Products

Translation—from both a theoretical and a practical point of view—articulates differing but interconnected modes of circulation in the work of writers originally from different geographical areas of transatlantic encounter, such as Europe, Latin America, North America, and the Caribbean.

After Translation examines from a transnational perspective the various ways in which translation facilitates the circulation of modern poetry and poetics across the Atlantic. It rethinks the theoretical paradigm of Anglo-American “modernism” based on the transnational, interlingual, and transhistorical features of the work of key modern poets writing on both sides of the Atlantic— namely, the Portuguese Fernando Pessoa; the Chilean Vicente Huidobro; the Spaniard Federico Garcia Lorca; the San Francisco–based poets Jack Spicer, Robert Duncan, and Robin Blaser; the Barbadian Kamau Brathwaite; and the Brazilian brothers Haroldo and Augusto de Campos.

The “transmigration of souls is no fable. I would it were, but men and women are only half human.” With these words, Ralph Waldo Emerson confronts a dilemma that illuminates the formation of American individualism: to evolve and become fully human requires a heightened engagement with history. Americans, Emerson argues, must realize history’s chronology in themselves—because their own minds and bodies are its evolving record.

Whereas scholarship has tended to minimize the mystical underpinnings of Emerson’s notion of the self, his depictions of “the metempsychosis of nature” reveal deep roots in mystical traditions from Hinduism and Buddhism to Platonism and Christian esotericism. In essay after essay, Emerson uses metempsychosis as an open-ended template to understand human development.

In Leaves of Grass, Walt Whitman transforms Emerson’s conception of metempsychotic selfhood into an expressly poetic event. His vision of transmigration viscerally celebrates the poet’s ability to assume and live in other bodies; his American poet seeks to incorporate the entire nation into his own person so that he can speak for every man and woman.

In An Ethics of Betrayal, Crystal Parikh investigates the theme and tropes of betrayal and treason in Asian American and Chicano/Latino literary and cultural narratives. In considering betrayal from an ethical perspective, one grounded in the theories of Emmanuel Levinas and Jacques Derrida, Parikh argues that the minority subject is obligated in a primary, preontological, and irrecusable relation of responsibility to the Other.

Episodes of betrayal and treason allegorize the position of this subject, beholden to the many others who embody the alterity of existence and whose demands upon the subject result in transgressions of intimacy and loyalty.

In this first major comparative study of narratives by and about Asian Americans and Latinos, Parikh considers writings by Frank Chin, Gish Jen, Chang-rae Lee, Eric Liu, Américo Parades, and Richard Rodriguez, as well as narratives about the persecution of Wen Ho Lee and the rescue and return of Elian González. By addressing the conflicts at the heart of filiality, the public dimensions of language in the constitution of minority "community," and the mercenary mobilizations of "model minority" status, An Ethics of Betrayal seriously engages the challenges of conducting ethnic and critical race studies based on the uncompromising and unromantic ideas of justice, reciprocity, and ethical society.

In An Ethics of Betrayal, Crystal Parikh investigates the theme and tropes of betrayal and treason in Asian American and Chicano/Latino literary and cultural narratives. In considering betrayal from an ethical perspective, one grounded in the theories of Emmanuel Levinas and Jacques Derrida, Parikh argues that the minority subject is obligated in a primary, preontological, and irrecusable relation of responsibility to the Other.

Episodes of betrayal and treason allegorize the position of this subject, beholden to the many others who embody the alterity of existence and whose demands upon the subject result in transgressions of intimacy and loyalty.

In this first major comparative study of narratives by and about Asian Americans and Latinos, Parikh considers writings by Frank Chin, Gish Jen, Chang-rae Lee, Eric Liu, Américo Parades, and Richard Rodriguez, as well as narratives about the persecution of Wen Ho Lee and the rescue and return of Elian González. By addressing the conflicts at the heart of filiality, the public dimensions of language in the constitution of minority "community," and the mercenary mobilizations of "model minority" status, An Ethics of Betrayal seriously engages the challenges of conducting ethnic and critical race studies based on the uncompromising and unromantic ideas of justice, reciprocity, and ethical society.

Offering the first interdisciplinary study of refugees in the Caribbean, Central America, and the United States, Asylum Speakers relates current theoretical debates about hospitality and cosmopolitanism to the actual conditions of refugees. In doing so, the author weighs the questions of "truth value" associated with various modes of witnessing to explore the function of testimonial discourse in constructing refugee subjectivity in New World cultural and political formations.

By examining literary works by such writers as Edwidge Danticat, Nikòl Payen, Kamau Brathwaite, Francisco Goldman, Julia Alvarez, Ivonne Lamazares, and Cecilia Rodríguez Milanés, theoretical work by Jacques Derrida, Edouard Glissant, and Wilson Harris, as well as human rights documents, government documents, photography, and historical studies, Asylum Speakers constructs a complex picture of New World refugees that expands current discussions of diaspora and migration, demonstrating that the peripheral nature of refugee testimonial narratives requires us to reshape the boundaries of U.S. ethnic and postcolonial studies.

