Fordham University Press

What does it mean to lead a moral life?

In their first extended study of moral philosophy, Judith Butler offers a provocative outline for a new ethical practice—one responsive to the need for critical autonomy yet grounded in the opacity of the human subject.

Butler takes as their starting point one’s ability to answer the questions “What have I done?” and “What ought I to do?” They show that these questions can be answered only by asking a prior question, “Who is this ‘I’ who is under an obligation to give an account of itself and to act in certain ways?” Because I find that I cannot give an account of myself without accounting for the social conditions under which I emerge, ethical reflection requires a turn to social theory.

In three powerfully crafted and lucidly written chapters, Butler demonstrates how difficult it is to give an account of oneself, and how this lack of self-transparency and narratibility is crucial to an ethical understanding of the human. In dialogue with Adorno, Levinas, Foucault, and other thinkers, they eloquently argue the limits, possibilities, and dangers of contemporary ethical thought.

Butler offers a critique of the moral self, arguing that the transparent, rational, and continuous ethical subject is an impossible construct that seeks to deny the specificity of what it is to be human. We can know ourselves only incompletely, and only in relation to a broader social world that has always preceded us and already shaped us in ways we cannot grasp. If inevitably we are partially opaque to ourselves, how can giving an account of ourselves define the ethical act? And doesn’t an ethical system that holds us impossibly accountable for full self-knowledge and self-consistency inflict a kind of psychic violence, leading to a culture of self-beratement and cruelty? How does the turn to social theory offer us a chance to understand the specifically social character of our own unknowingness about ourselves?

By recasting ethics as a project in which being ethical means becoming critical of norms under which we are asked to act, but which we can never fully choose, Butler illuminates what it means for us as “fallible creatures” to create and share an ethics of vulnerability, humility, and ethical responsiveness.

A provocative, highly accessible journey to the heart of Sophocles’ Antigone elucidating why it keeps resurfacing as a central text of Western thought and Western culture.

There is probably no classical text that has inspired more interpretation, critical attention, and creative response than Sophocles’ Antigone. The general perspective from which the book is written could be summarized with this simple question: What is it about the figure of Antigone that keeps haunting us? Why do all these readings and rewritings keep emerging? To what kind of always contemporary contradiction does the need, the urge to reread and reimagine Antigone—in all kinds of contexts and languages—correspond?

As key anchor points of this general interrogation, three particular “obsessions” have driven the author’s thinking and writing about Antigone. First is the issue of violence. The violence in Antigone is the opposite of “graphic” as we have come to know it in movies and in the media; rather, it is sharp and piercing, it goes straight to the bone. It is the violence of language, the violence of principles, the violence of desire, the violence of subjectivity. Then there is the issue of funerary rites and their role in appeasing the specific “undeadness” that seems to be the other side of human life, its irreducible undercurrent that death alone cannot end and put to rest. This issue prompted the author to look at the relationship between language, sexuality, death, and “second death.” The third issue, which constitutes the focal point of the book, is Antigone’s statement that if it were her children or husband lying unburied out there, she would let them rot and not take it upon herself to defy the decree of the state. The author asks, how does this exclusivist, singularizing claim (she would do it only for Polyneices), which she uses to describe the “unwritten law” she follows, tally with Antigone’s universal appeal and compelling power? Attempting to answer this leads to the question of what this particular (Oedipal) family’s misfortune, of which Antigone chooses to be the guardian, shares with the general condition of humanity. Which in turn forces us to confront the seemingly self-evident question: “What is incest?”

Let Them Rot is Alenka Zupančič’s absorbing and succinct guided tour of the philosophical and psychoanalytic issues arising from the Theban trilogy. Her original and surprising intervention into the broad and prominent field of study related to Sophocles’ Antigone illuminates the classical text’s ongoing relevance and invites a wide readership to become captivated by its themes.

Pushing the boundaries of Latinx literature and what constitutes a borderlands poetics.

Throughout Roberto Tejada’s body of work, the renowned poet and celebrated critic has explored themes of Latinx culture, politics, history, language, and ecologies. In his latest collection, Why the Assembly Disbanded, he presents a unique contribution to Latinx letters that reflects on the relations between the United States and Latin America, especially their real and symbolic borderlands.

Immersive, postmodern, and philosophical, Why the Assembly Disbanded provides an associative, critical Latinx aesthetic connecting the Mexico–United States borderlands to Latin America’s neo-baroque heritage. Migrants, settlers, tourists, and exiles moving across various hemispheric landscapes are featured in these exuberant, capacious, and self-reflexive poems. Tejada relates the ravages of white supremacy in our culture that, together with immigrant precarity, turn home into a place of foreboding and impending eviction, even as a dream-weather makes room at last for scenes of possibility and attainment in the account of human history.

The sweeping futuristic vistas open on to narratives of colonial extraction, human displacement, abuses of capitalism, mass media spectacle, the antagonism of language and technical images in the sensorium of urban and digital life-worlds, and the relations of desire encouraged by pictures and words in the economy of attention. Los Angeles and Mexico City figure prominently in poems committed to voicing modes of formation and community in an intersectional reckoning of personhoods prompted in work by artists Betye Saar, Amiri Baraka, Connie Samaras, and Rubén Ortiz Torres.

With language given to pageantry, tonal precision, and a hopeful lyric radiance that can accommodate ecstasy and justice, Roberto Tejada’s carnivalesque, borderland imagery pushes the boundaries of Latinx literature. World-building by way of reverie, speculation, and retro-futurist tableaux, and with vivid, sometimes violent particularity, his poems enact hallucinatory realities of the hemisphere: an imagination that triangulates history, lyricism, and art as social practice.

Is freedom our most essential belonging, the intimate source of self-mastery, an inalienable right? Or is it something foreign, an other that constitutes subjectivity, a challenge to our notion of autonomy? To Basterra, the subjectivity we call free embodies a relationship with an irreducible otherness that at once exceeds it and animates its core.

Tracing Kant’s concept of freedom from the Critique of Pure Reason to his practical works, Basterra elaborates his most revolutionary insights by setting them in dialogue with Levinas’s Otherwise than Being. Levinas’s text, she argues, offers a deep critique of Kant that follows the impulse of his thinking to its most promising consequences. The complex concepts of freedom, autonomy, and subjectivity that emerge from this dialogue have the potential to energize today’s ethical and political thinking.

Circuitous Journeys: Modern Spiritual Autobiography provides a close reading and analysis of ten major life stories by twentieth-century leaders and thinkers from a variety of religious and cultural traditions: Mohandas Gandhi, Black Elk, Thomas Merton, Dorothy Day, C. S. Lewis, Malcolm X, Paul Cowan, Rigoberta Menchu, Dan Wakefield, and Nelson Mandela.

