Here are 100 books that Lethal Intersections fans have personally recommended if you like
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I come from the Dusun hilltribes of Indigenous Borneo. My mountain is Kinabalu, and my river is Kiulu. My upbringing gives me a new way to talk about the world. I have participated in ongoing rituals, witnessed the loss of once-abundant wilderness, and shared in stories that are filled with ancient wisdom. My Elders’ knowledge about the land, sea, and sky is etched in my memory, grounding me to cultural roots and prompting reflection on life’s essential questions. In my travels, I have found that these universal questions intersect with the stories and experiences of Indigenous communities worldwide. This worldview urges me to not let these stories fade.
I clung to every word, every story, and every turn of phrase like a traveler gripping a well-worn map. Listening to the audiobook version narrated by Cherokee Nation writer Daniel Heath Justice, the stories unfolded, some like a quiet stream, urging me to pay closer attention, others rushing flyaway wild like the wind, gripping, inspiring, and wandering.
Tuning into the audiobook with my headphones on made my nature walks an immersive and contemplative experience I’d highly recommend. The questions posed about humanity challenge us to be better humans, and I was struck by the familiarity of the stories to my own culture.
I could read and listen to this book over and over again as the life lessons are so generously expressed and simply made me want more, more, more.
Part survey of the field of Indigenous literary studies, part cultural history, and part literary polemic, Why Indigenous Literatures Matter asserts the vital significance of literary expression to the political, creative, and intellectual efforts of Indigenous peoples today. In considering the connections between literature and lived experience, this book contemplates four key questions at the heart of Indigenous kinship traditions: How do we learn to be human? How do we become good relatives? How do we become good ancestors? How do we learn to live together? Blending personal narrative and broader historical and cultural analysis with close readings of key…
I come from the Dusun hilltribes of Indigenous Borneo. My mountain is Kinabalu, and my river is Kiulu. My upbringing gives me a new way to talk about the world. I have participated in ongoing rituals, witnessed the loss of once-abundant wilderness, and shared in stories that are filled with ancient wisdom. My Elders’ knowledge about the land, sea, and sky is etched in my memory, grounding me to cultural roots and prompting reflection on life’s essential questions. In my travels, I have found that these universal questions intersect with the stories and experiences of Indigenous communities worldwide. This worldview urges me to not let these stories fade.
Drawing both tears and laugh-out-loud laughter, this compilation of short stories by Māori writers from Aotearoa transported me to magical worlds and ideas.
It’s a gem on my recommendation list, uncovering endless nuggets of golden meaning and messages. I especially relish the humor unique to Māori storytelling.
I respect the simplicity and significance of short stories for their ability to offer a quick read before bedtime or as a morning indulgence. I found great pleasure in diving into any story on any page on any given day or night (when I almost forgot to go to sleep), like enjoying good poetry, the words dance, sing, and linger long long after.
Hiwa is a vibrant, essential collection of contemporary Maori short stories, featuring twenty-seven writers working in English or te reo Maori. The writers range from famous names and award winners - Patricia Grace, Witi Ihimaera, Whiti Hereaka, Becky Manawatu, Zeb Nicklin - to emerging voices like Shelley Burne-Field, Jack Remiel Cottrell, Anthony Lapwood and Colleen Maria Lenihan.
A showcase of contemporary talent, Hiwa includes biographical introductions for each writer's work, and explores the range of styles and subjects in the flourishing world of Maori fiction.
Named for Hiwa-i-te-rangi, the ninth star of Matariki, signifying vigorous growth and dreams of the…
I come from the Dusun hilltribes of Indigenous Borneo. My mountain is Kinabalu, and my river is Kiulu. My upbringing gives me a new way to talk about the world. I have participated in ongoing rituals, witnessed the loss of once-abundant wilderness, and shared in stories that are filled with ancient wisdom. My Elders’ knowledge about the land, sea, and sky is etched in my memory, grounding me to cultural roots and prompting reflection on life’s essential questions. In my travels, I have found that these universal questions intersect with the stories and experiences of Indigenous communities worldwide. This worldview urges me to not let these stories fade.
