M. Murphy – författare

Before 1980, sick building syndrome did not exist. By the 1990s, it was among the most commonly investigated occupational health problems in the United States. Afflicted by headaches, rashes, and immune system disorders, office workers-mostly women-protested that their workplaces were filled with toxic hazards; yet federal investigators could detect no chemical cause. This richly detailed history tells the story of how sick building syndrome came into being: how indoor exposures to chemicals wafting from synthetic carpet, ink, adhesive, solvents, and so on became something that relatively privileged Americans worried over, felt, and ultimately sought to do something about. As M. Murphy shows, sick building syndrome provides a window into how environmental politics moved indoors. Sick building syndrome embodied a politics of uncertainty that continues to characterize contemporary American environmental debates. Murphy explores the production of uncertainty by juxtaposing multiple histories, each of which explains how an expert or lay tradition made chemical exposures perceptible or imperceptible, existent or nonexistent. They show how uncertainty emerged from a complex confluence of feminist activism, office worker protests, ventilation engineering, toxicology, popular epidemiology, corporate science, and ecology. In an illuminating case study, she reflects on EPA scientists’ efforts to have their headquarters recognized as a sick building. Murphy brings all of these histories together in what is not only a thorough account of an environmental health problem but also a much deeper exploration of the relationship between history, materiality, and uncertainty.

In Seizing the Means of Reproduction, M. Murphy's initial focus on the alternative health practices developed by radical feminists in the United States during the 1970s and 1980s opens into a sophisticated analysis of the transnational entanglements of American empire, population control, neoliberalism, and late-twentieth-century feminisms. Murphy concentrates on the technoscientific means-the technologies, practices, protocols, and processes-developed by feminist health activists. They argue that by politicizing the technical details of reproductive health, alternative feminist practices aimed at empowering women were also integral to late-twentieth-century biopolitics. Murphy traces the transnational circulation of cheap, do-it-yourself health interventions, highlighting the uneasy links between economic logics, new forms of racialized governance, U.S. imperialism, family planning, and the rise of NGOs. In the twenty-first century, feminist health projects have followed complex and discomforting itineraries. The practices and ideologies of alternative health projects have found their way into World Bank guidelines, state policies, and commodified research. While the particular moment of U.S. feminism in the shadow of Cold War and postcolonialism has passed, its dynamics continue to inform the ways that health is governed and politicized today.

In Seizing the Means of Reproduction, M. Murphy's initial focus on the alternative health practices developed by radical feminists in the United States during the 1970s and 1980s opens into a sophisticated analysis of the transnational entanglements of American empire, population control, neoliberalism, and late-twentieth-century feminisms. Murphy concentrates on the technoscientific means-the technologies, practices, protocols, and processes-developed by feminist health activists. They argue that by politicizing the technical details of reproductive health, alternative feminist practices aimed at empowering women were also integral to late-twentieth-century biopolitics. Murphy traces the transnational circulation of cheap, do-it-yourself health interventions, highlighting the uneasy links between economic logics, new forms of racialized governance, U.S. imperialism, family planning, and the rise of NGOs. In the twenty-first century, feminist health projects have followed complex and discomforting itineraries. The practices and ideologies of alternative health projects have found their way into World Bank guidelines, state policies, and commodified research. While the particular moment of U.S. feminism in the shadow of Cold War and postcolonialism has passed, its dynamics continue to inform the ways that health is governed and politicized today.

What is a life worth? In the wake of eugenics, new quantitative racist practices that valued life for the sake of economic futures flourished. In The Economization of Life, M. Murphy provocatively describes the twentieth-century rise of infrastructures of calculation and experiment aimed at governing population for the sake of national economy, pinpointing the spread of a potent biopolitical logic: some must not be born so that others might live more prosperously. Resituating the history of postcolonial neoliberal technique in expert circuits between the United States and Bangladesh, Murphy traces the methods and imaginaries through which family planning calculated lives not worth living, lives not worth saving, and lives not worth being born. The resulting archive of thick data transmuted into financialized “Invest in a Girl” campaigns that reframed survival as a question of human capital. The book challenges readers to reject the economy as our collective container and to refuse population as a term of reproductive justice.

What is a life worth? In the wake of eugenics, new quantitative racist practices that valued life for the sake of economic futures flourished. In The Economization of Life, M. Murphy provocatively describes the twentieth-century rise of infrastructures of calculation and experiment aimed at governing population for the sake of national economy, pinpointing the spread of a potent biopolitical logic: some must not be born so that others might live more prosperously. Resituating the history of postcolonial neoliberal technique in expert circuits between the United States and Bangladesh, Murphy traces the methods and imaginaries through which family planning calculated lives not worth living, lives not worth saving, and lives not worth being born. The resulting archive of thick data transmuted into financialized “Invest in a Girl” campaigns that reframed survival as a question of human capital. The book challenges readers to reject the economy as our collective container and to refuse population as a term of reproductive justice.

