Polarization occurring in the United States today is not only a social concern, it’s also a spiritual condition of the heart. How can we connect with others in the midst of our differences when deep in our hearts we might harbor shadows such as judgment or fear? In Common Spaces Between Us, Melynne Rust explores this question by inviting readers into the diverse college campus community where she served as chaplain and where, much to her surprise and chagrin, she found herself struggling at times to connect with students amid differences. She was skeptical of Muslim students requesting bidets in the chapel bathrooms. She balked at visiting a student in the hospital psychiatric unit. She was afraid to publicly stand up for LGBTQ students. She butted heads with students who shared her religion but not her beliefs. She had presumed she inherently would live out her values to honor the dignity and equality of all, yet in her interactions with others she kept bumping into her own shadows, stifling connection. Ultimately, she discovered that true connection happens when we embody practices that recognize, honor, and nurture the good—in both ourselves and others—in the common spaces between us.

Explores the intimate relationship of non-Native and Native sexual politics in the United States

There is a growing discussion on the cultural meaning and politics of urban commons, and Stavrides uses examples from Europe and Latin America to support the view that a world of mutual support and urban solidarity emerges today in, against, and beyond existing societies of inequality.

Space is both a product and a prerequisite of social relations, it has the potential to block and encourage certain forms of encounter. In Common Space, activist and architect Stavros Stavrides calls for us to conceive of space-as-commons – first, to think beyond the notions of public and private space, and then to understand common space not only as space that is governed by all and remains open to all, but that explicitly expresses, encourages and exemplifies new forms of social relations and of life in common. Through a fascinating, global examination of social housing, self-built urban settlements, street trade and art, occupied space, liberated space and graffiti, Stavrides carefully shows how spaces for commoning are created. Moreover, he explores the connections between processes of spatial transformation and the formation of politicised subjects to reveal the hidden emancipatory potential of contemporary, metropolitan life.

There is a growing discussion on the cultural meaning and politics of urban commons, and Stavrides uses examples from Europe and Latin America to support the view that a world of mutual support and urban solidarity emerges today in, against, and beyond existing societies of inequality.

Gendered Violence in Public Spaces: Women’s Narratives of Travel in Neoliberal India examines the vulnerability of women in public spaces in India through an analysis of narrative representations ranging from emerging digital media, commercial Hindi films, and graphic narratives to accounts of real and lived experiences of women. In doing so, this collection initiates a scholarly discussion on manifold forms of emotional, mental, epistemic, and above all sexual violence female travelers face in male-dominated public spaces. Gendered Violence in Public Spaces therefore challenges contemporary readers to re-frame India’s public spaces against misogyny and gendered violence.

Presents an examination of public space -- what it is, why it's important, how to protect and expand it, and much more.

New York City is home to some of the most recognizable places in the world. As familiar as the sight of New Year’s Eve in Times Square or a protest in front of City Hall may be to us, do we understand who controls what happens there? Kristine Miller delves into six of New York’s most important public spaces to trace how design influences their complicated lives. Miller chronicles controversies in the histories of New York locations including Times Square, Trump Tower, the IBM Atrium, and Sony Plaza. The story of each location reveals that public space is not a concrete or fixed reality, but rather a constantly changing situation open to the forces of law, corporations, bureaucracy, and government. The qualities of public spaces we consider essential, including accessibility, public ownership, and ties to democratic life, are, at best, temporary conditions and often completely absent. Design is, in Miller’s view, complicit in regulation of public spaces in New York City to exclude undesirables, restrict activities, and privilege commercial interests, and in this work she shows how design can reactivate public space and public life. Kristine F. Miller is associate professor of landscape architecture at the University of Minnesota.

Preserved buildings and historic districts, museums and reconstructions have become an important part of the landscape of cities around the world. Beginning in the 1970s, Tokyo participated in this trend. However, repeated destruction and rapid redevelopment left the city with little building stock of recognized historical value. Late twentieth-century Tokyo thus presents an illuminating case of the emergence of a new sense of history in the city’s physical environment, since it required both a shift in perceptions of value and a search for history in the margins and interstices of a rapidly modernizing cityscape. Scholarship to date has tended to view historicism in the postindustrial context as either a genuine response to loss, or as a cynical commodification of the past. The historical process of Tokyo’s historicization suggests other interpretations. Moving from the politics of the public square to the invention of neighborhood community, to oddities found and appropriated in the streets, to the consecration of everyday scenes and artifacts as heritage in museums, Tokyo Vernacular traces the rediscovery of the past—sometimes in unlikely forms—in a city with few traditional landmarks. Tokyo's rediscovered past was mobilized as part of a new politics of the everyday after the failure of mass politics in the 1960s. Rather than conceiving the city as national center and claiming public space as national citizens, the post-1960s generation came to value the local places and things that embodied the vernacular language of the city, and to seek what could be claimed as common property outside the spaces of corporate capitalism and the state.

Literary critics frequently portray early Native American writers either as individuals caught between two worlds or as subjects who, even as they defied the colonial world, struggled to exist within it. In striking counterpoint to these analyses, Lisa Brooks demonstrates the ways in which Native leadersa including Samson Occom, Joseph Brant, Hendrick Aupaumut, and William Apessa adopted writing as a tool to reclaim rights and land in the Native networks of what is now the northeastern United States.