Class Politics

In "Radical Chic", Wolfe focuses primarily on one symbolic event: a gathering of the politically correct at Leonard Bernstein’s duplex apartment on Park Avenue to meet spokesmen of the Black Panther Party. He re-creates the incongruous scene - and its astonishing repercussions - with high fidelity. In the companion essay, Wolfe travels west to San Francisco to survey another meeting-ground between militant minorities and the liberal white establishment. "Mau-Mauing the Flak Catchers" deals with the newly emerging art of confrontation, as practiced by San Francisco’s militant minorities.

What does it mean to call a place home? Who is allowed to become a member of a community? When can we say that we truly belong? These are some of the questions of place and belonging that renowned cultural critic Bell Hooks examines in Belonging: A Culture of Place. Traversing past and present, Belonging charts a cyclical journey in which Hooks moves from place to place, only to end where she began—her old Kentucky home.

Long before the American Revolution and the Declaration of the Rights of Man, a motley crew of sailors, slaves, pirates, laborers, market women, and indentured servants had ideas about freedom and equality that would forever change history. The Many Headed-Hydra recounts their stories in a sweeping history of the role of the dispossessed in the making of the modern world.

Alfani argues that the position of the rich and super-rich in Western society has always been intrinsically fragile; their very presence has inspired social unease. In the Middle Ages, an excessive accumulation of wealth was considered sinful; the rich were expected not to appear to be wealthy. Eventually, the rich were deemed useful when they used their wealth to help their communities in times of crisis. Yet in the twenty-first century, the rich and the super-rich have been exceptionally reluctant to contribute to the common good in times of crisis.

At a time when the crises of income inequality, climate, and democracy are compounding to create epic wealth disparity and the prospect of a second American civil war, four billionaires are hyping schemes that are designed to divert our attention away from issues that really matter. Each scheme—the metaverse, cryptocurrency, space travel, and transhumanism—is an existential threat in moral, political, and economic terms. In The End of Reality¸ Jonathan Taplin provides perceptive insight into the personal backgrounds and cultural power of these billionaires.

From the beet fields of North Dakota to the wilderness campgrounds of California to an Amazon warehouse in Texas, people who once might have kicked back to enjoy their sunset years are hard at work. Underwater on mortgages or finding that Social Security comes up short, they're hitting the road in astonishing numbers, forming a new community of nomads: RV and van-dwelling migrant laborers, or "workampers".

In the first half of the 20th century, Dunbar was an academically elite public school, despite being racially segregated by law. By the 1950s, Dunbar High School was sending 80 percent of its students to college. Today, as with too many troubled urban public schools, the majority of Dunbar students struggle with reading and math. Journalist and author Alison Stewart, whose parents were both Dunbar graduates, tells the story of the school’s rise, fall, and path toward resurgence.

As Reeves shows, the growing separation between the upper middle class and everyone else can be seen in family structure, neighborhoods, attitudes, and lifestyle. Those at the top of the income ladder are becoming more effective at passing on their status to their children, reducing overall social mobility. The result is not just an economic divide but a fracturing of American society along class lines. Upper-middle-class children become upper-middle-class adults.

An exuberant and insightful work of popular history of how streets got their names, houses their numbers, and what it reveals about class, race, power, and identity. When most people think about street addresses, if they think of them at all, it is in their capacity to ensure that the postman can deliver mail or a traveler won’t get lost. But street addresses were not invented to help you find your way; they were created to find you. In many parts of the world, your address can reveal your race and class.

In a radical analysis of contemporary classrooms, MacArthur Award-winning author Lisa Delpit develops ideas about ways teachers can be better "cultural transmitters" in the classroom, where prejudice, stereotypes, and cultural assumptions breed ineffective education. Delpit suggests that many academic problems attributed to children of color are actually the result of miscommunication, as primarily white teachers and "other people's children" struggle with the imbalance of power and the dynamics plaguing our system.