The book uses approaches from literary criticism, developmental psychology (influenced by Erik Erikson, James Fowler, and Carol Gilligan), and spirituality (influenced by John S. Donne, Emile Griffin, Walter Conn, and Bernard Lonergan).

Each text is read in the light of the autobiographical tradition begun by St. Augustine’s Confessions, but with a focus on distinctively modern and post-modern transformations of the self-writing genre. The twentieth-century context of religious alienation, social autonomy, identity crises and politics, and the search for social justice is examined in each text.

For Strasbourg consists of a series of essays and interviews about the city of Strasbourg and the philosophical friendships Jacques Derrida developed there over a period of some forty years.

Written just months before his death, the opening essay, “The Place Name(s): Strasbourg,” recounts in detail, and in very moving terms, Derrida’s deep attachment to this French city on the border between France and Germany. More than just a personal narrative, however, the essay is a profound interrogation of the relationship between philosophy and place, philosophy and language, and philosophy and friendship. As such, it raises a series of philosophical, political, and ethical questions that might all be placed under the aegis of what Derrida once called “philosophical nationalities and nationalism.”

The other three texts included in the book are long interviews/conversations between Derrida and his two principal interlocutors in Strasbourg, Jean-Luc Nancy and Philippe Lacoue-Labarthe. These interviews are significant both for the themes they focus on (language, politics, friendship, death, life after death, and so on) and for what they reveal about Derrida’s relationships to Nancy and Lacoue-Labarthe. Filled with sharp insights into one anothers’ work and peppered with personal anecdotes and humor, the interviews bear witness to the decades-long intellectual friendships of these three important contemporary thinkers.

This collection thus stands as a reminder of and testimony to Derrida’s unique relationship to Strasbourg and to the two thinkers most closely associated with that city.

Named 'Top 6' South Asia studies publications of 2016 by the British Association for South Asian Studies

The Alchemy of Empire unravels the non-European origins of Enlightenment science. Focusing on the abject materials of empire-building, this study traces the genealogies of substances like mud, mortar, ice, and paper, as well as forms of knowledge like inoculation. Showing how East India Company employees deployed the paradigm of alchemy in order to make sense of the new worlds they confronted, Rajani Sudan argues that the Enlightenment was born largely out of Europe’s (and Britain’s) sense of insecurity and inferiority in the early modern world. Plumbing the depths of the imperial archive, Sudan uncovers the history of the British Enlightenment in the literary artifacts of the long eighteenth century, from the correspondence of the East India Company and the papers of the Royal Society to the poetry of Alexander Pope and the novels of Jane Austen.

Why does injustice often deepen during moments of rapid urban growth? And what does the pursuit of more just urban futures looks like when the realization of alternatives seems impossible?

African cities have boomed over the last two decades. Large-scale infrastructure projects, high-rises, and real estate ventures have transformed urban landscapes. While urban poverty levels have declined, rising housing costs, stagnant wages, and forced evictions—twinned with political authoritarianism—have intensified precarity and injustice.

Drawing on more than a decade of ethnographic research in construction sites, design offices, and new developments, anthropologist Marco Di Nunzio narrates the tensions animating the urban transformation that has reshaped Addis Ababa, Ethiopia’s capital, beyond recognition.

Unjust Developments reminds us that city building in Addis Ababa, as elsewhere, is not only about economic accumulation. It is a moral project, rooted in the belief that modern infrastructure will generate opportunity and uplift the poor. These promises have often failed the poor. Commitments to infrastructure have given political leaders, investors, planners, developers and architects the leverage to prioritize their own visions of development and dismiss demands for better wages and affordable housing as politically irrelevant or economically unviable. Government and corporate investments in the built environment have helped entrench unequal hierarchies of entitlement and rights.

Yet city building remains a fragile achievement. It is marked by struggles not only between developers and displaced communities, or companies and workers, but also among the city builders themselves. Demands for a more just city and frictions within the building industry open space for rearticulating what counts as political necessity, moral action, expertise, and the future of development.

In conversation with critical urbanism, anthropology, and moral philosophy, Unjust Developments offers a powerful account of city building as both a site of injustice and a terrain of struggle—where justice is not guaranteed, but persistently demanded.

Why does injustice often deepen during moments of rapid urban growth? And what does the pursuit of more just urban futures looks like when the realization of alternatives seems impossible?

African cities have boomed over the last two decades. Large-scale infrastructure projects, high-rises, and real estate ventures have transformed urban landscapes. While urban poverty levels have declined, rising housing costs, stagnant wages, and forced evictions—twinned with political authoritarianism—have intensified precarity and injustice.

Drawing on more than a decade of ethnographic research in construction sites, design offices, and new developments, anthropologist Marco Di Nunzio narrates the tensions animating the urban transformation that has reshaped Addis Ababa, Ethiopia’s capital, beyond recognition.

Unjust Developments reminds us that city building in Addis Ababa, as elsewhere, is not only about economic accumulation. It is a moral project, rooted in the belief that modern infrastructure will generate opportunity and uplift the poor. These promises have often failed the poor. Commitments to infrastructure have given political leaders, investors, planners, developers and architects the leverage to prioritize their own visions of development and dismiss demands for better wages and affordable housing as politically irrelevant or economically unviable. Government and corporate investments in the built environment have helped entrench unequal hierarchies of entitlement and rights.

Yet city building remains a fragile achievement. It is marked by struggles not only between developers and displaced communities, or companies and workers, but also among the city builders themselves. Demands for a more just city and frictions within the building industry open space for rearticulating what counts as political necessity, moral action, expertise, and the future of development.

In conversation with critical urbanism, anthropology, and moral philosophy, Unjust Developments offers a powerful account of city building as both a site of injustice and a terrain of struggle—where justice is not guaranteed, but persistently demanded.

Confronting racism, sexism, and clericalism in Catholic life and inviting real conversion and justice.

In The Wounded Church, theologian Annie Selak argues that the Catholic Church must confront its own injuries in order to credibly be Church. Using a feminist framework, she develops a new ecclesiology around three wounds, racism, sexism, and clericalism, that actively harm the Body of Christ and distort its witness.

Attentive to history, pastoral practice, and lived experience, Selak shows how each wound is both inflicted by the Church and borne within the Church. She offers the resurrected body of Jesus, scarred yet no longer bleeding, as a guiding metaphor for ecclesial renewal, a body that does not deny its wounds but is transformed through them. Drawing on Karl Rahner, she grounds hope in the reign of God while insisting on concrete institutional and spiritual conversion.