I adore the passages about what happens to the mind and body when you enter the ocean. I connected to the ideas about thinking through water and oceanic literacies. All the experiences shared about being in nature felt completely relatable.
Kanaka Maoli writer Karin Amimoto Ingersoll describes dropping into a wave on her surfboard as a kinaesthetic/sensorial experience (not that I can surf, but I felt so present with the writer at that moment!). She expands on this tantalizing metaphor in the most wondrous ways.
I read this during a particularly difficult phase of writer’s block, and it gave me the vital inspiration I needed to reflect on issues of identity, knowledge, and culturally safe expansive spaces in forms not imprisoned by “academic speak.” Needless to say, my words flowed like water.
In Waves of Knowing Karin Amimoto Ingersoll marks a critical turn away from land-based geographies to center the ocean as place. Developing the concept of seascape epistemology, she articulates an indigenous Hawaiian way of knowing founded on a sensorial, intellectual, and embodied literacy of the ocean. As the source from which Kanaka Maoli (Native Hawaiians) draw their essence and identity, the sea is foundational to Kanaka epistemology and ontology. Analyzing oral histories, chants, artwork, poetry, and her experience as a surfer, Ingersoll shows how this connection to the sea has been crucial to resisting two centuries of colonialism, militarism, and…
I come from the Dusun hilltribes of Indigenous Borneo. My mountain is Kinabalu, and my river is Kiulu. My upbringing gives me a new way to talk about the world. I have participated in ongoing rituals, witnessed the loss of once-abundant wilderness, and shared in stories that are filled with ancient wisdom. My Elders’ knowledge about the land, sea, and sky is etched in my memory, grounding me to cultural roots and prompting reflection on life’s essential questions. In my travels, I have found that these universal questions intersect with the stories and experiences of Indigenous communities worldwide. This worldview urges me to not let these stories fade.
Poetry like this is crucial to telling the other side of the story. It’s a counternarrative, and that’s why Oodgeroo’s work has shaped my thinking and experiences in life-affirming ways.
Oodgeroo sees her work as an extension of the songkeeping and oral storytelling so intrinsic to Indigenous social life and survival. Her poems are not simply about a bygone past, as every line is relevant today (but hush, you mustn’t say so, Oodgeroo teases). That’s why I treasure her wit and writing – they give me life, a lifeline to a reality often denied us in Western thought.
It is written with so much beauty, elegance, and hope. Full of love for her people and full of grace, passion, and rage. Because there is so much to rage about (but that is another story)…
Oodgeroo’s writing has a unique place in Australian literature. When her poetry was first published in the 1960s, Kath Walker, as she was known then, provided a brave new voice for marginalised Aboriginal Australians. For the first time, an Aboriginal Australian was analysing and judging white Australians as well as her own people. She often made provocative and passionate pleas for justice:
We want hope, not racialism, Brotherhood, not ostracism, Black advance, not white ascendance: Make us equals, not dependants.
This collection of poetry and prose is a reminder of Oodgeroo’s contribution to Indigenous culture and the journey…
I've been a researcher, educator, and practitioner of domestic violence services for over 15 years, and am extremely passionate about this topic. After having worked in the domestic violence field, I then pursued my PhD to study this problem, which I now continue to research and teach about as an Assistant Professor of Anthropology at Moravian University. In our ever-globalizing world, I believe it's especially important for us to consider domestic violence from a cross-cultural perspective, and having studied this issue in Latin America and among Latina women in the U.S., I hope to spread that knowledge even further. More than ever, it is important for everyone to gain knowledge on this worldwide problem.
For people specifically interested in understanding issues around domestic violence and the justice setting in the U.S., this is an excellent read.
Villalón provides an intimate look at the difficulties Latina immigrants specifically face when navigating their marginality in a system that is already clunky and incomplete. While my book looks more at the experience of being a Latina immigrant survivor from a health and aging perspective, this book offers more insights into the legal implications of being an immigrant survivor, and I reference her excellent research many times in my own.
