Violent Belongings examines transnational South Asian culture from 1947 onwards in order to offer a new, historical account of how gender and ethnicity came to determine who belonged, and how, in the postcolonial Indian nation.

Visiting Martin Luther King Jr. at the peak of the Montgomery, Alabama bus boycott, journalist William Worthy almost sat on a loaded pistol. "Just for self defense," King assured him. It was not the only weapon King kept for such a purpose; one of his advisors remembered the reverend's Montgomery, Alabama home as "an arsenal." Like King, many ostensibly "nonviolent" civil rights activists embraced their constitutional right to selfprotection -- yet this crucial dimension of the Afro-American freedom struggle has been long ignored by history. In This Nonviolent Stuff'll Get You Killed, civil rights scholar Charles E. Cobb Jr. describes the vital role that armed self-defense played in the survival and liberation of black communities in America during the Southern Freedom Movement of the 1960s. In the Deep South, blacks often safeguarded themselves and their loved ones from white supremacist violence by bearing -- and, when necessary, using -- firearms. In much the same way, Cobb shows, nonviolent civil rights workers received critical support from black gun owners in the regions where they worked. Whether patrolling their neighborhoods, garrisoning their homes, or firing back at attackers, these courageous men and women and the weapons they carried were crucial to the movement's success. Giving voice to the World War II veterans, rural activists, volunteer security guards, and self-defense groups who took up arms to defend their lives and liberties, This Nonviolent Stuff'll Get You Killed lays bare the paradoxical relationship between the nonviolent civil rights struggle and the Second Amendment. Drawing on his firsthand experiences in the civil rights movement and interviews with fellow participants, Cobb provides a controversial examination of the crucial place of firearms in the fight for American freedom.

"Drunk ghosts, feral mothers...riveting obsessions and unbelongings and captivities-the fragmented texts in Beautiful, Violent Things seethe and grip and fluoresce without apology. In these eleven dispatches, Madeline Anthes carefully weaves desire and estrangement, reimagines power as a woman's capacity for hollowing a man, the ability to deliver impossibilities from her misappropriated body. The speakers in this collection compose a primal song, reprise-with blood and feathers and new ferocity-the iconoclastic feminisms of Kate Chopin and Charlotte Perkins Gilman. Anthes is alive on the page, a writer to watch." - Tara Stillions Whitehead, author of Blood Histories "I know these stories by Madeline Anthes. You know them too. They are the stories we whisper to each other: Mother to daughter, sister to sister, friend to friend. They are the stories about the things we want, the things we need, the things that have broken us, the things that have tried to break us. Listen closely to the voices in these stories -- you will find someone you know in them. You might even find yourself. This is a powerful debut collection from a gifted writer. We are lucky to have it." - Cathy Ulrich, author, Ghosts of You "The narrators in Beautiful, Violent Things want powerfully. They want to be seen, want to be left alone, want to hold their baby, want to want to hold their baby-but more than anything, they want you to listen to their voices. To the way the words sound coming from their mouths in a cold and specific arrangement. I am Wendy, chrome sleek and velvet fast: breathing heat and running wild. They want you to hear what lies just behind their words: the impossible problem of desire. A problem Anthes has studied like a scholar. Let's listen to what she's found-all these alluring, dangerous voices calling out." - Tyler Barton, author of Eternal Night at the Nature Museum "The stories in Beautiful, Violent Things are alive, visceral and raw, not just in the blunt emotional honesty of their narrators-women who know what they want, who feel the twisted pull of the lives they have and the ones they've given up to be mothers and lovers-but in the prose, so very warm with poetry and song. Anthes is a writer who understands how to make the quiet moments in life roar." - Christopher Gonzalez, author of I'm Not Hungry But I Could Eat

Examining testimonial production in Southern Cone Latin America (Chile, Argentina, and Uruguay), Haunted Objects analyzes how the changed relationship between the subject and the material world influenced the way survivors narrate the stories of their detentions in the wake of the political violence of the 1970s and 80s. It explores descriptions of objects within testimonial narratives and uses these descriptions to inform an analysis of how the objects that survived the violence--items recovered by archeologists from former detention centers, the personal belongings of disappeared peoples, the prison craftwork created by political prisoners during their detention, and the bodies of the second generation children of the disappeared, all join together in memory projects in the post-dictatorship to offer "spectral testimony" about the past.