In this profoundly innovative book, Ashon T. Crawley engages a wide range of critical paradigms from black studies, queer theory, and sound studies to theology, continental philosophy, and performance studies to theorize the ways in which alternative or “otherwise” modes of existence can serve as disruptions against the marginalization of and violence against minoritarian lifeworlds and possibilities for flourishing.

Examining the whooping, shouting, noise-making, and speaking in tongues of Black Pentecostalism—a multi-racial, multi-class, multi-national Christian sect with one strand of its modern genesis in 1906 Los Angeles—Blackpentecostal Breath reveals how these aesthetic practices allow for the emergence of alternative modes of social organization. As Crawley deftly reveals, these choreographic, sonic, and visual practices and the sensual experiences they create are not only important for imagining what Crawley identifies as “otherwise worlds of possibility,” they also yield a general hermeneutics, a methodology for reading culture in an era when such expressions are increasingly under siege.

WINNER OF THE JUDY TSOU CRITICAL RACE STUDIES AWARD!

In this profoundly innovative book, Ashon T. Crawley engages a wide range of critical paradigms from black studies, queer theory, and sound studies to theology, continental philosophy, and performance studies to theorize the ways in which alternative or “otherwise” modes of existence can serve as disruptions against the marginalization of and violence against minoritarian lifeworlds and possibilities for flourishing.

Examining the whooping, shouting, noise-making, and speaking in tongues of Black Pentecostalism—a multi-racial, multi-class, multi-national Christian sect with one strand of its modern genesis in 1906 Los Angeles—Blackpentecostal Breath reveals how these aesthetic practices allow for the emergence of alternative modes of social organization. As Crawley deftly reveals, these choreographic, sonic, and visual practices and the sensual experiences they create are not only important for imagining what Crawley identifies as “otherwise worlds of possibility,” they also yield a general hermeneutics, a methodology for reading culture in an era when such expressions are increasingly under siege.

What are the relationships between the books we read and the communities we share? Common Things explores how transatlantic romance revivals of the eighteenth and nineteenth century influenced—and were influenced by—emerging modern systems of community.

Drawing on the work of Washington Irving, Henry Mackenzie, Thomas Jefferson, James Fenimore Cooper, Robert Montgomery Bird, and Charles Brockden Brown, the book shows how romance promotes a distinctive aesthetics of belonging—a mode of being in common tied to new qualities of the singular. Each chapter focuses on one of these common things—the stain of race, the “property” of personhood, ruined feelings, the genre of a text, and the event of history—and examines how these peculiar qualities work to sustain the coherence of our modern common places.

In the work of Horace Walpole and Edgar Allan Poe, the book further uncovers an important— and never more timely—alternative aesthetic practice that reimagines community as an open and fugitive process rather than as a collection of common things.

"What is the hangman but a servant of law? And what is that law but an expression of public opinion? And if public opinion be brutal and thou a component part thereof, art thou not the hangman's accomplice?" Writing in 1842, Lydia Maria Child articulates a crisis in the relationship of democracy to sovereign power that continues to occupy political theory today. Is sovereignty, with its reliance on singular and exceptional power, fundamentally inimical to democracy? Or might a more fully realized democracy distribute, share, and popularize sovereignty, thus blunting its exceptional character and its basic violence?

In Democracy's Spectacle, Jennifer Greiman looks to an earlier moment in the history of American democracy's vexed interpretation of sovereignty to argue that such questions about the popularization of sovereign power shaped debates about political belonging and public life in the antebellum United States. In an emergent democracy that was also an expansionist slave society, Greiman argues, the problems that sovereignty posed were less concerned with a singular and exceptional power lodged in the state than with a power over life and death that involved all Americans intimately.

Drawing on Alexis de Tocqueville's analysis of the sovereignty of the people in Democracy in America, along with work by Gustave de Beaumont, Lydia Maria Child, Nathaniel Hawthorne, and Herman Melville, Greiman tracks the crises of sovereign power as it migrates out of the state to become a constitutive feature of the public sphere. Greiman brings together literature and political theory, as well as materials on antebellum performance culture, antislavery activism, and penitentiary reform, to argue that the antebellum public sphere, transformed by its empowerment, emerges as a spectacle with investments in both punishment and entertainment.

"What is the hangman but a servant of law? And what is that law but an expression of public opinion? And if public opinion be brutal and thou a component part thereof, art thou not the hangman's accomplice?" Writing in 1842, Lydia Maria Child articulates a crisis in the relationship of democracy to sovereign power that continues to occupy political theory today. Is sovereignty, with its reliance on singular and exceptional power, fundamentally inimical to democracy? Or might a more fully realized democracy distribute, share, and popularize sovereignty, thus blunting its exceptional character and its basic violence?

In Democracy's Spectacle, Jennifer Greiman looks to an earlier moment in the history of American democracy's vexed interpretation of sovereignty to argue that such questions about the popularization of sovereign power shaped debates about political belonging and public life in the antebellum United States. In an emergent democracy that was also an expansionist slave society, Greiman argues, the problems that sovereignty posed were less concerned with a singular and exceptional power lodged in the state than with a power over life and death that involved all Americans intimately.

