Justice as Improvisation: The Law of the Extempore theorises the relationship between justice and improvisation through the case of the New York City cabaret laws. Discourses around improvisation often imprison it in a quasi-ethical relationship with the authentic, singular 'other'. The same can be said of justice. This book interrogates this relationship by highlighting the parallels between the aporetic conception of justice advanced by the late French philosopher Jacques Derrida and the nuanced approach to improvisation pursued by musicians and theorists alike in the new and emerging interdisciplinary field of Critical Studies in Improvisation (CSI). Justice as Improvisation re-imagines justice as a species of improvisation through the formal structure of the most basic of legal mechanisms, judicial decision-making, offering law and legal theory a richer, more concrete, understanding of justice. Not further mystery or mystique, but a negotiation between abstract notions of justice and the everyday practice of judging. Improvisation in judgment calls for ongoing, practical decision-making as the constant negotiation between the freedom of the judge to take account of the otherness or singularity of the case and the existing laws or rules that both allow for and constrain that freedom. Yes, it is necessary to judge, yes, it is necessary to decide, but to judge well, to decide justly, that is a music lesson perhaps best taught by critical improvisation scholars.

Insubordinate spaces are places of possibility, products of acts of accompaniment and improvisation that deepen capacities for democratic social change. Barbara Tomlinson and George Lipsitz’s Insubordinate Spaces explores the challenges facing people committed to social justice in an era when social institutions have increasingly been reconfigured to conform to the imperatives of a market society. In their book, the authors argue that education, the arts, and activism are key terrains of political and ideological conflict. They explore and analyze exemplary projects responding to current social justice issues and crises, from the Idle No More movement launched by Indigenous people in Canada to the performance art of Chingo Bling, Fandango convenings, the installation art of Ramiro Gomez, and the mass protests proclaiming “Black Lives Matter" in Ferguson, MO. Tomlinson and Lipsitz draw on key concepts from struggles to advance ideas about reciprocal recognition and co-creation as components in the construction of new egalitarian and democratic social relations, practices, and institutions.

An Ethics of Improvisation takes up the puzzles and lessons of improvised music in order to theorize the building blocks of a politically just society. The investigation of what politics can learn from the people who perform and listen to musical improvisation begins with an examination of current social discourses about "the political" and an account of what social justice could look like. From there, the book considers what a politically just society's obligations are to people who do not want to be part of the political community, establishing respect for difference as a fundamental principle of social interaction. What this respect for difference entails when applied to questions of the aesthetic value of music is aesthetic pluralism, the book argues. Improvised jazz, in particular, embodies different values than those of the Western classical tradition, and must be judged on its own terms if it is to be respected. Having established the need for aesthetic pluralism in order to respect the diversity of musical traditions, the argument turns back to political theory, and considers what distinct resources improvisation theory--the theorizing of the social context in which musical improvisation takes place--has to offer established political philosophy discourses of deliberative democracy and the politics of recognition--already themselves grounded in a respect for difference. This strand of the argument takes up the challenge, familiar to peace studies, of creative ways to rebuild fractured civil societies. Throughout all of these intertwined discussions, various behaviors, practices, and value-commitments are identified as constituent parts of the "ethics of improvisation" that is articulated in the final chapter as the strategy through which individuals can collaboratively build responsive democratic communities.

The Fierce Urgency of Now links musical improvisation to struggles for social change, focusing on the connections between the improvisation associated with jazz and the dynamics of human rights struggles and discourses. The authors acknowledge that at first glance improvisation and rights seem to belong to incommensurable areas of human endeavor. Improvisation connotes practices that are spontaneous, personal, local, immediate, expressive, ephemeral, and even accidental, while rights refer to formal standards of acceptable human conduct, rules that are permanent, impersonal, universal, abstract, and inflexible. Yet the authors not only suggest that improvisation and rights can be connected; they insist that they must be connected. Improvisation is the creation and development of new, unexpected, and productive cocreative relations among people. It cultivates the capacity to discern elements of possibility, potential, hope, and promise where none are readily apparent. Improvisers work with the tools they have in the arenas that are open to them. Proceeding without a written score or script, they collaborate to envision and enact something new, to enrich their experience in the world by acting on it and changing it. By analyzing the dynamics of particular artistic improvisations, mostly by contemporary American jazz musicians, the authors reveal improvisation as a viable and urgently needed model for social change. In the process, they rethink politics, music, and the connections between them.