Inscrutable Belongings brings together formalist and contextual modes of critique to consider narrative strategies that emerge in queer Asian North American literature. Stephen Hong Sohn provides extended readings of fictions involving queer Asian North American storytellers, looking to texts including Russell Leong's "Camouflage," Lydia Kwa's Pulse, Alexander Chee's Edinburgh, Nina Revoyr's Wingshooters, and Noël Alumit's Letters to Montgomery Clift. Despite many antagonistic forces, these works' protagonists achieve a revolutionary form of narrative centrality through the defiant act of speaking out, recounting their "survival plots," and enduring to the very last page. These feats are made possible through their construction of alternative social structures Sohn calls "inscrutable belongings." Collectively, the texts that Sohn examines bring to mind foundational struggles for queer Asian North Americans (and other socially marginalized groups) and confront a broad range of issues, including interracial desire, the AIDS/HIV epidemic, transnational mobility, and postcolonial trauma. In these texts, Asian North American queer people are often excluded from normative family structures and must contend with multiple histories of oppression, erasure, and physical violence, involving homophobia, racism, and social death. Sohn's work makes clear that for such writers and their imagined communities, questions of survival, kinship, and narrative development are more than representational—they are directly tied to lived experience.

This book explores the multiform and shifting location of borders and boundaries in social life, related to difference and belonging. It contributes to understanding categories of difference as a building block for forms of belonging and inequality in the world today and as underpinning modern capitalist societies and their forms of governance. Reflecting on the ways in which we might theorise the connections between different social divisions and identities, a translocational lens for addressing modalities of power is developed, stressing relationality, the spatio-temporal and the processual in social relations. The book is organised around contemporary dilemmas of difference and inequality, relating to fixities and fluidities in social life and to current developments in the areas of racialisation, migration, gender, sexuality and class relations, and in theorising the articulations of gender, class and ethnic hierarchies. Rejecting the view that gender, ethnicity, race, class or the more specific categories of migrants or refugees pertain to social groups with certain fixed characteristics, they are treated as interconnected and interdependent places within a landscape of inequality making. This innovative and groundbreaking book constitutes a significant contribution to scholarship on intersectionality.

"Ranging from Reconstruction to the Black Power period, this thoroughly and creatively researched book effectively challenges long-held beliefs about the Black Freedom Struggle. It should make it abundantly clear that the violence/nonviolence dichotomy is too simple to capture the thinking of Black Southerners about the forms of effective resistance."—Charles M. Payne, University of Chicago The notion that the civil rights movement in the southern United States was a nonviolent movement remains a dominant theme of civil rights memory and representation in popular culture. Yet in dozens of southern communities, Black people picked up arms to defend their leaders, communities, and lives. In particular, Black people relied on armed self-defense in communities where federal government officials failed to safeguard activists and supporters from the violence of racists and segregationists, who were often supported by local law enforcement. In We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement, Akinyele Omowale Umoja argues that armed resistance was critical to the efficacy of the southern freedom struggle and the dismantling of segregation and Black disenfranchisement. Intimidation and fear were central to the system of oppression in Mississippi and most of the Deep South. To overcome the system of segregation, Black people had to overcome fear to present a significant challenge to White domination. Armed self-defense was a major tool of survival in allowing some Black southern communities to maintain their integrity and existence in the face of White supremacist terror. By 1965, armed resistance, particularly self-defense, was a significant factor in the challenge of the descendants of enslaved Africans to overturning fear and intimidation and developing different political and social relationships between Black and White Mississippians. This riveting historical narrative relies upon oral history, archival material, and scholarly literature to reconstruct the use of armed resistance by Black activists and supporters in Mississippi to challenge racist terrorism, segregation, and fight for human rights and political empowerment from the early 1950s through the late 1970s. Akinyele Omowale Umoja is Associate Professor and Chair of the Department of African-American Studies at Georgia State University, where he teaches courses on the history of the Civil Rights, Black Power, and other social movements.