Written for students and scholars, ministers and lay leaders, The Wounded Church uncovers overlooked histories tied to racism, sexism, and the clergy sexual abuse crisis, and proposes clear theological principles for reform. The result is a constructive, pastorally engaged vision that tells the truth about harm and imagines credible paths toward change, accountability, and justice.

Confronting racism, sexism, and clericalism in Catholic life and inviting real conversion and justice.

In The Wounded Church, theologian Annie Selak argues that the Catholic Church must confront its own injuries in order to credibly be Church. Using a feminist framework, she develops a new ecclesiology around three wounds, racism, sexism, and clericalism, that actively harm the Body of Christ and distort its witness.

Attentive to history, pastoral practice, and lived experience, Selak shows how each wound is both inflicted by the Church and borne within the Church. She offers the resurrected body of Jesus, scarred yet no longer bleeding, as a guiding metaphor for ecclesial renewal, a body that does not deny its wounds but is transformed through them. Drawing on Karl Rahner, she grounds hope in the reign of God while insisting on concrete institutional and spiritual conversion.

Written for students and scholars, ministers and lay leaders, The Wounded Church uncovers overlooked histories tied to racism, sexism, and the clergy sexual abuse crisis, and proposes clear theological principles for reform. The result is a constructive, pastorally engaged vision that tells the truth about harm and imagines credible paths toward change, accountability, and justice.

The first book to offer an expansive view of both major figures and emerging voices in Latin American and U.S. Latinx art

With a poet’s eye and a critic’s insight, Guggenheim Fellow and celebrated scholar Roberto Tejada brings together a dynamic collection drawn from decades of lectures, articles, cultural criticism, and catalog essays that reframe our understanding of Latin American and U.S. Latinx art throughout the diaspora.

A landmark work from one of today’s most vital minds in art criticism and cultural thought, Along the Diagonal moves fluidly between close readings of memoir, visual analysis, and political history to offer an expansive and deeply personal journey. Rather than defining Latinx or Latin American art as fixed categories, Tejada explores them as overlapping and diverging trajectories shaped by migration, colonization, media culture, and institutional visibility. He pushes against narrow conceptions of Latinx identity as well as isolated histories of Civil Rights movements to situate artists, works of art, and images in sociopolitical contexts and within a web of identity, memory, and often-contested meanings.

Opening with Celia Álvarez Muñoz’s participatory installation, A Brand New Ball Game, Tejada sets the tone for his diagonal approach: one that favors slantwise perception, speculative connection, and aesthetic risk. From there, the book spans the street-level murals of Chicano Los Angeles, the photobooks of contemporary Brazil, and the multimedia installations of Puerto Rican duo Allora & Calzadilla. Tejada draws on his personal experiences in Mexico City in the 1990s, the theory of Roger Caillois and Vilém Flusser, and the activism of queer and Latinx artists to stage a rich and restless conversation about art as both a record and agent of historical change. Tejada offers sharp insights into the work of influential precursors such as Mexican muralist José Clemente Orozco, and contemporary artists Miguel Angel Ríos, Francis Alÿs, and Allora & Calzadilla, while also amplifying emerging and lesser-known voices, including Jenni(f)fer Tamayo and Jesús Macarena-Ávila.

A vital contribution to the evolving conversation about Latinx and Latin American art, Along the Diagonal opens new paths for thinking about how art lives in, and helps shape, the social and political worlds we inhabit.

The first book to offer an expansive view of both major figures and emerging voices in Latin American and U.S. Latinx art

With a poet’s eye and a critic’s insight, Guggenheim Fellow and celebrated scholar Roberto Tejada brings together a dynamic collection drawn from decades of lectures, articles, cultural criticism, and catalog essays that reframe our understanding of Latin American and U.S. Latinx art throughout the diaspora.

A landmark work from one of today’s most vital minds in art criticism and cultural thought, Along the Diagonal moves fluidly between close readings of memoir, visual analysis, and political history to offer an expansive and deeply personal journey. Rather than defining Latinx or Latin American art as fixed categories, Tejada explores them as overlapping and diverging trajectories shaped by migration, colonization, media culture, and institutional visibility. He pushes against narrow conceptions of Latinx identity as well as isolated histories of Civil Rights movements to situate artists, works of art, and images in sociopolitical contexts and within a web of identity, memory, and often-contested meanings.

Opening with Celia Álvarez Muñoz’s participatory installation, A Brand New Ball Game, Tejada sets the tone for his diagonal approach: one that favors slantwise perception, speculative connection, and aesthetic risk. From there, the book spans the street-level murals of Chicano Los Angeles, the photobooks of contemporary Brazil, and the multimedia installations of Puerto Rican duo Allora & Calzadilla. Tejada draws on his personal experiences in Mexico City in the 1990s, the theory of Roger Caillois and Vilém Flusser, and the activism of queer and Latinx artists to stage a rich and restless conversation about art as both a record and agent of historical change. Tejada offers sharp insights into the work of influential precursors such as Mexican muralist José Clemente Orozco, and contemporary artists Miguel Angel Ríos, Francis Alÿs, and Allora & Calzadilla, while also amplifying emerging and lesser-known voices, including Jenni(f)fer Tamayo and Jesús Macarena-Ávila.

A vital contribution to the evolving conversation about Latinx and Latin American art, Along the Diagonal opens new paths for thinking about how art lives in, and helps shape, the social and political worlds we inhabit.

At a time when terms like restoration, religion, authority, obligations, and natural law—once the rallying cries of the most emancipatory movements—are increasingly coopted by conservative forces, Revolution and Restoration offers a thought-provoking account of how “outdated” concepts can ignite radical energy and collective action. Through both historical and contemporary examples, the book elaborates the concrete possibilities for reimagining politics and society that emerge out of the clash between incompatible legal and economic structures.

At its core, Tomba’s book confronts the very foundations of the modern state and its three pillars: property, democracy, and citizenship. These pillars, long celebrated in the Western canon, are nevertheless mechanisms of exclusion: property is the denial of communal access, representative democracy the marginalization of the demos from decision-making, and citizenship the exclusion of the foreigner. Revolution and Restoration critiques these pillars to show how new concepts and political possibilities that emerge from political and social conflicts hold the potential to transcend and remake democracies in crisis.

Revolution and Restoration: The Politics of Anachronism is available from the Knowledge Unlatched on an open-access basis.