Drawing on Alexis de Tocqueville's analysis of the sovereignty of the people in Democracy in America, along with work by Gustave de Beaumont, Lydia Maria Child, Nathaniel Hawthorne, and Herman Melville, Greiman tracks the crises of sovereign power as it migrates out of the state to become a constitutive feature of the public sphere. Greiman brings together literature and political theory, as well as materials on antebellum performance culture, antislavery activism, and penitentiary reform, to argue that the antebellum public sphere, transformed by its empowerment, emerges as a spectacle with investments in both punishment and entertainment.

In Ghost-Watching American Modernity, María del Pilar Blanco revisits nineteenth- and twentieth-century texts from Spanish America and the United States to ask how different landscapes are represented as haunted sites. Moving from foundational fictions to Westerns, Blanco explores the diverse ways in which ghosts and haunting emerge across the American hemisphere for authors who are preoccupied with evoking the experience of geographical transformations during a period of unprecedented development.

The book offers an innovative approach that seeks to understand ghosts in their local specificity, rather than as products of generic conventions or as allegories of hidden desires. Its chapters pursue formally attentive readings of texts by Domingo Sarmiento, Henry James, José Martí, W. E. B. Du Bois, Juan Rulfo, Felisberto Hernández, and Clint Eastwood. In an intervention that will reconfigure the critical uses of spectrality for scholars in U.S./Latin American Studies, narrative theory, and comparative literature, Blanco advances ghost-watching as a method for rediscovering haunting on its own terms.

In Hating Empire Properly, Sunil Agnani produces a novel attempt to think the eighteenth-century imagination of
the West and East Indies together, arguing that this is how contemporary thinkers Edmund Burke and Denis
Diderot actually viewed them. This concern with multiple geographical spaces is revealed to be a largely
unacknowledged part of the matrix of Enlightenment thought in which eighteenth-century European and American self-conceptions evolved. By focusing on colonial spaces of the Enlightenment, especially India and Haiti, he demonstrates how Burke's fearful view of the French Revolution—the defining event of modernity— as shaped by prior reflection on these other domains. Exploring with sympathy the angry outbursts against injustice in the writings of Diderot, he nonetheless challenges recent understandings of him as a univocal critic of empire by showing the persistence of a fantasy of consensual colonialism in his thought. By looking at the impasses and limits in the thought of both radical and conservative writers, Agnani asks what it means to critique empire “properly.” Drawing his method from Theodor Adorno’s quip that “one must have tradition in oneself, in order to hate it properly,” he proposes a critical inhabiting of dominant forms of reason as a way forward for the critique of both empire and Enlightenment.

Thus, this volume makes important contributions to political theory, history, literary studies, American studies, and postcolonial studies.

In Hating Empire Properly, Sunil Agnani produces a novel attempt to think the eighteenth-century imagination of
the West and East Indies together, arguing that this is how contemporary thinkers Edmund Burke and Denis
Diderot actually viewed them. This concern with multiple geographical spaces is revealed to be a largely
unacknowledged part of the matrix of Enlightenment thought in which eighteenth-century European and American self-conceptions evolved. By focusing on colonial spaces of the Enlightenment, especially India and Haiti, he demonstrates how Burke's fearful view of the French Revolution—the defining event of modernity— as shaped by prior reflection on these other domains. Exploring with sympathy the angry outbursts against injustice in the writings of Diderot, he nonetheless challenges recent understandings of him as a univocal critic of empire by showing the persistence of a fantasy of consensual colonialism in his thought. By looking at the impasses and limits in the thought of both radical and conservative writers, Agnani asks what it means to critique empire “properly.” Drawing his method from Theodor Adorno’s quip that “one must have tradition in oneself, in order to hate it properly,” he proposes a critical inhabiting of dominant forms of reason as a way forward for the critique of both empire and Enlightenment.

Thus, this volume makes important contributions to political theory, history, literary studies, American studies, and postcolonial studies.

From 1920 until his death in 1962, consciousness and its effect on the natural world was Robinson Jeffers’s obsession. Understanding and explaining the biological basis of mind is one of the towering challenges of modern science to this day, and Jeffers’s poetic experiment is an important contribution to American literary history—no other twentieth-century poet attempted such a thorough engagement with a crucial scientific problem. Jeffers invented a sacramental poetics that accommodates a modern scientific account of consciousness, thereby integrating an essentially religious sensibility with science in order to discover the sacramentality of natural process and reveal a divine cosmos.

There is no other study of Jeffers or sacramental nature poetry like this one. It proposes that Jeffers’s sacramentalism emerged out of his scientifically informed understanding of material nature. Drawing on ecocriticism, religious studies, and neuroscience, Inventing the Language
to Tell It shows how Jeffers produced the most compelling sacramental nature poetry of the twentieth century.

Not Even Past highlights references to nineteenth-century U.S. slavery and anti-Black racism in literary and photographic projects begun during the late 1920s and early 1930s, including novels by William Faulkner and Nella Larsen, and portraits by Carl Van Vechten. These texts share a representational crisis, in which distinctions between present, quotidian racism and a massive, fully racialized historical trauma disappear. All identify persistent historical traumatization with intense subjective states (including madness, religious ecstasy, narcissism, and fetishistic enjoyment), and each explores the conservative, even coercive social character of such links between psyche and history. When the past of enslavement is "not even past," narration freezes, black and white women lose their capacity to question or resist social and domestic violence, and racial politics fail.

