Fordham University Press

Embracing hospitality and inclusion in Abrahamic traditions

One of the signal moments in the narrative of the biblical Abraham is his insistent and enthusiastic reception of three strangers, a starting point of inspiration for all three Abrahamic traditions as they evolve and develop the details of their respective teachings. On the one hand, welcoming the stranger by remembering “that you were strangers in the land of Egypt” is enjoined upon the ancient Israelites, and on the other, oppressing the stranger is condemned by their prophets throughout the Hebrew Bible.

These sentiments are repeated in the New Testament and the Qur’an and elaborated in the interpretive literatures of Judaism, Christianity, and Islam. Such notions resonate obliquely within the history of India and its Dharmic traditions. On the other hand, they have been seriously challenged throughout history. In the 1830s, America’s “Nativists” sought to emphatically reduce immigra­tion to these shores. A century later, the Holocaust began by the decision of the Nazi German government to turn specific groups of German citizens into strangers. Deliberate marginalization leading to genocide flourished in the next half century from Bosnia and Cambodia to Rwanda. In the aftermath of September 11, 2001, the United States renewed a decisive twist toward closing the door on those seeking refuge, ushering in an era where marginalized religious and ethnic groups around the globe are deemed unwelcome and unwanted.

The essays in Welcoming the Stranger explore these issues from historical, theoretical, theo­logical, and practical perspectives, offering an enlightening and compelling discussion of what the Abrahamic traditions teach us regarding welcoming people we don’t know.

Welcoming the Stranger: Abrahamic Hospitality and Its Contemporary Implications is available from the publisher on an open-access basis.

Published by The Fritz Ascher Society for Persecuted, Ostracized and Banned Art and the Fordham University Institute on Religion, Law and Lawyer’s Work

A new perspective on spirituality and social change as seen through the work of six visionary thinkers

In Liberating Spiritualities, Christopher D. Tirres offers an in-depth exploration of spirituality as a catalyst for social transformation, showcasing the profound insights of six distinguished twentieth-century liberation thinkers from across the Américas. This thought-provoking work examines the contributions of Marxist philosopher José Carlos Mariátegui, renowned educator and philosopher Paulo Freire, innovative constructive theologian Virgilio Elizondo, influential cultural and feminist theorist Gloria Anzaldúa, activist mujerista theologian and social ethicist Ada María Isasi-Díaz, and groundbreaking ecofeminist theologian Ivone Gebara.

Tirres examines the distinct yet interconnected philosophies of these figures, showcasing their unified critique of colonial Christendom and their deep commitment to the marginalized. He adeptly articulates how their diverse religious and philosophical backgrounds come together in a shared vision of spirituality as a fundamental aspect of human life and intelligence. He further illuminates how these thinkers advocate for spirituality as a non-reductive, life-affirming practice, transcending traditional boundaries and offering an integrated approach to faith, culture, and social justice. Their collective insights form a persuasive case for re-envisioning spirituality as a crucial element in the quest for a more just and compassionate world.

Liberating Spiritualities is not only a tribute to these six influential figures but also a critical reflection on the relevance of their ideas in today’s global context. Tirres’s transdisciplinary study bridges liberationist and pragmatic insights, offering readers a fresh, highly original interpretation of socially engaged spirituality, making this book an essential resource for those seeking to understand the transformative power of spirituality in the pursuit of social justice and human dignity.

A fictional manual to help disrupt today’s all-too-real energy and climate emergencies

The Energy Emergency Repair Kit (E.E.R.K.) is a collaboratively-authored research-creation inter­vention that explores myriad ecological, cultural, and political resonances of the three concepts named in its title: energy, emergency, and repair. The E.E.R.K combines image, text, and sound to riff on the idea of a repair manual—that staple genre of self-help and self-making—while exploring energy emergency and energy emergence in several entangled registers.

Created collectively by artists, designers, and scholars working and living at various places on Turtle Island, the E.E.R.K. offers a host of situated activities and speculative probes designed to respond to today and tomorrow’s energy emergencies. The kit intermingles diagrammatic designs with instructional convolutions and perplexing protocols that supply non-programmatic yet highly pragmatic means for navigating, communicating, operating, and undoing the investments that have come to overdetermine energetic relations in the past, present, and future. Triggered most immediately by the pandemic moment circa 2020, with its strangely intermittent and inscrutable convolutions of fossil-fueled business-as-usual, the E.E.R.K. reflects and reckons the long-roiling and fully chronic energy emergency orchestrated over several centuries by racial-fossil capitalism’s mass production of injustices.

The E.E.R.K. positions energy as more than just a resource to be exploited and managed, more than an infrastructural obstacle to overcome, more than fuel for the nightmares that lie ahead (or that are, in too many cases, already here). As a generative, multitudinous fabulation, the E.E.R.K. probes energetic networks—the bonds of endeavor; the glow of affection; the pulse of attunement; the drive of subtraction; the charge of uncertainty; the resilience of exhaustion; the obstinacy of making do; the shadow of fossils; the pull of futurity; the zeroes and ones; the force of an other­wise—that, together, seem to compose the circuits of energy emergency now.

Composed as a counter-history of western philosophical and political thought, Stormy Weather explores the role western cosmologies have played in the conquests of paganism in Europe and the Americas, the production of climate wreckage, and the concealment of that wreckage from western humanists and earth scientists until late in the day. A lived cosmology, Connolly says, contains embedded understandings about the beginnings of the earth and the way time unfolds. The text engages the major western cosmologies of Augustine, Descartes, Kant, Tocqueville, together with pagan and minor western orientations that posed challenges to them or could have. Hesiod, Ovid, William Apess, Amazonian and Aztec cosmologies, Catherine Keller’s minor Christianity, James Baldwin, and Michel Serres instigate key responses, often challenging binary logics and the subject/object dichotomy with a world of multiple human and nonhuman subjectivities.

Connolly pursues a conception of time as a multiplicity of intersecting temporalities to come to terms with the vicissitudes of climate destruction and the grandeur of an earth neither highly susceptible to mastery nor designed to harmonize smoothly with humans. The book revisits the “improbable necessity” of a politics of swarming to respond to the ongoing wreckage and potential fascist responses to vast infusions of climate refugees from the south into temperate-zone capitalist states.

Stormy Weather draws on the work of earth scientists, indigenous thinkers, naturalists, humanists, and students of nonwestern cosmologies. Ultimately, Connolly contends that critical intellectuals today must not remain enclosed in disciplinary silos, or even in “the humanities” as currently defined, to do justice to our moment of climate wreckage.

A revealing exploration of domestic fascism in the United States from the 1930s to the January 6th insurrection in Washington, D.C.

In 1951, the Civil Rights Congress presented to the United Nations We Charge Genocide, a more than two-hundred-page petition that held the United States accountable for genocide against African Americans. This landmark text represented the dawn of Black Lives Matter and is as relevant today as it was then, as evidenced by the rise of white supremacist groups across the nation and the January 6th Capitol riot which disclosed the specter of a fascist revival in the US Tracing this specter to its roots, We Charge Genocide! provides an original interpretation of American fascism as a permanent and longstanding current in US politics dating to the origins of US settler-colonialism.

Picking up where Angela Davis’s 1971 essay, “Political Prisoners, Prisons, and Black Liberation,” left off, We Charge Genocide! reveals how the United States legal system has contributed to the growth of fascist states and fascist movements domestically and internationally. American Studies scholar Bill V. Mullen contends that the preservation of a white supremacist world order—and the prevention of revolutionary threats to that order—structure the discourse and practice of US fascism. He names this fascist modality the “counterrevolution of law” in tribute to the radicals on the American Left, such as George Jackson, Angela Davis, Herbert Marcuse, and the Black Panther Party, who perceived the American state’s destruction of revolutionary groups and ideas as a distinctive form of American fascism. Mullen argues that US law, particularly US “race law,” has been an enabling mechanism for modalities of fascist rule that have locked historic blocs of non-white populations into an iron cage of legal and extralegal violence.

To this end We Charge Genocide! offers a legal historiography of US fascism rooted in law’s capacity to legitimate and sustain racial domination. By recovering the legacy of important orga­nizations, such as the Civil Rights Congress and Black Panther Party, which have both theorized and resisted American legal fascism, Mullen demonstrates how their work and critical theorists like Davis, Marcuse, Jackson, Walter Benjamin, and Ernst Fraenkel illuminate the threat of American legal fascism to its most vulnerable racialized victims of state violence in our time, including gender and transgender violence.

Gentleman Jigger stands as a landmark novel, celebrated for its candid exploration of Black sexuality set against the dynamic backdrop of the Harlem Renaissance. The story follows Stuartt, a defiantly queer artist, who navigates the complexities of racial and sexual identity in a period of profound cultural upheaval. Originating from a distinguished light-skinned Black family in Washington D.C., Stuartt immerses himself into the burgeoning arts scene of Harlem, where he aligns with the "Niggeratti," a group of young, rebellious artists and writers. This collective boldly challenges their elders’ conviction that their creative endeavors should be dedicated solely to the advancement of racial equality.

When their rebellion fizzles and they go their separate ways, Stuartt moves downtown to Greenwich Village where, where he fully indulges in his desires, intertwines with underworld figures, and achieves unexpected fame and fortune. It is also a world that, until his Hollywood debut, assumes that he is white.

Part fictionalized autobiography, part social satire, Gentleman Jigger opens up a whole new dimension not only of the Harlem Renaissance but also of the racial and sexual politics of the Jazz Age.

We tend to feel that works of fiction give us special access to lived experience. But how do novels cultivate that feeling? Where exactly does experience reside?

The Location of Experience argues that, paradoxically, novels create experience for us not by bringing reality up close, but by engineering environments in which we feel constrained from acting. By excavating the history of the rise of experience as an important category of Victorian intellectual life, this book reveals how experience was surprisingly tied to emotions of remorse and regret for some of the era’s great women novelists: the Brontës, George Eliot, Margaret Oliphant, and Elizabeth Gaskell. It shows how these writers passed ideas about experience—and experiences themselves—among each other.

Drawing on intellectual history, psychology, and moral philosophy, The Location of Experience shows that, through manipulating the psychological dimensions of fiction’s formal features, Victorian women novelists produced a philosophical account of experience that rivaled and complemented that of the male philosophers of the period.

The Location of Experience: Victorian Women Writers, the Novel, and the Feeling of Living is available from the Knowledge Unlatched on an open-access basis.

One of the enduring claims in the Christian tradition is that creation is good. Given the diversity of experience and the abundance of suffering in the world, however, such an affirmation is not always straightforward. The Play of Goodness provides a phenomenology of creation’s goodness that clarifies the ongoing relevance of the doctrine today. It argues that what is “good” about creation is not synonymous with a confession of faith and does not require an overly optimistic disposition, but instead appears within diverse and often surprising circumstances.

Alongside original contributions to French phenomenology and creation theology, The Play of Goodness counterbalances a tendency in continental philosophy to focus on negative phenomena. By developing the philosophical concept of a prelinguistic experience of goodness, the book identifies a quality of goodness that is integral to the place in which we find ourselves. It also articulates shared points of contact among people in an increasingly polarized world, while demonstrating that distinctly theological concepts do not need to be presented in opposition to secular, agnostic, or atheist perspectives in order to be relevant.

Benjamins develops an account of creation’s goodness that has the potential to animate an abiding affection for one’s place, accentuate our reasons to care for it, and confirm that what happens in our lives is of genuine significance.

A profound exploration into the spiritual beliefs and practices of Seattle’s unhoused youth

Soul Woundedness is an intimate, piercing book about everyday life for young adults living on the streets of Seattle. Based on over five years of research and as a participant-observer, Paul Houston Blankenship-Lai presents the personal experiences of “street kids,” highlighting how their spiritual beliefs and practices offer them comfort, a sense of community, and a feeling of belonging amidst their struggles. They also demonstrate how spirituality on the streets can alienate people from themselves and the world.

The stories Blankenship-Lai tells here are about how social wounds go soul deep, and how seemingly antireligious spiritual practices, fashioned in an almost unlivable local world, help people create a life still worth living. By paying deep, sustained attention to what spirituality is like on the streets and what difference it makes, Blankenship-Lai uncovers an important, overlooked dimension in the experience and study of homelessness. They invite us to enter these stories and to question how our own spiritual and otherwise practices can help create “a more loving love.”

Aimed at a diverse audience, Soul Woundedness is a book not merely to educate but to transform. It is particularly relevant for those interested in spirituality’s role in addressing social inequities and underscores the importance of spiritual practices in overcoming adversity and promoting social change, making a compelling case for a world where everyone has a place to call home.

FINALIST, ASSOCIATION FOR THEATRE IN HIGHER EDUCATION (ATHE) OUTSTANDING BOOK AWARD

A moving journey through the shadows of queer suicide and a tribute to lives marked by struggle and beauty

The Lamentations explores the struggles and resilience within the queer community, offering a unique blend of historical analysis and emotional tribute to those affected. Author Patrick Ander­son examines the phenomenon of queer suicide across various art forms such as film, theatre, and literature, tracing its evolution from the twentieth century to today.

Anderson brings to light the personal stories of individuals in the queer community who have ended their lives, compiling narratives from sources like newspaper articles, obituaries, and case studies. The book confronts the harsh realities of loneliness, shame, and oppression faced by many LGBTQ+ individuals, providing a poignant reflection on the societal challenges they face.

The Lamentations is more than a meditation on death; it’s a narrative of survival, mourning, and healing. Sharing personal accounts, including the losses of loved ones and friends, Anderson highlights the importance of memory and storytelling in celebrating the vibrancy of queer life amidst the sorrow of loss.

Accessible to a broad readership, the book transcends academic boundaries to address themes of love, loss, and the human spirit. It’s a compelling read for anyone interested in queer studies or anyone seeking to understand human experience through the lens of loss and legacy.

A vivid, artfully crafted, and deeply hopeful account of one community’s struggle to rediscover and reinvent itself after a century of genocidal loss, dispossession, and displacement

To the extent that Middle Eastern Christians register in Euro-American political imaginaries, they are usually invoked to justify Western military intervention into countries like Iraq or Syria, or as an exemption to anti-Islamic immigration policies because of an assumption that their Christianity makes them easily assimilable in the so-called “Judeo-Christian” West.

Using the tools of multisensory ethnography, Sonic Icons uncovers how these views work against the very communities they are meant to benefit. Through long term fieldwork in the Netherlands among Syriac Orthodox Christians—also known as Assyrians, Aramaeans, and Syriacs—Bakker Kel­logg reveals how they intertwine religious practice with political activism to save Syriac Christianity from the twin threats of political violence in the Middle East and cultural assimilation in Europe.

In a historical moment when much of their tradition has been forgotten or destroyed, their story of self-discovery is one of survival and reinvention. By reviving the late antique Syriac litur­gical tradition known as the Daughters and Sons of the Covenant, they seek a complex form of recognition for what they understand to be the ethical core of Christian kinship in an ethnic as well as in a religious sense, despite living in societies that do not recognize this unhyphenated form of ethnoreligiosity as a politically legitimate mode of public identity.

Drawing on both theological and linguistic understandings of the icon, Sonic Icons rethinks foundational theoretical accounts of ethnicization, racialization, and secularization by examining how kinship gets made, claimed, and named in the global politics of minority recognition. The icon, as a site of communicative and reproductive power, illuminates how these processes are shaped by religious histories of struggle for sovereignty over the reproductive future.

A Taytsh Manifesto calls for a translational paradigm for Yiddish studies and for the study of modern Jewish culture. Saul Noam Zaritt calls for a shift in vocabulary, from Yiddish to taytsh, in order to promote reading strategies that account for the ways texts named as Jewish move between languages and cultures.

Yiddish, a moniker that became dominant only in the early twentieth century, means “Jewish” and thus marks the language with a single identity: of and for a Jewish collective. In contrast, this book calls attention to an earlier and, at one time, more common name for the language: taytsh, which initially means “German.” By using the term taytsh, speakers indicated that they were indeed speaking a Germanic language, a language that was not entirely their own. In time, when the word shifted to a verb, taytshn, it came to mean the act of translation. To write or speak in Yiddish is thus to render into taytsh and inhabit the gap between languages.