At a time when terms like restoration, religion, authority, obligations, and natural law—once the rallying cries of the most emancipatory movements—are increasingly coopted by conservative forces, Revolution and Restoration offers a thought-provoking account of how “outdated” concepts can ignite radical energy and collective action. Through both historical and contemporary examples, the book elaborates the concrete possibilities for reimagining politics and society that emerge out of the clash between incompatible legal and economic structures.

At its core, Tomba’s book confronts the very foundations of the modern state and its three pillars: property, democracy, and citizenship. These pillars, long celebrated in the Western canon, are nevertheless mechanisms of exclusion: property is the denial of communal access, representative democracy the marginalization of the demos from decision-making, and citizenship the exclusion of the foreigner. Revolution and Restoration critiques these pillars to show how new concepts and political possibilities that emerge from political and social conflicts hold the potential to transcend and remake democracies in crisis.

Revolution and Restoration: The Politics of Anachronism is available from the Knowledge Unlatched on an open-access basis.

Once dismissed as “tragedy,” the commons have been making a comeback. Amid intensifying social and environmental injustices in neoliberal regimes, scholars and activists have turned to the commons—historically, the shared ownership of land—as a way to express more just ways of living within and against the grasp of capitalism. Resurgent Commons reframes the commons by foregrounding relations of care and socio-ecological reproduction, while questioning anthropocentric formulations that would render the commons a set of available resources and the product of human cooperation. Interdisciplinary in nature, Tola’s book troubles universalist accounts of the commons by unearthing its ambivalent role in European colonial histories marked by racial and sexual violence and environmental destruction.

As central case studies, the book considers contemporary political projects that enact feminist, anti-racist and more-than-human practices of urban commoning in Rome, a sprawling built environment in the European South that is also a city of ruins. From transfeminist commons to struggles for repairing areas where industrial ruins and recalcitrant natures coexist, to encounters with indigenous perspectives from the Americas, resurgent commons enact forms of life that are at odds with dominant regimes of property and governance. The book shows how a reconsideration of a supposedly obsolete mode of shared ownership can enable new modes of inhabiting the earth.

Reading Better States traces the persistence of desires for the postcolonial state in an era of environmental harms and climate catastrophe. As pollution, toxicity, drought, and flood increasingly threaten peoples and environments across the global South, postcolonial writers and ordinary citizens alike have not ceded their futures to the damaged presents they inhabit. Rather, Reading Better States shows how they turn to the state as a resource, imagining postcolonial states as powerful actors and calling upon them to intervene in processes like global capitalism and environmental racism, or to provide environmental protections and basic material necessities. These utopic possibilities are concrete rather than grand, limited and situated rather than totalizing. But they are no less utopic for being quotidian.

Reading Better States challenges the anti-statism prevalent in postcolonial studies and the environmental humanities, where states are predominantly defined through violence. Seeing postcolonial states beyond their bad surfaces requires a utopian method of reading, a way of seeing the state that reads its negativity against the grain for alternative possibilities. In Reading Better States the state is Janus-faced. It is a bad actor, but it is also a site of collective hopes and concrete utopian visions. Using a wide-ranging archive of novels, films, court decisions, legislation, poetry, and testimony, Reading Better States reveals the importance of environmental concrete utopias in the present and reconsiders the postcolonial state for its interventionist possibilities as well as its violence. It does this through a utopian method that, like concrete utopias themselves, attends to negativity while stretching beyond it, seeking out visions of surplus which exceed, even if they cannot escape, the damage and disappointment of the present earth.

Reading Better States traces the persistence of desires for the postcolonial state in an era of environmental harms and climate catastrophe. As pollution, toxicity, drought, and flood increasingly threaten peoples and environments across the global South, postcolonial writers and ordinary citizens alike have not ceded their futures to the damaged presents they inhabit. Rather, Reading Better States shows how they turn to the state as a resource, imagining postcolonial states as powerful actors and calling upon them to intervene in processes like global capitalism and environmental racism, or to provide environmental protections and basic material necessities. These utopic possibilities are concrete rather than grand, limited and situated rather than totalizing. But they are no less utopic for being quotidian.

Reading Better States challenges the anti-statism prevalent in postcolonial studies and the environmental humanities, where states are predominantly defined through violence. Seeing postcolonial states beyond their bad surfaces requires a utopian method of reading, a way of seeing the state that reads its negativity against the grain for alternative possibilities. In Reading Better States the state is Janus-faced. It is a bad actor, but it is also a site of collective hopes and concrete utopian visions. Using a wide-ranging archive of novels, films, court decisions, legislation, poetry, and testimony, Reading Better States reveals the importance of environmental concrete utopias in the present and reconsiders the postcolonial state for its interventionist possibilities as well as its violence. It does this through a utopian method that, like concrete utopias themselves, attends to negativity while stretching beyond it, seeking out visions of surplus which exceed, even if they cannot escape, the damage and disappointment of the present earth.

Once dismissed as “tragedy,” the commons have been making a comeback. Amid intensifying social and environmental injustices in neoliberal regimes, scholars and activists have turned to the commons—historically, the shared ownership of land—as a way to express more just ways of living within and against the grasp of capitalism. Resurgent Commons reframes the commons by foregrounding relations of care and socio-ecological reproduction, while questioning anthropocentric formulations that would render the commons a set of available resources and the product of human cooperation. Interdisciplinary in nature, Tola’s book troubles universalist accounts of the commons by unearthing its ambivalent role in European colonial histories marked by racial and sexual violence and environmental destruction.

As central case studies, the book considers contemporary political projects that enact feminist, anti-racist and more-than-human practices of urban commoning in Rome, a sprawling built environment in the European South that is also a city of ruins. From transfeminist commons to struggles for repairing areas where industrial ruins and recalcitrant natures coexist, to encounters with indigenous perspectives from the Americas, resurgent commons enact forms of life that are at odds with dominant regimes of property and governance. The book shows how a reconsideration of a supposedly obsolete mode of shared ownership can enable new modes of inhabiting the earth.

Designs a novel analytical framework to approach transcultural food mobilities, a culinary phenomenon which has been with us for decades as a result of colonialism and globalization

Why is it surprising for some of us to read the pairing of “Chinese” with “pizzas” and “Italian” with “dumplings,” such as proposed in the book’s title? After all, in some regions of the two countries, Italians eat dumplings, and Chinese make baked, steamed, or fried flatbread with toppings or fillings frequently. Furthermore, when dumplings are made in Italy by Chinese migrants or Chinese Italians, or when pizzas are made in China by Italian migrants, Chinese Italians, or Chinese without apparent ties with Italy, are these culinary products Chinese, Italian, Chinese-Italian, or something else? Why do we need to care for such labeling dilemmas?

