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What shall we make of medieval English lyrics? They have no fixed line or meter, no consistent point of view, and their content may seem misaligned with the other texts in manuscripts in which they are found. Yet in Lyric Tactics, Ingrid Nelson argues that the lyric poetry of later medieval England is a distinct genre defined not by its poetic features—rhyme, meter, and stanza forms—but by its modes of writing and performance, which are ad hoc, improvisatory, and situational. Nelson looks at anonymous devotional and love poems that circulated in manuscripts of practical, religious, and literary material or were embedded in popular, courtly, and liturgical works. For her, the poems' abilities to participate in multiple modes of transmission are "lyric tactics," responsive and contingent modes of practice that emerge in opposition to institutional or poetic norms.Working across the three languages of medieval England (English, French, and Latin), Nelson examines the tactics of poetic voice in the trilingual texts of British Library MS Harley 2253, which contains the well-known English "Harley lyrics." In a study of the English hymns and French lyrics of the commonplace book of William Herebert, she unearths the moral implications of lyric tactics for the friars who produced and disseminated them. And last, she examines the work of Geoffrey Chaucer and shows how his introduction of Continental poetic forms such as the balade and the rondeau suggests continuity with rather than a break from earlier English lyric. Combining literary analysis, manuscript studies, and cultural history with modern social theory, Ingrid Nelson demonstrates that medieval lyric poetry formed a crucial part of the fabric of later medieval English society.

Challenging the traditional conception of medieval Europe as insular and even xenophobic, Shirin A. Khanmohamadi's In Light of Another's Word looks to early ethnographic writers who were surprisingly aware of their own otherness, especially when faced with the far-flung peoples and cultures they meant to describe. These authors—William of Rubruck among the Mongols, "John Mandeville" cataloguing the world's diverse wonders, Geraldus Cambrensis describing the manners of the twelfth-century Welsh, and Jean de Joinville in his account of the various Saracens encountered on the Seventh Crusade—display an uncanny ability to see and understand from the perspective of the very strangers who are their subjects.Khanmohamadi elaborates on a distinctive late medieval ethnographic poetics marked by both a profound openness to alternative perspectives and voices and a sense of the formidable threat of such openness to Europe's governing religious and cultural orthodoxies. That we can hear the voices of medieval Europe's others in these narratives in spite of such orthodoxies allows us to take full measure of the productive forces of disorientation and destabilization at work on these early ethnographic writers.Poised at the intersection of medieval studies, anthropology, and visual culture, In Light of Another's Word is an innovative departure from each, extending existing studies of medieval travel writing into the realm of poetics, of ethnographic form into the premodern realm, and of early visual culture into the realm of ethnographic encounter.

Before 1882, the U.S. federal government had never formally deported anyone, but that year an act of Congress made Chinese workers the first group of immigrants eligible for deportation. Over the next forty years, lawmakers and judges expanded deportable categories to include prostitutes, anarchists, the sick, and various kinds of criminals. The history of that lengthening list shaped the policy options U.S. citizens continue to live with into the present.Deportation covers the uncertain beginnings of American deportation policy and recounts the halting and uncoordinated steps that were taken as it emerged from piecemeal actions in Congress and courtrooms across the country to become an established national policy by the 1920s. Usually viewed from within the nation, deportation policy also plays a part in geopolitics; deportees, after all, have to be sent somewhere. Studying deportations out of the United States as well as the deportation of U.S. citizens back to the United States from abroad, Torrie Hester illustrates that U.S. policy makers were part of a global trend that saw officials from nations around the world either revise older immigrant removal policies or create new ones.A history of immigration policy in the United States and the world, Deportation chronicles the unsystematic emergence of what has become an internationally recognized legal doctrine, the far-reaching impact of which has forever altered what it means to be an immigrant and a citizen.