What is a life worth? In the wake of eugenics, new quantitative racist practices that valued life for the sake of economic futures flourished. In The Economization of Life, M. Murphy provocatively describes the twentieth-century rise of infrastructures of calculation and experiment aimed at governing population for the sake of national economy, pinpointing the spread of a potent biopolitical logic: some must not be born so that others might live more prosperously. Resituating the history of postcolonial neoliberal technique in expert circuits between the United States and Bangladesh, Murphy traces the methods and imaginaries through which family planning calculated lives not worth living, lives not worth saving, and lives not worth being born. The resulting archive of thick data transmuted into financialized “Invest in a Girl” campaigns that reframed survival as a question of human capital. The book challenges readers to reject the economy as our collective container and to refuse population as a term of reproductive justice.

Before 1980, sick building syndrome did not exist. By the 1990s, it was among the most commonly investigated occupational health problems in the United States. Afflicted by headaches, rashes, and immune system disorders, office workers—mostly women—protested that their workplaces were filled with toxic hazards; yet federal investigators could detect no chemical cause. This richly detailed history tells the story of how sick building syndrome came into being: how indoor exposures to chemicals wafting from synthetic carpet, ink, adhesive, solvents, and so on became something that relatively privileged Americans worried over, felt, and ultimately sought to do something about. As M. Murphy shows, sick building syndrome provides a window into how environmental politics moved indoors.

Sick building syndrome embodied a politics of uncertainty that continues to characterize contemporary American environmental debates. Murphy explores the production of uncertainty by juxtaposing multiple histories, each of which explains how an expert or lay tradition made chemical exposures perceptible or imperceptible, existent or nonexistent. They show how uncertainty emerged from a complex confluence of feminist activism, office worker protests, ventilation engineering, toxicology, popular epidemiology, corporate science, and ecology. In an illuminating case study, she reflects on EPA scientists’ efforts to have their headquarters recognized as a sick building. Murphy brings all of these histories together in what is not only a thorough account of an environmental health problem but also a much deeper exploration of the relationship between history, materiality, and uncertainty.

In Seizing the Means of Reproduction, M. Murphy''s initial focus on the alternative health practices developed by radical feminists in the United States during the 1970s and 1980s opens into a sophisticated analysis of the transnational entanglements of American empire, population control, neoliberalism, and late-twentieth-century feminisms. Murphy concentrates on the technoscientific means—the technologies, practices, protocols, and processes—developed by feminist health activists. They argue that by politicizing the technical details of reproductive health, alternative feminist practices aimed at empowering women were also integral to late-twentieth-century biopolitics.

Murphy traces the transnational circulation of cheap, do-it-yourself health interventions, highlighting the uneasy links between economic logics, new forms of racialized governance, U.S. imperialism, family planning, and the rise of NGOs. In the twenty-first century, feminist health projects have followed complex and discomforting itineraries. The practices and ideologies of alternative health projects have found their way into World Bank guidelines, state policies, and commodified research. While the particular moment of U.S. feminism in the shadow of Cold War and postcolonialism has passed, its dynamics continue to inform the ways that health is governed and politicized today.

Contained within this volume is a complete guide to gardening in New Zealand, with chapters on Bee-keeping and poultry-breeding. Although old, this book contains a wealth of timeless information that will be of considerable value to modern gardeners and farmers alike. Contents include: "Garden Calendar", "July", "August", "September", "October", "November", "December", "January", "February", "Mach", "April", "May and June", "Vegetable Garden", "Artichokes, Globe", "Artichokes, Jerusalem", "Asparagus", "Beans", "Beet", "Barccole or Kale", "Broccoli", "Brussels Sprouts", etc. Many vintage books such as this are becoming increasingly scarce and expensive. We are republishing this volume now in an affordable, modern, high-quality edition complete with a specially commissioned new introduction on Bee-keeping. First published in 1888.

Fear of a Dead White Planet asks: how does one study when the planet is on fire? The More Worlds Collective challenges the contemporary rush to planetary technofixes for environmental emergency. Instead they track how such planetary science frames are enmeshed in the longstanding projects of white supremacy, settler colonialism, and epistemological violence. Calling for unlearning and joined-up study, the collective reclaims terraforming from off-earth engineering schemes to instead think through how our more modest efforts to study differently are also world-making and world-breaking. In orienting toward terra and formation, the collective commits to a place-based, non-universal study scaled at levels both intimate and massive. Through its serious but unruly methods, Fear of a Dead White Planet invites readers to recognize and conjure alternate worlds in and around the university.

Fear of a Dead White Planet asks: how does one study when the planet is on fire? The More Worlds Collective challenges the contemporary rush to planetary technofixes for environmental emergency. Instead they track how such planetary science frames are enmeshed in the longstanding projects of white supremacy, settler colonialism, and epistemological violence. Calling for unlearning and joined-up study, the collective reclaims terraforming from off-earth engineering schemes to instead think through how our more modest efforts to study differently are also world-making and world-breaking. In orienting toward terra and formation, the collective commits to a place-based, non-universal study scaled at levels both intimate and massive. Through its serious but unruly methods, Fear of a Dead White Planet invites readers to recognize and conjure alternate worlds in and around the university.