This book shows how China-Italy food mobilities relayed in popular culture helped forge Chinese and Italians’ socioeconomic identities in recent decades by fundamentally shaping contemporary Chinese and Italian consumer cultures. This book addresses China-Italy food cultures against the backdrops of two epoch-making socioeconomic processes. During the 1980s, Chinese cuisine became the first non-European food widely available in Italy, thanks to the widespread presence of Chinese eateries. Only American fast food, which established itself in Italy around the same time, enjoyed comparable popularity as a destination for Italian culinary tourism. Meanwhile, in the early 1990s, together with American hamburgers and fried chicken, the American food chain Pizza Hut’s pizzas and spaghetti were the first non-Asian foods that post-Mao Chinese customers recognized as “Western.” The book proposes a critical framework that analyzes transcultural food mobilities by seriously assessing the confluence of diverse mobilities and their impact on food cultures. Ultimately, the study shows that a sophisticated interpretation of transcultural food mobilities can help address alterity and build understanding in a world of increasing political and cultural polarization.

A bold and rigorous reexamination of transcendence—uniting religion, theology, philosophy, and science—while bridging Confucian and Christian thought to explore the origins of the world and human destiny

Debating Transcendence is a groundbreaking contribution to the ongoing dialogue between Confu­cian and Christian thought by addressing the transcendence debate—a key controversy that has shaped centuries of cross-cultural intellectual exchange. Song examines whether the Confucian concept of Tian (Heaven) or Taiji (Ultimate Limit) possesses a transcendent dimension comparable to Christian understandings of the Creator God. This study revisits the historical and philosophi­cal roots of the debate, tracing its evolution from early interactions between Confucianism and Christianity during the sixteenth century to present-day discussions.

At the heart of this book is Song’s aim to construct a Confucian definition of theology and a Confucian approach to comparative theology. Grounded in a scientifically rigorous methodology that transcends the conceptual boundaries of philosophy, religion, and theology, this new approach balances rootedness and impartiality, minimizing biases and revealing shared ground. Covering essential thinkers from the West and the East—such as Plato, Augustine, Descartes, and Paul Tillich alongside Confucius, Laozi, Wang Bi, and Zhu Xi—Song explores the historical development of key concepts such as creatio ex nihilo (creation out of nothing) and sheng (birth birth), challenging misconceptions and highlighting underexplored commonalities and differences. Drawing from his diverse scholarly background and extensive engagement with both traditions, Song distinguishes Confucian from Daoist metaphysics and demonstrates that Confucian metaphysics, centered around the concept of generatio ex nihilo, offers a compelling framework for understanding transcendence that not only resembles but, in certain aspects, surpasses major streams of its Christian counterpart.

Readers seeking to understand the profound spiritual foundations underpinning interactions between China and the West will find Song’s work essential. Combining rigor, scope, and depth, Debating Transcendence paves the way for refreshed interactions between Confucian and Christian thought, offering insights vital to contemporary scholarship and interreligious exchange.

Introduces a new way of understanding influence, reception, and adaptation via the work of Italy’s most famous modern writer

In Transmedial Resonance, Robert A. Rushing addresses the remarkable and ongoing responses to the imagination of Italo Calvino, Italy’s most important modern writer. Since his death in 1985, Calvino’s writing has served as a constant figure of inspiration for other artists, and tellingly, that inspiration has been “more outside than inside.” Although Calvino’s reputation as a writer is immense, his influence has in fact been vastly larger outside of literature, including in architecture, city planning, community organizing, design, visual arts, video games, the performing arts and much more. That influence is not only transmedial. It has also been “more outside than inside” across national boundaries, particularly in the English-speaking world.

Rushing thinks about Calvino’s influence through the metaphor of resonance. When something resonates, he argues, it may be “inspired” to do so, but it does so in its own voice, singing its own song. In fact, resonance offers an entirely different way of thinking about influence and artistic reception, stressing the energy of the inspiration rather than fidelity to the original. In keeping with that underlying sonic metaphor, Rushing looks at specifically acoustic responses to Calvino. They include Chris Cerrone’s Pulitzer-nominated “opera in headphones” based on Invisible Cities, Lisa Mezzacappa’s Cosmicomics jazz suite, and Ashwini Ramaswamy’s multimedia dance performance of Invisible Cities, which combines traditional South Indian Bharatanatyam, urban breaking, and African American modern dance. These works, Rushing shows, tell the story of a very different Calvino, one who is (in Mezzacappa’s words) “nerdy and neurotic,” playfully perverse, and profoundly political.

Bringing together sound studies with literary studies and cultural reception, Transmedial Resonance argues for a radical re-imagination of how we think about artistic and cultural influence, calling for a completely new understanding of this major figure of modern Italian and world literature.

An engaging and thought-provoking translation of Paul Ricoeur’s earliest work that is essential for understanding his philosophical development

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau, now held in the Ricoeur Archive in Paris, was a qualifying thesis Ricoeur wrote at the age of twenty-one when he was just beginning his advanced university studies. In it he examines the use of the reflexive method by two important French philosophers from the nineteenth century, Jules Lachelier and Jules Lagneau. They both sought to develop an “integral metaphysics” that recognizes God as the principle underlying pure, impersonal thought and practical reason, and that requires a kind of philosophical faith. In his conclusion, Ricoeur criticizes their doctrine of God and philosophy of immanence for not being able to deal with the question of transcendence and for its failure to address concrete human existence, yet he concedes that it may be seen as a first truce in “the internecine war” between faith and reason.

Despite this criticism, Ricoeur later maintained that his own philosophy does stand “in the line of a reflexive philosophy” while remaining “within the sphere of Husserlian phenomenology” and striving to be “a hermeneutical variation of this phenomenology.” He also continued to address the question of faith and reason in works like Figuring the Sacred and (with André LaCocque) Thinking Biblically, as well as in many other essays.

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau is necessary reading for anyone doing serious work on and with Ricoeur’s philosophy.

Challenges the assumptions made over the medieval/modern divide by examining the medieval roots of modern racism

Humanists have long insisted on a chasm separating modernity and the Middle Ages. In Bad Medi­evalism and the Modernity Problem, Kathy Lavezzo demonstrates how the temporal divide scholars typically accept is a fiction that has shaped racial discourse over a longue durée. The hard line drawn between “then” and “now” is of a piece with the line separating whiteness from humans deemed irrevocably other. Thus, Lavezzo advocates a “bad”—that is, depressing and disturbing, even nau­seating—historicism attuned to the interpenetration of race, whiteness, and periodicity in the “west.”

