Virtual Library

Although commonly associated with patriarchal oppression, arranged marriages have adapted over the centuries to changing cultural norms and the lived experiences of men and women. In Arranged Companions, historian Weijing Lu chronicles how marital behaviors during the early and High Qing (mid-seventeenth through mid-nineteenth centuries) were informed by rich and complex traditions and mediated by the historical conditions of the period, during which marital affection was celebrated as a basic ingredient of an ideal marriage.

Lu finds public representation and private communication of marital affection in personal records, including poetry, biographies, letters, and memoirs. During this unique historical moment, ideals of marital companionship and love came to fruition while social changes also created new tensions for couples and extended families. Offering surprising revelations about conjugal relations during this time of change, Arranged Companions raises provocative questions about the cultural construction of intimacy and the meaning of a “happy marriage.”

War, defeat, and the collapse of empire in 1945 touched every aspect of postwar Japanese society, profoundly shaping how the Japanese would reconstruct national identity and reengage with the peoples of Asia. While “America” offered a vision of re-genesis after cataclysmic ruin, “Asia” exposed the traumata of perpetration and the torment of ethnic responsibility. Obscured in the shadows of a resurgent postwar Japan lurked a postimperial specter whose haunting presence both complicated and confounded the spiritual rehabilitation of the nation.

Asia and Postwar Japan examines Japanese deimperialization from 1945 until the early twenty-first century. It focuses on the thought and activism of progressive activists and intellectuals as they struggled to overcome rigid preconceptions about “Asia,” as they grappled with the implications of postimperial responsibility, and as they forged new regional solidarities and Asian imaginaries. Simon Avenell reveals the critical importance of Asia in postwar Japanese thought, activism, and politics—Asia as a symbolic geography, Asia as a space for grassroots engagement, and ultimately, Asia as an aporia of identity and the source of a new politics of hope.

What happens when artificial intelligence saturates political life and depletes the planet? How is AI shaping our understanding of ourselves and our societies? Drawing on more than a decade of research, award‑winning scholar Kate Crawford reveals how AI is a technology of extraction: from the minerals drawn from the earth, to the labor pulled from low-wage information workers, to the data taken from every action and expression. This book reveals how this planetary network is fueling a shift toward undemocratic governance and increased inequity. Rather than taking a narrow focus on code and algorithms, Crawford offers us a material and political perspective on what it takes to make AI and how it centralizes power. This is an urgent account of what is at stake as technology companies use artificial intelligence to reshape the world.

Written by a member of the French resistance who became an important literary figure in postwar France, this moving memoir of life and death in Auschwitz and the postwar experiences of women survivors has become a key text for Holocaust studies classes. This second edition includes an updated and expanded introduction and new bibliography by Holocaust scholar Lawrence L. Langer.

"Delbo's exquisite and unflinching account of life and death under Nazi atrocity grows fiercer and richer with time. The superb new introduction by Lawrence L. Langer illuminates the subtlety and complexity of Delbo's meditation on memory, time, culpability, and survival, in the context of what Langer calls the 'afterdeath' of the Holocaust. Delbo's powerful trilogy belongs on every bookshelf."--Sara R. Horowitz, York University

Winner of the 1995 American Literary Translators Association Award

 Austerlitz is the story of a man’s search for the answer to his life’s central riddle. A small child when he comes to England on a Kindertransport in the summer of 1939, Jacques Austerlitz is told nothing of his real family by the Welsh Methodist minister and his wife who raise him. When he is a much older man, fleeting memories return to him, and obeying an instinct he only dimly understands, Austerlitz follows their trail back to the world he left behind a half century before. There, faced with the void at the heart of twentieth-century Europe, he struggles to rescue his heritage from oblivion.

Juan Francisco Manzano (1797-1854), an urban slave who taught himself to read and write, and who ultimately achieved fame as a poet in Cuba's colonial slave society, wrote the only known autobiographical account of Latin American slavery. His narrative, composed in two parts, is a heart-rendering history of the systematic, unrelenting destruction of human dignity and individual will. It bears the marks of slavery, not merely by virtue of the countless oppressive autobiographical events and the cruel punishments that are narrated, but also because of its unorthodox syntax and orthography in the original manuscript, and the destruction of the second half of Manzano's history which "disappeared" mysteriously during his lifetime and has never surfaced since. In this first bilingual edition of the volume, Evelyn Picon Garfield provides a careful translation of Manzano's somber narration. Ivan Schulman introduces the text to place it in historical and cultural context.