A Taytsh Manifesto highlights the cultural porousness that inheres in taytsh and deploys the term as a paradigm that can be applied to a host of modern Jewish cultural formations. The book reads three corpora in modern Yiddish culture through the lens of translation: Yiddish pulp fiction, also known as shund (trash); the genre of the Yiddish monologue as authored by Sholem Aleichem and other prominent Yiddish writers; and the persistence of Yiddish as a language of vulgarity in contemporary U.S. culture. Together these examples help revise current histories of Yiddish while demonstrating the need for new vocabularies to account for the multidirectionality of Jewish culture. A Taytsh Manifesto develops a model for identifying, in Yiddish and beyond, how cultures intertwine, how they become implicated in world systems and empire, and how they might escape such limiting and oppressive structures.

Examines the need to recenter the category of sex–theorizing sex itself as nonbinary–in contemporary studies of gender and sexuality

Gender has largely replaced sex as a category in critical theory, in progressive cultural circles, and in everyday bureaucratic language. Much of this development has been salutary. Gender has become a crucial site for theorizing trans identifications and embodiments. Yet, without a concomi­tant theory of sex, gender’s contemporary uses also intersect with late neoliberalism’s emphasis on micro-identities, flexibility, avatar culture, and human capital. Contemporary culture has also grown more ambivalent about sexual desire and its expression. Sex is seen as both ubiquitous and ubiquitously a problem.

In Defense of Sex theorizes sex as both a nonbinary form of embodiment (one that can comple­ment recent trans conceptions of gender as multiple and nonbinary) and a crucial form of social desire. Drawing on intersex and trans theory as well as Marxist theory, feminist new materialism, psychoanalysis, and accounts of the flesh in Black studies, author Christopher Breu argues for a materialist understanding of embodiment and the workings of desire as they structure contemporary culture. Moving from critique to theorizing embodiment, desire, and forms of bioaccumulation, In Defense of Sex concludes by proposing the unabashedly utopian project of building a sexual and embodied commons.

In Defense of Sex: Nonbinary Embodiment and Desire is available from Knowledge Unlatched on an open-access basis.

FINALIST, 38th ANNUAL FRENCH-AMERICAN FOUNDATION TRANSLATION PRIZE

Exploring the ever-changing philosophy of city life with Jean-Luc Nancy

In The City in the Distance, Jean-Luc Nancy embarks on nothing less than a philosophy of the city. Drawing on his widely discussed accounts of sense and of the fraught question of community, Nancy views the city as the site of a disposition that is constantly undergoing metamorphoses.

Far from an abstract account, Nancy attends in the most concrete way possible to the workings of a city not typically taken as paradigmatic, Los Angeles. As Jean-Christophe Bailly suggests in his foreword, Nancy joins Walter Benjamin in thinking the city not from an external vantage point, but on its own terms.

A collection of essays that outline the recent work on ecology, political theology, religion, and philosophy by one of the leading theologians of our age

As we face relentless ecological destruction spiraling around a planet of unconstrained capitalism and democratic failure, what matters most? How do we get our bearings and direct our priorities in such a terrestrial scenario? Species, race, sex, politics, and economics will increasingly come tangled in the catastrophic trajectory of climate change. With a sense of urgency and of possibility, Catherine Keller’s No Matter What reflects multiple trajectories of planetary crisis. They converge from a point of view formed of the political ecologies of a transdisciplinary theological pluralism. In its work an ancient symbolism of apocalypse deconstructs end-of-the-world narratives, Christian and secular, even as any notion of an all-controlling and good God collapses under the force of internal contradiction. In the place of a once-for-all incarnation, the materiality of unbounded intercarnation, of fragile yet animating relations of mattering earth-bodies, comes into focus.

The essays of No Matter What share the preoccupation with matter characteristic of the so-called new materialism. They also root in an older ecotheological tradition, one that has long struggled against the undead legacy of an earth-betraying theology that, with the aid of its white Christian right wing, invests the denigration of matter, its spirit of “no matter,” in limitless commodi­fication. The fragile alternative Keller outlines here embraces—no matter what—the mattering of the life of the Earth and of all its spirited bodies. These essays, struggling against Christian and secular betrayals of the spirited matter of Earth, work to materialize the still possible planetary healing.

In 2009, the body of a former president of the Republic of Cyprus, Tassos Papadopoulos, was stolen from his grave. The Time of the Cannibals reconsiders this history and the public discourse on it to reconsider how we think about conspiracy theory, and specifically, what it means to understand conspiracy theories “in context.”

The months after Papadopoulos’s body was stolen saw intense public speculation in Cyprus, including widespread expressions of sacrilege, along with many false accusations against Cypriots and foreigners positioned as his political antagonists. Davis delves into the public discourse on conspiracy theory in Cyprus that flourished in the aftermath, tracing theories about the grave robbery to theories about the division of Cyprus some thirty-five years earlier, and both to longer histories of imperial and colonial violence.

Along the way, Davis explores cross-contextual connections among Cyprus and other locales, in the form of conspiracy theories as well as political theologies regarding the dead bodies of political leaders. Through critical close readings of academic and journalistic approaches to conspiracy theory, Davis shows that conspiracy theory as an analytic object fails to sustain comparative analysis, and defies any general theory of conspiracy theory. What these approaches accomplish instead, she argues, is the perpetuation of ethnocentrism in the guise of contextualization.

The Time of the Cannibals asks what better kind of contextualization this and any “case” call for, and proposes the concept of conspiracy attunement: a means of grasping the dialogic contexts in which conspiracy theories work recursively as matters of political and cultural significance in the long durée.

In a bid to wean himself off Facebook and Twitter, media scholar and cultural theorist Dominic Pettman decided to revive an ancient custom. He decided to tell the local bees of his thoughts, theories, musings, and meditations. The result was an apian journal that parses the daily news and the routines of modern life in a more sustained and reflective way than the Pavlovian posts to which we are so addicted.

The account that emerges from Pettman’s regular discussion with the bees forms a compelling portrait of the tumultuous period running from the Fall of 2019 to New Year’s Eve, 2022. What began as a reflection on the traumatic effects of an “unprecedented” presidency soon evolved into a real-time response to the equally extraordinary events of the pandemic and its aftermath.

One key concern that emerges from Pettman’s ongoing discussion with the bees is the extent to which, thanks to the alienating effects of neoliberalism, we were already engaged in an advanced form of social distancing long before anyone had heard of COVID. Other key themes include education, human-animal relations, climate change, mediated intimacy, attention ecologies, collective memory, slow violence, the self-fulfilling prophecy that is New York City, the never-ending end of history, and the mundane strategies we share in a bid to forge on, despite the accumulating challenges of the twenty-first century.

Telling the Bees is an invitation to rediscover the art of reflection and a profound meditation on human connection, alienation, and our collective yearning for intimacy in an age of distance. Through what Pettman describes as an "interspecies monologue," readers are treated to a unique perspective on navigating the complexities of the twenty-first century, inspired by the ingenuity and resilience of our natural cohabitants.

Treatments of synesthesia in the arts and humanities generally assume a clear distinction between the neurological condition and the literary device. Synesthetes’ descriptions of colors seen in connection with music, for example, are thought to differ fundamentally from common expressions that rely on transpositions across sensory dimensions (“bright vowels”). This has not always been the case. The distinction emerged over the course of the twentieth century, as scientists sought to constitute “synesthesia” as a legitimate object of modern science.

On the Colors of Vowels investigates the ambiguity of visual descriptions of vowels across a wide range of disciplines, casting several landmark texts in a wholly new light. The book traces the migration of sound-color correspondence from its ancient host (music) to its modern one (vowels), investigating the vocalic Klangfarben of Hermann von Helmholtz’s monumental Sensations of Tone, the vowel colors reported in early psychology surveys into audition colorée (colored hearing), the mis-matched timbres that form poetry’s condition of possibility in Stéphane Mallarmé’s “Crisis of Verse,” and the vowel-color analogy central to both the universal alphabets of the nineteenth century and the phonological universals of the twentieth. The book’s final chapter turns to an intricately detailed account of vowel-color correspondence by Ferdinand de Saussure, suggesting how the linguist’s sensitivity to vowel coloration may have guided his groundbreaking study of Indo-European vocalism.

Bringing out the diverse ways in which visual conceptions of vowels have inflected the arts and sciences of modernity, On the Colors of Vowels makes it possible to see how discourses of the nineteenth and twentieth centuries crafted the enigma we now readily recognize as “synesthesia.”

A richly cinematic and compelling look at priest-politicians in Brazil and their religious and secular entanglements

What does desire have to reveal about the nature of power? Through a detailed focus on the lives and loves of Catholic priests as they enter the profane world of party politics, Maya Mayblin explores the complex intersection of democracy, patriarchy, and religiosity in Brazil. For over a hundred years, Catholic priests have been running for government office, challenging Brazil’s constitutional separation of church and state and its self-image as a modern, secular nation. Priests find themselves walking a tightrope between religious and secular demands in one of Brazil’s poorest regions. Vote of Faith is a beautifully crafted ethnography based upon decades of fieldwork that tells the story of the ambiguous and frequently transgressive relationship between Catholicism and state governance, a relationship ultimately mediated by kinship, gender, and sexuality.

For the protagonists of Vote of Faith, democracy becomes a sphere in which divine will and human ambition compete with one another, a tension embedded in the vernacular concept of faith. In the Brazilian context, faith signifies a complex set of assumptions about the nature of the world, assumptions derived not just from Christianity, but also from Afro-Brazilian and secular ideas about power, causation, and human agency. In combining ethnographic, theological, and feminist perspectives, Vote of Faith places desiring bodies at the very heart of Catholicism’s complex con­nection to multiple forms of power and offers provocative new angles on the question of the secular.

The first work by an anthropologist to explore the unique phenomenon of the mayor-priest, this book offers an essential new angle on emerging debates about secularity as the condition of separation of the religious from the political. Brimming with originality, Vote of Faith is required reading for those interested in the gendered and sexual dimensions of the secular, the plasticity of religion, and the fundamental nature of the world’s largest religious institution.

An exploration of how contemporary Ethiopian Orthodox Christianity preserves and protects sacred ideas and relationships

“Ethiopia stretches her hand upon God,” the narrative of Sheba and Solomon, the material presence of the Ark of the Covenant in Axum. For Ethiopian Orthodox Christians, these classic understand­ings of the covenant are prized narratives. For historical and scriptural scholarship, a central focus is to explain the characteristics of Ethiopian Orthodox Christianity as retaining key “Old Testament” qualities to demonstrate a wide chasm with post-Enlightenment, secular societies. By widening the lens of analysis to include a body of knowledge best accessed through Orthodox Christian devotional culture, The Covenant’s Veil offers an interpretation that challenges the reader to adopt a novel understanding of these well-established ideas.

The multiple, complex ways that the covenant idea appears as ideas, idioms, customs, symbols, and articulations in the lifeworld of Ethiopian Orthodox are the starting point for The Covenant’s Veil. Ethiopia’s story of the covenant is a domain of nested reference points that inspires celebrants, through their devotional activities, to expand and elaborate upon a network of meanings. Covenant refractions within Ethiopian Orthodox devotional culture not only demonstrate the established pat­tern of magnifying spiritual importance through symbolic similes and analogic pairings, but perform a vital function for keeping traditional knowledge alive and current. Detailed ethnographic material arranges devotional activities such as mahaber rituals of communing and processions of tabots on feast days. It describes habits of making vows, presenting oneself at church, and telling stories of saints and their covenants. Thinking about the covenant concept as refracting—the bending motion of points encountering a common surface—is a way to conceive how these reference points reveal a connective thread, what is theorized as an Ethiopian Orthodox method of elaboration. Identifying when and where elaboration of tradition is happening provides an opportunity to demonstrate how Orthodox Christianity is integral to the lives and actions of its faithful. By reframing covenant as expanding beyond Ethiopian religious and political exceptionalism, The Covenant’s Veil provides us with a timely reappraisal of this concept in light of increased social fragmentation and the urgency for negotiating harmony in a country with many forms of diversity.

Within contemporary theory, the concepts of translation and universality have frequently been associated with different and even opposed philosophical and political projects: watchwords of either domination or liberation, the erasure of difference or the defense of difference. The universalizing drives of capitalism, colonialism, and other systems of oppression have precipitated widespread suspicion of any appeal to universality. This has led some, in turn, to champion the very notion of universality as antithetical to these systems of oppression. Similarly, recent scholarship has begun to grapple with the fundamental role of translation not only in forging inclusive democratic politics but also, by contrast, in violence, including imperial expansion and global war.

The present volume advocates neither for nor against translation or universality as such. Instead, it attends to their insurmountable ambiguity and equivocity, the tensions and contradictions that are internal to both concepts and that exist between them. Indeed, the wager of this volume is that translation, universality, and their relationship name irreducible yet overlapping sites of struggle for a diverse array of struggles on the Left.

Drawing from multiple intellectual traditions and orientations, with a special emphasis on deconstruction and Marxism, this volume both reveals and participates in a subterranean current of thought committed to theorizing the dynamic, plural, and ultimately inextricable relationship between translation and universality. Its contributors approach this problem in ways that challenge and unsettle dominant trends within translation studies and critical and postcolonial theory, thereby opening new lines of inquiry within and beyond these fields.

A Conceptual Interrogation of Capital in a Cybernetic Environment

Cybernetic Capitalism presents a groundbreaking synthesis of Niklas Luhmann's systems theory and critical theory. Overwijk examines how neoliberal capitalism now thrives on the management of incommunicability rather than the pursuit of total communicability, harnessing ecological complexity as its driving force. Contrary to earlier critiques that highlighted capitalism's push to render all social life fully communicable, the current era encourages market incalculability, profits from user unpredictability, and spurs service
workers' creativity.

This ecological logic resonates with the extractivist drive of the Anthropocene, reframing our understanding of capitalism as an adaptive, environment-attuned system. Cybernetic Capitalism also exposes how these dynamics intersect with the cultural rise of conspiracy theories and radical-right irrationalism. By illuminating capitalism's paradoxical reliance on both rationalist and irrationalist currents, Overwijk provides a vital new lens for interpreting the complex politics of our time.

QSpirit Top 24 LGBTQ Christian Books of 2024

A novel approach to understanding the work of James Baldwin and its transformative potential

The relationship of James Baldwin’s life and work to Black religion is in many ways complex and confounding. What is he doing through his literary deployment of religious language and symbols?

Despite Baldwin’s disavowal of Christianity in his youth, he continued to engage the symbols and theology of Christianity in works such as The Amen Corner, Just Above My Head, and others. With Jimmy’s Faith, author Christopher W. Hunt shows how Baldwin’s usage of those religious symbols both shifted their meaning and served as a way for him to build his own religious and spiritual vision. Engaging José Esteban Muñoz’s theory of disidentification as a queer practice of imagination and survival, Hunt demonstrates the ways in which James Baldwin disidentifies with and queers Black Christian language and theology throughout his literary corpus.

Baldwin’s vision is one in which queer sexuality signifies the depth of love’s transforming pos­sibilities, the arts serve as the (religious) medium of knitting Black community together, an agnostic and affective mysticism undermines Christian theological discourse, “androgyny” troubles the gender binary, and the Black child signifies the hope for a world made new. In disidentifying with Christian symbols, Jimmy’s Faith reveals how Baldwin imagines both religion and the world “oth­erwise,” offering a model of how we might do the same for our own communities and ourselves.

Rediscover the Civil War through the voices that refused to be silenced

Unforgettable Sacrifice offers a groundbreaking exploration into the heart of African American memory of the Civil War, challenging conventional narratives and revealing a rich history preserved through oral traditions and communal efforts. Through extensive archival research and stories shared on the porches of African American families, Hilary Green provides a detailed examination of how diverse Black communities across the United States have actively preserved and contested the memory of the Civil War, from the nineteenth century to the present.