Teasing out the dialectical invocation of both periods by figures as diverse as W. E. B. Du Bois, Carolyn Bynum, Stuart Hall, Johan Huizinga, Paule Marshall, Karl Marx, Gloria Naylor, J. R. R. Tolkien, and Sylvia Wynter, Lavezzo demonstrates how the tension between and across categories of the “medieval” and the “modern” has mobilized intense emotional and political responses.

Inspired by Lavezzo’s discovery that Hall, the beloved founder of cultural studies, planned as a student at Oxford to become a medievalist but was dissuaded from that path by his teacher Tolkien, Bad Medievalism and the Modernity Problem unpacks the implications of that charged encounter. Central chapters contrast Tolkien’s white heritage medievalism with a speculative inquiry into the Piers Plowman dissertation that Hall never wrote.

Other chapters assess the white “feel” of periodization by scholars, including Jacob Burckhardt, Huizinga, Fredric Jameson, and Bynum, and draw on theorists, including Du Bois and Wynter, to chart the medieval roots of a racialized discourse of progress and primitivism. Bad Medievalism and the Modernity Problem culminates in new readings of Gloria Naylor’s Bailey’s Cafe and Paule Marshall’s The Fisher King, demonstrating their importance as productively pessimistic engagements with the racial legacies of both the medieval and the modern.

Illusive Materialisms brings a close attention to gender to bear on the philosophical and political argument that sensual pleasure, framed as a mode of feminine responsiveness, is the primary business of enlightenment. Ultimately, the book argues on behalf of a history of feminine speculation that resonates with contemporary feminist and queer efforts to recenter pleasure and its generative illusions in the necessary work of critique. Through its analysis of a materialism that is often hiding in plain sight, Illusive Materialisms explores different ways to cultivate delight in a world in ruin.

While most studies of materialism during the French Enlightenment focus on works by men, Illusive Materialisms foregrounds responses by women to the materialist currents that cut across the eighteenth-century canon and that aim to recast femininity as the privileged condition of the modern, enlightened subject. For the women writers examined here, femininity is both a form that is embodied and an art that is practiced, often with transformative effects.

Illusive Materialisms illuminates the crucial role played by femininity in a long history of materialist philosophy. At the same time, it uncovers a specifically feminine engagement with the materialist thought and practice of eighteenth-century France. The book shows how three women authors (Madeleine de Puisieux, Émilie Du Châtelet, and Françoise de Graffigny) rework, revise, and reuse materialist texts and ideas in order to craft an ethic of pleasure whose effects traverse their writing and their life. At the same time, it demonstrates that feminine forms, images, and persons lie at the heart of a tradition of materialist thought stretching from antiquity into the present day.

Brings together geographies and methodologies often kept apart by the difficulties of researching such a broad-ranging topic as the war

Shots in the Dark offers cutting-edge scholarship across different subfields in World War II history, revealing new insights into how this crucial conflict was planned, experienced, and fought. Twelve chapters demonstrate the broad scope of wartime innovation and how the war functioned as a global turning point, driving change at all levels of human society, from government institutions to individual identities.

Contributors collaborated in a vibrant workshops series sponsored by the North American branch of the Second World War Research Group (SWWRGNA), an organization that emerged to nurture scholarship on the global war and unite scholars fragmented in narrower regional and methodological “stovepipes” to consider the war as a whole. The SWWRGNA and this volume showcase the work of diverse historians across subfields—operational, cultural, gender, social, intelligence, and diplomatic history. This approach exposes the Second World War as a catalyst for overlapping global changes that revolutionized the world after 1945. These scholars reveal continuities and parallels in wartime experiences that would remain invisible in narrowly focused projects.

The volume establishes three frameworks for understanding and interpreting changes the war provoked: 1) institutional adaptation, 2) “totalization,” or the militarization of civilians, and 3) cultural transformation. Each of the three frameworks is explored from four vantage points. Geographies are deliberately contrasted within each framework to examine the broad scope of that level of war-driven change.

Anthropologically explores the entanglement of theology and politics among contemporary Orthodox Christians.

Much of the anthropological literature on Christianity tends to concentrate on Protestants and Catholics in the Global South. The contemporary scholarly interest in such communities descends from histories of missionization and colonization of these regions, as well as a sense of their theological kinship with the secularized visions of Western political and social life. Orthodox Christianity, however, has largely been rendered marginal in mainstream anthropological engagement because of its theological and social alterity from such Western anthropological traditions of knowledge production. Because of this, Orthodox Christian lifeworlds in and beyond the academy are created, contested, and transformed in relation to various “others,” whether they be religious, political, secular, or historical, with an eye toward a discursive opposition between modernity and Orthodoxy.

Each of the essays in Anthropologies of Orthodox Christianity texture a new trajectory in the study of this religious tradition that take seriously the theopolitical aspects of Orthodox life through anthropological inquiry. The volume engages and moves beyond the tension between populist and institutional framings of religion, and critically addresses the ontological gap in both anthropology and theology as social, cultural, and geopolitical interest in Orthodox Christianity continues to expand and grow.

Life in the Cracks is a rich ethnographic portrait of law, violence, and resistance in Haiti. In a contemporary context marked by international interference, global capitalism, and state collapse, Haitians face complex challenges that are largely ignored and misunderstood. By examining the most unexpected inflections of ordinary life, Life in the Cracks offers a well-grounded account of people’s experience of law in their lives. The book describes what it means to endure violence partly engendered by the law, and thus to live up to one’s disappointment with the law itself.

By not taking for granted the places where the law appears, Life in the Cracks asks legal anthropology to confront questions beyond law-making and law-application, dispute resolution, and social order. In everyday life’s textures of messy subtleties and contradictory movements that are never reconciled, Life in the Cracks reconsiders the place of law in human affairs. Motta reimagines how people cope with their disillusionments by reinventing relationships with each other. What had appeared questions of law and justice turn out to be questions of life and death. As life resists annihilation, Motta shows, many Haitians have found ways to breathe new life into the present and make the future worth fighting for.

Life in the Cracks: Law, Violence, and Resistance in Haiti is available from the publisher on an open-access basis.

Spiro Jabbour’s enigmatic exploration of the resonances between the Eastern Christian science of the soul and psychoanalysis, now in annotated English translation

Confession and Psychoanalysis, written by Spiro Jabbour—the prolific Syrian monastic, scholar, and translator—offers a speculative formulation of mystical ethics in the aftermath of the postcolonial loss of tradition. Jabbour reads Freud’s theories of the drive, transference, and the unconscious through Orthodox Christian writings on the purification of the heart and transfiguration the soul in the works of, among others, John Climacus, Maximos the Confessor, and Gregory Palamas.