Since the dawn of the digital age, decision-making in finance, employment, politics, health and human services has undergone revolutionary change. Today, automated systems—rather than humans—control which neighborhoods get policed, which families attain needed resources, and who is investigated for fraud. While we all live under this new regime of data, the most invasive and punitive systems are aimed at the poor.

In Automating Inequality, Virginia Eubanks systematically investigates the impacts of data mining, policy algorithms, and predictive risk models on poor and working-class people in America. The book is full of heart-wrenching and eye-opening stories, from a woman in Indiana whose benefits are literally cut off as she lays dying to a family in Pennsylvania in daily fear of losing their daughter because they fit a certain statistical profile.

The U.S. has always used its most cutting-edge science and technology to contain, investigate, discipline and punish the destitute. Like the county poorhouse and scientific charity before them, digital tracking and automated decision-making hide poverty from the middle-class public and give the nation the ethical distance it needs to make inhumane choices: which families get food and which starve, who has housing and who remains homeless, and which families are broken up by the state. In the process, they weaken democracy and betray our most cherished national values.

On a visit to Auschwitz-Birkenau, Georges Didi-Huberman tears three pieces of bark from birch trees on the edge of the site. Looking at these pieces after his return home, he sees them as letters, a flood, a path, time, memory, flesh. The bark serves as a springboard to Didi-Huberman's meditations on his visit, recorded in this spare, poetic, and powerful book. Bark is a personal account, drawing not on the theoretical apparatus of scholarship but on Didi-Huberman's own history, memory, and knowledge.

The text proceeds as a series of reflections, accompanied by Didi-Huberman's photographs of the visit. The photographs are not meant to be art—Didi-Huberman confesses that he “photographed practically everything without looking”—but approach it nevertheless. Didi-Huberman tells us that his grandparents died at Auschwitz, but his account is more universal than biographical. As he walks from place to place, he observes that in German birches are birken; Birkenau designates the meadow where the birches grow. Didi-Huberman sees and photographs the “reconstructed” execution wall; the floors of the crematorium, forgotten witnesses to killing; and the birch trees, lovely but also resembling prison bars. Taking his own photographs, he thinks of the famous photographs taken in 1944 by a member of the Sonderkommando, the only photographic documentation of the camp before the Germans destroyed it, hoping to hide the evidence of their crimes. Didi-Huberman notices a “bizarre proliferation of white flowers on the exact spot of the cremation pits.” The dead are not departed.

Initially published in French in 2011 as Écorce, Bark was translated into English in 2017 by Samuel Martin. 

The book reveals how smartphones, social media, and social justice empowered Black Lives Matter activists to create their own news outlets, continuing a centuries-long, African American tradition of using the news to challenge racism. It identifies three overlapping eras of domestic terror against African American people—slavery, lynching, and police brutality—and the journalism documenting their atrocities, generating a genealogy showing how slave narratives of the 1700s inspired the abolitionist movement; black newspapers of the 1800s galvanized the anti-lynching and civil rights movements; and smartphones of today powered the anti–police brutality movement. 

Rewriting the pernicious, enduring relationship between blackness and animality in the history of Western science and philosophy, Becoming Human: Matter and Meaning in an Antiblack World breaks open the rancorous debate between black critical theory and posthumanism. Through the cultural terrain of literature by Toni Morrison, Nalo Hopkinson, Audre Lorde, and Octavia Butler, the art of Wangechi Mutu and Ezrom Legae, and the oratory of Frederick Douglass, Zakiyyah Iman Jackson both critiques and displaces the racial logic that has dominated scientific thought since the Enlightenment. In so doing, Becoming Human demonstrates that the history of racialized gender and maternity, specifically antiblackness, is indispensable to future thought on matter, materiality, animality, and posthumanism. Jackson argues that African diasporic cultural production alters the meaning of being human and engages in imaginative practices of world-building against a history of the bestialization and thingification of blackness--the process of imagining the black person as an empty vessel, a non-being, an ontological zero--and the violent imposition of colonial myths of racial hierarchy. She creatively responds to the animalization of blackness by generating alternative frameworks of thought and relationality that not only disrupt the racialization of the human/animal distinction found in Western science and philosophy but also challenge the epistemic and material terms under which the specter of animal life acquires its authority. What emerges is a radically unruly sense of a being, knowing, feeling existence: one that necessarily ruptures the foundations of "the human."