By rejecting the reduction of their experiences to mere footnotes in history, African Americans have established a vibrant commemorative culture that respects the complexity of their ancestors’ sacrifices and struggles. From the rural landscapes of Black Pennsylvanians to the heart of eman­cipated communities in the South, Green connects the narratives of those who not only fought on battlefields but also in the realms of memory and heritage, ensuring their stories of resilience, courage, and patriotism are remembered.

Unforgettable Sacrifice brings to light the untold stories of ordinary African Americans who took extraordinary steps in remembrance and resistance. By refusing to accept diluted narratives and lies, they have ensured the legacy of the Civil War includes the end of slavery, the valor of Black soldiers and civilians, and the ongoing struggle for democracy and full citizenship.

This book is a testament to the enduring power of memory and the steadfast spirit of the African American community. It is an indispensable addition to the libraries of scholars, general readers, and descendant communities alike, offering new perspectives on the lasting impact of the Civil War on American identity and the persistent pursuit of justice and equality.

How America’s greatest marketing triumph in World War II shaped race, ethnicity, and class in modern America

The World War II Bond Campaign is a history of the World War II bond drive led by the federal government, an effort called the most successful marketing operation in history. By the war’s end, some 85 million Americans had spent $186 billion in an unprecedented outpouring of patriotism that contributed to the military victory and the prosperity of the following decades. The FDR administration used bonds to raise capital to support the war and promote national unity within the context of the nation’s increasingly pluralistic society as the “melting pot” theory was retired. African Americans, Euro-Americans, and labor union members enthusiastically bought bonds to express national loyalty but also to demonstrate racial, ethnic, or class pride, a reflection of their dualistic or “hyphenated” identities.

Drawing on various primary sources, The World War II Bond Campaign illustrates how the Trea­sury Department’s multicultural marketing strategies tapped into Americans’ aspirations alongside their patriotic impulses. Citizens of all social and economic backgrounds eagerly responded to what can be seen as the selling of America, making the subject an ideal lens to view national identity at a critical moment in the country’s history. The author contends that the drive’s success helped pave the way for the emergence of both the civil rights movement and the vigorous consumer culture of the postwar years.

An innovative and much-needed critical work on music and memorialization in relation to AIDS, 9/11, and anti-Black violence in America

Music has long served as a powerful medium for communal mourning and remembrance in times of crisis. Audible Loss examines musical responses to three major crises in US society at the turn of the twenty-first century: the AIDS epidemic, the terrorist attacks of September 11, 2001, and the ongoing conditions of anti-Black violence.

Analyzing a range of works written to commemorate these losses, Andrea Zarafshon Moore explores how contemporary classical music (aka “new music”) frames and narrates these crises, gives voice to grief, imagines other possibilities, and makes loss audible. These crises are read alongside one another to reveal the ways they are mutually imbricated, while also recognizing the sheer commemorative dominance of 9/11 in this century. Attending to broader debates and discourses through which commemoration is always filtered and the ways interpretive consensus has been sought and articulated in both musical and other memorial forms, Moore probes the conventional claims of commemoration, particularly those for the necessity of remembrance to “healing” and the prevention of future crises.

Audible Loss concludes by reflecting on the limits of existing commemorative forms and the possibility, even necessity, of new ones. Taking the COVID-19 pandemic as a case study, it proposes that while memorials of all kinds may provide outlets for collective remembrance and even mourning, their power to forge a sense of collectivity is diminished as public discourse grows more fragmented. Deeply informed yet highly approachable, Audible Loss is a major contribution to the fields of music and memory studies and essential reading for anyone interested in memory culture in the United States today.

Provides vital new evidence that Union veterans remained stubbornly opposed to the nation’s reconciliationist tendencies and unwilling to surrender the causes for which they fought

Union soldiers’ service to the nation did not end in 1865. Instead, it persisted well into the twentieth century as hundreds of thousands of veterans joined the Grand Army of the Republic (GAR) and directed the reform and improvement of their communities through their fraternal membership in thousands of local posts around the country.

In Our Onward March, Jonathan D. Neu shows how Union veterans of the GAR drew on lessons they learned in the Civil War—lessons about broad principles like democracy, freedom, and loyalty—to undertake grassroots civic projects designed to address the rampant social ills and challenging foreign policy issues associated with US modernization. Armed this time with sage wisdom and unwavering principles, they mobilized again to consummate their wartime victory with reform-minded activism on behalf of establishing an even more perfect Union.

Extending the boundaries of America’s post–Civil War era, Neu investigates the GAR during the Progressive era, a period in the organization’s history that scholars have overlooked. Counter­ing stubborn notions that the GAR was merely a pension advocacy group or an insular bastion of sentimental nostalgia, he reveals instead that the organization reached a turning point in 1890, after which it became an active and decentralized civic association whose members worked to instill a commitment to public life, engagement with community issues, and pride in the democracy they had defended as young men.

Anchored by illuminating new source material, including post-minute books and fraternal records, Our Onward March places aging GAR members squarely among the diverse constel­lation of turn-of-the-century social reformers, using their memory of the Civil War to promote robust, veteran-led civic engagement. By situating Union veterans in this context, we see a more accurate portrait of the GAR post in American culture—as a local center of progressive activism.

The first comprehensive treatment in seventy years of the American Art-Union’s remarkable rise and fall

For over a decade, the New York–based American Art-Union shaped art creation, display, and patronage nationwide. Boasting as many as 19,000 members from almost every state, its meteoric rise and its sudden and spectacular collapse still raise a crucial question: Why did such a successful and influential institution fail? The American Art-Union reveals a sprawling and fascinating account of the country’s first nationwide artistic phenomenon, creating a shared experience of visual culture, art news and criticism, and a direct experience with original works.

For an annual fee of five dollars, members of the American Art-Union received an engraving after a painting by a notable US artist and the annual publication Transactions (1839–49) and later the monthly Bulletin (1848–53). Most importantly, members’ names were entered in a drawing for hundreds of original paintings and sculptures by most of the era’s best-known artists. Those artworks were displayed in its immensely popular Free Gallery. Unfortunately, the experiment was short-lived. Opposition grew, and a cascade of events led to an 1852 court case that proved to be the Art-Union’s downfall. Illuminating the workings of the American art market, this study fills a gaping lacuna in the history of nineteenth-century US art. Kimberly A. Orcutt draws from the American Art-Union’s records as well as in-depth contextual research to track the organization’s decisive impact that set the direction of the country’s paintings, sculpture, and engravings for well over a decade.

Forged in cultural crosscurrents of utopianism and skepticism, the American Art-Union’s demise can be traced to its nature as an attempt to create and control the complex system that the early nineteenth-century art world represented. This study breaks the organization’s activities into their major components to offer a structural rather than chronological narrative that follows mounting tensions to their inevitable end. The institution was undone not by dramatic outward events or the character of its leadership but by the character of its utopianist plan.

A dramatic and necessary rethinking of the meaning of Democracy

Democratic Anarchy grapples with an uncomfortable but obvious truth inimical to democracy: both aesthetics and politics depend on the structuring antagonism of inclusion and exclusion. Yet in Democratic Anarchy, Matthew Scully asks, how can “the people” be represented in a way that acknowledges what remains unrepresentable? What would it mean to face up to the constitutive exclusions that haunt U.S. democracy and its anxious fantasies of equality?

Synthesizing a broad range of theoretical traditions and interlocutors—including Lacan, Rancière, Edelman, and Hartman—Democratic Anarchy polemically declares that there has never been, nor can there ever be, a realized democracy in the U.S. because democracy always depends on the hierarchical institution of a formal order by one part of the population over another. Engaging with an expansive corpus of American literature and art (Harriet Jacobs, Nathaniel Hawthorne, Louis Zukofsky, Thomas Pynchon, Toni Morrison, Theresa Hak Kyung Cha, Nari Ward, Ocean Vuong, and Safiya Sinclair), Democratic Anarchy argues that many liberal concepts and institutions are in fact structurally opposed to democratic equality because they depend on regulating what can appear and in what form.

By focusing on works that disrupt this regulatory impulse, Scully shows how rhetorical strate­gies of interruption, excess, and disorder figure the anarchic equality that inegalitarian fantasies of democracy disavow. Democratic Anarchy develops a rigorous theory of equality that refuses to repeat the inequalities against which it positions itself, and it does so by turning to moments of resistance—both aesthetic and political—inaugurated by the equality that inheres in and antago­nizes the order of things.

One of SLATE Magazine's 15 Best Literary Rediscoveries of 2024

A captivating collection unveiling the intricacies of love, life, and legacy

These twelve stories, told from the viewpoint of young women in life’s mid-passage, explore the splendors and miseries of love, both carnal and spiritual, and cast back through sickness and health to the engraving experiences of childhood and forward to the rituals and release of death and its occasion for recall.

They tell us of a dutiful but not guiltless daughter faced with the wreckage a father has made of his life, of the pain of trying to steer steadily through a doomed affair with a dearly loved married man, and of the ironies attending the funeral of a priest uncle and the birthday of an aged mother.

From the outwardly unremarkable frame of a single day—on Fire Island or in New York—an entire life and an encompassment of humanity are movingly conveyed. Then, with inverted telescope, the most subjective of inner realms is explored—through a hospital stay, a sudden name change, or the surprising end of all those dreaded piano lessons.

Taken together, these stories are a far greater whole than the sum of their remarkable parts, an unfor­gettable exploration of the paradoxical toughness and vulnerability that define the mortal condition.

Celebrating the diverse contributions of Catholic lay women in 20th century America

Recovering Their Stories focuses on the many contributions made by Catholic lay women in the 20th century in their faith communities across different regions of the United States. Each essay explores the lives and contributions of Catholic lay women across diverse racial, ethnic, and socio-economic backgrounds, addressing themes related to these women’s creative agency in their spirituality and devotional practices, their commitment to racial and economic justice, and their leadership and authority in sacred and public spaces

Taken together, this volume brings together scholars working in what otherwise may be discreet areas of academic study to look for patterns, areas of convergence and areas of divergence, in order to present in one place the depth and breadth of Catholic lay women’s experience and contribu­tions to church, culture, and society in the United States. Telling these stories together provides a valuable resource for scholars in a number of disciplines, including American Catholic Studies, American Studies, Women and Gender Studies, Feminist Studies, and US History. Additionally, scholars in the areas of Latinx studies, Black Studies, Liturgical Studies, and application of Catholic social teaching will find the book to be a valuable resource with respect to articles on specific topics.

Defective Institutions overturns the basis of institutionalism. Faith in classic institutions—exposed as clamorously inadequate by the failure of governance under neoliberalism--does not result in greater democracy, greater horizontality, or more equitable living. Nor does trust in the standing of decisions, in the authority of antecedent cases, in the coherence, strength, continuity, or solidity of the institutions that frame and render legitimate these decisions and the rules they buttress. To the contrary: the classically-imagined institution and our faith in it lie at the heart of neoliberal unfreedom and racialized violence.

Working at the point of contact and conflict between socialist and anarcho-philosophical traditions, Defective Institutions offers an alternative, which is also an alternative to the figures of governance associated with the liberal conception of the state: an aberrant republicanism comprised of defective institutions, run through with the necessity of their abolition. Lezra’s book moves from the primitive scenes of Western political institution—the city; the family; the university; the first person; “race”—through recent work in the philosophy of translation, decolonial studies, abolitionism, Afropessimism and its critiques, psvchoanalysis, and musicology.

To offer an original wedding of abolition and institution, Lezra brings together genealogies of contemporary institutionalism (from Durkheim and Hauriou to Searle); post-Marxist accounts of the state (Balibar, Abensour); philosophical and anthropological anarchism (Wolff, Malabou, Graeber, Scott); critical legal theory (analyses of Marbury v. Madison as well as Dobbs v. Jackson); continental and analytic versions and critiques of foundationalism (Heidegger, Lyotard and Butler; Quine, Searle and Fine); and political and sociological abolitionism (Lewis, O’Brien).

At a time when some call for strengthening institutions and for defending liberties ostensibly protected by such institutions, and others long for the destruction of institutions that have long been oppressive, Lezra’s book offers today’s Left a new framework for confronting institutions’ necessity and their necessary abolition.

It is well known that Renaissance culture gave an empowering role to the individual and thereby to agency. But how does race factor into this culture of empowerment? Canonical French authors like Rabelais and Montaigne have been celebrated for their flexible worldviews and interest in the difference of non-French cultures both inside and outside of Europe. As a result, this period in French cultural history has come to be valued as an exceptional era of cultural opening toward others. Agents without Empire shows that such a celebration is, at the very least, problematic.

Szabari argues that before the rise of the French colonial empire, medieval categories of race based on the redemption story were recast through accounts of the Ottoman Empire that were made accessible, in a sudden and unprecedented manner, to agents of the French crown. Spying performed by Frenchmen in the Ottoman Empire in the sixteenth century permeated French culture in large part because those who spied also worked as knowledge producers, propagandists, and artists. The practice changed what it meant to be cultured and elite by creating new avenues of race- and gender-specific consumption for French and European men that affected all areas of sophisticated culture including literature, politics, prints, dressing, personal hygiene, and leisure.

Agents without Empire explores race making in this period of European history in the context of diplomatic reposts, travel accounts, natural history, propaganda, religious literature, poetry, theater, fiction, and cheap print. It intervenes in conversations in whiteness studies, race theory, theories of agency and matter, and the history of diplomacy and spying to offer a new account of race making in early modern Europe.

Empires and their aftermaths were massive planning institutions; in the past two hundred years, the natural and social sciences emerged—at least in part—as modes of knowledge production for imperial planning. Yet these connections are frequently under-emphasized in the history of science and its corollary fields.

The Planning Moment explores the myriad ways plans and planning practices pervade recent global history. The book is built around twenty-seven brief case studies that explore the centrality of planning in colonial and postcolonial environments, relationships, and contexts, through a range of disciplines: the history of science, science and technology studies, colonial and postcolonial studies, urban studies, and the history of knowledge.

If colonialism made certain landscapes, populations, and institutions legible while obscuring others, The Planning Moment reveals the frequently disruptive and violent processes of erasure in imperial planning by examining how “common sense” was produced and how the intransigence of planning persists long after decolonization. In recognizing the resistance and subversion that often met colonial plans, the book makes visible a range of strategies and techniques by which planning was modified and reappropriated, and by which decolonial futures might be imagined.

Contributors: Itty Abraham, Benjamin Allen, Sarah Blacker, Emily Brownell, Lino Camprubí, John DiMoia, Mona Fawaz, Lilly Irani, Chihyung Jeon, Robert Kett, Monika Kirloskar-Steinbach, Karen McAllister, Laura Mitchell, Gregg Mitman, Aaron Moore (†), Nada Moumtaz, Tahani Nadim, Anindita Nag, Raúl Necochea López, Tamar Novick, Benjamin Peters, Juno Salazar Parreñas, Martina Schlünder, Sarah Van Beurden, Helen Verran, Ana Carolina Vimieiro Gomes, Alexandra Widmer, and Alden Young

Experience the powerful legacy of Philip Berrigan’s nonviolent resistance to war and empire

From the battlefields of World War II to the front lines of peace activism, Philip Berrigan evolved from soldier to scholar, priest to political prisoner. Confronting the fundamental nature of America’s military-focused culture, Berrigan took an unyielding stance against societal evils—war, systemic racism, unchecked materialism, and the baleful presence of nuclear weapons. Imprisoned by his government and ostracized by his Church, Berrigan’s life is a courageous example of nonviolent resistance and liberation in the face of overwhelming odds.

A Ministry of Risk is the definitive collection of Philip Berrigan’s writings. Authorized by the Berrigan family and arranged chronologically, these writings depict the transformation of one revolu­tionary soul while also providing a firsthand account of a nation grappling with its martial obsessions.