Composed in 1983 in Homs, Confession and Psychoanalysis is the written account of the spiritual guidance Jabbour offered to a seeker who queried him concerning the practice of confession. Taking the question of spiritual interlocution and the encounter between Freudian psychoanalysis and Orthodox asceticism as its launching point, Jabbour’s text moves across a staggering breadth of topics—Islamic Sufism, psychotherapy and psycho-somatic medicine, Arabic poetics and linguistics, hesychasm, counterfeit cultural life in the aftermath of war and dispossession, and the destructive ambivalence of civilization. As such, Confession and Psychoanalysis is a window into a dynamic Middle Eastern Christian tradition that speaks with and beyond a devastated present.

The multi-century event of enslavement and colonialism changed the cultural and political imagination of the Atlantic world. We still live and work in the horizon of that event. It was an event that placed a violent Manichean structure of antiblackness at the foundation of our shared world. What kinds of life are possible in nihilistic, antiblack worlds of social death? Is it possible to imagine life outside the reach of those worlds? What decolonial methods help us understand that form of life in relation to expressive cultures of resistance and refusal?

At the Margins of Nihilism develops a theoretical frame through a comparative reading of Jacques Derrida and Orlando Patterson. Reading between deconstruction and social death, Drabinski describes a notion of life as interstitial, situated outside the play of life and death in systems of antiblackness. This notion of life has broad epistemological, existential, and ontological implications.

Drawing from a diverse set of sources including Zora Neale Hurston, Ralph Ellison, Gloria Anzaldúa, and others, At the Margins of Nihilism shows how the nihilisms of Richard Wright, Frantz Fanon, James Baldwin, and contemporary afropessimism operate as a closed system. Each system is opened by vernacular forms of life and practices of refusal. Those forms and practices speak to the power and significance of life that persists across centuries of antiblack culture, social life, and political hegemony.

An innovative historical analysis that draws upon performance and theatre studies to stage the ruination and demise of the eighteenth-century Mexican Jesuits

Inventories of Ruin dramatizes the ruination of the Mexican Province of the Society of Jesus as their power and influence waned over a period of approximately fifty years in the eighteenth-century Spanish Atlantic world. To tell the story of the arrest, migration, and ultimate dissolution of this powerful organization of missionary men, three sets of “inventories” are juxtaposed. The first is composed by notaries, who record the objects left behind by the Jesuits at a college in Puebla de Los Angeles when they were arrested on June 25, 1767. The second is an “inventory of the self,” a conversion narrative composed by a Swedish convert who encounters the Jesuit refugees while shipboard on the Mediterranean Sea. The last is an inventory of the dead written by an exiled ex-Jesuit in Bologna, Italy, whose necrology memorializes the life and death of his brethren from the now defunct Mexican province.

Inventories of Ruin is about the ruination and disappearance of Jesuit ways of being that counters Jesuit historiography’s framing of this period as a moment of “suppression.” At the same time, Inventories of Ruin is about how this story of ruination appears in the archives. The book studies the epistemological drama of inventorying, as writers labor to uproot religious power, to locate and secure a religious self, and to capture religious histories. What weighs upon these texts is a sense of anxiety because the question of what will be found animates authors whose literary exertions appear as historiographical struggles to have a say over what appears and what vanishes before leaving the stage, or before pushing others toward the exit.

A crucial intervention at the intersection of ecotheology and trauma theology

We are in the midst of a global ecological crisis. At times, the scale of the suffering involved can be hard to fully comprehend. The whole planetary ecosystem feels out of kilter. Meanwhile, trauma theorists, and society at large, have become increasingly aware of the incidence of trauma in a growing variety of contexts. In Witnessing a Wounded World, Timothy Middleton asks what might be gained by viewing ecological suffering through the lens of trauma.

By bringing concepts and methodologies from trauma theology to bear on questions that arise within ecotheology, Middleton engages a series of pressing questions. What kind of traumas are being precipitated by anthropogenic climate change and accelerating biodiversity loss? What would it mean to envisage the Earth itself as traumatized? And how might a Christian theologian respond?

From large-scale deforestation and opencast mining to rampaging wildfires and fracturing ice sheets, the Earth itself is subject to intense devastation. Witnessing a Wounded World analyzes such phenomena in terms of three traumatic ruptures—to communication, to flesh, and to time. Drawing on practices of witnessing and the insights of deep incarnation Christologies, Middleton proceeds to offer a theological account of this ecological trauma. For Christians, a model of Christic witnessing can bring the Earth’s suffering to light.

As the first sustained treatment of ecological trauma to address the trauma of the Earth itself, Witnessing a Wounded World makes a profound contribution to discussions of suffering, faith, and the present ecological emergency.

“Will you not memorize a little poetry to halt the slaughter?” the Palestinian poet Mahmoud Darwish wrote. Darwish’s poetic statement points to world-evacuating and genocidal violences—in a triangulation of Palestine, Iraq, and the American settler state—as his language recalls us to a sonority in utterance and acts of refusal in collective form. Through readings of Arabic and Arab poetry, art, translation, and philosophy, Jeffrey Sacks illumines an indetermined, non-accumulative, non-propertied manner of lingual doing—across post-Ottoman topographies and states, and in excess of any single language—where language is a practice in sociality, the social is indistinct from the ontological, and being is a poetic mode—what this book calls “poeticality.”

Poeticality studies the Lebanese-American poet and painter Etel Adnan, the Iraqi poet and translator Khālid al-Maʿālī, philosophers in the Arabic peripatetic tradition, and writings of Karl Marx, Paul Celan, Walter Benjamin, and others, to demonstrate a sense of form wholly other than what is advanced in self-determined social existence, linguistic self-understanding, and philosophical self-representation—a manner of address and a social pose, which Sacks summarizes under the heading “settler life.”

Settler life—a form of life, a practice of reading, and an asymmetric distribution of social destruction—asserts itself as a generalized and regulating attack upon Black and Indigenous life, and upon all forms of nonwhite, non-Christian, non-heteronormative existence. “Everything is in the language we use,” the Oglala Lakota poet Layli Long Soldier has written. This book—learning from Long Soldier’s observation and with Darwish’s sense of the poetic—affirms the demand for Indigenous sovereignty, in Palestine, in Turtle Island, and elsewhere, a demand which, through the collective acts occasioned in it, decomposes and deposes all sovereign forms and all stately legalities, in refusal of settler life.