Anticipating contemporary trauma studies by decades, these disparate modernists' works constitute not an expounded or avowed but an interstitial trauma theory, which finds its shape in the spaces left by conventional public discourse. Their works parallel important essays by psychoanalytic thinkers of the same era, including Joan Riviere, Sigmund Freud, Melanie Klein, and Walter Benjamin, and their joint explication of relationships among psyche, history, and race offers important resources for psychoanalytic approaches to racial difference today.

Despite their analytic acuity, however, Faulkner, Larsen, and Van Vechten also themselves carry the traumatic past forward into the future. Indeed, the two novelists' tragic depictions of a triumphant color line and the photographer's insistence on an idiom of black primitivism lent support to white supremacy in the twentieth century. Yet even in their very failure, three U.S. modernists tell us that it is not enough simply to exercise critical acuity on the marks of past violence. Reading, however masterly, cannot interrupt a history in the midst of repeating itself; it can only itself reiterate the disaster.

The Poetics of Emptiness uncovers an important untold history by tracing the historically specific, intertextual pathways of a single, if polyvalent, philosophical term, emptiness, as it is transformed within twentieth-century American poetry and poetics.
This conceptual migration is detailed in two sections. The first focuses on "transpacific Buddhist poetics," while the second maps the less well-known terrain of "transpacific Daoist poetics."
In Chapters 1 and 2, the author explores Ernest Fenollosa's "The Chinese Written Character as a Medium for Poetry" as an expression of Fenollosa's distinctly Buddhist poetics informed by a two-decade-long encounter with a culturally hybrid form of Buddhism known as Shin Bukkyo ("New Buddhism"). Chapter 2 explores the classical Chinese poetics that undergirds the lost half of Fenellosa's essay. Chapter 3 concludes the first half of the book with an exploration of the didactic and soteriological function of "emptiness" in Gary Snyder's influential poetry and poetics.
The second half begins with a critical exploration of the three-decades-long career of the poet/translator/critic Wai-lim Yip, whose "transpacific Daoist poetics" has been an important fixture in American poetic late modernism and has begun to gain wider notoriety in China. The last chapter engages the intertextual weave of poststructural thought and Daoist and shamanistic discourses in Theresa Hak Kyung Cha's important body of heterocultural productions.

By formulating interpretive frames as hybrid as the texts being read, this book makes available one of the most important yet still largely unknown stories of American poetry and poetics.

The Poetics of Emptiness uncovers an important untold history by tracing the historically specific, intertextual pathways of a single, if polyvalent, philosophical term, emptiness, as it is transformed within twentieth-century American poetry and poetics.
This conceptual migration is detailed in two sections. The first focuses on "transpacific Buddhist poetics," while the second maps the less well-known terrain of "transpacific Daoist poetics."
In Chapters 1 and 2, the author explores Ernest Fenollosa's "The Chinese Written Character as a Medium for Poetry" as an expression of Fenollosa's distinctly Buddhist poetics informed by a two-decade-long encounter with a culturally hybrid form of Buddhism known as Shin Bukkyo ("New Buddhism"). Chapter 2 explores the classical Chinese poetics that undergirds the lost half of Fenellosa's essay. Chapter 3 concludes the first half of the book with an exploration of the didactic and soteriological function of "emptiness" in Gary Snyder's influential poetry and poetics.
The second half begins with a critical exploration of the three-decades-long career of the poet/translator/critic Wai-lim Yip, whose "transpacific Daoist poetics" has been an important fixture in American poetic late modernism and has begun to gain wider notoriety in China. The last chapter engages the intertextual weave of poststructural thought and Daoist and shamanistic discourses in Theresa Hak Kyung Cha's important body of heterocultural productions.

By formulating interpretive frames as hybrid as the texts being read, this book makes available one of the most important yet still largely unknown stories of American poetry and poetics.

The nineteenth century was a time of extraordinary attunement to the unspoken, the elusively present, and the subtly haunting. Quiet Testimony finds in such attunement a valuable rethinking of what it means to encounter the truth. It argues that four key writers—Emerson, Douglass, Melville, and Henry James—open up the domain of the witness by articulating quietude’s claim on the clamoring world.

The premise of quiet testimony responds to urgent questions in critical theory and human rights. Emerson is brought into conversation with Levinas, and Douglass is considered alongside Agamben. Yet the book is steeped in the intellectual climate of the nineteenth century, in which speech and meaning might exceed the bounds of the recognized human subject. In this context, Melville’s characters could read the weather, and James’s could spend an evening with dead companions.

By following the path by which ostensibly unremarkable entities come to voice, Quiet Testimony suggests new configurations for ethics, politics, and the literary.

America has a love–hate relationship with individualism. In Reconstructing Individualism, James Albrecht argues that our conceptions of individualism have remained trapped within the assumptions of classic liberalism. He traces an alternative genealogy of individualist ethics in four major American thinkers—Ralph Waldo Emerson, William James, John Dewey, and Ralph Ellison.

