Second edition of Gloria Anzaldúa's major work, with a new critical introduction by Chicano Studies scholar and new reflections by Anzaldúa.

Updated and expanded edition of the foundational text of women of color feminism. “These essays and poems do more than just revisit the hopes, fears, frustrations, and accomplishments of women of color circa 1981; they also shed light on concerns women continue to face today … There are lines of poetry here sure to stir the imagination and connect with all ages, races, and genders … This Bridge Called My Back deserves to be picked up by a new generation of radical women.” ― ForeWord Reviews

Examines how OC IndiannessOCO has propagated U.S. conceptions of empire

The experience of colonization and the challenges of a post-colonial world have produced an explosion of new writing in English. This diverse and powerful body of literature has established a specific practice of post-colonial writing in cultures as various as India, Australia, the West Indies and Canada, and has challenged both the traditional canon and dominant ideas of literature and culture. The Empire Writes Back was the first major theoretical account of a wide range of post-colonial texts and their relation to the larger issues of post-colonial culture, and remains one of the most significant works published in this field. The authors, three leading figures in post-colonial studies, open up debates about the interrelationships of post-colonial literatures, investigate the powerful forces acting on language in the post-colonial text, and show how these texts constitute a radical critique of Eurocentric notions of literature and language. This book is brilliant not only for its incisive analysis, but for its accessibility for readers new to the field. Now with an additional chapter and an updated bibliography, The Empire Writes Back is essential for contemporary post-colonial studies.

A groundbreaking analysis of Islamist cultural politics through the ethnography of a thriving, grassroots women's piety movement in the mosques of Cairo, Egypt. The book addresses three central questions: How do movements of moral reform help us rethink the normative liberal account of politics? How does the adherence of women to the patriarchal norms at the core of such movements parochialize key assumptions within feminist theory about freedom, agency, authority, and the human subject? How does a consideration of debates about embodied religious rituals among Islamists and their secular critics help us understand the conceptual relationship between bodily form and political imaginaries?