Threading the vibrant fabric of history with autobiographical insights, introspective theology, and a clarion call to activism, A Ministry of Risk offers both a living manifesto of nonviolent resistance and a journal of spiritual reflection by one of the 20th century’s most prophetic voices.

The story of the origin of Vatican Radio provides a unique look at the history of World War II

The book offers the first wide-ranging study on the history of Vatican Radio from its origins (1931) to the end of Pius XII’s pontificate (1958) based on unpublished sources. The opening of the Secret Vatican Archives on the records regarding Pius XII will shed light on the most controversial pontificate of the 20th century. Moreover, the recent rearrangement of the Vatican media provided the creation of a multimedia archive that is still in Fieri.

This research is an original point of view on the most relevant questions concerning these decades: the relation of the Catholic Church with the Fascist regimes and Western democracies; the attitude toward anti-Semitism and the Shoah in Europe, and in general toward the total war; the relationship of the Holy See with the new media in the mass society; the questions arisen in the after-war period such as the Christian Democratic Party in Italy; the new role of women; and anti-communism and the competition for the consensus in the social and moral order in a secularized society.

Journey through uncharted literary waters and explore Melville’s epic in bold new light

Come sail with I.

We’re not taking the same trip, though you might recognize the familiar course. This time, the Pequod’s American voyage steers its course across the curvature of the Word Ocean without anyone at the helm. We are leaving one man and his madness on shore. Our ship overflows with glorious plurality—multiracial, visionary, queer, conflicted, polyphonic, playful, violent. But on this voyage something is different. Today we sail headless without any Captain. Instead of binding ourselves to the dismasted tyrant’s rage, the ship’s crew seeks only what we will find: currents teeming with life, a blue-watered alien globe, toothy cetacean smiles from vasty deeps. Treasures await those who sail without.

This cycle of one hundred thirty-eight poems—one for each chapter in Moby-Dick, plus the Etymology, Extracts, and Epilogue—launches into oceanic chaos without the stabilizing mad focus of the Nantucket captain. Guided by waywardness and curiosity, these poems seek an alien ecopoetics of marine depths, the refraction of light, the taste of salt on skin. Directionless, these poems reach out to touch oceanic expanse and depth. It’s not an easy voyage, and not a certain one. It lures you forward. It has fixed its barbed hook in I.

Sailing without means relinquishing goals, sleeping at the masthead, forgetting obsessions. I welcome you to trace wayward ways through these poems. Read them any way you can—back to front, at random, sideways, following the obscure promptings of your heart. It’s the turning that matters. It’s a blue wonder world that beckons.

Breaking the Bronze Ceiling uncovers a glaring omission in our global memorial landscape—the conspicuous absence of women. Exploring this neglected narrative, the book emerges as the foremost guide to women's memorialization across diverse cultures and ages. As global memorials come under intense examination, with metropolises vying for a more inclusive recognition of female contributions, this book stands at the forefront of contemporary discussion.

The book’s thought-provoking essays artfully traverse the complex terrains of gender portrayal, urban tales, ancestral practices, and grassroots activism—all anchored in the bedrock of cultural remembrance. Rich in the range of cases discussed, the book sifts through multifaceted representations of women, from Marians to Liberties, to handmaidens, to particular historical women.

Breaking the Bronze Ceiling offers a panoramic view of worldwide memorials, critically analyzing grandiose tributes while also honoring subtle gestures—be it evocative plaques, inspiring namesakes, or dynamic demonstrations. The book will be of interest to historians of art and architecture, as well as to activists, governmental bodies, urban planners, and NGOs committed to regional history and memory.

More than a mere compilation, Breaking the Bronze Ceiling epitomizes a movement. The book comprehensively assesses the portrayal of women in public art and offers a fervent plea to address the severe underrepresentation of women in memorials.

Contributors: Carolina Aguilera, Manuela Badilla, Daniel E. Coslett, Erika Doss, Tania Gutiérrez-Monroy, Daniel Herwitz, Katherine Hite, Lauren Kroiz, Ana María León, Fernando Luis Martínez Nespral, Pía Montealegre, Sierra Rooney, Daniela Sandler, Kirk Savage, Susan Slyomovics, Marita Sturken, Amanda Su, Dell Upton, Nathaniel Robert Walker, and Mechtild Widrich

A necessary reconceptualization of Latinx identity, literature, and politics

In Latinx Revolutionary Horizons, Renee Hudson theorizes a liberatory latinidad that is not yet here and conceptualizes a hemispheric project in which contemporary Latinx authors return to earlier moments of revolution. Rather than viewing Latinx as solely a category of identification, she argues for an expansive, historicized sense of the term that illuminates its political potential.

Claiming the “x” in Latinx as marking the suspension and tension between how Latin American descended people identify and the future politics the “x” points us toward, Hudson contends that latinidad can signal a politics grounded in shared struggles and histories rather than merely a mode of identification. In this way, Latinx Revolutionary Horizons reads against current calls for cancelling latinidad based on its presumed anti-Black and anti-Indigenous framework. Instead, she examines the not-yet-here of latinidad to investigate the connection between the revolutionary history of the Americas and the creation of new genres in the hemisphere, from conversion narratives and dictator novels to neoslave narratives and testimonios.

By comparing colonialisms, she charts a revolutionary genealogy across a range of movements such as the Mexican Revolution, the Filipino People Power Revolution, resistance to Trujillo in the Dominican Republic, and the Cuban Revolution. In pairing nineteenth-century authors along­side contemporary Latinx ones, Hudson examines a longer genealogy of Latinx resistance while expanding its literary canon, from the works of José Rizal and Martin Delany to those of Julia Alvarez, Jessica Hagedorn, and Leslie Marmon Silko. In imagining a truly transnational latinidad, Latinx Revolutionary Horizons thus rewrites our understanding of the nationalist formations that continue to characterize Latinx Studies.

Reading the impossible has never seemed less possible. A few decades ago, critical readings could view the collapse of foundationalism optimistically. With meaning no longer soldered onto being, there was hope for all those beings whose meaning had been forever ordained by Nature or the Divine. Critical reading thus became a way of exploring the devious workings of knowledge and power. But as non-foundational systems of meaning have proven to be so perfectly suited to the transactional logics of the market, reading for the impasses of meaning has come to be seen as quixotic, impractical, and dated.

To concur with that view, Elizabeth Weed argues, is to embrace the fantasy told by the neoliberal order. To read the impossible is to disrupt that fantasy, with its return to stable categories of marketable identity, in order to contest the inexorable workings of misogyny and racism. This book seeks to disturb the positivity of identity in the hope of retrieving the impossibility of sexual difference, an impossibility that has its effects in the Real of misogyny.

A return to the famous debate between Derrida and Lacan on the impossibility of sexual difference yields two different readings of the impossible. In reconsidering these questions, Weed shows how the practice of reading can powerfully stage the wiles of language and the unconscious. In returning to that earlier moment in the context of current debates on the role of reading and interpretation, Weed offers a fresh perspective on what is at stake for critical reading in the neoliberal university.

In 1991, Jean-Luc Nancy's heart gave out. In one of the first such procedures in France, a stranger's heart was grafted into his body. Numerous complications followed, including more surgeries and lymphatic cancer. The procedure and illnesses he endured revealed to him, in a more visceral way than most of us ever experience, the strangeness of bodily existence itself and surviving the stranger within him.

During this same period, Europe began closing its borders to those seeking refuge from war and poverty. Alarmed at this trend and drawn to a highly intimate form of strangeness with which he had been living for years, Nancy set out in The Intruder to articulate how intrusion—whether of a body or a border—is not antithetical to one’s identity but constitutive of it.

In 2004, Claire Denis adapted The Intruder into a film already hailed among the most important of our century. This edition includes Nancy’s and Denis’s accounts of turning philosophy into film and the text of a shorter collaboration between the two of them. Throughout, Nancy and Denis push us to recognize that to truly welcome strangers means a constant struggle against exoticism, enforced assimilation, and confidence in our own self-identity.

The first book to seriously identify how artistic activism works and how to make it work better

The past decade has seen an explosion in the hybrid practice of “artistic activism,” as artists have turned toward activism to make their work more socially impactful and activists have adopted techniques and perspectives from the arts to make their interventions more creative. Yet questions haunt the practice: Does artistic activism work aesthetically? Does it work politically? And what does “working” even mean when one combines art and activism? In Æffect, author Stephen Duncombe sets out to address these questions at the heart of the field of artistic activism.

Written by the co-founder and current Research Director of the internationally recognized Center for Artistic Activism, Æffect draws on Duncombe’s more than twenty-five years of experi­ence in the field and one hundred in-depth interviews with artistic activists worldwide. More than a mere academic exercise, the theory, research, and tools in this book lay the groundwork for artistic activists to evaluate and strengthen their practice and to create better projects. The exploration of good artistic activism is grounded in three sets of concerns. 1) Change: Upon what theories of change is artistic activism based? 2) Intention: What do we hope and expect artistic activism to do, and how does it do this? 3) Evaluation: What actually happens as the result of an artistic activist intervention? Can it be measured?

Æffect is rich with examples that demonstrate successful artistic activism, including Undo­cubus, an old bus painted “No Fear” across its side that was driven cross-country by a group of undocumented immigrant activists; Journal Rappé, a video show created by Senegalese rappers who created long-form investigative reports by rapping the current news in French and Wolof; and War on Smog, a staged a public performance piece by artistic activists in the city of Chongqing in Southwest China. Scannable QR codes are included to provide tools that help readers assess the æffect of their artistic activism.

WINNER, 2024 LAWRENCE J. McCAFFREY PRIZE FOR BEST BOOK ON IRISH AMERICA

Challenges conventional narratives of the Civil War era that emphasize Irish Americans’ unceasing opposition to Black freedom

Embracing Emancipation tackles a perennial question in scholarship on the Civil War era: Why did Irish Americans, who claimed to have been oppressed in Ireland, so vehemently opposed the antislavery movement in the United States? Challenging conventional answers to this question that focus on the cultural, political, and economic circumstances of the Irish in America, Embracing Emancipation locates the origins of Irish American opposition to antislavery in famine-era Ireland. There, a distinctively Irish critique of abolitionism emerged during the 1840s, one that was adopted and adapted by Irish Americans during the sectional crisis. The Irish critique of abolitionism meshed with Irish Americans’ belief that the American Union would uplift Irish people on both sides of the Atlantic—if only it could be saved from the forces of disunion.

Whereas conventional accounts of the Civil War itself emphasize Irish immigrants’ involvement in the New York City draft riots as a brutal coda to their unflinching opposition to emancipation, Delahanty uncovers a history of Irish Americans who embraced emancipation. Irish American soldiers realized that aiding Black southerners’ attempts at self-liberation would help to subdue the Confederate rebellion. Wartime developments in the United States and Ireland affirmed Irish American Unionists’ belief that the perpetuity of their adopted country was vital to the economic and political prospects of current and future immigrants and to their hopes for Ireland’s inde­pendence. Even as some Irish immigrants evinced their disdain for emancipation by lashing out against Union authorities and African Americans in northern cities, many others argued that their transatlantic interests in restoring the Union now aligned with slavery’s demise. While myriad Irish Americans ultimately abandoned their hostility to antislavery, their backgrounds in and continuously renewed connections with Ireland remained consistent influences on how the Irish in America took part in debate over the future of American slavery.

The stories of 18 immigrant families from East Harlem and their experiences with one of New York’s deeply-rooted organizations

On any given weekday, people stream in and out of Little Sisters of the Assumption Family Health Service’s bright, airy building on 115th Street. They are mostly mothers who find their way to LSA, sometimes only weeks after crossing the border from Mexico, having heard of the support that las hermanitas (“the little sisters”) offer. Opening a window into the world of New York’s Spanish-speaking newcomers, Mutuality in El Barrio combines oral histories with archival research of the history, spirituality, and ministry of LSA to present how this well-established organization serves vulnerable populations with a unique approach they call “mutuality.”

LSA is part of a network of East Harlem’s powerful grassroots organizations that draws from the remarkable strengths of local families in its community. It is a place of healing and empowerment focused on the overall holistic health of resident families. Long-term relationships are cultivated here rather than quick fixes, and it is a place that nurtures people’s full potential as leaders, parents, and advocates for themselves. In Mutuality in El Barrio, eighteen mothers share how, through the help of LSA, they managed to navigate a strange city and an unfamiliar language in a neighbor­hood that has long been a site of incredible challenges and extraordinary strength, creativity, and cultural vitality.

These personal accounts of mothers, long-time LSA staff, and nuns reveal how these women found solidarity, accompaniment, care, neighborhood transformation, and binding connections through mutuality that helped them grow and connect in East Harlem. Their stories shine a light on an organization that began as a small community of vowed nuns who, like these mothers, also trace their origins abroad.

Sentimental Empiricism reconsiders the legacy of eighteenth and nineteenth century empiricism and moral sentimentalism for the intellectual formation of the generation of postwar French thinkers whose work came to dominate Anglophone conversations across the humanities under the guise of “French theory.” Panagia’s book first shows what was missed in the reception of this literature in the Anglophone academy by attending to how France’s pedagogical milieu plays out church and state relations in the form of educational debates around reading practices, the aesthetics of mimesis, French imperialism, and republican universalism. Panagia then shows how such thinkers as Jean Wahl, Simone de Beauvoir, Gilbert Simondon, Gilles Deleuze, and Michel Foucault develop a sentimental empiricist critical philosophy that distances itself from dialectical critique and challenges the metaphysical premise of inherent relations, especially as it had been articulated in the tradition of Aristotelian scholasticism.

Panagia develops the long disputed political legacy of French theory through an exploration of how these thinkers came to understand an aesthetic of mimesis as a credentialing standard for selection to political participation. Since, in France, the ability to imitate well is a state qualification necessary to access offices of elite power, the political, aesthetic, and philosophical critique of mimesis became one of the defining features of sentimental empiricist thought. By exploring the historical, intellectual, cultural, and philosophical complexities of this political aesthetic, Panagia shows how and why postwar French thinkers turned to a tradition of sentimental empiricism in order to develop a new form of criticism attentive to the dispositional powers of domination.

This book is available from the publisher on an open access basis.

Explores the ambiguities and contradictions that disrupt the assumed boundaries of battle zones

Against the fabric of suffering that unfolds around more spectacular injuries and deaths, The War In-Between studies visual depictions of banal, routine, or inscrutable aspects of militarized violence. Spaces of the in-between are both broader and much less visible than battlefields, even though struggles for survival arise out of the same conditions of structural violence. Visual artifacts includ­ing photographs, video, data visualizations, fabric art, and craft projects provide different vantage points on the quotidian impacts of militarism, whether it is the banality of everyday violence for non-combatants or the daily struggles of soldiers living with physical and emotional trauma.

Three interrelated concepts frame the book’s attempt to “stay” in the moment of looking at visual cultures of survival. First, the concept of the war in-between captures those interstitial spaces of war where violence and survival persist side-by-side. Second, this book expands the concept of indexicality to consider how images of the in-between rely on a range of indexical traces to produce alternative visualities about survival and endurance. Third, the book introduces an asymptotic analysis to explore the value in getting close to the diverse experiences that comprise the war in-between, even if the horizon line of experience is always just out of reach.

Exploring the capaciousness of survival reveals that there is more to feel and engage in war images than just mangled bodies, collapsing buildings, and industrialized death. The War In-Between, Kozol argues, offers not a better truth about war but an accounting of visualities that arise at the otherwise unthinkable junction of conflict and survival.

The most comprehensive, up-to-date, and acclaimed guide to the High Line by the leading expert on the history of the park—now in a fully revised edition

Built atop a former freight railroad, the “park in the sky” is regularly cited as one of the premiere examples of adaptive reuse and quickly became one of New York’s most popular destinations, attracting more than 8 million visitors a year. This updated Third Edition of On the High Line— published to coincide with the fifteenth anniversary of the park’s opening—remains the definitive guide to the park that transformed an entire neighborhood and became an inspiration to cities around the globe.

