Employing historical case studies of how alliances work at particular moments in the histories of feminist, anti-racist, and queer social movements, Working Alliances and the Politics of Difference addresses questions of agency and action; universalism and relativism; the production of norms and values; the construction of social movements, publics and counter-publics; and the workings of alliances.

As we enter the twenty-first century, scholars, activists, and others concerned with social change increasingly realize that in order to transform society effective coalitions among different groups working for social justice need to be created and maintained. This anthology challenges dominant approaches of explaining social movements and coalition building.

Citizenship and Identity offers an analysis of contemporary politics and of the scepticism and apathy which characterise the political life of modern democracies. Starting from exploration of liberal-democracy and a critique of the fragmentation of contemporary politics, this book develops a republican perspective as an alternative framework for political institutions and civic participation.

Glenn H. Snyder creates a theory of alliances by deductive reasoning about the international system, by integrating ideas from neorealism, coalition formation, bargaining, and game theory, and by empirical generalization from international history. Using cases from 1879 to 1914 to present a theory of alliance formation and management in a multipolar international system, he focuses particularly on three cases--Austria-Germany, Austria-Germany-Russia, and France-Russia--and examines twenty-two episodes of intra-alliance bargaining. Snyder develops the concept of the alliance security dilemma as a vehicle for examining influence relations between allies. He draws parallels between alliance and adversary bargaining and shows how the two intersect. He assesses the role of alliance norms and the interplay of concerts and alliances.His great achievement in Alliance Politics is to have crafted definitive scholarly insights in a way that is useful and interesting not only to the specialist in security affairs but also to any reasonably informed person trying to understand world affairs.

Rethinking Postmodernism(s) revisits three historical sites of American literary postmodernism: the early postmodernism of Thomas Pynchon's V. (1961), the emancipatory postmodernism of Toni Morrison's Beloved (1987), and the late or post-postmodernism of Jonathan Safran Foer's Everything Is Illuminated (2002). For the first time, it confronts these texts with the pragmatist philosophy of Charles Sanders Peirce, staging a conceptual dialogue between pragmatism and postmodernism that historicizes and recontextualizes customary readings of postmodern fiction. The book is a must-read for all interested in current reassessments of literary postmodernism, in new critical dialogues between seminal postmodern texts, and in recent attempts to theorize the 'post-postmodern' moment.

The death of feminism is regularly proclaimed in the West. Yet at the same time feminism has never had such an extensive presence, whether in international norms and institutions, or online in blogs and social networking campaigns. This book argues that the women’s movement is not over; but rather social movement theory has led us to look in the wrong places. This book offers both methodological and theoretical innovations in the study of social movements, and analyses how the trajectories of protest activity and institution-building fit together. The rich empirical study, together with focused research on discursive activism, blogging, popular culture and advocacy networks, provides an extraordinary resource, showing how the women’s movements can survive the highs and lows and adapt in unexpected ways. Expert contributors explore the ways in which the movement is continuing to work its way through institutions, and persists within submerged networks, cultural production and in everyday living, sustaining itself in non-receptive political environments and maintaining a discursive feminist space for generations to come. Set in a transnational perspective, this book trace the legacies of the Australian women’s movement to the present day in protest, non-government organisations, government organisations, popular culture, the Internet and the Slut Walk. The Women’s Movement in Protest, Institutions and the Internet will be of interest to international students and scholars of gender politics, gender studies, social movement studies and comparative politics.

Has the queer movement’s politics in India escaped the combined onslaught of neoliberalism, Hindutva and brahminism? What has this triad done to queer politics in the wake of the ‘reading down’ of India’s sodomy law? Has the decriminalization of adult, consensual and private sex, depoliticized the queer movement? Is the queer movement immune to casteist, sexist and religious prejudice? In the aftermath of the failures and triumphs in the historic Naz, Koushal, NALSA and Navtej judgements of the Supreme Court of India, the essays in this volume engage in a counterintuitive interrogation of the prejudiced dimensions of the mainstream queer movement in India. The essays offer insights into the ways in which new forms of queer solidarities, mobilizations and imaginaries are resisting and subverting the movement’s tacit and overt alignments with neoliberalism, Hindutva and brahminism.

Welfare Policy is for me an occasion for rejoicing. Grounded in the present public controversy over so-called welfare reform, these chapters . . . model a genre of feminist ethics, informed normatively by radical readings of Christian or related religious traditions. This book is distinctive, however, because its theological perspective is profoundly and unapologetically political, rooted in an advocacy stance for a policy that aims at women's well-being. --Beverly W. Harrison, from the Foreword Welfare Policy: Feminist Critiques looks behind the political-moral mask to explore the issues at stake for women and children in the welfare debate.

Like the complex systems of man-made power lines that transmit electricity and connect people and places, feminist alliances are elaborate networks that have the potential to provide access to institutional power and to transform relations. In Power Lines, Aimee Carrillo Rowe explores the formation and transformative possibilities of transracial feminist alliances. She draws on her conversations with twenty-eight self-defined academic feminists, who reflect on their academic careers, alliances, feminist struggles, and identifications. Based on those conversations and her own experiences as an Anglo-Chicana queer feminist researcher, Carrillo Rowe investigates when and under what conditions transracial feminist alliances in academia work or fail, and how close attention to their formation provides the theoretical and political groundwork for a collective vision of subjectivity. Combining theory, criticism, and narrative nonfiction, Carrillo Rowe develops a politics of relation that encourages the formation of feminist alliances across racial and other boundaries within academia. Such a politics of relation is founded on her belief that our subjectivities emerge in community; our affective investments inform and even create our political investments. Thus experience, consciousness, and agency must be understood as coalitional rather than individual endeavors. Carrillo Rowe’s conversations with academic feminists reveal that women who restrict their primary allies to women of their same race tend to have limited notions of feminism, whereas women who build transracial alliances cultivate more nuanced, intersectional, and politically transformative feminisms. For Carrillo Rowe, the institutionalization of feminism is not so much an achievement as an ongoing relational process. In Power Lines, she offers a set of critical, practical, and theoretical tools for building and maintaining transracial feminist alliances.

A timely study of the troubling links between religion, morality, and sex and the tendancies of secular institutions to use religion to regulate sexual life.