The contributors to Negotiated Moments explore how subjectivity is formed and expressed through musical improvisation, tracing the ways the transmission and reception of sound occur within and between bodies in real and virtual time and across memory, history, and space. They place the gendered, sexed, raced, classed, disabled, and technologized body at the center of critical improvisation studies and move beyond the field's tendency toward celebrating improvisation's utopian and democratic ideals by highlighting the improvisation of marginalized subjects. Rejecting a singular theory of improvisational agency, the contributors show how improvisation helps people gain hard-won and highly contingent agency. Essays include analyses of the role of the body and technology in performance, improvisation's ability to disrupt power relations, Pauline Oliveros's ideas about listening, flautist Nicole Mitchell's compositions based on Octavia Butler's science fiction, and an interview with Judith Butler about the relationship between her work and improvisation. The contributors' close attention to improvisation provides a touchstone for examining subjectivities and offers ways to hear the full spectrum of ideas that sound out from and resonate within and across bodies. Contributors. George Blake, David Borgo, Judith Butler, Rebecca Caines, Louise Campbell, Illa Carrillo Rodríguez, Berenice Corti, Andrew Raffo Dewar, Nina Eidsheim, Tomie Hahn, Jaclyn Heyen, Christine Sun Kim, Catherine Lee, Andra McCartney, Tracy McMullen, Kevin McNeilly, Leaf Miller, Jovana Milovic, François Mouillot, Pauline Oliveros, Jason Robinson, Neil Rolnick, Simon Rose, Gillian Siddall, Julie Dawn Smith, Jesse Stewart, Clara Tomaz, Sherrie Tucker, Lindsay Vogt, Zachary Wallmark, Ellen Waterman, David Whalen, Pete Williams, Deborah Wong, Mandy-Suzanne Wong

In Resurrection City Peter Heltzel paints a prophetic picture of an evangelical Christianity that eschews a majority mentality and instead fights against racism, inequality, and injustice, embracing the concerns of the poor and marginalized, just as Jesus did. Placing society's needs front and center, Heltzel calls for radical change and collective activism modeled on God's love and justice. In particular, Heltzel explores the social forms that love and justice can take as religious communities join together to build "beloved cities." He proclaims the importance of "improvising for justice" -- likening the church's prophetic ministry to jazz music -- and develops a biblical theology of shalom justice. His vision draws inspiration from the black freedom struggle and the lives of Sojourner Truth, Howard Thurman, and Martin Luther King Jr. Pulsing with hope and beauty, Resurrection City compels evangelical Christians to begin "a global movement for love and justice" that truly embodies the kingdom of God.

English law underwent rapid transformation in the sixteenth century, in response to the Reformation and also to heightened litigation and legal professionalization. As the common law became more comprehensive and systematic, the principle of jurisdiction came under particular strain. When the common law engaged with other court systems in England, when it encountered territories like Ireland and France, or when it confronted the ocean as a juridical space, the law revealed its qualities of ingenuity and improvisation. In other words, as Bradin Cormack argues, jurisdictional crisis made visible the law’s resemblance to the literary arts. A Power to Do Justice shows how Renaissance writers engaged the practical and conceptual dynamics of jurisdiction, both as a subject for critical investigation and as a frame for articulating literature’s sense of itself. Reassessing the relation between English literature and law from More to Shakespeare, Cormack argues that where literary texts attend to jurisdiction, they dramatize how boundaries and limits are the very precondition of law’s power, even as they clarify the forms of intensification that make literary space a reality. Tracking cultural responses to Renaissance jurisdictional thinking and legal centralization, A Power to Do Justice makes theoretical, literary-historical, and methodological contributions that set a new standard for law and the humanities and for the cultural history of early modern law and literature.