Off the Page: A Columbia University Press Podcast

Dana Fisher has written a big new book on the movement to oppose Donald Trump, titled American Resistance: From the Women's March to the Blue Wave (Columbia University Press, 2019). American Resistance follows activists from the streets back to their congressional districts around the country. Fisher analyzes how Resistance groups turned anger into activism and electoral action. Beginning with the first Women’s March in 2017 and following the movement through the 2018 midterm Congressional elections, Fisher shows how the work the Resistance paid off in a wave of Democratic victories. She reveals the lessons for turning grassroots passion into electoral gains, and what comes next.Fisher is professor of sociology at the University of Maryland, College Park.

Benjamin Fong’s Death and Mastery: Psychoanalytic Drive Theory and the Subject of Late Capitalism (Columbia UP, 2016) revitalizes two oft’ maligned psychoanalytic concepts, the death drive and the drive to mastery, and makes lively and thoroughgoing use of both to revisit arguments about the power of the culture industry and how we might resist its narcotizing allure. For instance, we know Facebook is the devil, offering us relief from real strife via impotent political engagement; like prisoners in solitary we write on its wall. We know Netflix is a platform for product placement that we pay for, meanwhile losing track of our myriad subscriptions. We know we ought to think twice before inhaling the contents of either yet we simply cannot seem to stop ourselves.  What gives?This--our compliant involvement with what promises to decrease our power and increase our alienation—is an old Frankfurt School obsession and query. Fong attempts to explain our complicity by using Freud altogether differently than his forebears. (Fong has been a member of the Society for Psychoanalytic Inquiry which, having turned ghosts into ancestors, strikes me as the closest thing we have to a contemporary version of the Institut fur Sozialforschung going today, although I believe most of its members are American born.) He reminds us that the Frankfurt School ignored the death drive. In fact, the Freud engaged by the Frankfurt School appears to have stopped writing around 1919. (It is very odd to think that they did not absorb and make use of Beyond The Pleasure Principle, forget Civilization and Its Discontents.) I admit I found myself wondering if Freud’s conclusions about man as wolf to man, the impossibility of loving our neighbor as ourselves, and our desire to go out as we came in, were simply too bleak even for Adorno, Horkheimer and Marcuse?Of course, the death drive is tough for politics: how to organize people to fight for what is just if, at the end of the day, they simply seek the cessation of tension, and furthermore, are compulsively drawn to repeat their worst experiences? Freud’s thinking after 1920 can be read as offering a devastating critique of neoliberal “just do it” life with its appeals to progress and perfectibility. And Fong puts this Freud to great use. Attempting to construct a way out of being subsumed by the culture industry, with its promise of ruin, Fong champions a reappraisal of the super-ego as a friendly presence. He borrows from Hans Loewald, who argued for the super-ego as being future oriented, and harboring a hopeful fantasy, like a kind parent, about the fate of the ego over time.Fong also engages the thinking of Jacques Lacan, and with his help, tries to answer a question derived from a debate between Freud and Wilhelm Reich, about “where does the misery come from?” (Thanks to Jacqueline Rose for bringing this question to all of our attention). He develops a new theory (!) about aggressivity that locates it as arising neither solely from within nor from without. Interestingly, he does not rely on Laplanche to make his argument.That said, mastery as a concept scares me. Can “the master’s tools,” to paraphrase Audre Lorde, “dismantle the master’s house?” Lawrence Kohlberg’s stages of moral development did come to mind as I read, and I was left at times feeling a bit like one of Carol Gilligan’s adolescent girls, putting my feet, talk about returning to the primordial ooze, into the shoes of another. Then there is Freud’s idea that women lack sufficient super-egos. Following this logic, it is not too strange to ask if women can exercise mastery? And finally, what about Kerry James Marshall’s evocative and resonant use of the word, albeit spelled differently (Mastry), to refer to both slavery, the slave master, and the lives of those who survived it and his aftermath? Mastery is not a neutral word.Tracy D. Morgan is a psychoanalyst and the founding editor of NBiP. Write to her at tracedoris@gmail.com

Neoliberalism is one of those fuzzy words that can mean something different to everyone. Wendy Brown is one of the world’s leading scholars on neoliberalism and argue that a generation of neoliberal worldview among political, business, and intellectual leaders led to the populism we’re seeing throughout the world today. But is it mutually exclusive to democracy? Not necessarily. Wendy joins us this week to help make sense of what neoliberalism is, and where things stand today. We were lucky enough to get an advance copy of her book, In the Ruins of Neoliberalism: The Rise of Antidemocratic Politics in the West (Columbia UP, 2019), which will be released in July. It’s a follow up to her 2015 book, Undoing the Demos, and you’ll hear her talk about how her thinking has changed since then.Wendy is the Class of 1936 First Chair at the University of California, Berkeley, where she teaches political theory. You might also recognize her from Astra Taylor’s documentary, What Is Democracy?Democracy Works is created by the McCourtney Institute for Democracy at Penn State and recorded at WPSU Penn State, central Pennsylvania’s NPR station.

