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Libby Adler offers a comprehensive critique of the mainstream LGBT legal agenda in the United States, showing how LGBT equal rights discourse drives legal advocates toward a narrow array of reform objectives that do little to help the lives of the most marginalized members of the LGBT community.

Examining human rights discourse from the French Revolution to the present, Alexandre Lefebvre turns common assumptions about human rights-that its main purpose is to enable, protect, and care for those in need-on their heads, showing how the value of human rights lies in its support of ethical self-care.

Susan Murray traces four decades of technological, cultural, and aesthetic debates about the possibility, use, and meaning of color television within the broader history of twentieth-century visual culture.

Lamonte Aidoo upends dominant narratives of Brazilian national identity by showing how the myth of racial democracy is based on interracial and same-sex sexual violence between slave owners and their slaves that operated as a mechanism of perpetuating slavery and heteronormative white patriarchy.

Madina Tlostanova traces how contemporary post-Soviet art mediates the post-Soviet human condition through analyses of art and through interviews with artists and writers, showing the important role that radical art plays in building new modes of thought and a decolonial future.

Anne Garland Mahler traces the history and intellectual legacy of the understudied global justice movement called the Tricontinental and calls for a revival of the Tricontinental's politics as a means to strengthen racial justice and anti-neoliberal struggles in the twenty-first-century.

Derek P. McCormack analyzes artistic, political, and technological uses of the balloon to show how its properties and capacities are central to understanding how we sense, perceive, and modify meteorological and affective atmospheres as well as the force of the atmosphere in modern life.

Christopher Taylor shows why nineteenth-century British West Indian letters were remarkably un-British by exploring how West Indians reoriented their affective, cultural, and political worlds toward the Americas in response to the liberalization of the British Empire and the resulting imperial neglect.

Following Senegalese toxicologists as they struggle to keep equipment, labs, and projects operating, Noemi Tousignant explores the impact of insufficient investments in scientific capacity in postcolonial Africa.

In Domesticating Democracy Susan Helen Ellison offers an ethnography of Alternate Dispute Resolution (ADR) organizations in El Alto, Bolivia, showing that by helping residents cope with their interpersonal disputes and economic troubles how they change the ways Bolivians interact with the state and global capitalism, making them into self-reliant citizens.

Tulasi Srinivas uses the concept of wonder-feelings of amazement at being overcome by the unexpected and sublime-to examine how residents of Banglore, India pursue wonder by practicing Hindu religious rituals as a way to accept and resist neoliberal capitalism.

Stephen Dillon examines the literary and artistic work of feminist, queer antiracist activists who were imprisoned or became fugitives in the United States during the 1970s, showing how they were among the first to theorize and make visible the co-constitutive symbiotic relationship between neoliberalism and racialized mass-incarceration.

Calvin L. Warren intervenes in Afro-pessimism, Heideggerian metaphysics, and black humanist philosophy, illustrating how blacks embody a metaphysical nothing while showing how this nothingness destabilizes whiteness, makes blacks a target of violence, and explains why humanism has failed to achieve equality for blacks.

Matthew Vitz outlines the environmental history and politics of Mexico City as it transformed its original forested, water-rich environment into a smog-infested megacity, showing how the scientific and political disputes over water policy, housing, forestry, and sanitary engineering led to the city's unequal urbanization and environmental decline.

Leticia Alvarado explores how Latino artists and cultural producers have developed and deployed an irreverent aesthetics of abjection to resist assimilation and disrupt respectability politics.

Emilio de Ipola proposes an original reading of Althusser in which he shows how Althusser's oeuvre is divided between two different projects: that of his canonical works, and a second subterranean current of thought that runs throughout his entire oeuvre and which only gained explicit expression in his later work.

A sensitive ethnography of psychotherapy in Putin's Russia that offers profound insights into how the Soviet collapse not only reshaped Russia's political system but also everyday understandings of self and other.

First appearing in 1964, and long since out of print, Stuart Hall and Paddy Whannel's landmark book The Popular Arts takes seriously the importance of studying popular culture, thereby opening up an almost unprecedented field of analysis of everything from film, pulp crime novels, and jazz to television and advertising.

Lyndon K. Gill foregrounds a queer presence in foundational elements of Trinidad and Tobago's national imaginary-Carnival masquerade design, Calypso musicianship, and queer HIV/AIDS activism-to show how same-sex desire provides the means for the nation's queer population to develop survival and community building strategies.

Magdalena J. Zaborowska uses James Baldwin's house in the south of France as a lens through which to reconstruct his biography and to explore the politics and poetics of blackness, queerness, and domesticity in his complex and underappreciated later works.

In Cooking Data Crystal Biruk offers an ethnographic account of research into the demographics of HIV and AIDS in Malawi in which she rethinks how quantitative health data is produced by showing how data production is inevitably entangled with the lives of those who produce it.

Engaging with the work of M. Jacqui Alexander and Black feminist thought more generally, Alexis Pauline Gumbs's M Archive is a series of prose poems that speculatively documents the survival of Black people following a worldwide cataclysm while examining the possibilities of being that exceed the human.

Originally published in China in 2009 and appearing in English for the first time, Liu Zhenyun's award-winning Someone to Talk To follows two men living seventy years apart who in their loneliness and struggle to find meaningful personal connections highlight the contours of everyday life in pre- and post-Mao China.

Bridging black feminist theory with disability studies, Sami Schalk traces how black women's speculative fiction complicates the understanding of bodyminds in the context of race, gender, and (dis)ability, showing how the genre's exploration of bodyminds that exist outside of the present open up new social and ethical possibilities.

Jan M. Padios examines the massive call center industry in the Philippines in the context of globalization, race, gender, transnationalism, and postcolonialism, outlining how it has become a significant site of efforts to redefine Filipino identity and culture, the Philippine nation-state, and the value of Filipino labor.

In the concluding volume to his landmark trilogy consent not to be a single being Fred Moten uses the work of Emmanuel Levinas, Hannah Arendt, and Franz Fanon to explore the relationship between blackness and phenomenology, theorizing blackness as a way of being in the world that evades regulation.

Catherine Russell uses the work of Walter Benjamin to explore how the practice of archiveology-the reuse, recycling, appropriation, and borrowing of archival sounds and images-by filmmakers provides ways to imagine the past and the future.

In Stolen Life-the second volume in his landmark trilogy consent not to be a single being-Fred Moten engages with the work of thinkers ranging from Kant to Saidiya Hartman, undertaking an expansive exploration of blackness as it relates to black life and the collective refusal of social death.

Ari Larissa Heinrich examines transnational Chinese aesthetic production-from the earliest appearance of Frankenstein in China to the more recent phenomenon of "cadaver art"- to demonstrate how representations of the medically commodified body can illuminate the effects of biopolitical violence and postcolonialism in contemporary life.