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The Gloria Wekker Reader compiles articles, essays, interviews, poems, and letters by the Afro-Surinamese Dutch theorist and activist, Gloria Wekker. Wekker is a preeminent scholar in feminist Black diaspora studies, especially known for her developments in epistemology and methodology, conceptualizations of sexuality, and mapping of the connections between race, gender, and empire. These writings demonstrate Wekker’s theoretical and political prowess, illuminating how her scholarship was foundational in shifting the fields of anthropology, feminist and queer studies, and Black diasporic studies. Featuring a foreword by Angela Y. Davis, engaging with The Gloria Wekker Reader is an invitation for interdisciplinary and intergenerational dialogue to inspire political action.

“I am the Chosen One!” With this exclamation Donald Trump crowns the national exceptionalism his base upholds with a claim of personal exceptionalism. He leaves no doubt as to the emotional note: “I am your vengeance!” He personifies reaction for the masses. Except, in today’s microsegmented social media environment the “masses” no longer exist. Fascism’s cultural conditions have shifted. In The Personality of Power, Brian Massumi retheorizes the conditions of contemporary fascism through the prism of Trump’s persona. Older theories based on identification of the masses with a charismatic leader no longer hold. Rather, an affective regime of reaction agitates bodies and orients lives at the molecular level. Massumi examines this agitation in relation to race, gender, personhood, and conspiracy thinking. The Personality of Power is a political treatise on fascism and its precursor movements, coupled with a philosophical inquiry into becoming reactionary as a collective process. Massumi calls the very concept of the person into question, asking what collective personhood means concretely. Nothing less than an alternative political logic is needed, turned to the task of thinking collective individuation.

In For Emplacement, Mario Blaser proposes a new lens for contending with the momentous challenges facing the world, from anthropogenic climate change to rampant socioeconomic inequalities to the rise of neofascism. Blaser shows that the prevalent solutions to these problems-which often depend on intensifying globalization, technological development, and extractivism-only deepen these crises. Effectively addressing these issues, he suggests, might require grounding our ways of being in the specificities of place. Drawing on decades of ethnographic experience in South America and the Canadian subarctic, and engaging with material semiotics, Blaser recasts the fundamental political question of how to live together well as a cosmopolitical one: how to become emplaced with others, in divergence. Ultimately, he presents a political ontology where visions of the good life oriented to the specificities of place guide us through the promises and challenges that a journey toward emplacement holds.

In Vibrant Matter the political theorist Jane Bennett, renowned for her work on nature, ethics, and affect, shifts her focus from the human experience of things to things themselves. Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events. Toward that end, she theorizes a "vital materiality" that runs through and across bodies, both human and nonhuman. Bennett explores how political analyses of public events might change were we to acknowledge that agency always emerges as the effect of ad hoc configurations of human and nonhuman forces. She suggests that recognizing that agency is distributed this way, and is not solely the province of humans, might spur the cultivation of a more responsible, ecologically sound politics: a politics less devoted to blaming and condemning individuals than to discerning the web of forces affecting situations and events.Bennett examines the political and theoretical implications of vital materialism through extended discussions of commonplace things and physical phenomena including stem cells, fish oils, electricity, metal, and trash. She reflects on the vital power of material formations such as landfills, which generate lively streams of chemicals, and omega-3 fatty acids, which can transform brain chemistry and mood. Along the way, she engages with the concepts and claims of Spinoza, Nietzsche, Thoreau, Darwin, Adorno, and Deleuze, disclosing a long history of thinking about vibrant matter in Western philosophy, including attempts by Kant, Bergson, and the embryologist Hans Driesch to name the "vital force" inherent in material forms. Bennett concludes by sketching the contours of a "green materialist" ecophilosophy.

In Necropolitics Achille Mbembe, a leader in the new wave of francophone critical theory, theorizes the genealogy of the contemporary world, a world plagued by ever-increasing inequality, militarization, enmity, and terror as well as by a resurgence of racist, fascist, and nationalist forces determined to exclude and kill. He outlines how democracy has begun to embrace its dark side---what he calls its “nocturnal body”---which is based on the desires, fears, affects, relations, and violence that drove colonialism. This shift has hollowed out democracy, thereby eroding the very values, rights, and freedoms liberal democracy routinely celebrates. As a result, war has become the sacrament of our times in a conception of sovereignty that operates by annihilating all those considered enemies of the state. Despite his dire diagnosis, Mbembe draws on post-Foucauldian debates on biopolitics, war, and race as well as Fanon's notion of care as a shared vulnerability to explore how new conceptions of the human that transcend humanism might come to pass. These new conceptions would allow us to encounter the Other not as a thing to exclude but as a person with whom to build a more just world.