These writers’ shared commitments to pluralism (metaphysical and cultural), experimentalism, and a melioristic stance toward value and reform led them to describe the self as inherently relational. Accordingly, they articulate models of selfhood that are socially engaged and ethically responsible, and they argue that a reconceived—or, in Dewey’s term, “reconstructed”—individualism is not merely compatible with but necessary to democratic community. Conceiving selfhood and community as interrelated processes, they call for an ongoing reform of social conditions so as to educate and liberate individuality, and, conversely, they affirm the essential role individuality plays in vitalizing communal efforts at reform.

Salvage Work examines contemporary literary responses to the law’s construction of personhood in the Americas. Tracking the extraordinary afterlives of the legal slave personality from the nineteenth century into the twenty-first, Angela Naimou shows the legal slave to be a fractured but generative figure for contemporary legal personhood across categories of race, citizenship, gender, and labor. What emerges is a compelling and original study of how law invents categories of identification and how literature contends with the person as a legal fiction. Through readings of Francisco Goldman’s The Ordinary Seaman, Edwidge Danticat’s Krik?Krak!, Rosario Ferre’s Sweet Diamond Dust (Maldito Amor), Gayl Jones’s Song for Anninho and Mosquito, and John Edgar Wideman’s Fanon, Naimou shows how literary engagements with legal personhood reconfigure formal narrative conventions in Black Atlantic historiography, the immigrant novel, the anticolonial romance, the trope of the talking book, and the bildungsroman.

Revealing links between colonial, civic, slave, labor, immigration, and penal law, Salvage Work reframes debates over civil and human rights by revealing the shared hemispheric histories and effects of legal personhood across seemingly disparate identities—including the human and the corporate person, the political refugee and the economic migrant, and the stateless person and the citizen.

In depicting the material remains of the legal slave personality in the de-industrialized neoliberal era, these literary texts develop a salvage aesthetic that invites us to rethink our political and aesthetic imagination of personhood. Questioning liberal frameworks for civil and human rights as well as what Naimou calls death-bound theories of personhood—in which forms of human life are primarily described as wasted, disposable, bare, or dead in law—Salvage Work thus responds to critical discussions of biopolitics and neoliberal globalization by exploring the potential for contemporary literature to reclaim the individual from the legal regimes that have marked her.

Salvage Work examines contemporary literary responses to the law’s construction of personhood in the Americas. Tracking the extraordinary afterlives of the legal slave personality from the nineteenth century into the twenty-first, Angela Naimou shows the legal slave to be a fractured but generative figure for contemporary legal personhood across categories of race, citizenship, gender, and labor. What emerges is a compelling and original study of how law invents categories of identification and how literature contends with the person as a legal fiction. Through readings of Francisco Goldman’s The Ordinary Seaman, Edwidge Danticat’s Krik?Krak!, Rosario Ferre’s Sweet Diamond Dust (Maldito Amor), Gayl Jones’s Song for Anninho and Mosquito, and John Edgar Wideman’s Fanon, Naimou shows how literary engagements with legal personhood reconfigure formal narrative conventions in Black Atlantic historiography, the immigrant novel, the anticolonial romance, the trope of the talking book, and the bildungsroman.

Revealing links between colonial, civic, slave, labor, immigration, and penal law, Salvage Work reframes debates over civil and human rights by revealing the shared hemispheric histories and effects of legal personhood across seemingly disparate identities—including the human and the corporate person, the political refugee and the economic migrant, and the stateless person and the citizen.

In depicting the material remains of the legal slave personality in the de-industrialized neoliberal era, these literary texts develop a salvage aesthetic that invites us to rethink our political and aesthetic imagination of personhood. Questioning liberal frameworks for civil and human rights as well as what Naimou calls death-bound theories of personhood—in which forms of human life are primarily described as wasted, disposable, bare, or dead in law—Salvage Work thus responds to critical discussions of biopolitics and neoliberal globalization by exploring the potential for contemporary literature to reclaim the individual from the legal regimes that have marked her.

From sapphire, mammy, and jezebel, to the angry black woman, baby mama, and nappy-headed ho, black female iconography has had a long and tortured history in public culture. The telling of this history has long occupied the work of black female theorists—much of which has been foundational in situating black women within the matrix of sociopolitical thought and practice in the United States. Scandalize My Name builds upon the rich tradition of this work while approaching the study of black female representation as an opening onto a critical contemplation of the vagaries of black social life. It makes a case for a radical black subject-position that structures and is structured by an intramural social order that revels in the underside of the stereotype and ultimately destabilizes the very notion of “civil society.”

At turns memoir, sociological inquiry, literary analysis, and cultural critique, Scandalize My Name explores topics as varied as serial murder, reality television, Christian evangelism, teenage pregnancy, and the work of Toni Morrison to advance black feminist practice as a mode through which black sociality is both theorized and made material.

From sapphire, mammy, and jezebel, to the angry black woman, baby mama, and nappy-headed ho, black female iconography has had a long and tortured history in public culture. The telling of this history has long occupied the work of black female theorists—much of which has been foundational in situating black women within the matrix of sociopolitical thought and practice in the United States. Scandalize My Name builds upon the rich tradition of this work while approaching the study of black female representation as an opening onto a critical contemplation of the vagaries of black social life. It makes a case for a radical black subject-position that structures and is structured by an intramural social order that revels in the underside of the stereotype and ultimately destabilizes the very notion of “civil society.”

