Neoliberalism is the reigning, overarching spirit of our age. It consists of a panoply of cultural, political, and economic practices that set marketized competition at the center of social life. The model human is the entrepreneur of the self. Though regnant, neoliberalism likes to hide. It likes people to assume that it is a natural, deep structure--just the way things are. But in neoliberalism's train have come extreme inequality, economic precariousness, and a harmful distortion of both the individual and society. Many people are waking up to the destructive effects of this order. Anthropologists, economic historians, philosophers, theologians, and political scientists have compiled considerable literature exposing neoliberalism's pretensions and shortcomings. Drawing on this work, Naming Neoliberalism aims to expose the order to a wider range of readers--pastors, thoughtful laypersons, and students. Its theological base for this "intervention" is apocalyptic--not in the sense of impending doom and gloom, but in the sense of centering on Christ's life, death, and resurrection as itself the creation of a new and truer, more hopeful, and more humane order that sees the principalities and powers (like neoliberalism) unmasked and disarmed at the cross. The book carefully lays out what neoliberalism is, where it has come from, its religious or theological pretensions, and how it can be confronted through and in the church.

In recent decades, urban policymakers have increasingly embraced the selling of naming rights as a means of generating revenue to construct and maintain urban infrastructure. The contemporary practice of toponymic commodification has its roots in the history of philanthropic gifting and the commercialization of professional sports, yet it has now become an integral part of the policy toolkit of neoliberal urbanism more generally. As a result, the naming of everything from sports arenas to public transit stations has come to be viewed as a sponsorship opportunity, yet such naming rights initiatives have not gone uncontested. This edited collection examines the political economy and cultural politics of urban place naming and considers how the commodification of naming rights is transforming the cultural landscapes of contemporary cities. Drawing upon case studies ranging from the selling of naming rights for sports arenas in European cities and metro stations in Dubai to the role of philanthropic naming in the "Facebookification" of San Francisco’s gentrifying neighborhoods, the contributions to this book draw attention to the diverse ways in which toponymic commodification is reshaping the identities of public places into time-limited, rent-generating commodities and the broader implications of these changes on the production of urban space. The chapters in this book were originally published as a special issue of Urban Geography.

Neoliberalism, Media and the Political examines the condition of media and journalism in neoliberal cultures. Emphasizing neoliberalism's status as a political ideology that is simultaneously hostile to politics, the book presents a critical theoretical argument supported by empirical illustrations from New Zealand, Ireland, the UK and the US.

This volume explores the tensions between the student affairs foundation of holistic student development and the changing culture of corporatization. While there is ample evidence of neoliberalism in the academic affairs of higher education there is very little to no research to understand how neoliberalism is driving the corporatization of student affairs. This book argues that understanding neoliberalism in student affairs is crucial to student success and the student experience. The authors provide contextualized examples for understanding our positionality within the neoliberal system, as well as practical recommendations on resisting market values as common sense, thereby helping to preserve the profession and to imagine a new one centered on people, equity, and justice.

Amongst intellectuals and activists, neoliberalism has become a potent signifier for the kind of free-market thinking that has dominated politics for the past three decades. Forever associated with the conviction politics of Ronald Reagan and Margaret Thatcher, the free-market project has since become synonymous with the 'Washington consensus' on international development policy and the phenomenon of corporate globalization, where it has come to mean privatization, deregulation, and the opening up of new markets. But beyond its utility as a protest slogan or buzzword as shorthand for the political-economic Zeitgeist, what do we know about where neoliberalism came from and how it spread? Who are the neoliberals, and why do they studiously avoid the label? Constructions of Neoliberal Reason presents a radical critique of the free-market project, from its origins in the first half of the 20th Century through to the recent global economic crisis, from the utopian dreams of Friedrich von Hayek through the dogmatic theories of the Chicago School to the hope and hubris of Obamanomics. The book traces how neoliberalism went from crank science to common sense in the period between the Great Depression and the age of Obama. Constructions of Neoliberal Reason dramatizes the rise of neoliberalism and its uneven spread as an intellectual, political, and cultural project, combining genealogical analysis with situated case studies of formative moments throughout the world, like New York City's bankruptcy, Hurricane Katrina, and the Wall Street crisis of 2008. The book names and tracks some of neoliberalism's key protagonists, as well as some of the less visible bit-part players. It explores how this adaptive regime of market rule was produced and reproduced, its logics and limits, its faults and its fate.

