospitality, of humour and kindness in everyday life to illuminate the significance of repertoires of repair in a world broken by relations of power. Through close readings of specific capacities of living with difference, the book excavates ideas of world-making, personhood and the possibilities of alternative social imaginaries from African perspectives. It highlights evanescent and more durable attempts at building solidarity across local and translocal settings by focussing on modes of address that invite reciprocity in contexts of injustice, which include Apartheid, colonialism, racism, patriarchy and xenophobia. Putting current research on conviviality in conversation with the literary texts, the book demonstrates how conviviality emerges as an enabling ethical practice, as critique and survival strategy and as embodied lived experience. The volume will be of great interest to scholars and researchers of Literary and Cultural Studies, especially Postcolonial Literature, African Studies and Indian Ocean Studies.

This is a study of how Donald J. Trump, his populist credentials notwithstanding, borrows without acknowledgment and stubbornly refuses to come to terms with his indebtedness. Taken together with mobility and conviviality, the principle of incompleteness enables us to distinguish between inclusionary and exclusionary forms of populism, and when it is fuelled by ambitions of superiority and zero-sum games of conquest.

When speaking of society’s role in ethics, one tends to think of society as regimenting people through its customs. Ethics and Social Survival rejects theories that treat ethics as having justification within itself and contends that ethics can have a grip on humans only if it serves their deep-seated need to live together. It takes a social-survival view of ethical life and its norms by arguing that ethics looks to society not for regimentation by customs, but rather for the viability of society. Fisk traces this theme through the work of various philosophers and builds a consideration of social divisions to show how rationalists fail to realize their aim of justifying ethical norms across divisions. The book also explores the relation of power and authority to ethics—without simply dismissing them as impediments—and explains how personal values such as honesty, modesty, and self-esteem still retain ethical importance. Finally, it shows that basing ethics on avoiding social collapse helps support familiar norms of liberty, justice, and democracy, and strives to connect global and local ethics.

The T&T Clark Handbook of Christian Theology and Climate Change entails a wide-ranging conversation between Christian theology and various other discourses on climate change. Given the far-reaching complicity of "North Atlantic Christianity" in anthropogenic climate change, the question is whether it can still collaborate with and contribute to ongoing mitigation and adaptation efforts. The main essays in this volume are written by leading scholars from within North Atlantic Christianity and addressed primarily to readers in the same context; these essays are critically engaged by respondents situated in other geographic regions, minority communities, non-Christian traditions, or non-theological disciplines. Structured in seven main parts, the handbook explores: 1) the need for collaboration with disciplines outside of Christian theology to address climate change; 2) the need to find common moral ground for such collaboration; 3) the difficulties posed by collaborating with other Christian traditions from within; 4) the questions that emerge from such collaboration for understanding the story of God's work; and 5) God's identity and character; 6) the implications of such collaboration for ecclesial praxis; and 7) concluding reflections examining whether this volume does justice to issues of race, gender, class, other animals, religious diversity, geographical divides and carbon mitigation. This rich ecumenical, cross-cultural conversation provides a comprehensive and in-depth engagement with the theological and moral challenges raised by anthropogenic climate change.

This book is the product of an endless individual and collective process of mourning. It departs from the author’s mourning for her parents, their histories and struggles in Germany as Gastarbeiter, while it also engages with the political mourning of intersectional feminist movements against feminicide inCentral and South America; the struggles against state and police misogynoir violence of #SayHerName in the United States; the resistance of refugees and migrantized people against the coloniality of migration in Germany; and the intense political grief work of families, relatives, and friends who lost their loved ones in racist attacks from the 1980s until today in Germany. Bearing witness to their stories and accounts, this book explores how mourning is shaped both by its historical context and the political labor of caring commons, while it also follows the building of a conviviality infrastructure of support against migration-coloniality necropolitics, dwelling toward transformative and reparative practices of common justice.