At turns memoir, sociological inquiry, literary analysis, and cultural critique, Scandalize My Name explores topics as varied as serial murder, reality television, Christian evangelism, teenage pregnancy, and the work of Toni Morrison to advance black feminist practice as a mode through which black sociality is both theorized and made material.

This book intervenes in transatlantic and hemispheric studies by positing "America" as not a particular country or continent but a foundational narrative, in which conquerors arrive at a shore intent on overwriting local versions of humanity, culture, and landscape with inscriptions of their own design. This imposition of foreign textualities, however dominant, is never complete because the absences of the disappeared still linger manifestly, still are present. That apparent paradox results in a haunted America, whose conquest is always partial and whose conquered are always contestatory.

Readers of scholarship by transatlanticists such as Paul Gilroy and hemispherists such as Diana Taylor will find new conceptualizations here of an America that knows no geographic boundaries, whose absences are collective but not necessarily interrelated by genealogy. The five principal texts at hand - Columbus's diary of his first voyage, the Popol Vuh of the Maya-K'iche', Defoe's Robinson Crusoe, Evita's Cuando los Combes luchaban (the first African novel in Spanish), and Pynchon's Mason & Dixon - are examined as foundational stories of America in their imaginings of its transatlantic commencement. Interspersed too are shorter studies of narratives by William Carlos Williams, Rigoberta Menchú, Álvar Núñez Cabeza de Vaca, José Martí, Mark Knopfler (former lead singer of Dire Straits) and Gabriel García Márquez. These texts are rarely if ever read together because of their discrete provenances in time and place, yet their juxtaposition reveals how the disjunctions and ruptures that took place on the eastern and western shores of the Atlantic upon the arrival of Europeans became insinuated as recurring and resistant absences in narratives ostensibly contextualized by the Conquest.

The book concludes by proposing that Mary Shelley's Frankenstein is the great American novel.

After Specters of Conquest: Indigenous Absence in Transatlantic Literatures, America will never seem the same.

What does it mean to own something? How does a thing become mine? Liberal philosophy since John Locke has championed the salutary effects of private property but has avoided the more difficult questions of property’s ontology. Chad Luck argues that antebellum American literature is obsessed with precisely these questions.

Reading slave narratives, gothic romances, city-mystery novels, and a range of other property narratives, Luck unearths a wide-ranging literary effort to understand the nature of ownership, the phenomenology of possession. In these antebellum texts, ownership is not an abstract legal form but a lived relation, a dynamic of embodiment emerging within specific cultural spaces—a disputed frontier, a city agitated by class conflict.

Luck challenges accounts that map property practice along a trajectory of abstraction and “virtualization.” The book also reorients recent Americanist work in emotion and affect by detailing a broader phenomenology of ownership, one extending beyond emotion to such sensory experiences as touch, taste, and vision. This productive blend of phenomenology and history uncovers deep-seated anxieties—and enthusiasms—about property across antebellum culture.

What does it mean to own something? How does a thing become mine? Liberal philosophy since John Locke has championed the salutary effects of private property but has avoided the more difficult questions of property’s ontology. Chad Luck argues that antebellum American literature is obsessed with precisely these questions.

Reading slave narratives, gothic romances, city-mystery novels, and a range of other property narratives, Luck unearths a wide-ranging literary effort to understand the nature of ownership, the phenomenology of possession. In these antebellum texts, ownership is not an abstract legal form but a lived relation, a dynamic of embodiment emerging within specific cultural spaces—a disputed frontier, a city agitated by class conflict.

Luck challenges accounts that map property practice along a trajectory of abstraction and “virtualization.” The book also reorients recent Americanist work in emotion and affect by detailing a broader phenomenology of ownership, one extending beyond emotion to such sensory experiences as touch, taste, and vision. This productive blend of phenomenology and history uncovers deep-seated anxieties—and enthusiasms—about property across antebellum culture.

Poetry, or poiēsis, has long been understood as a practice of making. But how are experiments in the making of poetic forms related to formal making in science and engineering? The Limits of Fabrication takes up this question in the context of recent developments in nanoscale materials science, investigating concepts and ideologies of form at stake in new approaches to material construction. Tracing the direct pertinence of fields crucial to the new materials science (nanotechnology, biotechnology, crystallography, and geodesic design) in the work of Shanxing Wang, Caroline Bergvall, Christian Bök, and Ronald Johnson back to the midcentury development of Charles Olson’s “objectist” poetics, Nathan Brown carves out a tradition of constructivist, nonorganic poetics that has developed in conversation with science and engineering.

While proposing a new approach to the relation of technē (craft, skill) and poiēsis (making, forming), this book also intervenes in philosophical debates concerning the concept of the object, the distinction between organic and inorganic matter, theories of self-organization, and the relation between “design” and “nature.” Engaging with Heidegger, Agamben, Whitehead, Stiegler, and Nancy, Brown shows that materials science and materialist poetics offer crucial resources for thinking through the direction of contemporary materialist philosophy.