Caught between violent partners and the bureaucratic complications of the US Immigration system, many immigrant women are particularly vulnerable to abuse. For two years, Roberta Villalon volunteered at a nonprofit group that offers free legal services to mostly undocumented immigrants who had been victims of abuse. Her innovative study of Latina survivors of domestic violence explores the complexities at the intersection of immigration, citizenship, and violence, and shows how inequality is perpetuated even through the well-intentioned delivery of vital services. Through archival research, participant observation, and personal interviews, Violence Against Latina Immigrants provides insight into the many obstacles faced by…
I’ve been studying dehumanization, and its relationship to racism, genocide, slavery, and other atrocities, for more than a decade. I am the author of three books on dehumanization, one of which was awarded the 2012 Anisfield-Wolf award for non-fiction, an award that is reserved for books that make an outstanding contribution to understanding racism and human diversity. My work on dehumanization is widely covered in the national and international media, and I often give presentations at academic and non-academic venues, including one at the 2012 G20 economic summit where I spoke on dehumanization and mass violence.
Most people’s idea of lynching is the sanitized version that they have picked up from movies and TV. However, the practice of lynching, as it was carried out in the United States from the late 19th to well into the 20th century, was far more hideous than a few people hanging a man from a tree. This classic contribution concentrates on spectacle lynchings. These were public lynchings attended by hundreds or even thousands of spectators. They involved hours of torture and bodily mutilation, often culminating in the victim being burned alive. Lynching and Spectacleis a vital read for anyone wishing to understand the full horror of American Racism.
This title presents public reinforcement of white supremacy. Lynch mobs in late nineteenth- and early twentieth-century America often exacted horrifying public torture and mutilation on their victims. In ""Lynching and Spectacle"", Amy Wood explains what it meant for white Americans to perform and witness these sadistic spectacles and what they derived from them. Lynching, Wood argues, overlapped with a wide range of cultural practices and performances, both traditional and modern, including public executions, religious rituals, photography, and cinema. The connections between lynching and these practices encouraged the horrific violence committed and gave it social acceptability.Wood expounds on the critical role…
As an equipment operator for the Army Corps of Engineers, I didn’t serve in a “combat” role, per se, but the engineers go wherever the military needs things built, so we were often repairing IED damage, hauling supplies outside the wire, or fortifying bases so the infantry, cavalry, etc. could do their job effectively. Coming home, I owe a lot of my successful reintegration to my writing and the many people who encouraged me to share it with the world. Now with my Master of Arts in English, I’ve taught college courses on military culture, and I present for veteran art groups, writing workshops, and high schools and colleges around the country.
Grossman is a former Army Ranger who digs deep into the psychological impact of taking human life through countless interviews with fellow soldiers of all kinds. Combining these accounts with thorough psychological research, Grossman comments on society's collective aversion to killing while helping us understand its complicated acceptance—and even encouragement—of wartime killing. What was most surprising to me was that historically, only about 4% of soldiers even fire their weapon during war, and how obviously that skews from the “norm” of combat portrayed in popular media. It’s an honest, eye-opening, and important piece of work that should be required reading for every service member, police officer, or anyone tasked with carrying society’s heaviest burden.
The good news is that the vast majority of soldiers are loath to kill in battle. Unfortunately, modern armies, using Pavlovian and operant conditioning have developed sophisticated ways of overcoming this instinctive aversion. The psychological cost for soldiers, as witnessed by the increase in post-traumatic stress, is devastating. The psychological cost for the rest of us is even more so: contemporary civilian society, particularly the media, replicates the army's conditioning techniques and, according to Lt. Col. Dave Grossman's thesis, is responsible for our rising rate of murder among the young. Upon its first publication, ON KILLING was hailed as a…
I am a biblical scholar who has become a historian of violence because I could no longer ignore the realities of the present or my own past. I write of violence for my childhood self, who was bullied for a decade and used to run away from school. I write of it for my grandfather, who was born of exploitation. I write of it for my African-American wife and daughter, in the hopes that I might contribute to the elimination of hierarchies that threaten their dignity and sometimes their lives. Doing this work is not just intellectual for me—it is a memorialization and a ritual of healing.
