Barbara Hammer: Pushing Out of the Frame by Sarah Keller explores the career of experimental filmmaker and visual artist Barbara Hammer. Hammer first garnered attention in the early 1970s for a series of films representing lesbian subjects and subjectivity. Over the five decades that followed, she made almost a hundred films and solidified her position as a pioneer of queer experimental cinema and art. In the first chapter, Keller covers Hammer's late 1960s-1970s work and explores the tensions between the representation of women's bodies and contemporary feminist theory. In the second chapter, Keller charts the filmmaker's physical move from the Bay Area to New York City, resulting in shifts in her artistic mode. The third chapter turns to Hammer's primarily documentary work of the 1990s and how it engages with the places she travels, the people she meets, and the histories she explores. In the fourth chapter, Keller then considers Hammer's legacy, both through the final films of her career-which combine the methods and ideas of the earlier decades-and her efforts to solidify and shape the ways in which the work would be remembered. In the final chapter, excerpts from the author's interviews with Hammer during the last three years of her life offer intimate perspectives and reflections on her work from the filmmaker herself. Hammer's full body of work as a case study allows readers to see why a much broader notion of feminist production and artistic process is necessary to understand art made by women in the past half century. Hammer's work-classically queer and politically feminist-presses at the edges of each of those notions, pushing beyond the frames that would not contain her dynamic artistic endeavors. Keller's survey of Hammer's work is a vital text for students and scholars of film, queer studies, and art history.

Refuting commonly held beliefs within women's and lesbian history, feminist theory, and histories of the novel, Dangerous Intimacies challenges the idea that sex between women was unimaginable in British culture before the late nineteenth century. Lisa L. Moore argues that literary representations of female sexual agency-and in particular "sapphic" relationships between women-were central to eighteenth-century debates over English national identity. Moore shows how the novel's representation of women's "romantic friendships"-both platonic and sexual-were encoded within wider social concerns regarding race, nation, and colonialist ventures. Moore demonstrates that intimacy between women was vividly imagined in the British eighteenth century as not only chaste and virtuous, but also insistently and inevitably sexual. She looks at instances of sapphism in such novels as Millenium Hall, Memoirs of a Woman of Pleasure, Belinda, and Emma and analyzes how the new literary form of the novel made the bourgeois heroine's successful negotiation of female friendship central to the establishment of her virtue. Moore also examines representations of sapphism through the sweeping economic and political changes of the period and claims that middle-class readers' identifications with the heroine's virtue helped the novel's bourgeois audience justify the violent bases of their new prosperity, including slavery, colonialism, and bloody national rivalry. In revealing the struggle over sapphism at the heart of these novels of female friendship-and at the heart of England's national identity-Moore shows how feminine sexual agency emerged as an important cultural force in post-Enlightenment England

"A Xicana Codex of Changing Consciousness "features essays and poems by Cherrie L. Moraga, one of the most influential figures in Chicana/o, feminist, queer, and indigenous activism and scholarship. Combining moving personal stories with trenchant political and cultural critique, the writer, activist, teacher, dramatist, mother, daughter, "comadre," and lesbian lover looks back on the first ten years of the twenty-first century. She considers decade-defining public events such as 9/11 and the campaign and election of Barack Obama, and she explores socioeconomic, cultural, and political phenomena closer to home, sharing her fears about raising her son amid increasing urban violence and the many forms of dehumanization faced by young men of color. Moraga describes her deepening grief as she loses her mother to Alzheimer's; pays poignant tribute to friends who passed away, including the sculptor Marsha Gomez and the poets Alfred Arteaga, Pat Parker, and Audre Lorde; and offers a heartfelt essay about her personal and political relationship with Gloria Anzaldua.

Thirty years after the publication of Anzaldua and Moraga's collection "This Bridge Called My Back," a landmark of women-of-color feminism, Moraga's literary and political praxis remains motivated by and intertwined with indigenous spirituality and her identity as Chicana lesbian. Yet aspects of her thinking have changed over time. "A Xicana Codex of Changing Consciousness" reveals key transformations in Moraga's thought; the breadth, rigor, and philosophical depth of her work; her views on contemporary debates about citizenship, immigration, and gay marriage; and her deepening involvement in transnational feminist and indigenous activism. It is a major statement from one of our most important public intellectuals.

A compelling, harrowing, but ultimately uplifting story of resilience and self-discovery. A Two-Spirit Journey is Ma-Nee Chacaby's extraordinary account of her life as an Ojibwa-Cree lesbian. From her early, often harrowing memories of life and abuse in a remote Ojibwa community riven by poverty and alcoholism, Chacaby's story is one of enduring and ultimately overcoming the social, economic, and health legacies of colonialism. As a child, Chacaby learned spiritual and cultural traditions from her Cree grandmother and trapping, hunting, and bush survival skills from her Ojibwa stepfather. She also suffered physical and sexual abuse by different adults, and in her teen years became alcoholic herself. At twenty, Chacaby moved to Thunder Bay with her children to escape an abusive marriage. Abuse, compounded by racism, continued, but Chacaby found supports to help herself and others. Over the following decades, she achieved sobriety; trained and worked as an alcoholism counsellor; raised her children and fostered many others; learned to live with visual impairment; and came out as a lesbian. In 2013, Chacaby led the first gay pride parade in Thunder Bay. Ma-Nee Chacaby has emerged from hardship grounded in faith, compassion, humour, and resilience. Her memoir provides unprecedented insights into the challenges still faced by many Indigenous people.