The Naked Communist argues that the political ideologies of modernity were fundamentally determined by four basic figures: the world, the enemy, the secret, and the catastrophe. While the “world” names the totality that functioned as the ultimate horizon of modern political imagination, the three other figures define the necessary limits of this totality by reflecting on the limits of representation.

The book highlights the enduring presence of these figures in the modern imagination through detailed analysis of a concrete historical example: American anti-Communist politics of the 1950s. Its primary objective is to describe the internal mechanisms of what we could call an anti- Communist “aesthetic ideology.” The book thus traces the way anti-Communist popular culture emerged in the discourse of Cold War liberalism as a political symptom of modernism. Based on a discursive analysis of American anti-Communist politics, the book presents parallel readings of modernism and popular fiction from the 1950s (nuclear holocaust novels, spy novels, and popular political novels) in order to show that, despite the radical separation of the two cultural fields, they both participated in a common ideological program.

The Naked Communist argues that the political ideologies of modernity were fundamentally determined by four basic figures: the world, the enemy, the secret, and the catastrophe. While the “world” names the totality that functioned as the ultimate horizon of modern political imagination, the three other figures define the necessary limits of this totality by reflecting on the limits of representation.

The book highlights the enduring presence of these figures in the modern imagination through detailed analysis of a concrete historical example: American anti-Communist politics of the 1950s. Its primary objective is to describe the internal mechanisms of what we could call an anti- Communist “aesthetic ideology.” The book thus traces the way anti-Communist popular culture emerged in the discourse of Cold War liberalism as a political symptom of modernism. Based on a discursive analysis of American anti-Communist politics, the book presents parallel readings of modernism and popular fiction from the 1950s (nuclear holocaust novels, spy novels, and popular political novels) in order to show that, despite the radical separation of the two cultural fields, they both participated in a common ideological program.

Shortlisted for the 2015 Modernist Studies Association Book Prize

This book shows how American literary culture in the first half of the twentieth century saw “irony” emerge as a term to describe intersections between aesthetic and political practices. Against conventional associations of irony with political withdrawal, Stratton shows how the term circulated widely in literary and popular culture to describe politically engaged forms of writing.

It is a critical commonplace to acknowledge the difficulty of defining irony before stipulating a particular definition as a stable point of departure for literary, cultural, and political analysis. This book, by contrast, is the first to derive definitions of “irony” inductively, showing how writers employed it as a keyword both before and in opposition to the institutionalization of New Criticism. It focuses on writers who not only composed ironic texts but talked about irony and satire to situate their work politically: Randolph Bourne, Benjamin De Casseres, Ellen Glasgow, John Dos Passos, Ralph Ellison, and many others.

Between 1850 and 1940, with the rise of managerial capitalism in the United States, the most powerful businesses ceased to be family owned, instead becoming sprawling organizations controlled by complex bureaucracies. Sentimental literature—work written specifically to convey and inspire deep feeling—does not seem to fit with a swiftly bureaucratizing society. Surprisingly, though, sentimental language persisted in American literature, even as a culture of managed systems threatened to obscure the power of individual affect.

The Sentimental Touch explores the strange, enduring power of sentimental language in the face of a rapidly changing culture. Analyzing novels by Harriet Beecher Stowe, Mark Twain, Sherwood Anderson, and Nathanael West, the book demonstrates that sentimental language changes but remains powerful, even in works by authors who self-consciously write against the sentimental tradition. Sentimental language has an afterlife, enduring in American literature long after authors and critics declared it dead, insisting that human feeling can resist a mechanizing culture and embodying, paradoxically, the way that literary conventions themselves become mechanical and systematic.

Thresholds of Illiteracy reevaluates Latin American theories and narratives of cultural resistance by advancing the concept of “illiteracy” as a new critical approach to understanding scenes or moments of social antagonism. “Illiteracy,” Acosta claims, can offer us a way of talking about what cannot be subsumed within prevailing modes of reading, such as the opposition between writing and orality, that have frequently been deployed to distinguish between modern and archaic peoples and societies.

This book is organized as a series of literary and cultural analyses of internationally recognized postcolonial narratives. It tackles a series of the most important political/aesthetic issues in Latin America that have arisen over the past thirty years or so, including indigenism, testimonio, the Zapatista movement in Chiapas, and migration to the United States via the U.S.–Mexican border.

Through a critical examination of the “illiterate” effects and contradictions at work in these resistant narratives, the book goes beyond current theories of culture and politics to reveal radically unpredictable forms of antagonism that advance the possibility for an ever more democratic model of cultural analysis.

Thresholds of Illiteracy reevaluates Latin American theories and narratives of cultural resistance by advancing the concept of “illiteracy” as a new critical approach to understanding scenes or moments of social antagonism. “Illiteracy,” Acosta claims, can offer us a way of talking about what cannot be subsumed within prevailing modes of reading, such as the opposition between writing and orality, that have frequently been deployed to distinguish between modern and archaic peoples and societies.

This book is organized as a series of literary and cultural analyses of internationally recognized postcolonial narratives. It tackles a series of the most important political/aesthetic issues in Latin America that have arisen over the past thirty years or so, including indigenism, testimonio, the Zapatista movement in Chiapas, and migration to the United States via the U.S.–Mexican border.

