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Cover -- Half Title -- Title -- Copyright -- Dedication -- CONTENTS -- ACKNOWLEDGMENTS -- PREFACE NOW BOARDING: THE STARSHIP GENDER -- CHAPTER ONE WHAT THE CAT DRAGGED IN: GENDER STUDIES TODAY-AN ELEGY AND INTRODUCTION -- Liberation When?: The First Paradox -- Vision Just in Time: The Second Paradox -- Surviving Representation: The Third Paradox -- Matters Matériel -- CHAPTER TWO UNSEXED: A ZERO CONCEPT FOR GENDER STUDIES -- All That Is Fleeting Compacts -- Sunya, Sifr, Zero -- The Call of the Third -- Deciphering -- Vacating the Void -- CHAPTER THREE DO CLOTHES MAKE THE WOMAN?: PERFORMING IN AND OUT OF INDUSTRIAL TIME -- Dance and Stance -- Gender Is as Gender Does? -- Behind the Scenes with Performativity -- A Different Kind of Closet -- Good to Think or Good to Eat? -- Nothing, Repeat, Nothing -- CHAPTER FOUR THE GHOSTS OF GENDER PAST: TIME CLAIMS, MEMORY, AND MODERNITY -- Forgetting: Mommy Nearest -- Remembering: Darwin's Bodies at the Bar -- Memory's Crucible, Time's Archer -- CHAPTER FIVE THE GLOBAL ECONOMY NEXT TIME: WHEN GENDERS ARE NOT ENOUGH -- A Meditation on Change -- Making Capitalism Fast: The Old Toolkit -- Gender in Real Time -- The Smirk of the Now -- Notes -- References -- Index

Frontmatter -- CONTENTS -- Acknowledgments -- Introduction -- 1. Biosecurity and Surveillance in the Food Chain -- 2. The Unwanted Intimacy of Radiation Exposure in Japan -- 3. Climate Change, Slippery on the Skin -- 4. The Greatest Show on Parched Earth -- 5. Political Ecologies of the Precarious -- Notes -- References -- Index

This classic text, originally published in 1991 and now revised and updated to include a new preface, draws upon fieldwork and interviews to explore the ways gay men and lesbians are constructing their own notions of kinship by drawing on the symbolism of love, friendship, and biology.

In recent debates about climate change, a transmission model of ecological inheritance has apportioned responsibility for ecological damage to generations portrayed as locked in conflict, while depicting Earth as a worldly possession capable of being assigned to a set of heirs. With a focus on North America, this article examines assumptions about ownership, possession, dispositional authority, and succession embedded in the trope of bequeathing an ecologically compromised world to a receiving generation that worries it might be the last. Many of these assumptions create exclusions for those who already apprehend themselves as dispossessed. Indigenous conceptions of responsibility, temporality, and place suggest ways to begin to decolonise the rhetoric of ecological inheritance, allowing humans to inhabit the everyday under signs other than extinction, regardless of how things turn out.

During the global financial crisis of 2008, descriptions of the crisis and remedies advanced to address it were suffused with references to blood. Metaphors such as lifeblood, liquidity, blood pressure, cardiac arrest, and transfusion were linked and elaborated into organic analogies of cash/credit 'flow' predicated on the conception of a body animated by a closed circulatory system. Attention to the once controversial claims associated with William Harvey's seventeenth‐century 'discovery' of blood circulation can help denaturalize this usage of circulation and demonstrate how organic economic analogies have informed policy recommendations, not always to best effect. The essay concludes by introducing the concept of meta‐materiality to explain why the anthropology of finance must go beyond metaphorical readings of economic discourse if it hopes to understand phenomena such as the literal uses of blood in political protest and the accelerated commodification of blood donation in response to the crisis.

Soon after debates about post-Fordism drew attention to the precariousness of employment under new labor regimes, a sense of precarity entered ecological discourse through depictions of climate change that made the hold of life on earth appear increasingly tenuous. Political ecologies of the precarious incorporate an affective stance that allows people to live with apparent contradictions, reassuring them that they can poison the world without limit even as they recognize that a limit must be out there somewhere and suturing them to ecological demise even as they work against it. Through a series of ethnographic "stopgaps" set in Chicago, New Delhi, and Venice, this essay examines the part played by Henry Ford's iconic product, the automobile, in cultivating this affective stance by bringing "the masses" into an intimate, visceral engagement with the products of synthetic chemistry. The story of how the car became a leading protagonist in quest narratives of the path to sustainability suggests ways to reinvent such affective intimacies by organizing the world into something other than a collection of resources waiting to be managed.

What is the relationship between forced migration and queerness, especially migration that takes the form of transportation to an offshore detention facility under the auspices of a state security regime? How could an obsession with same-sex eroticism on the part of a prison administration affect the political ecology of an entire archipelago? What insights can be gained by opening a dialogue between the interdisciplinary fields of political ecology and LGBTQ studies? This essay examines such questions through a late-nineteenth-century crackdown on "unnatural offences" at the British penal colony in the Andaman and Nicobar Islands. The prosecution of same-sex eroticism among forced migrants at the colony turns out to be intimately entangled with prison labor, discourses of visibility, recontoured landscapes, criminalization of everyday activities, and a politics of surmise. The essay argues for a more capacious and historically contextualized understanding of embodiment on the part of queer theory, one that can go beyond the suffering, labors, and desires of queered yet still visibly bounded bodies to take into account the "somaeconomic" extension of those bodies into the environments they shape.