In short entries organized by roughly two city block sections, the guide provides rich details about everything in view on both sides of the park. Illustrated with more than 110 black & white photographs, it covers historic and modern architecture; plants and horticulture; and important industries and technological innovations that developed in the neighborhoods the park traverses, from book publishing and food distribution to the introduction of cold storage and the development of radar, the elevator, and talking movies. Updated to include newly opened sections of the park, this edition also features a new conversation pertaining to the more controversial side of the High Line’s story and how it became a poster child for the most grievous manifestations of gentrification and inequity in public spaces. Author Annik LaFarge provides a frank discussion on how the park’s leadership created a platform for discussing these issues and for advising other projects on how to work more inclusively and from a social justice and equity perspective.

On the High Line serves as an educated travel companion, someone invisibly perched on a visitor’s shoulder who can answer every question, including what was here before, moving back in time through the early 20th century, the Industrial Revolution, and the colonial and pre-European times when this stretch of what we call Manhattan was home to the Lenape people and much of it was covered by the waters of the Hudson River. A companion website with more than 650 photos—historic, contemporary, rooftop and aerial—can be viewed at HighLineBook.com.

Devil’s Mile tells the rip-roaring story of New York’s oldest and most unique street

The Bowery was a synonym for despair throughout most of the 20th century. The very name evoked visuals of drunken bums passed out on the sidewalk, and New Yorkers nicknamed it “Satan’s Highway,” “The Mile of Hell,” and “The Street of Forgotten Men.” For years the little businesses along the Bowery—stationers, dry goods sellers, jewelers, hatters—periodically asked the city to change the street’s name. To have a Bowery address, they claimed, was hurting them; people did not want to venture there.

But when New York exploded into real estate frenzy in the 1990s, developers discovered the Bowery. They rushed in and began tearing down. Today, Whole Foods, hipster night spots, and expensive lofts have replaced the old flophouses and dive bars, and the bad old Bowery no longer exists.

In Devil’s Mile, Alice Sparberg Alexiou tells the story of the Bowery, starting with its origins, when forests covered the surrounding area, and through the pre–Civil War years, when country estates of wealthy New Yorkers lined this thoroughfare. She then describes the Bowery’s deterioration in stunning detail, starting in the post-bellum years. She ends her historical exploration of this famed street in the present, bearing witness as the old Bowery buildings, and the memories associated with them, are disappearing.

Winner, Prix Pierre Lafue
Winner, Prix lycéen du livre d’histoire des Rendez-vous de l’histoire de Blois

In the archives of the main institution in charge of the history and memory of the genocide in Rwanda, several bundles of fragile little school notebooks contain, in the silence of accumulated dust, the stories of around a hundred surviving children. Written in 2006 at the initiative of a Rwandan survivors’ association, as a testimonial and psychological catharsis, these accounts by children who have since become young men and women tell the story of their experience of the genocide, as well as of “life before” and “life after.”

The words of these children, the cruel realism of the scenes they describe, the power of the emotions they express, provide the historian with an unparalleled insight into the subjectivities of the survivors, and also enable us to take on board the murderous discourse and gestures of those who eradicated their world of childhood forever. Far from abstract postulates on the “unspeakable,” Beyond Despair offers a reflection on the conditions that make audible such an experience of dereliction in the twilight of the twentieth century.

This work received support for excellence in publication and translation from Albertine Translation, a program created by Villa Albertine and funded by FACE Foundation.

Threshold Phenomena reexamines Jacques Derrida’s thinking of hospitality, from his well-known writings of the 1990s to his recently-published seminars on the same topic. The book follows Derrida’s rereading of several central figures and texts on hospitality (Sophocles’ Oedipus at Colonus, Kant’s Perpetual Peace, Levinas’s Totality and Infinity) and his attempt to rethink questions surrounding not only private but also public hospitality in the form of immigration law, the contemporary treatment of migrants or stateless peoples, and the establishment of cities of asylum.

Naas develops many of the central themes of Derrida’s seminar—the relationship between hospitality and teletechnology (telephone, internet, cyberspace, etc.), the role of fatherlands and mother tongues in hospitality, questions of purity, immunity, and xenophobia, and the possibility of extending hospitality beyond the human—to animals, plants, gods, and clones. Reframing Derrida’s approach to ethics, Naas reconsiders the relationship between hospitality and deconstruction, concluding that hospitality is not merely a theme to be treated by deconstruction but one of the best ways of describing its work.

Naas’s book turns around a figure that Derrida himself returns to several times throughout the seminar: the threshold—a figure of hospitality par excellence, but also, in his seminars, another name for what Derrida in the 1960s began calling différance. Threshold Phenomena concludes that Derrida’s seminar on hospitality is one of the best introductions we have to Derrida’s work in general and one of the surest signs of its continuing relevance, a seminar that is at once fascinating and engaging in its own right and necessary for analyzing today’s increasingly nationalistic and xenophobic political climate.

In a breathtaking blend of lyrical memoir, photographs, and textual artifacts, Mother of Stories examines the complex legacy of a mother who was a gifted teacher, a passionate reader, and a pathological liar.

While Alice Dailey was immersed in an academic study of death in Shakespeare’s history plays, her mother died from toxic exposure to mold. Composed in a fugue of grief, Mother of Stories is Dailey’s uncompromising account of the months before and after her mother’s death. Through varied forms of episodic and visual recreation, Mother of Stories confronts what it means to inherit violent family narratives and, in their wake, to have to reconceive the borders between lived, imaginary, and literary experience.

A hybrid, richly imaginative work that synthesizes past and present, counterfeit and real, Mother of Stories oscillates between the inescapable weight of history and the cathartic liberation of art and storytelling. In constructing a poetic assemblage reminiscent at once of medieval miscellanies and contemporary experimental autotheory, Dailey’s acts of rehearsing, cutting, and folding history generate forms of radical critique that puncture and reconstitute the limits of literary nonfiction.

From the 1811 German Coast Slave Rebellion to the 1971 Attica Prison Uprising, from the truancy of enslaved women to the extreme self-discipline exercised by prisoners in solitary confinement, Black Americans have, through time, resisted racial regimes in extraordinary and everyday ways. Though these acts of large and small-scale resistance to slavery and incarceration are radical and transformative, they have often gone unnoticed. This book is about Black rebellion in captivity and the ways that many of the conventional well-worn constructs of academic political theory render its political dimensions obscure and indiscernible. While Hannah Arendt is an unlikely theorist to figure prominently in any discussion of Black politics, her concepts of world and worldlessness offer an indispensable framework for articulating a theory of resistance to chattel and carceral captivity.

Politics in Captivity begins by taking seriously the ways in which slavery and incarceration share important commonalities, including historical continuity. In Zuckerwise’s account of this commonality, the point of connection between enslaved and incarcerated people is not exploited labor, but rather resistance. The relations between the rebellions of both groups appear in the writings of Muhammed Ahmad, Angela Davis, George Jackson, Ruchell Magee, and Assata Shakur, a genre Zuckerwise calls Black carceral political thought. The insights of these thinkers and activists figure into Zuckerwise’s analyses of largescale uprisings and quotidian practices of resistance, which she conceives as acts of world-building, against conditions of forced worldlessness. In a moment when a collective racial reckoning is underway; when Critical Race Theory is a target of the Right; when prison abolition has become more prominent in mainstream political discourse, it is now more important than ever to look to historical and contemporary practices of resistance to white domination.

The Ruse of Techne offers a reappraisal of Heidegger’s entire work by focusing on the forms of activity he regards as separate from instrumentality. Non-instrumental activities like authenticity, poetry, and thinking—in short, the ineffectual—are critical for Heidegger as they offer the only path to the truth of being throughout his work.

By unearthing the source of the conception of non-instrumental action in Heidegger’s reading of Aristotle, Vardoulakis elaborates how it forms part of Heidegger’s response to an old problem, namely, how to account for difference after positing a single and unified being that is not amenable to change. He further demonstrates that an action without ends and effects leads to an ethics and politics rife with difficulties and contradictions that only become starker when compared to other responses to the same problem that we find in the philosophical tradition and which rely on instrumentality.

Heidegger’s conception of an action without ends or effect forgets the role of instrumentality in the tradition that posits a single, unified being. And yet, the ineffectual has had a profound influence in how continental philosophy determines the ethical and the political since World War II. The critique of the ineffectual in Heidegger is thus effectively a critique of the conception of praxis in continental philosophy. Vardoulakis proposes that it is urgent to undo the forgetting of instrumentality if we are to conceive of a democratic politics and an ethics fit to respond to the challenges of high capitalism.

Exploring the silence of prayer in Post-Kantian philosophy and traditional spirituality

A Philosophy of Prayer explores prayer within the perspective of post-Kantian philosophy. Against a background of traditional sources, including Augustine, The Cloud of Unknowing, and the seventeenth-century French school of spirituality, the book uses Schleiermacher, Kierkegaard, Dostoevsky, Heidegger, Berdyaev, Tillich, Marcel, Simone Weil, Emmanuel Levinas, and Jean- Louis Chrétien to provide an interpretation of what is meant by the passivity and self-annihilation of the praying self, suggesting an “apophatics of the personality.”

Pattison pays particular attention to the question of language and the implications of the role given to silence in traditional texts, arguing that language remains a defining element of the human–God relationship and that silence is not to be construed as the negation of language but as the revelation of the depth of language itself. The basic structure of prayer is shown to be implicitly eschatological, oriented toward a coming kingdom of justice and peace while, at the same time, expressing a deep desire for ontological homecoming, a tension manifest in, respectively, Levinas and Heidegger. On Pattison’s reading, prayer calls for and develops a particular orientation of the self toward existence, corresponding to the virtue of humility, long understood as the basic Christian virtue. This is shown to be in tension with modernity’s commitment to strong versions of autonomy. However, the choice of humility is not presented as the reinstatement of religious heteronomy but as a free choice of the praying self.

Transdisciplinary insights at the intersection of religion, democracy, ecology, and economy

What is the relationship of religion to economy, ecology, and democracy? In our fraught moment, what critical questions of religion may help to assembly democratic processes, ecosystems, and economic structures differently? What possible futures might emerge from transdisciplinary work across these traditionally siloed scholarly areas of interest?

The essays in Assembling Futures reflect scholarly conversations among historians, political scientists, theologians, biblical studies scholars, and scholars of religion that transgress disciplinary boundaries to consider urgent matters expressive of the values, practices, and questions that shape human existence. Each essay recognizes urgent imbrications of the global economy, multinational politics, and the materiality of ecological entanglements in assembling still possible futures for the earth. Precisely in their diversity of disciplinary starting points and ethical styles, the essays that follow enact their intersectional forcefield even more vibrantly.

An archive of personal trauma that addresses how a culture still toxic to queer people can reshape a body

In the summer of 2019, Jonathan Alexander had a minor stroke, what his doctors called an “eye stroke.” A small bit of cholesterol came loose from a vein in his neck and instead of shooting into his brain and causing damage, it lodged itself in a branch artery of his retina, resulting in a permanent blindspot in his right eye. In Stroke Book, Alexander recounts both the immediate aftermath of his health crisis, which marked deeper health concerns, as well as his experiences as a queer person subject to medical intervention.

A pressure that the queer ill contend with is feeling at fault for their condition, of having somehow chosen illness as punishment for their queerness, however subconsciously. Queer people often experience psychic and somatic pressures that not only decrease their overall quality of life but can also lead to shorter lifespans. Emerging out of a medical emergency and a need to think and feel that crisis through the author’s sexuality, changing sense of dis/ability, and experience of time, Stroke Book invites readers on a personal journey of facing a health crisis while trying to understand how one’s sexual identity affects and is affected by that crisis. Pieceing and stitching together his experience in a queered diary form, Alexander’s lyrical prose documents his ongoing, unfolding experience in the aftermath of the stroke. Through the fracturing of his text, which almost mirrors his fractured sight post-stroke, the author grapples with his shifted experience of time, weaving in and out, while he tracks the aftermath of what he comes to call his “incident” and meditates on how a history of homophobic encounters can manifest in embodied forms.

The book situates itself within a larger queer tradition of writing—first, about the body, then about the body unbecoming, and then, yet further, about the body ongoing, even in the shadow of death. Stroke Book also documents the complexities of critique and imagination while holding open a space for dreaming, pleasure, intimacy, and the unexpected.

A gripping, funny, joyful account of how the books you read shape your own life in surprising and profound ways.

Bookworms know what scholars of literature are trained to forget: that when they devour a work of literary fiction, whatever else they may be doing, they are reading about themselves. Read Shakespeare, and you become Cleopatra, Hamlet, or Bottom. Or at the very least, you experience the plays as if you are in a small room alone with them, and they are speaking to your life, your sensibility.

Drawing on fifty years as a Shakespearean, Leonard Barkan has produced a captivating book that asks us to reconsider what it means to read. Barkan violates the rule of distance he was taught and has always taught his students. He asks: Where does this brilliantly contrived fiction actually touch me? Where is Shakespeare in effect telling the story of my life?

King Lear, for Barkan, raises unanswerable questions about what exactly a father does after planting the seed. Mothers from Gertrude to Lady Macbeth are reconsidered in the light of the author’s experience as a son of a former flapper. The sonnets and comedies are seen through the eyes of a gay man who nevertheless weeps with joy when all the heterosexual couples are united at the end. A Midsummer Night’s Dream is interpreted through the author’s joyous experience of performing the role of Bottom and finding his aesthetic faith in the pantheon of antiquity. And the exquisitely poetical history play Richard II intersects with, of all things, Ru Paul’s Drag Race.

Full of engrossing stories, from family secrets to the world of the theater, and written with humor and genuine excitement about literary experiences worthy of our attention and our love, Reading Shakespeare Reading Me makes Shakespeare’s plays come alive in new ways.

The incredible story of the man and legend who has come to symbolize the continuing pursuit of justice for Blacks in the United States

Through the 1980s, the mainstream press portrayed the Reverend Al Sharpton as a buffoon, a fake minister, a hustler, an opportunist, a demagogue, a race traitor, and an anti-Semite. Today, Sharpton occupies a throne that would have shocked the white newspaper reporters who covered him forty years ago. A mesmerizing story of astounding transformation, craftiness, and survival, King Al follows Reverend Sharpton’s life trajectory, from his early life as a boy preacher to his present moment as the most popular Black American activist/minister/cable news host.

In the 1980s, Rev. Al created controversies that would have doomed a lesser man to the dustbin of history. Among these controversies were his work with the FBI as the agency attempted to locate Black Liberation Army leader Assata Shakur; and his involvement in the 1987 Tawana Brawley episode. Regarding the Brawley matter, a white prosecutor sued Sharpton, successfully, for falsely accusing him of having raped the then-fifteen-year-old Brawley.

It was the white press, in its glory days, that created the podium from which Sharpton became both famous and infamous. Those reporters would joke that the most dangerous place in New York was between Al Sharpton and a television camera. But it was those reporters who made Sharpton the media figure he is today.

Today, as host of MSNBC’s PoliticsNation news program, Sharpton has more news viewers than those reporters ever had readers.

The Reverend Al’s rise to respectability is a testament to an endurance and boldness steeped in Black American history. Born in Brooklyn to parents from the old slave-holding South, he transformed himself into one of the most respected and politically influential Blacks in the United States.

In his in-depth coverage, author Ron Howell tells the stories of Sharpton’s ascendance to the throne. He tells us about the glory years of American newspapers, when Sharpton began his rise. And he tells us about the politicians who intersected with Sharpton as he climbed the ladder.

King Al is an engaging read about the late-twentieth-century history of New York City politics and race relations, as well as about the remarkable staying power of the colorful, politically skillful, and enigmatic Sharpton.

This book offers a unique twist to the Who’s Who of midcentury writers, editors, and artists

Much is made of Flannery O’Connor’s life on the Georgia dairy farm, Andalusia—a rural setting that clearly influenced her writing. But before she lived on that farm, before she showed signs of having lupus, before she became dependent on her mother and then succumbed to the disease at thirty-nine, O’Connor lived in the northeast. She stayed at the artists’ colony Yaddo in 1948 and early 1949 and lived in Connecticut with good friends from fall of 1949 through all of 1950. But in between those experiences, and perhaps more importantly, O’Connor lived in Manhattan.