Through a critical examination of the “illiterate” effects and contradictions at work in these resistant narratives, the book goes beyond current theories of culture and politics to reveal radically unpredictable forms of antagonism that advance the possibility for an ever more democratic model of cultural analysis.

Tricksters and Cosmopolitans is the first sustained exploration into the history of cross-cultural collaborations between Asian American writers and their non–Asian American editors and publishers. The volume focuses on the literary production of the cosmopolitan subject, featuring the writers Sui Sin Far, Jessica Hagedorn, Karen Tei Yamashita, Monique Truong, and Min Jin Lee. The newly imagined cosmopolitan subject that emerges from their works dramatically reconfigured Asian American female subjectivity in metropolitan space with a kind of fluidity and ease never before seen. But as Rei Magosaki shows, these narratives also invariably expose the problematic side of this figure, which also serves to perpetuate exploitative structures of Western imperialism and its legacies in late capitalism.

Arguing that the actual establishment of such a critical standpoint on imperialism and globalization required the expansive and internationalist vision of editors who supported, cultivated, and promoted these works, Tricksters and Cosmopolitans reveals the negotiations between these authors and their publishers and between the shared investment in both politics and aesthetics that influenced the narrative structure of key works in the Asian American literary canon.

Tricksters and Cosmopolitans is the first sustained exploration into the history of cross-cultural collaborations between Asian American writers and their non–Asian American editors and publishers. The volume focuses on the literary production of the cosmopolitan subject, featuring the writers Sui Sin Far, Jessica Hagedorn, Karen Tei Yamashita, Monique Truong, and Min Jin Lee. The newly imagined cosmopolitan subject that emerges from their works dramatically reconfigured Asian American female subjectivity in metropolitan space with a kind of fluidity and ease never before seen. But as Rei Magosaki shows, these narratives also invariably expose the problematic side of this figure, which also serves to perpetuate exploitative structures of Western imperialism and its legacies in late capitalism.

Arguing that the actual establishment of such a critical standpoint on imperialism and globalization required the expansive and internationalist vision of editors who supported, cultivated, and promoted these works, Tricksters and Cosmopolitans reveals the negotiations between these authors and their publishers and between the shared investment in both politics and aesthetics that influenced the narrative structure of key works in the Asian American literary canon.

X—The Problem of the Negro as a Problem for Thought offers an original account of matters African American, and by implication the African diaspora in general, as an object of discourse and knowledge. It likewise challenges the conception of analogous objects of study across dominant ethnological disciplines (e.g., anthropology, history, and sociology) and the various forms of cultural, ethnic, and postcolonial studies.

With special reference to the work of W. E. B. Du Bois, Chandler shows how a concern with the Negro is central to the social and historical problematization that underwrote twentieth-century explorations of what it means to exist as an historical entity—referring to their antecedents in eighteenth-century thought and forward into their ongoing itinerary in the twenty-first century.

For Du Bois, “the problem of the color line” coincided with the inception of a supposedly modern horizon. The very idea of the human and its avatars—the idea of race and the idea of culture—emerged together with the violent, hierarchical inscription of the so-called African or Negro into a horizon of commonness beyond all natal premises, a horizon that we can still situate with the term global. In ongoing struggles with the idea of historical sovereignty, we can see the working out of then new concatenations of social and historical forms of difference, as both projects of categorical differentiation and the irruption of originary revisions of ways of being.

In a word, the world is no longer—and has never been—one. The world, if there is such—from the inception of something like “the Negro as a problem for thought”— could never be, only, one.

The problem of the Negro in “America” is thus an exemplary instance of modern historicity in its most fundamental sense. It renders legible for critical practice the radical order of an ineluctable and irreversible complication at the heart of being—its appearance as both life and history—as the very mark of our epoch.

X—The Problem of the Negro as a Problem for Thought offers an original account of matters African American, and by implication the African diaspora in general, as an object of discourse and knowledge. It likewise challenges the conception of analogous objects of study across dominant ethnological disciplines (e.g., anthropology, history, and sociology) and the various forms of cultural, ethnic, and postcolonial studies.

With special reference to the work of W. E. B. Du Bois, Chandler shows how a concern with the Negro is central to the social and historical problematization that underwrote twentieth-century explorations of what it means to exist as an historical entity—referring to their antecedents in eighteenth-century thought and forward into their ongoing itinerary in the twenty-first century.

For Du Bois, “the problem of the color line” coincided with the inception of a supposedly modern horizon. The very idea of the human and its avatars—the idea of race and the idea of culture—emerged together with the violent, hierarchical inscription of the so-called African or Negro into a horizon of commonness beyond all natal premises, a horizon that we can still situate with the term global. In ongoing struggles with the idea of historical sovereignty, we can see the working out of then new concatenations of social and historical forms of difference, as both projects of categorical differentiation and the irruption of originary revisions of ways of being.

In a word, the world is no longer—and has never been—one. The world, if there is such—from the inception of something like “the Negro as a problem for thought”— could never be, only, one.

The problem of the Negro in “America” is thus an exemplary instance of modern historicity in its most fundamental sense. It renders legible for critical practice the radical order of an ineluctable and irreversible complication at the heart of being—its appearance as both life and history—as the very mark of our epoch.