In the years between the American Revolution and the U.S. Civil War, as legal and cultural understandings of citizenship became more racially restrictive, black writers articulated an expansive, practice-based theory of citizenship. Grounded in political participation, mutual aid, critique and revolution, and the myriad daily interactions between people living in the same spaces, citizenship, they argued, is not defined by who one is but, rather, by what one does.In The Practice of Citizenship, Derrick R. Spires examines the parallel development of early black print culture and legal and cultural understandings of U.S. citizenship, beginning in 1787, with the framing of the federal Constitution and the founding of the Free African Society by Absalom Jones and Richard Allen, and ending in 1861, with the onset of the Civil War. Between these two points he recovers understudied figures such as William J. Wilson, whose 1859 "Afric-American Picture Gallery" appeared in seven installments in The Anglo-African Magazine, and the physician, abolitionist, and essayist James McCune Smith. He places texts such as the proceedings of black state conventions alongside considerations of canonical figures such as Frances Ellen Watkins Harper and Frederick Douglass.Reading black print culture as a space where citizenship was both theorized and practiced, Spires reveals the degree to which concepts of black citizenship emerged through a highly creative and diverse community of letters, not easily reducible to representative figures or genres. From petitions to Congress to Frances Harper's parlor fiction, black writers framed citizenship both explicitly and implicitly, the book demonstrates, not simply as a response to white supremacy but as a matter of course in the shaping of their own communities and in meeting their own political, social, and cultural needs.

The story of freedom pivots on the choices black women made to retain control over their bodies and selves, their loved ones, and their futures.The story of freedom and all of its ambiguities begins with intimate acts steeped in power. It is shaped by the peculiar oppressions faced by African women and women of African descent. And it pivots on the self-conscious choices black women made to retain control over their bodies and selves, their loved ones, and their futures. Slavery's rise in the Americas was institutional, carnal, and reproductive. The intimacy of bondage whet the appetites of slaveowners, traders, and colonial officials with fantasies of domination that trickled into every social relationship—husband and wife, sovereign and subject, master and laborer. Intimacy—corporeal, carnal, quotidian—tied slaves to slaveowners, women of African descent and their children to European and African men. In Wicked Flesh, Jessica Marie Johnson explores the nature of these complicated intimate and kinship ties and how they were used by black women to construct freedom in the Atlantic world.Johnson draws on archival documents scattered in institutions across three continents, written in multiple languages and largely from the perspective of colonial officials and slave-owning men, to recreate black women's experiences from coastal Senegal to French Saint-Domingue to Spanish Cuba to the swampy outposts of the Gulf Coast. Centering New Orleans as the quintessential site for investigating black women's practices of freedom in the Atlantic world, Wicked Flesh argues that African women and women of African descent endowed free status with meaning through active, aggressive, and sometimes unsuccessful intimate and kinship practices. Their stories, in both their successes and their failures, outline a practice of freedom that laid the groundwork for the emancipation struggles of the nineteenth century and reshaped the New World.

"This book charts the connections between mission work, capitalism, and Native politics in order to understand the making of the American empire. It shows that civilizing missions and rhetoric were hinges for U.S. economic and political development that could both wreck devastation on Indigenous communities and offer Native peoples additional means to negotiate for power and endure"--

"A central concern of this book is the complex relationship between the good life, or what it means to live well, and one's sense of meaning or purpose in life. In the Japanese context, a useful starting point for exploring this issue is the concept of ikigai. This can be translated as "that which makes one's life worth living," or what makes life "livable," as it were. One might or might not "have" an ikigai--in which case the term refers to a particular motivation to live or a purpose in life. What and who one cares for is closely related to purpose in life, sometimes considered the basis of ikigai. In this sense, ikigai can refer to a more general form of well-being and pleasure in life, especially when used in relation to the elderly. This raises certain existential questions in relation to older age: does maintaining a particular purpose in life, a well-defined source of meaning, remain possible or even necessary in older age? Indeed, do even younger people have or need such a well-defined purpose? To what extent are life stories relating to meaning and purpose in one's life related to stories of expectations and values in the broader society? In short, I argue that the issues of aging and the good and meaningful life are inextricably connected"--