In her biographies, little is said of her time in Gotham; in some sources, this period gets no more than one sentence. But little is said because little has been known. In Flannery O’Connor’s Manhattan, the author’s goal is to explore New York City from O’Connor’s point of view. To do this, the author consults not just letters (both unpublished and published) and biography, but five personal address books housed in Emory’s Stuart A. Rose Manuscript, Archives and, Rare Book Library. The result is a book of interest to both the O’Connor fan and the O’Connor scholar, not to mention those interested in midcentury Manhattan.

Flannery O’Connor’s Manhattan is part guide to the who-was-who and who-lived-where of New York from roughly 1948 to 1964, at least those as they mattered to O’Connor. It also acts as a window to the writer’s experiences in the city, whether she was coming into town for a series of meetings or strolling down Broadway on her way to lunch. In the end, it is the combination of the who-she-knew and the what-she-did that formed O’Connor’s personal view of what is arguably the most famous of American cities.

An innovative analysis of Indigenous strategies for overcoming the settler state.

How do bureaucratic documents create and reproduce a state’s capacity to see? What kinds of worlds do documents help create? Further, how might such documentary practices and settler colonial ways of seeing be refused?

Settler Colonial Ways of Seeing investigates how the Canadian state has used documents, lists, and databases to generate, make visible—and invisible—Indigenous identity. With an archive of legislative documents, registration forms, identity cards, and reports, Danielle Taschereau Mamers traces the political and media history of Indian status in Canada, demonstrating how paperwork has been used by the state to materialize identity categories in the service of colonial governance. Her analysis of bureaucratic artifacts is led by the interventions of Indigenous artists, including Robert Houle, Nadia Myre, Cheryl L’Hirondelle, and Rebecca Belmore. Bringing together media theories of documentation and the strategies of these artists, Settler Colonial Ways of Seeing develops a method for identifying how bureaucratic documents mediate power relations as well as how those relations may be disobeyed and re-imagined.

By integrating art-led inquiry with media theory and settler colonial studies approaches, Taschereau Mamers offers a political and media history of the documents that have reproduced Indian status. More importantly, she provides us with an innovative guide for using art as a method of theorizing decolonial political relations. This is a crucial book for any reader interested in the intersection of state archives, settler colonial studies, and visual culture in the context of Canada’s complex and violent relationship with Indigenous peoples.

Exploring Latin@ theologies and the power of revelation.

The Word Became Culture enacts a preferential option for culture, retrieving experiences and expressions from across latinidad as sources of theologizing and acts of resistance to marginaliza­tion. Each author in this edited volume demonstrates the many ways in which Latin@ theologies are disruptive, generative, and creative spaces rooted in the richness, struggles, texts, and rituals found at the intersections of faith and culture. With a foreword by Cardinal Gianfranco Ravasi, president emeritus of the Pontifical Council for Culture, this book situates Latin@ theologies in the ongoing search for and recognition of the “Word becoming” within the particularities of diverse cultural experiences.

Association of Catholic Publishers 2022 Excellence in Publishing Awards: First Place, Theology
Catholic Media Association, Honorable Mention in Theology: Morality, Ethics, Christology, Mariology, and Redemption

Unveiling divine mysteries across continents and centuries.

Revelation in the Vernacular retrieves a hermeneutics of the vernacular that is rooted en lo cotidi­ano, in everyday life and experience. Traversing time and geography, Ruiz remaps a theology of revelation done latinamente, beginning with sixteenth-century encounters of Spanish colonizers with Indigenous peoples in the Caribbean. Drawing on the theology of the Incarnation articulated by Fray Luis de León (1527–91), he offers rich resources for interreligious engagement by believers in today’s religiously diverse world. Through an analysis of the documents of the 2019 Amazonian Synod, including Querida Amazonia, the Postsynodal Exhortation by Pope Francis, he explores a culture of encounter and dialogue that has been a hallmark of this pontificate. From the inscriptions in the caves of la Isla de Mona through the writings of the Latin American Bishops (CELAM), this book establishes a solid basis on which to discern the “Seeds of the Word” in our times.

Philosophizing the Americas establishes the field of inter-American philosophy. Bringing together contributors who work in Africana Philosophy, Afro-Caribbean philosophy, Latin American philosophy, Afro-Latin philosophy, decolonial theory, and African American philosophy, the volume examines the full range of traditions that have, separately and in conversation with each other, worked through how philosophy in both establishes itself in the Americas and engages with the world from which it emerges.

The book traces a range of questions, from the history of philosophy in the Americas to philosophical questions of race, feminism, racial eliminativism, creolization, epistemology, coloniality, aesthetics, and literature. The essays place an impressive range of philosophical traditions and figures into dialogue with one another: some familiar, such as José Martí, Sylvia Wynter, Martin R. Delany, José Vasconcelos, Alain Locke, as well as such less familiar thinkers as Arturo Alfonso Schomburg, Hilda Hilst, and George Lamming. In each chapter, the contributors find fascinating and productive matrices of tension or convergence in works throughout the Americas. The result is an original and important contribution to knowledge that introduces readers from various disciplines to unfamiliar yet compelling ideas and considers familiar texts from novel and prescient perspectives. Philosophizing the Americas stands alone as a representation of current scholarly debates in the field of inter-American philosophy.

Based on an extensive collection of letters written from the home front and the battlefront, Family War Stories offers fresh insights into how the reciprocal nature of family correspondence can shape a family’s understanding of the war.

Family War Stories examines the contribution of the Densmore family to the Northern Civil War effort. It extends the boundaries of research in two directions. First, by describing how members of this white family from Minnesota were mobilized to fight a family war on the home front and the battlefront, and second, by exploring how the war challenged the family’s abolitionist beliefs and racial attitudes. Family War Stories argues that the totality of the family’s Civil War experience was intricately shaped by the dynamics of family life and the reciprocal nature of family corre­spondence. Further, it argues that the serving sons’ understanding of the war was shaped by their direct military experiences in the army camps and battlefields and how their loved ones at home interpreted these experiences.

With two sons serving as officers in the United States Colored Troops’ regiments fighting in the Mississippi Valley, the Densmore family was heavily involved in destroying slavery. Family War Stories analyses how the sons’ military experiences tested the family’s abolitionist ideology and its commitment to white racial superiority. It also explains how the family sought to accommodate the presence of a refugee from slavery working in the family kitchen. In some ways, the presence of this worker in the household posed an even greater range of challenges to the family’s racial beliefs than the sons’ military service.

By examining one family’s deep involvement in the war against slavery, Wilson analyses how the Civil War posed particular challenges to Northerners committed to abolitionism and white supremacy.

The Mother, the Politician, and the Guerrilla intervenes in discussions on decolonialism and feminism by introducing the example of the Kurdish Women’s Freedom Movement. Üstündağ shows how the practices and the concepts of the movement contribute to debates on how the past, present, and future can be critically rethought in revolutionary ways.

In the movement’s images, figures, voices, bodies, and their reverberations Üstündağ elaborates a new political imagination that has emerged in Kurdistan through women’s acts and speech. This political imagination unfolds between flesh, body, voice, language. It is the result of Kurdish women’s desire to find new ways of being and becoming, between the necessary and the possible.

Focusing on the figures of the mother, the woman politician and woman guerilla, Üstündağ argues that the Kurdish Women’s Freedom Movement changes what politics consists of, including its matter, relationality, temporality, and spatiality. Although anchored in the specific Kurdish experiences, the book puts the movement into conversation with feminist political theory, psychoanalysis, Black Studies, Queer Studies, and Decolonial Studies. In solidarity with the Kurdish Movement’s tradition of resistance to History with a capital H that Kurds have built through reiterated performance, the book seeks to establish what new entanglements with wide-ranging thought the movement offers as a provocation for contemporary politics.

Catastrophic Historicism unsettles the historicist constitution of Julia de Burgos (1914–53), Puerto Rico’s most iconic writer—a critical task that necessitates redefining the concept of historicism. Through readings of Aristotle, Walter Benjamin, Jacques Derrida, Werner Hamacher, and Frank Ankersmit, Mendoza-de Jesús shows that historicism grounds historical objectivity in the historian’s capacity to compose totalizing narratives that domesticate the contingency of the past. While critiques of historicism as a realism leave untouched the sovereignty of the historian, the book insists that reading the text of history requires an attunement to danger—a modality that interrupts historicism by infusing the past with a contingency that evades total appropriation.

After desedimenting the monumental tradition that has reduced de Burgos to a totemic figure, Catastrophic Historicism reads the poet’s first collection, Poema en 20 surcos (1938). Mendoza-de Jesús argues that the historicity of Poema crystallizes in the lyrical speaker’s self-institution as an embodied ipseity, which requires producing racialized/gendered allegorical figures—the bearers of an abject flesh—that lack any ontological resistance to modern alienation. Rather than treating de Burgos’s poetics of selfhood as the ideal image of Puerto Rican sovereignty, Mendoza-de Jesús endangers this idealization by drawing attention to the abjection that sustains our attachments to ipseity as the form of a truly sovereign life. In this way, Catastrophic Historicism not only resets the terms of ongoing critiques of historicism in the humanities—it also intervenes in Puerto Rican historicity for the sake of its transformation.

In capitalism human beings act as if they are mere animals. So we hear repeatedly in the history of modern philosophy. Indifference and Repetition examines how modern philosophy, largely coextensive with a particular boost in capitalism’s development, registers the reductive and regressive tendencies produced by capitalism’s effect on individuals and society.

Ruda examines a problem that has invisibly been shaping the history of modern, especially rationalist philosophical thought, a problem of misunderstanding freedom. Thinkers like Descartes, Kant, Hegel, and Marx claim that there are conceptions and interpretations of freedom that lead the subjects of these interpretations to no longer act and think freely. They are often unwillingly led into unfreedom. It is thus possible that even “freedom” enslaves. Modern philosophical rationalism, whose conceptual genealogy the books traces and unfolds, assigns a name to this peculiar form of domination by means of freedom: indifference. Indifference is a name for the assumption that freedom is something that human beings have: a given, a natural possession. When we think freedom is natural or a possession we lose freedom. Modern philosophy, Ruda shows, takes its shape through repeated attacks on freedom as indifference; it is the owl that begins its flight, so that the days of unfreedom will turn to dusk.

Provides unique insight into Reconstruction’s downfall and Jim Crow’s emergence.

In the years and decades following the American Civil War, veteran abolitionists actively thought and wrote about the campaign to end enslavement immediately. This study explores the late-in-life reflections of several antislavery memorial and historical writers, evaluating the stable and shifting meanings of antebellum abolitionism amidst dramatic changes in postbellum race relations. By investigating veteran abolitionists as movement chroniclers and commemorators and situating their texts within various contexts, Raymond James Krohn further assesses the humanitarian commitments of activists who had valued themselves as the enslaved people’s steadfast friends.

Never solely against slavery, post-1830 abolitionism challenged widely held anti-Black preju­dices as well. Dedicated to emancipating the enslaved and elevating people of color, it equipped adherents with the necessary linguistic resources to wage a valiant, sustained philanthropic fight. Abolitionist Twilights focuses on how the status and condition of the freedpeople and their descen­dants affected book-length representations of antislavery persons and events. In probing veteran– abolitionist engagement in or disengagement from an ongoing African American freedom struggle, this ambitious volume ultimately problematizes scholarly understandings of abolitionism’s racial justice history and legacy.

A distinctive and unrivaled examination of North American Eastern Orthodox Christians and their encounter with the rights revolution in a pluralistic American society.

From the civil rights movement of the 1950s to the “culture wars” of North America, commentators have identified the partisans bent on pursuing different “rights” claims. When religious identity surfaces as a key determinant in how the pursuit of rights occurs, both “the religious right” and “liberal” believers remain the focus of how each contributes to making rights demands. How Ortho­dox Christians in North America have navigated the “rights revolution,” however, remains largely unknown. From the disagreements over the rights of the First Peoples of Alaska to arguments about the rights of transgender persons, Orthodox Christians have engaged an anglo-American legal and constitutional rights tradition. But they see rights claims through the lens of an inherited focus on the dignity of the human person.

In a pluralistic society and culture, Orthodox Christians, both converts and those with family roots in Orthodox countries, share with non-Orthodox fellow citizens the challenge of reconcil­ing conflicting rights claims. Those claims do pit “religious liberty” rights claims against perceived dangers from outside the Orthodox Church. But internal disagreements about the rights of clergy and people within the Church accompany the Orthodox Christian engagement with debates over gender, sex, and marriage as well as expanding political, legal, and human rights claims. Despite their small numbers, North American Orthodox remain highly visible and their struggles influential among the more than 280 million Orthodox worldwide. Orthodox Christians and the Rights Revolu­tion in America offers an historical analysis of this unfolding story.

A lively exploration into America’s preoccupation with childhood innocence and its corruption

In The Drinking Curriculum, Elizabeth Marshall brings the taboo topic of alcohol and childhood into the limelight. Marshall coins the term “the drinking curriculum” to describe how a paradoxical set of cultural lessons about childhood are fueled by adult anxieties and preoccupations. By analyzing popular and widely accessible texts in visual culture—temperance tracts, cartoons, film, advertise­ments, and public-service announcements—Marshall demonstrates how youth are targets of mixed messages about intoxication. Those messages range from the overtly violent to the humorous, the moralistic to the profane. Offering a critical and, at times, irreverent analysis of dominant protec­tionist paradigms that sanctify childhood as implicitly innocent, The Drinking Curriculum centers the graphic narratives our culture uses to teach about alcohol, the roots of these pictorial tales in the nineteenth century, and the discursive hangover we nurse into the twenty-first.

A vital collection of interdisciplinary essays that illuminates the significance of Marian shrines and promises to teach scholars how to “read” them for decades to come.

American Patroness: Marian Shrines and the Making of US Catholicism is a collection of twelve essays that examine the historical and contemporary roles of Marian shrines in US Catholicism. The essays in this collection use historical, ethnographic, and comparative methods to explore how Catholics have used Marian devotion to make an imprint on the physical and religious landscape of the United States. Using the dynamic malleability of Marian shrines as a starting place for studying US Catholicism, each chapter reconsiders the American religious landscape from the perspective of a single shrine to Mary and asks: What does this shrine reveal about US Catholicism and about American religion?

Each of the contributors in American Patroness examines why and how Marian shrines persist in the twenty-first century and subsequently uses that examination to re-read contemporary US Catholicism. Because shrines are not neutral spaces—they reflect and shape the elastic yet strict boundaries of what counts as Catholic identity, and who controls prayer practices—the studies in this collection also shed light on the contested dynamics of these holy sites. American Patroness demonstrates that Marian shrines continue to be places where an American Catholic identity is continuously worked on, negotiations about power occur, and Marian relationships are fostered and nurtured in spaces that are simultaneously public and intimate.

Provides vivid accounts of commercial and leisure spaces that captivated the public imagination in the past but have since been destroyed, forgotten, or refurbished.

Monsoon Marketplace uncovers the entangled vernacular cultures of capitalist modernity, mass consumption, and media spectatorship in two understudied postcolonial Asian cities across three crucial historical moments. Juxtaposing Manila and Singapore, it analyzes print and audiovisual representations of popular commercial and leisure spaces during the colonial occupation in the 1930s, national development in the 1960s, and neoliberal globalization in the 2000s. Engaging with the work of creators including Nick Joaquin, Kevin Kwan, and P. Ramlee, it discusses figures of female shoppers in 1930s Manila, languid expatriates in 1930s Singapore, street hawkers in 1960s Singapore, youthful activists in 1960s Manila, call center agents in 2000s Manila, and super-rich investors in 2000s Singapore. Looking at the historical transformation of Calle Escolta, Avenida Rizal, Raffles Place, and Orchard Road, it focuses on Crystal Arcade, the Manila Carnival, the Great World and New World Amusement Parks, and Change Alley, all of which had once captivated the public imagination but have since vanished from the cityscape. Instead of treating capitalism, media, and modernity as overarching systems or processes, the book examines how their configurations and experiences are contingent, variable, pluralistic, and archipelagic. Diverging from critical theories and cultural studies that see consumerism and spectatorship as sources of alienation, docility, and fantasy, it explores how they create new possibilities for agency, collectivity, and resistance.