In today’s podcast, host Robert Elliott speaks with Dr. Perin Gürel about her new book The Limits of Westernization: A Cultural History of America in Turkey(Columbia University Press, 2017), which examines how Turkish perceptions of the United States intersected with debates around "westernization" in the twentieth century.In a 2001 poll, Turks ranked the United States highest when asked: "Which country is Turkey's best friend in international relations?" When the pollsters reversed the question―"Which country is Turkey's number one enemy in international relations?"―the United States came in second. How did Turkey's citizens come to hold such opposing views simultaneously? In The Limits of Westernization, Gürel explains this unique split and its echoes in contemporary U.S.-Turkey relations.Using Turkish and English sources, Gürel maps the reaction of Turks to the rise of the United States as a world-ordering power in the twentieth century. As Turkey transitioned from an empire to a nation-state, the country's ruling elite projected "westernization" as a necessary and desirable force but also feared its cultural damage. Turkish stock figures and figures of speech represented America both as a good model for selective westernization and as a dangerous source of degeneration. At the same time, U.S. policy makers imagined Turkey from within their own civilization templates, first as the main figure of Oriental barbarism (i.e., "the terrible Turk"), then, during the Cold War, as good pupils of modernization theory. As the Cold War transitioned to the War on Terror, Turks rebelled against the new U.S.-made trope of the "moderate Muslim." Local artifacts of westernization―folk culture crossed with American cultural exports―and alternate projections of modernity became tinder for both Turkish anti-Americanism and resistance to state-led modernization projects.Robert Elliott is a Ph.D. student in the Department of History, Duke University.

Tibetan Buddhism teaches compassion toward all beings, a category that explicitly includes animals. Slaughtering animals is morally problematic at best and, at worst, completely incompatible with a religious lifestyle. Yet historically most Tibetans—both monastic and lay—have made meat a regular part of their diet. In Food of Sinful Demons: Meat, Vegetarianism, and the Limits of Buddhism in Tibet (Columbia University Press, 2018) of the place of vegetarianism within Tibetan religiosity, Geoffrey Barstow explores the tension between Buddhist ethics and Tibetan cultural norms to offer a novel perspective on the spiritual and social dimensions of meat eating.Sangseraima Ujeed, ACLS Robert H.N. Ho Postdoctoral Fellow in Buddhist Studies at UCSB. She read for her graduate degree at the University of Oxford. Her main research focus is the trans-national aspect of Buddhism, lineage and identity in Tibet and Mongolia in the Early Modern period, with a particular emphasis on the contributions made by ethnically Mongolian monk scholars.

n Andrew Sidman, Pork Barrel Politics: How Government Spending Determines Elections in a Polarized Era (Columbia University Press, 2019), offers a systematic explanation for how political polarization relates to the electoral influence of federal spending. He argues that the voters see the pork barrel as part of the larger issue of government spending, determined by partisanship and ideology. It is only when the political world becomes more divided over everything else that they pay attention to pork, linking it to their general preferences over government spending. Using data on pork barrel spending from 1986 through 2012 and public works spending since 1876 along with analyses of district-level election outcomes, Sidman demonstrates the rising power of polarization in United States elections. During periods of low polarization, pork barrel spending has little impact, but when polarization is high, it affects primary competition, campaign spending, and vote share in general elections.Sidman is associate professor of political science at the City University of New York, John Jay College.

Elizabeth Herbin-Triant is the author of Threatening Property: Race, Class, and Campaigns to Legislate Jim Crow Neighborhoods, published by Columbia University Press in 2019. Threatening Property examines the campaigns for residential segregation in early-20th century North Carolina. Looking at the intersections of both race and class, Herbin-Triant explores how white supremacy was divided along class, pitting elite whites against their poorer counterparts, as Jim Crow America increasingly held back Black Americans.Elizabeth Herbin-Triant is an Assistant Professor of History at the University of Massachusetts, Lowell. She studies U.S. history, with a particular interest in African-American history, urban history, and histories of racial capitalism, slavery, and segregation.Derek Litvak is a Ph.D. student in the department of history at the University of Maryland.