Life, liberty, and the pursuit of cool have informed the American ethos since at least the 1970s. Whether we strive for it in politics or fashion, cool is big business for those who can sell it across a range of markets and media. Yet the concept wasn't always a popular commodity. Cool began as a potent aesthetic of post-World War II black culture, embodying a very specific, highly charged method of resistance to white supremacy and the globalized exploitation of capital. Way Too Cool follows the hollowing-out of "coolness" in modern American culture and its reflection of a larger evasion of race, racism, and ethics now common in neoliberal society. It revisits such watershed events as the 1960s Civil Rights Movement, second-wave feminism, the emergence of identity politics, 1980s multiculturalism, 1990s rhetorics of diversity and colorblindness, 9/11, and Hurricane Katrina, as well as the contemporaneous developments of rising mass incarceration and legalized same-sex marriage. It pairs the perversion of cool with the slow erasure of racial and ethical issues from our social consciousness, which effectively quashes our desire to act ethically and resist abuses of power. The cooler we become, the more indifferent we grow to the question of values, particularly inquiry that spurs protest and conflict. This book sounds an alarm for those who care about preserving our ties to an American tradition of resistance.

What do we mean by the word “social?” In The Centrality of Sociality, scholars respond to themes of The Concept of the Social in Uniting the Social Sciences and Humanities in dialogue with Michael E. Brown.

Work That Body: Male Bodies in Digital Culture explores the recent rise in different types of men using digital media to sexualise their bodies. It argues that the male body has become a key site in contemporary culture where neoliberalism’s hegemony has been both secured and contested since 2008. It does this by looking at four different case studies: the celebrity male nude leak; the rise of young men sharing images of their muscular bodies on social media; RuPaul's Drag Race body transformational tutorial, and the rise of chemsex. It finds that on the one hand digital media has enabled men to transform their bodies into tools of value-creation in economic contexts where the historical means they have relied on to create value have diminished. On the other it has also allowed them to use their bodies to form intimate collective bonds during a moment when competitive individualism continued to be the privileged mode of being in the world. It therefore offers a unique contribution not only to the field of digital cultural studies but also to the growing cultural studies literature attempting to map the historical contradictions of the austerity moment.

Churches and their leaders have innovation fever. Innovation seems exciting--a way to enliven tired institutions, embrace creativity, and be proactive--and is a superstar of the business world. But this focus on innovation may be caused by an obsession with contemporary relevance, creativity, and entrepreneurship that inflates the self, lacks theological depth, and promises burnout. In this follow-up to Churches and the Crisis of Decline, leading practical theologian Andrew Root delves into the problems of innovation. He explores where innovation and entrepreneurship came from, shows how they break into church circles, and counters the "new imaginations" like neoliberalism and technology that hold the church captive to modernity. Root reveals the moral visions of the self that innovation and entrepreneurship deliver--they are dependent on workers (and consumers) being obsessed with their selves, which leads to significant faith-formation issues. This focus on innovation also causes us to think we need to be singularly unique instead of made alive in Christ. Root offers a return to mysticism and the poetry of Meister Eckhart as a healthier spiritual alternative.

In this book John A. Weaver suggests curriculum studies scholars need to engage more in science matters. It offers a review of science studies writing from Ludwick Fleck and Thomas Kuhn to Philip Mirowski. The volume includes chapters on the rhetoric of science with a focus on the history of rhetoric and economics then on the rhetoric of models, statistics, and data, a critique of neoliberalism and its impact on science policy and the foundations of democracy, Harry Collin’s and Robert Evans’ theory of expertise followed by chapters on feminism with a focus on the work of Sharon Traweek, Karen Barad, and Vinciane Despret, postcolonial thought, with attention paid to the work of Daniela Bleichmar, Londa Schiebinger, Judith Carney, Sylvia Wynter, Paul Gilroy, and Sandra Harding, and a final chapter on Nietzsche’s philosophy of science. Each section is introduced by an interlude drawing on autobiographical connections between curriculum studies and science studies.