A critical introduction to how the Nagasaki atomic bombing has been remembered, especially in contrast to that of Hiroshima.

In the decades following the atomic bombing of Nagasaki on August 9, 1945, the city’s residents processed their trauma and formed narratives of the destruction and reconstruction in ways that reflected their regional history and social makeup. In doing so, they created a multi-layered urban identity as an atomic-bombed city that differed markedly from Hiroshima’s image. Shadows of Nagasaki traces how Nagasaki’s trauma, history, and memory of the bombing manifested through some of the city’s many post-atomic memoryscapes, such as literature, religious discourse, art, historical landmarks, commemorative spaces, and architecture. In addition, the book pays particular attention to how the city’s history of international culture, exemplified best perhaps by the region’s Christian (especially Catholic) past, informed its response to the atomic trauma and shaped its postwar urban identity. Key historical actors in the volume’s chapters include writers, Japanese- Catholic leaders, atomic-bombing survivors (known as hibakusha), municipal officials, American occupation personnel, peace activists, artists, and architects. The story of how these diverse groups of people processed and participated in the discourse surrounding the legacies of Nagasaki’s bomb­ing shows how regional history, culture, and politics—rather than national ones—become the most influential factors shaping narratives of destruction and reconstruction after mass trauma. In turn, and especially in the case of urban destruction, new identities emerge and old ones are rekindled, not to serve national politics or social interests but to bolster narratives that reflect local circumstances.

Winner, Carolina's Outstanding Contribution to Middle East and Islamic Studies Book Award

An illuminating story of a Sufi community that sought the revelation of God

In the Afghan highlands of the sixteenth century, the messianic community known as the Roshani­yya not only desired to find God’s word and to abide by it but also attempted to practice God’s word and to develop techniques of language intended to render their own tongues as the organs of continuous revelation. As their critics would contend, however, the Roshaniyya attempted to make language do something that language should not do—infuse the semiotic with the divine. Their story thus ends in a tower of skulls, the proliferation of heresiographies that detailed the sins of the Roshaniyya, and new formations of “Afghan” identity.

In Singing with the Mountains, William E. B. Sherman finds something extraordinary about the Roshaniyya, not least because the first known literary use of vernacular Pashto occurs in an eclectic, Roshani imitation of the Qur’an. The story of the Roshaniyya exemplifies a religious culture of linguistic experimentation. In the example of the Roshaniyya, we discover a set of questions and anxieties about the capacities of language that pervaded Sufi orders, imperial courts, groups of wandering ascetics, and scholastic networks throughout Central and South Asia.

In telling this tale, Sherman asks the following questions: How can we make language shimmer with divine truth? How can letters grant sovereign power and form new “ethnic” identities and ways of belonging? How can rhyme bend our conceptions of time so that the prophetic past comes to inhabit the now of our collective moment? By analyzing the ways in which the Roshaniyya answered these types of questions—and the ways in which their answers were eventually rejected as heresies—this book offers new insight into the imaginations of religious actors in the late medieval and early modern Persianate worlds.

A bold, theoretical, and pragmatic book that looks to soil as a symbol for constructive possibilities for hope and planetary political action in the Anthropocene.

Climate change is here. Its ravaging effects will upend our interconnected ecosystems, and yet those effects will play out disproportionately among the planet’s nearly 8 billion human inhabit­ants. On the Ground explores how one might account for the many paradoxical tensions posed by the Anthropocene: tensions between planetarity and particularity, connectivity and contextuality, entanglement and exclusion. Using the philosophical and theological idea of “ground,” Van Horn argues that ground—when read as earth-ground, as soil—offers a symbol for conceiving of the effects of climate change as collective and yet located, as communal and yet differential. In so doing, he offers critical interventions on theorizations of hope and political action amid the crises of climate change.

Drawing on soil science, theopoetics, feminist ethics, poststructuralism, process philosophy, and more, On the Ground asks: In the face of global climate catastrophe, how might one theorize this calamitous experience as shared and yet particular, as interconnected and yet contextual? Might there be a way to conceptualize our interconnected experiences without erasing critical constitutive differences, particularly of social and ecological location? How might these conceptual interven­tions catalyze pluralistic, anti-racist planetary politics amid the Anthropocene? In short, the book addresses these queries: What philosophical and theological concepts can soil create? How might soil inspire and help re-imagine forms of planetary politics in the midst of climate change? On the Ground thus roots us in a robust theoretical symbol in the hopes of producing and proliferating intersectional responses to climate change.

The K-Effect shows how the roman alphabet has functioned as a standardizing global model for modern print culture. Investigating the history and ongoing effects of romanization, Christopher GoGwilt reads modernism in a global and comparative perspective, through the works of Joseph Conrad and others.

The book explores the ambiguous effect of romanized transliteration both in the service of colonization and as an instrument of decolonization. This simultaneously standardizing and destabilizing effect is abbreviated in the way the letter K indexes changing hierarchies in the relation between languages and scripts. The book traces this K-effect through the linguistic work of transliteration and its aesthetic organization in transnational modernism.

The book examines a variety of different cases of romanization: the historical shift from Arabic script to romanized print form in writing Malay; the politicization of language and script reforms across Russia and Central Europe; the role of Chinese debates about romanization in shaping global transformations in print media; and the place of romanization between ancient Sanskrit models of language and script and contemporary digital forms of coding. Each case study develops an analysis of Conrad’s fiction read in comparison with such other writers as James Joyce, Lu Xun, Franz Kafka, and Pramoedya Ananta Toer.

The first sustained cultural study of romanization, The K-Effect proposes an important new way to assess the multi-lingual and multi-script coordinates of modern print culture.

Liron Mor’s book queries what conflict means in the context of Palestine–Israel. Conflict has long been seen as singular and primary: as an “original sin” that necessitates the state and underwrites politics. This book problematizes this universal notion of conflict, revealing its colonial implications and proposing that conflicts are always politically constructed after the fact and are thus to be understood in their various specific forms.

The book explores sites of poetic and political strife in Palestine–Israel by combining a comparative study of Hebrew and Arabic literature with political and literary theory. Mor leverages an archive that ranges from the 1930s to the present, from prose and poetry to film and television, to challenge the conception of the Palestinian–Israeli context as a conflict, delineating the colonial history of this concept and showing its inadequacy to Palestine–Israel. Instead, Mor articulates locally specific modes of theorizing the antagonisms and mediations, colonial technologies, and anticolonial practices that make up the fabric of this site. The book thus offers five figurative conflictual concepts that are derived from the poetics of the works: conflict (judgment/ishtibāk), levaṭim (disorienting dilemmas), ikhtifāʾ (anti/colonial disappearance), ḥoḳ (mediating law), and inqisām (hostile severance). In so doing, Conflicts aims to generate a historically and geographically situated mode of theory-making, which defies the separation between the conceptual and the poetic.

This book works to uncover the logic of hatred, to understand how this affect manifests itself historically in persecution and terror apparatuses. More than a historical genealogy of persecution, The Logic of Hatred shows what phenomenology can offer to historical understanding. Focusing on the witch-hunts waged in the fifteenth through seventeenth centuries, the first part of the book analyzes the techniques instigators used to designate and annihilate their targets: the search for diabolical stigma, the confession of “truth” extracted by torture, the constitution of an absolute Enemy through the suggestion of conspiracy, of a world turned upside-down, or the figure of Satan.

Rogozinski locates one of the origins of the witch-hunt in the anguish that popular uprisings arouse in dominant classes. The second part of the book extends the investigation to related phenomena, such as the extermination of lepers in the Middle Ages and the Reign of Terror during the French Revolution. By studying these historical experiences and marking their differences and similarities, this book shows the passage from exclusion to persecution and how revolts of the oppressed can let themselves be transformed and captured by persecutory politics. The analyses presented thus shed light on conspiracy theory and the terror apparatuses of our time.

Investigates how Americans have remembered violence and resistance since the Civil War, including Confederate monuments, historical markers, college classrooms, and history books.

George Floyd’s murder in the summer of 2020 sparked a national reckoning for the United States that had been 400 years in the making. Millions of Americans took to the streets to protest both the murder and the centuries of systemic racism that already existed among European colonists but transformed with the arrival of the first enslaved African Americans in 1619. The violence needed to enforce that systemic racism for all those years, from the slave driver’s whip to state-sponsored police brutality, attracted the immediate attention of the protesters. The resistance of the protesters echoed generations of African Americans’ resisting the violence and oppression of white supremacy. Their opposition to violence soon spread to other aspects of systemic racism, including a cultural hegemony built on and reinforcing white supremacy. At the heart of this white supremacist culture is the memory of the Civil War era, when in 1861 8 million white Americans revolted against their country to try to safeguard the enslavement of 4 million African Americans.

The volume has three interconnected sections that build on one another. The first section, “Violence,” explores systemic racism in the Civil War era and now with essays on slavery, policing, and slave patrols. The second section, titled “Resistance,” shows how African Americans resisted violence for the past two centuries, with essays discussing matters including self-emancipation and African American soldiers. The final section, “Memory,” investigates how Americans have remembered this violence and resistance since the Civil War, including Confederate monuments and historical markers.

This volume is intended for nonhistorians interested in showing the intertwined and longstanding connections between systemic racism, violence, resistance, and the memory of the Civil War era in the United States that finally exploded in the summer of 2020.

New Critical Nostalgia weighs the future of literary study by reassessing its past. It tracks today's impassioned debates about method back to the discipline’s early professional era, when an unprecedented makeover of American higher education with far-reaching social consequences resulted in what we might call our first crisis of academic life. Rovee probes literary study’s nostalgic attachments to this past, by recasting an essential episode in the historiography of English—the vigorous rejection of romanticism by American New Critics—in the new light of the American university’s tectonic growth. In the process, he demonstrates literary study’s profound investment in romanticism and reveals the romantic lyric’s special affect, nostalgia, as having been part of English’s professional identity all along.

New Critical Nostalgia meticulously shows what is lost in reducing mid-century American criticism and the intense, quirky, and unpredictable writings of central figures, such as Cleanth Brooks, Josephine Miles, and W. K. Wimsatt, to a glib monolith of New Critical anti-romanticism. In Rovee’s historically rich account, grounded in analysis of critical texts and enlivened by archival study, readers discover John Crowe Ransom’s and William Wordsworth’s shared existential nostalgia, witness the demolition of the “immature” Percy Shelley in the revolutionary textbook Understanding Poetry, explore the classroom give-and-take prompted by the close reading of John Keats, consider the strange ambivalence toward Lord Byron on the part of formalist critics and romantic scholars alike, and encounter the strikingly contemporary quantitative studies by one of the mid-century’s preeminent poetry scholars, Josephine Miles. These complex and enthralling engagements with the romantic lyric introduce the reader to a dynamic intellectual milieu, in which professionals with varying methodological commitments (from New Critics to computationalists), working in radically different academic locales (from Nashville and New Haven to Baton Rouge and Berkeley), wrangled over what it means to read, with nothing less than the future of the discipline at stake.

Humanitarianism has a narrative problem. Far too often, aid to Africa is envisioned through a tale of Western heroes saving African sufferers. While labeling white savior narratives has become a familiar gesture, it doesn’t tell us much about the story as story. Humanitarian Fictions aims to understand the workings of humanitarian literature, as they engage with and critique narratives of Africa.

Overlapping with but distinct from human rights, humanitarianism centers on a relationship of assistance, focusing less on rights than on needs, less on legal frameworks than moral ones, less on the problem than on the nonstate solution. Tracing the white savior narrative back to religious missionaries of the nineteenth century, Humanitarian Fictions reveals the influence of religious thought on seemingly secular institutions and uncovers a spiritual, collectivist streak in the discourse of humanity.

Because the humanitarian model of care transcends the boundaries of the state, and its networks touch much of the globe, Humanitarian Fictions redraws the boundaries of literary classification based on a shared problem space rather than a shared national space. The book maps a transnational vein of Anglophone literature about Africa that features missionaries, humanitarians, and their so-called beneficiaries. Putting humanitarian thought in conversation with postcolonial critique, this book brings together African, British, and U.S. writers typically read within separate traditions. Paustian shows how the novel—with its profound sensitivity to narrative—can enrich the critique of white saviorism while also imagining alternatives that give African agency its due.

WINNER, JAVIER COY BIENNIAL RESEARCH AWARD, BEST MONOGRAPH

Offers a fascinating window into how the fraught politics of apology in the East Asian region have been figured in anglophone literary fiction.

The Pacific War, 1941-1945, was fought across the world’s largest ocean and left a lasting imprint on anglophone literary history. However, studies of that imprint or of individual authors have focused on American literature without drawing connections to parallel traditions elsewhere. Beyond Hostile Islands contributes to ongoing efforts by Australasian scholars to place their national cultures in conversation with those of the United States, particularly regarding studies of the ideologies that legitimize warfare. Consecutively, the book examines five of the most significant historical and thematic areas associated with the war: island combat, economic competition, internment, impris­onment, and the atomic bombing of Hiroshima and Nagasaki.

Throughout, the central issue pivots around the question of how or whether at all New Zealand fiction writing differs from that of the United States. Can a sense of islandness, the ‘tyranny of distance,’ Māori cultural heritage, or the political legacies of the nuclear-free movement provide grounds for distinctive authorial insights? As an opening gambit, Beyond Hostile Islands puts forward the term ‘ideological coproduction’ to describe how a territorially and demographically more minor national culture may accede to the essentials of a given ideology while differing in aspects that reflect historical and provincial dimensions that are important to it. Appropriately, the literary texts under examination are set in various locales, including Japan, the Solomon Islands, New Zealand, New Mexico, Ontario, and the Marshall Islands. The book concludes in a deliberately open-ended pose, with the full expectation that literary writing on the Pacific War will grow in range and richness, aided by the growth of Pacific Studies as a research area.

WINNER, 2025 CENTER FOR HISTORIC PRESERVATION BOOK PRIZE

Chronicles grassroots efforts to recover, rebuild, and enjoy architecturally iconic but economically obsolete places in the American Rust Belt.

A pioneering Detroit automobile factory. A legendary iron mill at the edge of Pittsburgh. A campus of concrete grain elevators in Buffalo. Two monumental train stations, one in Buffalo, the other in Detroit. These once-noble sites have since fallen from their towering grace. As local elected leaders did everything they could to destroy what was left of these places, citizens saw beauty and utility in these industrial ruins and felt compelled to act. Postindustrial DIY tells their stories.

The culmination of more than a dozen years of on-the-ground investigation, ethnography, and historical analysis, author and urbanist Daniel Campo immerses the reader in this postindustrial landscape, weaving the perspectives of dozens of DIY protagonists as well as architects, planners, and preservationists. Working without capital, expertise, and sometimes permission in a milieu dominated by powerful political and economic interests, these do-it-yourself actors are driven by passion and a sense of civic duty rather than by profit or political expediency. They have craftily remade these sites into collective preservation projects and democratic grounds for arts and culture, environmental engagement, regional celebrations, itinerant play, and in-the-moment construc­tions. Their projects are generating excitement about the prospect of Rust Belt life, even as they often remain invisible to the uninformed passerby and fall short of professional preservation or environmental reclamation standards.

