A century ago, governments buoyed by Progressive Era–beliefs began to assume greater responsibility for protecting and rescuing citizens. Yet the aftermath of two disasters in the United States–Canada borderlands--the Salem Fire of 1914 and the Halifax Explosion of 1917--saw working class survivors instead turn to friends, neighbors, coworkers, and family members for succor and aid. Both official and unofficial responses, meanwhile, showed how the United States and Canada were linked by experts, workers, and money. In Disaster Citizenship, Jacob A. C. Remes draws on histories of the Salem and Halifax events to explore the institutions--both formal and informal--that ordinary people relied upon in times of crisis. He explores patterns and traditions of self-help, informal order, and solidarity and details how people adapted these traditions when necessary. Yet, as he shows, these methods--though often quick and effective--remained illegible to reformers. Indeed, soldiers, social workers, and reformers wielding extraordinary emergency powers challenged these grassroots practices to impose progressive "solutions" on what they wrongly imagined to be a fractured social landscape.

Confronting Prejudice and Discrimination: The Science of Changing Minds and Behaviors focuses on confrontation as a strategy for reducing bias and discrimination. The volume tackles questions that people face when they wish to confront bias: What factors influence people's decisions to confront or ignore bias in its various forms? What are the motives and consequences of confrontation? How can confrontation be approached individually, through education and empowerment, and in specific contexts (e.g., health care) to yield favourable outcomes? These questions are paramount in contemporary society, where confrontation of bias is increasingly evident. Moreover, great strides in the scientific study of confrontation in the past 20 years has yielded valuable insights and answers. This volume is an essential resource for students and researchers with an interest in prejudice and prejudice reduction, and will also be valuable to non-academics who wish to stand up to bias through confrontation. - Addresses factors that determine individuals' decisions to confront stereotyping, prejudice and discrimination - Analyzes how personal and collective motives shape responses in confrontation-relevant situations - Examines the consequences of confrontation from the perspectives of targets, perpetrators and bystanders - Provides a roadmap for how to prepare for and engage in successful confrontations at the individual level - Covers confronting bias in various settings including in schools, health care, the workplace and on the internet - Discusses confrontation in the context of racism, sexism, sexual harassment and other forms of bias, including intersectional forms of bias

Accounts of solidarity typically defend it in teleological or loyalty terms, justifying it by invoking its goal of promoting justice or its expression of support for a shared community. Such solidarity seems to be a moral option rather than an obligation. In contrast, A Moral Theory of Solidarity develops a deontological theory grounded in equity. With extended reflection on the Spanish conquest of the Americas and the US Civil Rights movement, Kolers defines solidarity as political action on others' terms. Unlike mere alliances and coalitions, solidarity involves a disposition to defer to others' judgment about the best course of action. Such deference overrides individual conscience. Yet such deference is dangerous; a core challenge is then to determine when deference becomes appropriate. Kolers defends deference to those who suffer gravest inequity. Such deference constitutes equitable treatment, in three senses: it is Kantian equity, expressing each person's equal status; it is Aristotelian equity, correcting general rules for particular cases; and deference is 'being an equitable person, ' sharing others' fate rather than seizing advantages that they are denied. Treating others equitably is a perfect duty; hence solidarity with victims of inequity is a perfect duty. Further, since equity is valuable in itself, irrespective of any other goal it might promote, such solidarity is intrinsically valuable, not merely instrumentally valuable. Solidarity is then not about promoting justice, but about treating people justly. A Moral Theory of Solidarity engages carefully with recent work on equity in the Kantian and Aristotelian traditions, as well as the demandingness of moral duties, collective action, and unjust benefits, and is a major contribution to a field of growing interest.

In recent times, the idea of 'victims' rights' has come to feature prominently in political, criminological and legal discourse, as well as being subject to regular media comment. The concept nevertheless remains inherently elusive, and there is still considerable ambiguity as to the origin and substance of such rights. This monograph deconstructs the nature and scope of the rights of victims of crime against the backdrop of an emerging international consensus on how victims ought to be treated and the role they ought to play. The essence of such rights is ascertained not only by surveying the plethora of international standards which deal specifically with crime victims, but also by considering the potential cross-applicability of standards relating to victims of abuse of power, with whom they have much in common. In this book Jonathan Doak considers the parameters of a number of key rights which international standards suggest victims ought to be entitled to. He then proceeds to ask whether victims are able to rely upon such rights within a domestic criminal justice system characterised by structures, processes and values which are inherently exclusionary, adversarial and punitive in nature.

“A pathbreaking meditation . . . shifts the discussion . . . from . . . notions of guilt and innocence to the complexities of responsibility and accountability.” —Amir Eshel, Stanford University When it comes to historical violence and contemporary inequality, none of us are completely innocent. We may not be direct agents of harm, but we may still contribute to, inhabit, or benefit from regimes of domination that we neither set up nor control. Arguing that the familiar categories of victim, perpetrator, and bystander do not adequately account for our connection to injustices past and present, Michael Rothberg offers a new theory of political responsibility through the figure of the implicated subject. The Implicated Subject builds on the comparative, transnational framework of Rothberg's influential work on memory to engage in reflection and analysis of cultural texts, archives, and activist movements from such contested zones as transitional South Africa, contemporary Israel/Palestine, post-Holocaust Europe, and a transatlantic realm marked by the afterlives of slavery. An array of globally prominent artists, writers, and thinkers—from William Kentridge, Hito Steyerl, and Jamaica Kincaid, to Hannah Arendt, Primo Levi, Judith Butler, and the Combahee River Collective—speak show how confronting our own implication in difficult histories can lead to new forms of internationalism and long-distance solidarity. “A significant work by a major scholar . . . .While drawing on a global range of histories and texts, the book never loses focus on the contemporary moment.” —Robert Eaglestone, Royal Holloway, University of London “Offer[s] a fresh vocabulary to confront our personal and collective responsibility in the face of massive political violence, past and present.” —Marianne Hirsch, Columbia University

Depicts the rise and fall of the militant labor movement in modern El Salvador.

In today’s context of rapid socio-political changes, with deepening ethnic and religious conflicts on the one hand, and a diminishing feeling of identification with the community on the other, reflection on the idea of “solidarity” is very much necessary. This book provides answers to the following questions: “What is the idea of solidarity today?”; “How can it be defined?”; “How has it evolved over recent decades?”; “How does it manifest itself in social life?”; “How is it reflected in the arts?”; and, above all, “How does it relate to collective memory and identity?” With this outline of topic areas in mind, this volume brings together essays analysing various aspects of the concept of solidarity: namely, philosophical, social, political, cultural, historical, psychological and artistic. The book’s interdisciplinary character is testament to the complexity of perspectives and contexts in which the phenomenon of solidarity can be described today in the social sciences and the humanities. As such, it contains chapters devoted to the history of ideas; international relations and political conflicts in the modern world; national minorities; racism and anti-Semitism; and twentieth-century crimes against humanity, as well as psychological case studies, experimental research on mechanisms of social behaviour, and analyses of works of art. The contributors to this volume represent academic centres from Africa, the Americas, Asia and Europe. They are deeply concerned with fighting against any forms of discrimination, and, as such, their respective chapters mark a contribution to the constant search for the improvement of the fate of societies and individuals in different corners of the globe. Consequently, this book has an ethical dimension, in addition to its cognitive side, inspiring its readers to undertake efforts to help victims of social exclusion, persecution and crime.

Examines embodiment and emotions in long-term solidarity activism among three communities contesting US torture, militarism and immigration policies.