Chapter 3 explores Mexican opposition to the aftosa campaign, drawing on hundreds of complaints, local studies, and an original database of over 450 incidents of civil disobedience, riots, and rebellions. Rather than portraying resistance as rooted in the Mexican peasantry or rural tradition, this chapter emphasizes the geographical breadth, cross-class character, and the self-consciously modern public discourse of many opponents, and the vigorous but localized focus of most action.

African American culture is best understood as an ongoing community conversation about success that produces homemade citizenship. Because black success so often inspires violence, the community conversation constantly defines and redefines achievement. To pursue success, African Americans debate not only the strategies for attaining it but also its very contours and parameters. That is, they debate how one will even know if one has achieved. As they engage in this process, African Americans create a citizenship that is homemade. Denied basic ingredients like safety by the land of their birth, they cultivate a sense of belonging and achievement that does not depend on civic inclusion; it is a belonging with recourse beyond the nation-state. To recognize homemade citizenship, scholars, teachers, and general readers must look through the lens of achievement rather than resistance. This approach proves especially illuminating when applied to works, such as slave narratives, that readers presume exist to protest injustice. Using the Narrative of Henry Box Brown as a case study, this essay demonstrates the power of reading with an eye toward accomplishment. Brown’s narrative proves animated by a commitment to defining, redefining, and pursuing success while knowing victories inspire violence.

Substance use disorders (SUD) are among the most stigmatized mental health conditions. We explore the social function of SUD stigma, to demarcate the boundaries of acceptable behavior, and summarize how public stigma, self-stigma, and structural stigma increase harm due to SUD by delaying help-seeking, impairing treatment, criminalizing substance users, and reducing the life chances of people with SUD. We identify a continuum model of SUD, and a balanced view of social and individual responsibility, as potential areas where conceptual changes could decrease stigma. Contact-based interventions, education, and protest are strategies to overcome the stigma of SUD. Addressing the stigma of SUD will help to create a culture of hope, empowerment, and compassion, as well as high quality, stigma-free care for people with SUD.

The unrest in 2019 surprised many in the protesters’ militancy and their radical political consciouness. Previous literature on Hong Kong politics, society, and culture is not adequate in explaining this sudden and broad-based outburst of resistance. Hong Kong’s struggle for autonomy is an example of city’s struggle for freedom against centralizing nation states throughout the history of global capitalism. This book shows how the larger global political economic forces shape the political terrain of Hong Kong, as China’s offshore financial center at the edges of great powers. The analysis in the book will combine careful examination of large structural trends and recognition of the agency of different groups of Hong Kongers.

This chapter sets out a non-retributive conception of blame and of self-blame, that is, one that does not invoke the notion of basically deserved pain or harm. To blame is instead to take on a non-retributive stance of moral protest. The reasons for moral protest are forward-looking: moral formation or reconciliation in a relationship that has been impaired due to wrongdoing, protection from wrongdoing, and restoration of the integrity of its victims. Regret, a painful response to one’s own wrongdoing, which by contrast with guilt (by stipulation) does not involve the supposition that the pain it involves is basically deserved, may appropriately accompany self-blame. The pain of guilt, an attitude distinct from regret, conceptually involves basic desert since it involves the supposition that it would be prima facie permissible for those who are appropriately situated to impose it on a wrongdoer for a non-instrumental reason. The pain of regret, by contrast, does not involve this supposition.

Mainstream pro-war news media reporting of the 2003 Iraq War was highly sanitized in a way that reduced war coverage to a cinematic spectacle. The picture that was painted by the coalition mainstream media reporters was of a war free of images of suffering, destruction, dissent, and diplomacy, but full of sophisticated US weaponry, chivalrous “heroism” and militarist “humanitarianism.” The US control of news media framing (through censorship and embedding systems) shielded viewers from the “realities” of the battlefield through recourse to maneuvering “avoidance” strategies, such as the “dehistorization,” “depersonalization,” and “decontextualization” of the unfolding conflict. By muting dissenting voices, the pro-war coalition media frames manufactured an “interpretive dominance” that was inextricably structured in hegemony and social control.

This chapter examines public responses to new urban shopping spaces and interrogates the idea of voracious consumer demand which underpinned major retail developments. I show that the projections of ‘demand’ which were put together in support of redevelopment were not borne out by the poor trading experience of many new shopping facilities after opening. The politically embarrassing failures of high-profile ‘white elephants’ prompted both government and the development industry to take much more seriously the complexities and limits of ‘demand’ in the affluent society. The chapter also probes some broader questions about the nature of Britain’s post-war affluent society. By the later 1960s, it was already clear that projections of inexorably expanding prosperity were misjudged, and the installation of expensive new shopping facilities at the heart of British urban life began to look somewhat misplaced. I highlight the rising currents of protest against the commercially driven course of urban transformation which became increasingly pronounced at this time. Citizens, activists and academics began to critique the encroachment of the retail economy over ever more of the city’s shared spaces. The chapter also considers the political implications of the widespread installation of enclosed, privately owned shopping spaces across the urban centres of post-war Britain.

Chapter 2 provides an in-depth exploration of the more open state opposition structure of the Hosni Mubarak regime – which groups were co-opted, which were included and allowed to participate, and which were excluded from formal political participation – and traces the impact of these different types of opportunity structures on the political and outreach activities that different groups undertook. We see that opposition groups that were excluded from the formal political system, such as Islamist groups and pro-reform umbrella groups, adjusted their strategies in response to exclusion and were alternately tolerated and repressed by the regime. During periods of toleration, these groups – especially Islamist groups – were able to establish an extensive grassroots presence through charities, community self-help organizations, private mosques, and individual religious outreach activities. These activities at the grassroots level, while not always directly confronting the state, constituted the construction of a “parallel society” that quietly contested the regime’s legitimacy. During periods of repression, members of these groups retreated underground and into informal networks until they found new venues through which to engage with their communities.

The “vulgar,” as political actors, would play important roles in the resistance to imperial policies, and the “vulgar,” as political speech, would inform the eraʼs confrontational political dialogue. The language of protest in the 1760s and 1770s expressed political critique not only of imperial policies but also of the legal institutions and practices that promoted them. In fact, genteel cultural and political authority, which had been drawn from conduct and courtesy books and the polite coffeehouses of the metropole and extended through statutes and courtrooms, was severely tested by protest and rebellion. Under the previous regime, as politeness joined piety as a core cultural value for the Massachusetts elite, the language of statutes, prosecutions, and depositions had shifted to the rhetoric of gentility in addition to godliness. General sessions courts had imagined the portion of good social order, “the king’s peace,” that had to do with speech as a nearly exclusively masculine space governed by the metropolitan code of refinement. Prosecutions for vulgar speech had constructed a social hierarchy based in politeness, but it would not survive the Revolution intact.