The editors of this volume are two of the most important and influential medical anthropologists in the world and major scholars of violence. In addition to collecting a set of useful texts on violence, the introduction to the volume is a piece of writing that I have returned to many times.
From Hannah Arendt's 'banality of evil' to Joseph Conrad's 'fascination of the abomination', humankind has struggled to make sense of human-upon-human violence. Edited by two of anthropology's most passionate voices on this subject, "Violence in War and Peace: An Anthology" is the only book of its kind available: a single volume exploration of social, literary, and philosophical theories of violence. It brings together a sweeping collection of readings, drawn from a remarkable range of sources, that look at various conceptions and modes of violence.The book juxtaposes the routine violence of everyday life against the sudden outcropping of extraordinary violence such…
My interest in Chinese military history stems from an early interest in books on strategy like Sun Tzu’s Art of War, and in East Asian martial arts. I have pursued both since high school, translating Sun Tzu as a senior thesis in college (and now returning to it professionally), and practicing a number of martial arts over the last forty years (and writing a book on the history of Chinese martial arts). Although there are plentiful historical records for all aspects of Chinese military history, the field remains relatively neglected, leaving it wide open for new studies. I continue to pursue my teenage interests, writing the books I wanted to read in high school.
This is the classic study of the changes in violence and war in Chinese society from the Spring and Autumn Period to the Warring States Period. Lewis demonstrates that war, hunting, and the sacrifices of the Spring and Autumn chariot-riding aristocracy were key to demonstrating membership in that class. Political power moved from the feudal rulers to their ministers, who were lower-ranking members of the aristocratic class, and the struggle for power among those men transformed warfare and society. Violence was transformed from a class-defining activity into a state-building tool that had to be controlled by the feudal ruler.
This book provides new insight into the creation of the Chinese empire by examining the changing forms of permitted violence--warfare, hunting, sacrifice, punishments, and vengeance. It analyzes the interlinked evolution of these violent practices to reveal changes in the nature of political authority, in the basic units of social organization, and in the fundamental commitments of the ruling elite. The work offers a new interpretation of the changes that underlay the transformation of the Chinese polity from a league of city states dominated by aristocratic lineages to a unified, territorial state controlled by a supreme autocrat and his agents. In…
Claudia Keenan is a historian of education whose interest in American culture was awakened during her doctoral studies, when she researched the lives of mid-twentieth-century educators. Growing up in Mount Vernon, N.Y., she developed a strong affinity with place and time among the beautiful old homes and avenues lined with elms, set against a backdrop of racial strife and ethnic politics. She continues to reconstruct and interpret American lives on her blog, and has recently finished a book about Henry Collins Brown, founder of the Museum of the City of New York. Claudia received a BA from the University of Chicago and a PhD from New York University.
This unlikely thriller of a book explores a seemingly bland subject: the network of interstate highways built by the Federal Government after World War II. In fact, these highways transformed American culture, not only spelling the demise of many country roads and small towns but replacing the friendly hitchhiker with the terrifying “killer on the road.” Further, the highways led to the creation of rest stops and shadowy neighborhoods that came to harbor predators, while the interstates aided the criminals’ flight. Killer on the Roadkeeps you on the edge of your seat, unfolding into horror, mystery, and victimization.
Starting in the 1950s, Americans eagerly built the planet's largest public work: the 42,795-mile National System of Interstate and Defense Highways. Before the concrete was dry on the new roads, however, a specter began haunting them-the highway killer. He went by many names: the "Hitcher," the "Freeway Killer," the "Killer on the Road," the "I-5 Strangler," and the "Beltway Sniper." Some of these criminals were imagined, but many were real. The nation's murder rate shot up as its expressways were built. America became more violent and more mobile at the same time.
