Eleanor Catton’s "Birnam Wood" is a leftist novel filled with radicals who fail to exemplify their own ideals.
Ten years later, the Gezi Park protests continue to shape Turkish politics.
“There are a lot of basic things that America has still not accepted in terms of how to live a happy urban life.”
“For good or ill, freedom and solidarity and social justice are not things we can get quickly.”
Wishing to end poverty “wherever it existed,” LBJ acted not with government aid, but with a non-profit. The results have been catastrophic.
For at least 150 years, Black and feminist educators understood that how one is taught effects how one participates in society.
A more critical consciousness of the connections between family, health, race, and gender was brewing among food allergy advocates in the exceptionally catastrophic summer of 2020.
“One of my objectives in writing the book was a plea to immigrants to not become settlers.”
Even in Shakespeare’s era, theaters literally shielded people from the state. Today’s theaters might talk sanctuary, but rarely practice it.
A powerful grassroots movement campaigned in the ’70s and ’80s for banks to reinvest equitably in red-lined urban communities. It failed—but why?
The way women practice feminism differs between Quebec and France, especially in how they welcome—or don’t—Muslim women.
In 1963, a Panamanian assemblywoman took to Cuban radio to condemn the United States and its control of the Americas.
“Nostalgia is not what Shakespeare represents for me; I don’t want to make Shakespeare great again. He doesn’t need that, and neither do we.”
Antiracism challenges us to wholly reimagine what it means to study human and inhuman conditions in their various forms.
On both sides of the border, artivistas—art activists—infuse their creative and political work with minority struggle and solidarity.
“Americans—whether they believe they are not racist or whether they are stone-cold racists—still struggle to see the structures of racism.”
“They all wanted to imagine a different possibility of an integrated neighborhood, where folks worked together.”
“We don't have a party. That doesn't mean we need one big organization. We may need a few big organizations. But we need organizations!”
The revelrous, rebellious writing of Hejinian—arguably our foremost poet-critic—works against our sense of psychological and political isolation.
Landlords’, bosses’ and schools’ intrusion of surveillance technologies into the home extends the carceral state into domestic space.