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"In Capitalist Humanitarianism, Lucia Hulsether reveals how left critiques of capitalism have been capitulated into efforts to reform and rebuilt capitalist institutions. From initiatives in the 1980s such as the fair trade chain Ten Thousand Villages to microfinance programs in Central America, humanitarians in the global North have brought capitalist institutions to the global South in the hope that free market projects can be part of feminist, decolonial, and anti-racist solidarity. Hulsether argues that these capitalist humanitarian projects must be understood through their relationship to Christianity. Writing against what she points to as a misguided attempt to redeem capitalist logics as part of a reparative commitment to transformative worldmaking, Hulsether shows that left critiques have become incorporated into neoliberal logics, making way for new institutional hegemonies that continue to expand racial and neocolonial disposession"--

The struggle against neoliberal order has gained momentum over the last five decades---to the point that economic elites have not only adapted to the Left's critiques but incorporated them for capitalist expansion. Venture funds expose their ties to slavery and pledge to invest in racial equity. Banks pitch microloans as a path to indigenous self-determination. Fair-trade brands narrate consumption as an act of feminist solidarity with women artisans in the global South. In Capitalist Humanitarianism Lucia Hulsether examines these projects and the contexts of their emergence. Blending historical and ethnographic styles, and traversing intimate and global scales, Hulsether tracks how neoliberal self-critique creates new institutional hegemonies that, in turn, reproduce racial and neocolonial dispossession. From the archives of Christian fair traders to luxury social entrepreneurship conferences, from US finance offices to Guatemalan towns flooded with their loan products, from service economy desperation to the internal contradictions of social movements, Hulsether argues that capitalist humanitarian projects are fueled as much by a profit motive as by a hope that racial capitalism can redeem the losses that accumulate in its wake

This article interrogates feminist frameworks for understanding the racial and sexual politics of United States secularism. It theorizes the history of religious freedom law as a history of racial performance. Reading the aesthetic practices surrounding the Burwell v. Hobby Lobby case and the subsequent consumer culture flurry around Justice Ruth Bader Ginsburg, and building on accounts of religious freedom law as a vehicle for launching competing rights-based claims, the author shows the processes through which Hobby Lobby's Christian family secured its religious exemption by conjuring ghosts of settler dispossession of indigenous people, even as an elderly Jewish justice was made to refuse submissive white femininity in the likeness of rapper Biggie Smalls. Circulated as competing minstrel brands, both performances consolidate the anti-Black and settler colonial grounds on which religious freedom laws—as well as some forms of mainstream protest against them—have flourished under neoliberal capitalism.