How are notions of justice and equality constructed in Islamic virtue ethics (akhlaq)? How are Islamic virtue ethics gendered, despite their venture into perennial concerns of how best to live a good and ethical life? These are the questions that Zahra Ayubi, an assistant professor of religion at Dartmouth college, examines in her new book Gendered Morality: Classical Islamic Ethics of the Self, Family, and Society (Columbia University Press, 2019). Using akhlaq literature by al-Ghazali, Davani and Tusi, Ayubi closely studies the ways in which these male Muslim scholars constructed ideas of the self (nafs), particularly in relation to the family and the society. Despite the ethicists’ differing sectarian and theological orientations in Islam, they still concluded that the status of a perfect ethical human was only achievable by a male elite. Meaning that the capacity to utilize rational faculty, which is central to self-refinement, was deemed not accessible to females, slaves, and non-elite males. In unpacking these gendered and hierarchical dynamics around ethics and comportment, Aybui masterfully applies feminist and gender analysis to deconstruct ethical texts. In light of her findings, she calls for a “philosophical turn” that must employ critical gender analysis when reading these texts not only in the context of Islamic philosophy, but broadly in the study of Islam. The book is a must read for scholars and students interested in Islamic philosophy and gender and Islamic studies.M. Shobhana Xavier is an Assistant Professor of Religion at Queen’s University. Her research areas are on contemporary Sufism in North America and South Asia. She is the author of Sacred Spaces and Transnational Networks in American Sufism(Bloombsury Press, 2018) and a co-author of Contemporary Sufism: Piety, Politics, and Popular Culture (Routledge, 2017). More details about her research and scholarship may be found on here and here. She may be reached at shobhana.xavier@queensu.ca.

The "Arab Spring" shook the world in 2011, revealing profound dissatisfaction throughout the Middle East and North Africa, as people throughout the region took to the streets demanding dramatic political change. The uprisings have been analyzed by scholars, journalists, and other observers of the region from many angles, but the ideas of the revolution have received comparatively less attention. In her pathbreaking book, Enlightenment on the Eve of Revolution: The Egyptian and Syrian Debates (Columbia University Press, 2019), Elizabeth S. Kassab shows her readers that the demands for human dignity, freedom, and political participation had been robustly discussed by intellectuals in Syria and Egypt during the 1990s and 2000s. She examines how debates about tanwir, or “enlightenment” in English, unfolded under the thumb of powerful, omnipresent states. By exploring the rich intellectual and cultural contexts of these tanwir debates, Kassab firmly and persuasively rebuts the notion that calls for democratic reforms in the Arab world can be reduced to western mimicry. Instead, she argues that tanwiris were in tune with a public that had grown increasingly dissatisfied with the status quo. Sadly, the same crucible that spurred calls for a renewal of civil society and political participation in Egypt and Syria has made achieving those goals extremely difficult. Enlightenment on the Eve of Revolution is a timely account of an ongoing struggle for freedom and justice in the Middle East and an invaluable contribution to a growing literature on Arab intellectual history.Dr. Elizabeth Suzanne Kassab is an Associate Professor of Philosophy at the Doha Institute for Graduate Studies in Qatar, where she also heads the philosophy program. In addition to her teaching, Dr. Kassab has written extensively about Arab Intellectual History, including her previous book,Contemporary Arab Thought: Cultural Critique in Comparative Perspective.Joshua Donovan is a PhD candidate at Columbia University's Department of History. His dissertation examines national and sectarian identity formation within the Greek Orthodox Christian community in Syria, Lebanon, and the diaspora.

In 1995, the People’s Republic of China resurrected the technology of the “Golden Urn,” a Qing-era tool which involves the identification of the reincarnations of prominent Tibetan Buddhist monks by drawing lots from a golden vessel. Why would the Chinese Communist Party revive this former ritual? What powers lie in the symbolism of the “Golden Urn”? Why was this tradition invented? Using both archival sources in the Manchu language and chronicles of Tibetan elites, Max Oidtmann answers these burning questions and reveals in Forging the Golden Urn: The Qing Empire and the Politics of Reincarnation in Tibet(Columbia University Press, 2018) the origins of the Golden Urn tradition, as well as its implication in modern and contemporary geopolitics of Asia. In the book, Oidtmann highlights the original polyglot conversations that existed in the Qing era and suggests to see the Qing as colonial: that there was a deliberative process that lay behind the invention of the Golden Urn in 1792 by the Qing empire to possess a monopoly over diverse forms of divination and prognostication practiced at the crossroads between China, Tibet, and Mongolia.Daigengna Duoer is a PhD student at the Religious Studies Department, University of California, Santa Barbara. She mainly researches on Buddhism in twentieth-century Inner Mongolia and Manchuria. Her research interests also include the role Buddhism plays in modernity, colonialism, and transnational/transregional networks.