Demonstrating that there is no such thing as a site that is “too far gone” to save or reuse, Postindustrial DIY is rich with case studies that demonstrate how great architecture is not simply for the elites or the wealthy. The citizen preservationists and urbanists described in this book offer looser, more playful, and often more publicly satisfying alternatives to the development practices that have transformed iconic sites into expensive real estate or a clean slate for the next profitable endeavor. Transcending the disciplinary boundaries of architecture, historic preservation, city planning, and landscape architecture, Postindustrial DIY suggests new ways to engage, adapt, and preserve architecturally compelling sites and bottom-up strategies for Rust Belt revival.

One of Book Riot's Must-Have New Poetry for Fall 2023

The remarkable debut collection by a young Nigerian queer poet.

“here / i am not his image / & i envy it / i shut my eyes against what is left / the crackling softness of life / like communion / desire is a marathon / a baton waiting for your grip / here / i am not running / neither is he / i sit with a man for the first time / & we talk about war . . .”
—FROM “BEAUTIFUL BOY WITH GARLANDS AROUND HIS WAIST”

In Gorgeous Display, by Nigerian poet Ugochukwu Damian Okpara, is a volume dedicated to the memory of those lost to anti-queer violence in Nigeria and elsewhere. In this first full-length collec­tion of his work, Okpara examines queer male identity, effeminacy, and exile, offering meditations on desire and sanctuary, freedom and estrangement. Forty-three poems pierce familial relation­ships, safety, fear, and anxiety portrayed through the outward sign of hand tremors, queer lynching, survival, hope, the emptiness of exile, and reclamation of the self. Embracing the ephemeral and spiritual nature of physical beauty, Okpara also reveals the scars of queer displacement, illuminat­ing the ways that leaving home is never quite the utopia one hopes for and how often the ache of abandonment can haunt a life lived in the present.

A new look at a beloved classic film that explores the philosophical dynamics of Casablanca

Celebrating its eightieth anniversary this year, Casablanca remains one of the world’s most endur­ingly favorite movies. It won three Academy Awards for Best Picture, Best Director, and Best Adapted Screenplay. It is still commonly quoted: “We’ll always have Paris” and “Here’s looking at you, kid” And who can forget, “You must remember this…a kiss is just a kiss.” Yet no one expected much to come of this little film, certainly not its blockbuster stars or even the studio producing it. So how did this hastily cranked-out 1940s film, despite its many limitations, become one of the greatest films ever made? How is it that year after year, decade after decade, it continues to appear in the lists of the greatest movies ever produced? And why do audiences still weep when Rick and Ilsa part? The answer, according to Casablanca’s Conscience, is to paraphrase Rick, “It’s true.”

Much has already been written about the film and the career-defining performances of Bogart and Bergman. Casablanca is an epic tale of love, betrayal, and sacrifice set against the backdrop of World War II. Yet decades later, it continues to capture the imagination of filmgoers. In Casablanca’s Conscience, author Robert Weldon Whalen explains why it still resonates so deeply. Applying a new lens to an old classic, Whalen focuses on the film’s timeless themes—Exile, Purgatory, Irony, Love, Resistance, and Memory. He then engages the fictional characters—Rick, Ilsa, and the others—against the philosophical and theological discourse of their real contemporaries, Hannah Arendt, Dietrich Bonhoeffer, and Albert Camus. The relationships between fictional and histori­cal persons illuminate both the film’s era as well as perennial human concerns. Both the film and the work of the philosophers explore dimensions of the human experience, which, while extreme, are familiar to everyone. It’s the themes that resonate with the viewer, that have sustained it as an evergreen classic all these years.

WINNER, COLLEGE THEOLOGY SOCIETY BOOK AWARD

Prioritizes survivors of abuse by reexamining Christian ideals about suffering and salvation

More than half of women and almost one in three of men in the United States have experienced sexual violence at some time in their lives. Yet our Christian tradition has failed survivors of sexual violence, who have been taught to believe that traumatic suffering brings us closer to God. Incarnat­ing Grace attempts to save our broken ways of talking about God’s grace by unearthing liberating resources buried in the Christian tradition.

Christian ideas about salvation have historically contributed to sexual violence in our commu­nities by reinforcing the idea that suffering is salvific. But a God worth worshiping does not want human beings to suffer. Drawing on the sixteenth-century Spanish mystic Teresa of Avila as well as contemporary political and feminist theologians, philosophers, and legal scholars, author and Associ­ate Professor of theology Julia Feder offers an account of Christian salvation as mystical-political.

Feder begins by describing the breadth of traumatic wounding and the shape of traumatic recovery, as articulated by psychologists. Since the fullness of post-traumatic healing requires reserves deeper than those which can be articulated by the secular field of psychology alone, the book then introduces the Spanish Carmelite Saint Teresa of Avila and her theological insights, which are most helpful for constructing a post-traumatic theology of healing. Arguing that God stands against violence and suffering, the book also examines the notion of “senseless suffering,” a technical term that comes from Edward Schillebeeckx, a Catholic twentieth-century Flemish priest and theologian. The suffering of sexual violence serves no higher purpose or greater human value and pushes against all ways of making sense of the world as good and orderly. In the following chapters, Feder turns to two Christian virtues that animate post-traumatic recovery, courage and hope, and explores how Christian hope can provide a language to empower courageous activity undertaken toward healing.

Incarnating Grace opens a new dialogue about salvation and violence that does not allow evil to have the last word.

A comprehensive history and insider’s account of the Garifuna in New York City from 1943 to the present day.

In recent years, Latinos—primarily Central American migrants—crossing the southern border of the United States have dominated the national media, as the legitimacy of their detention and of U.S. immigration policy in general is debated by partisan politicians and pundits. Among these migrants seeking economic opportunities and fleeing violence from gangs and drug traffickers are many Central American Garifuna. This fascinating book is the long-overdue account—written by a Garifuna New Yorker—of the ways that Garifuna immigrants from Guatemala, Belize, and Honduras have organized themselves and become a vibrant presence in New York City, from the time of their first arrivals in the 1940s to the present.

The author documents four generations of Garifuna people in New York City who were active in the organizations at the heart of their community. Garifuna organizations have expanded and diversified over time from being primarily concerned with simply providing a space to gather for social events and some self-help groups for seamen (who were the first migrants) to a wide variety of organizations today that range from those focused on culture—music, dance, religion, language, sports, media—to those concentrating on economic development, political engagement and representation, immigration issues, health concerns, and transnational projects related to the situation of Garifuna in their Central American communities. As the Garifuna population grew, their organized entities simultaneously increased. The legacy of the Garifuna ethnic group is one of heroic resilience: They challenged colonial European suppression and grew from an estimated population of 2,000 to a growing 600,000 in the present day. After wars defending their original settlement on the Caribbean island of St. Vincent, the remaining Garifuna were rounded up and expelled from the territory to Central America, and from there they eventually immigrated to the United States. In New York City, an estimated 200,000 Garifuna live in the five boroughs, with their largest population in the Bronx. Having overcome numerous challenges, this Black/ Indigenous ethnic group is now known for its significant involvement in both Central American as well as U.S. societies.

The Garifuna are integrated into the fabric of New York City as a distinctive Afro-Latinx/African Diaspora ethnic group known for its cultural and political impact. Garifuna organizations are at once concerned with creating alliances with a diversity of many other groups and also focused on dealing with issues specific to the unique culture, history, and situation of the Garifuna. They provide an interesting case study on whether and how Black ethnic groups assimilate with African Americans. And awareness of this group, its culture, and its contribution to American society is essential to understanding a growing segment of the expanding diverse Latino presence in the United States.

This original new work is the fascinating result of sociologist and documentary filmmaker Agnès De Féo’s ten-year exploration of the phenomenon of niqab wearing. It is at once a groundbreaking study and a series of compelling first-person accounts from French and Francophone women who wear or have worn the niqab in France’s Salafi communities. With the backdrop of the French government’s 2010 ban on full facial veiling in public spaces, which itself has shaped the phenomenon, De Féo draws on her subjects’ own words to show their agency, working against the clichés that often underlie public views of the niqab—that it is purely the result of masculine pressure, for example, or extreme religiosity or nationalism, or the submissive desire to disappear. Instead, she shows, the niqab is multivalent: women wear it for reasons that range from religious piety to the desire to rebel against mainstream society, family, or the rule of law. The reasons are complex, overdetermined, contradictory, or even inconsistent, but they are the women’s own.

Despite being worn only by a small minority of Muslim women, the Islamic garment has nonetheless been a major source of intense political, religious, and cultural debate in France. Searching to understand, rather than speculate, De Féo chose to approach the people who wear the niqab, and to make them, rather the veil itself, the subject of her research. Her unprecedented study, based on more than 200 interviews, reveals the many factors—social, political, geopolitical, and psychological—underpinning a personal choice that is not always as religious as it seems.

The book ends with sixteen captivating interviews giving voice to stories rarely heard. With finesse and discernment, the author debunks the myths surrounding the wearing of the niqab, and sheds light on a practice subject to misunderstanding and prejudice, offering the reader unique insight. Challenging our preconceived notions and stereotypes about women who wear any form of Islamic apparel, but particularly the niqab, The Niqab in France introduces a group of women each with her own life story, her own share of personal struggles, aspirations, and desires, and her own claim to a certain place in society.


This work received support for excellence in publication and translation from Albertine Translation, a program created by Villa Albertine.

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BOOKS ARE MAGIC 2023 HOLIDAY GIFT BOOK

With humor and grace, the memoir of a first-generation Chinese American in New York City.

Our Laundry, Our Town is a memoir that decodes and processes the fractured urban oracle bones of Alvin Eng’s upbringing in Flushing, Queens, in the 1970s. Back then, his family was one of the few immigrant Chinese families in a far-flung neighborhood in New York City. His parents had an arranged marriage and ran a Chinese hand laundry. From behind the counter of his parents’ laundry and within the confines of a household that was rooted in a different century and culture, he sought to reconcile this insular home life with the turbulent yet inspiring street life that was all around them––from the faux martial arts of TV’s Kung Fu to the burgeoning underworld of the punk rock scene.

In the 1970s, NYC, like most of the world, was in the throes of regenerating itself in the wake of major social and cultural changes resulting from the counterculture and civil rights movements. And by the 1980s, Flushing had become NYC’s second Chinatown. But Eng remained one of the neighborhood’s few Chinese citizens who did not speak fluent Chinese. Finding his way in the downtown theater and performance world of Manhattan, he discovered the under-chronicled Chinese influence on Thornton Wilder’s foundational Americana drama, Our Town. This discovery became the unlikely catalyst for a psyche-healing pilgrimage to Hong Kong and Guangzhou, China—his ancestral home in southern China—that led to writing and performing his successful autobiographical monologue, The Last Emperor of Flushing. Learning to tell his own story on stages around the world was what proudly made him whole.

As cities, classrooms, cultures, and communities the world over continue to re-examine the parameters of diversity, equity, and inclusion, Our Laundry, Our Town will reverberate with a broad readership.

In Narrating Humanity, Cynthia G. Franklin makes a critical intervention into practices of life writing and contemporary crises in the United States about who counts as human. To enable this intervention, she proposes a powerful new analytical language centered on “narrative humanity,” “narrated humanity,” and “grounded narrative humanity” and foregrounds concepts of the human that emerge from movement politics. While stories of “narrative humanity” propagate the status quo, Franklin argues, those of “narrated humanity” and “grounded narrative humanity” are ones that articulate ways of being human necessary for not only surviving but also thriving during a time of accelerating crises brought on by the intersecting effects of racial capitalism, imperialism, heteropatriarchy, and climate change.

Through chapters focused on Hurricane Katrina; Black Lives Matter; the Palestinian-led Boycott, Divestment and Sanctions movement; and the Native Hawaiian movement to protect Mauna a Wākea, Franklin reveals how life writing can be mobilized to do more than perpetuate dominant forms of dehumanization that underwrite violence. She contends that life narratives can help materialize ways of being human inspired by these contemporary political movements that are based on queer kinship, inter/national solidarity, abolitionist care, and decolonial connectivity among humans, more-than-humans, land, and waters. Engaging writers, artists, and activists who inspire radical forms of relationality, she comes to write side-by-side with them in her own acts of narrated humanity by refusing the boundaries between autobiography, community-based activism, and literary and cultural criticism.

Against the Carceral Archive is a meditation upon what author Damien M. Sojoyner calls the “carceral archival project,” offering a distillation of critical, theoretical, and activist work of prison abolitionists over the past three decades. Working from collections at the Southern California Library (Black Panthers, LA Chapter; the Coalition Against Police Abuse; Urban Policy Research Institute; Mothers Reclaiming Our Children; and the collection of geographer Clyde Woods), it builds upon theories of the archive to examine carcerality as the dominant mode of state governance over Black populations in the United States since the 1960s.

Each chapter takes up an element of the carceral archive and its destabilization, destruction, and containment of Black life: its notion of the human and the production of “pejorative blackness,” the intimate connection between police and military in the protection of racial capitalism and its fossil fuel–based economy, the role of technology in counterintelligence, and counterinsurgency logics. Importantly, each chapter also emphasizes the carceral archive’s fundamental failure to destroy “Black communal logics” and radical Black forms of knowledge production, both of which contest the carceral archive and create other forms of life in its midst.

Concluding with a statement on the reckoning with the radical traditions of thought and being which liberation requires, Sojoyner offers a compelling argument for how the centering of Black­ness enables a structuring of the mind that refuses the violent exploitative tendencies of Western epistemological traditions as viable life-affirming practices.

WINNER, ALDO AND JEANNE SCAGLIONE PRIZE FOR MIDDLE EASTERN STUDIES

Critics have long viewed translating Arabic literature into English as an ethically fraught process of mediating between two wholly incommensurable languages, cultures, and literary traditions. Today, Arabic literature is no longer “embargoed” from Anglophone cultural spaces, as Edward Said once famously claimed that it was. As Arabic literary works are translated into English in ever-greater numbers, what alternative model of translation ethics can account for this literature’s newfound readability in the hegemonic language of the world literary system?

The Worlding of Arabic Literature argues that an ethical translation of a work of Arabic literature is one that transmits the literariness of the source text by engaging new populations of readers via a range of embodied and sensory effects. The book proposes that when translation is conceived of not as an exchange of semantic content but as a process of converting the affective forms of one language into those of another, previously unrecognized modalities of worldliness open up to the source text.

In dialogue with a rich corpus of Arabic aesthetic and linguistic theory as well as contemporary scholarship in affect theory, translation theory, postcolonial theory, and world literature studies, this book offers a timely and provocative investigation of how an important literary tradition enters the world literary system.


The Worlding of Arabic Literature: Language, Affect, and the Ethics of Translatability is available from the publisher on an open-access basis.

We regard genocidal violence as worse than other sorts of violence—perhaps the worst there is. But what does this say about what we value about the genos on which nations are said to be founded? This is an urgent question for democracies. We value the mode of being in time that anchors us in the past and in the future, that is, among those who have been and those who might yet be. If the genos is a group constituted by this generational time, the demos was invented as the anti-genos, with no criterion of inheritance and instead only occurring according to the interruption of revolutionary time. Insofar as the demos persists, we experience it as a sort of genos, for example, the democratic nation state. As a result, democracies are caught is a bind, disavowing genos-thinking while cherishing the temporal forms of genos-life; they abhor genocidal violence but perpetuate and disguise it. This is the genocide paradox.

O’Byrne traces the problem through our commitment to existential categories from Aristotle to the life taxonomies of Linneaus and Darwin, through anthropologies of kinship that tether us to the social world, the shortfalls of ethical theory, into the history of democratic theory and the defensive tactics used by real existing democracies when it came to defining genocide for the U.N. Genocide Convention. She argues that, although models of democracy all make room for contestation, they fail to grasp its generational structure or acknowledge the generational content of our lives. They cultivate ignorance of the contingency and precarity of the relations that create and sustain us. The danger of doing so is immense. It leaves us unprepared for confronting democracy’s deficits and its struggle to entertain multiple temporalities. In addition, it leaves us unprepared for understanding the relation between demos and violence, and the ability of good enough citizens to tolerate the slow-burning destruction of marginalized peoples. What will it take to envision an anti-genocidal democracy?