In Privilege Lost, Jessi Streib traces the lives of over 100 youth born into the upper-middle-class. Following them for over 10 years as they transition from teens to young adults, Streib examines who falls from the upper-middle-class, how, and why don't they see it coming. In doing so, she reveals the patterned ways that individuals' resources and identities push them onto mobility paths - and the complicated choices youth make between staying true to themselves and staying in their class position.

Rarely does a work of history contain startling implications for the present, but in The People, No, Thomas Frank pulls off that explosive effect by showing us that everything we think we know about populism is wrong. Today "populism" is seen as a frightening thing, a term pundits use to describe the racist philosophy of Donald Trump and European extremists. But this is a mistake. The real story of populism is an account of enlightenment and liberation; it is the story of American democracy itself, of its ever-widening promise of a decent life for all.

Bridges Out of Poverty champions alliances of support, and helps individuals and communities that are ready to break free of poverty. Rather than creating reliance, Bridges' communities create new understanding, skills, resources, and motivation. As a result, Bridges is embraced by tens of thousands of people who represent a diverse range of political, racial, economic, geographic, and other identities. An innovative, yet practical, human- and community-centered solution, Bridges creates sustainable communities where everyone can live well.

Having spent a ground-breaking career studying the racialization, policing, and criminalization of HIV, Dr. Thrasher has come to understand a deeper truth at the heart of our society: that there are vast inequalities in who is able to survive viruses and that the ways in which viruses spread, kill, and take their toll are much more dependent on social structures than they are on biology alone.

In How We Can Win, Jones delves into the impacts of systemic racism and reveals how her formative years in Chicago gave birth to a lifelong devotion to justice. Here, in a vital expansion of her declaration, she calls for Reconstruction 2.0, a multilayered plan to reclaim economic and social restitutions - those restitutions promised with emancipation but blocked, again and again, for more than 150 years. And, most of all, Jones delivers strategies for how we can effect change as citizens and allies while nurturing ourselves in the fight against a system that is still rigged.

Inequality in America manifests in many ways, but perhaps nowhere more than in how we eat. From her years of field research, sociologist and ethnographer Priya Fielding-Singh brings us into the kitchens of dozens of families from varied educational, economic, and ethnoracial backgrounds to explore how - and why - we eat the way we do. We get to know four families intimately: the Bakers, a Black family living below the federal poverty line; the Williamses, a working-class white family just above it; the Ortegas, a middle-class Latinx family; and the Cains, an affluent white family.

Do you feel like your life is an endless to-do list? Do you find yourself mindlessly scrolling through Instagram because you’re too exhausted to pick up a book? Are you mired in debt, or feel like you work all the time, or feel pressure to take whatever gives you joy and turn it into a monetizable hustle? Welcome to burnout culture. While burnout may seem like the default setting for the modern era, in Can’t Even, BuzzFeed culture writer and former academic Anne Helen Petersen argues that burnout is a definitional condition for the millennial generation.

Since Alexis de Tocqueville, restlessness has been accepted as a signature American trait. Our willingness to move, take risks, and adapt to change have produced a dynamic economy and a tradition of innovation from Ben Franklin to Steve Jobs. The problem, according to legendary blogger, economist, and best-selling author Tyler Cowen, is that Americans today have broken from this tradition - we're working harder than ever to avoid change.

Respected conservative journalist and commentator Timothy P. Carney continues the conversation begun with Hillbilly Elegy and the classic Bowling Alone in this hard-hitting analysis that identifies the true factor behind the decline of the American dream: It is not purely the result of economics as the left claims, but the collapse of the institutions that made us successful, including marriage, church, and civic life.

Sixty percent of humanity - some four-point-three billion people - live in debilitating poverty. The standard development narrative suggests that alleviating poverty in poor countries is a matter of getting the internal policies right, combined with aid from rich countries. But anthropologist Jason Hickel argues that this approach misses the broader political forces at play. Global poverty - and the growing divide between "developing" and "developed" countries - has to do with how the global economy has been designed over the course of 500 years. Global inequality doesn't just exist; it has been created.