"An Emotional State" not only nuances our stock generalizations but offers new interpretations of the affective structure of postwar West German life. Above all, Parkinson wants to thaw what we have come to see as a frozen emotional landscape. She leaves behind paradigms of coldness, rigidity and blockage, arguing that an intense psychic energy was moving through this landscape.

This particular form of nationalism is nostalgic for Britain’s “greatness,” melancholic for a “purer” British society (Gilroy, 2004), and defensive about the privileges that it enjoys and the extent to which it might share those with others. However, it can’t be mapped directly onto “England”: it’s a part of all the countries that make up the UK (Scotland, Wales and Northern Ireland), and London is not immune to it.

To remove the varnish from the “gloss” of humanitarianism this book poses a simple question: “who ‘the needy’ are in the humanitarian encounter”? The thoughtfulness with which this question is posed demonstrates Liisa Malkki’s unwillingness to take assumptions about the neediness of the Global South for granted.

Concepts and philosophers fall in and out of fashion. The pressure to be “current” is strong—critical theorists of all stripes live and write under the tyranny of the new. In this context (whether you are working through Fanon or Spivak, Leibniz or Peirce, Heidegger or Spinoza, Butler or Marx), temptations to engage a range of derivatives but “sign” a paper with the “source” are perhaps more pressing than ever.

Our manuscript explores the human-donkey relationship in Botswana where smallholder farmers own donkeys as a means of subsistence and income generation. To examine this relationship we apply a feminist posthumanist iteration of performativity to capture who the donkey is, what they experience and how these performances are shaped within the context of Botswana.