Holocaust and Hope shows one of our preeminent critics grappling with a subject to which he had returned for decades: literary, cultural, political, and historiographical implications of the Holocaust and its aftermath in Europe and America. In his last planned book, Geoffrey Hartman confronts contradictions that pose a challenge for our present and future. The passing of Holocaust survivors and their immediate families makes continued acts of witnessing more necessary even as distance in time makes the identities and acts of future witnessing more complicated. In addition, the particular kinds of amplification that we may be accustomed to or expect from our contemporary media environment can call forth not an intensity of response but rather an inertia, an “unreality effect,” that can come unexpectedly from the heightening of the real, or the hyperreality of too much, too fast, too strong.

Holocaust and Hope takes seriously the difference between our coming after Auschwitz and our being past it. With characteristic intensity and humanity, Hartman’s essays explore the full complexity of how to transmit knowledge of the Holocaust to the future in ways that avoid simplification, the illusion of synthesis, or the aspiration to final closure, on the one hand, or compulsive repetition on the other. A significant part of the answer, for Hartman, requires special attention to the role of literary and audiovisual forms in promoting an active witnessing to extreme suffering that is relevant both for our time and the encroaching future.

WINNER, 2024 ALDO AND JEANNE SCAGLIONE PUBLICATION AWARD FOR A MANUSCRIPT IN ITALIAN LITERARY STUDIES, MODERN LANGUAGES ASSOCIATION

Introduces a way to study migration that privileges literary analysis over and against sociological data and insists on the importance of culture in the production of political identities

This book argues that Italians first became racialized as white in São Paulo, Brazil, at the turn of the twentieth century. Whereas Italians in the United States struggled with xenophobia and were often not fully acknowledged as white, in São Paulo, due to a series of social, economic, and cultural fac­tors, Italians became closely associated with ideas of whiteness, modernization, and civilization. This book brings to light how the overlooked experiences of Italians in Brazil complicate conventional narratives about the racial ambiguity and oppression of Italians in the Americas, on the one hand, and the conflation of Italians with cultural and economic backwardness in Europe, on the other.

In the book, close readings of a wide array of texts—the travel writings of Gina Lombroso Ferrero, the short stories of Antônio de Alcântara Machado, the columns of José Correia Leite, the political essays of Miguel Reale, and the memoirs of Zélia Gattai—trace a “New World Italian discourse,” or the overlapping narratives about Italian racial, economic, and cultural superiority that constructed and maintained Italians’ status as a model minority in São Paulo. These discursive practices represent essential antecedents to the racial nationalism that reared its ugly head in Italy throughout the twentieth century and remain central to contemporary debates about national identity in the Italian public sphere.

The Italian Colony of São Paulo: Race, Class, and Cultural Capital in Brazil is available from the publisher on an open-access basis.

WINNER, 2024 ALDO AND JEANNE SCAGLIONE PUBLICATION AWARD FOR A MANUSCRIPT IN ITALIAN LITERARY STUDIES, MODERN LANGUAGES ASSOCIATION

Introduces a way to study migration that privileges literary analysis over and against sociological data and insists on the importance of culture in the production of political identities

This book argues that Italians first became racialized as white in São Paulo, Brazil, at the turn of the twentieth century. Whereas Italians in the United States struggled with xenophobia and were often not fully acknowledged as white, in São Paulo, due to a series of social, economic, and cultural fac­tors, Italians became closely associated with ideas of whiteness, modernization, and civilization. This book brings to light how the overlooked experiences of Italians in Brazil complicate conventional narratives about the racial ambiguity and oppression of Italians in the Americas, on the one hand, and the conflation of Italians with cultural and economic backwardness in Europe, on the other.

In the book, close readings of a wide array of texts—the travel writings of Gina Lombroso Ferrero, the short stories of Antônio de Alcântara Machado, the columns of José Correia Leite, the political essays of Miguel Reale, and the memoirs of Zélia Gattai—trace a “New World Italian discourse,” or the overlapping narratives about Italian racial, economic, and cultural superiority that constructed and maintained Italians’ status as a model minority in São Paulo. These discursive practices represent essential antecedents to the racial nationalism that reared its ugly head in Italy throughout the twentieth century and remain central to contemporary debates about national identity in the Italian public sphere.

The Italian Colony of São Paulo: Race, Class, and Cultural Capital in Brazil is available from the publisher on an open-access basis.

Anthropologically explores the entanglement of theology and politics among contemporary Orthodox Christians.

Much of the anthropological literature on Christianity tends to concentrate on Protestants and Catholics in the Global South. The contemporary scholarly interest in such communities descends from histories of missionization and colonization of these regions, as well as a sense of their theological kinship with the secularized visions of Western political and social life. Orthodox Christianity, however, has largely been rendered marginal in mainstream anthropological engagement because of its theological and social alterity from such Western anthropological traditions of knowledge production. Because of this, Orthodox Christian lifeworlds in and beyond the academy are created, contested, and transformed in relation to various “others,” whether they be religious, political, secular, or historical, with an eye toward a discursive opposition between modernity and Orthodoxy.

Each of the essays in Anthropologies of Orthodox Christianity texture a new trajectory in the study of this religious tradition that take seriously the theopolitical aspects of Orthodox life through anthropological inquiry. The volume engages and moves beyond the tension between populist and institutional framings of religion, and critically addresses the ontological gap in both anthropology and theology as social, cultural, and geopolitical interest in Orthodox Christianity continues to expand and grow.

Challenges the assumptions made over the medieval/modern divide by examining the medieval roots of modern racism

Humanists have long insisted on a chasm separating modernity and the Middle Ages. In Bad Medi­evalism and the Modernity Problem, Kathy Lavezzo demonstrates how the temporal divide scholars typically accept is a fiction that has shaped racial discourse over a longue durée. The hard line drawn between “then” and “now” is of a piece with the line separating whiteness from humans deemed irrevocably other. Thus, Lavezzo advocates a “bad”—that is, depressing and disturbing, even nau­seating—historicism attuned to the interpenetration of race, whiteness, and periodicity in the “west.”

Teasing out the dialectical invocation of both periods by figures as diverse as W. E. B. Du Bois, Carolyn Bynum, Stuart Hall, Johan Huizinga, Paule Marshall, Karl Marx, Gloria Naylor, J. R. R. Tolkien, and Sylvia Wynter, Lavezzo demonstrates how the tension between and across categories of the “medieval” and the “modern” has mobilized intense emotional and political responses.

Inspired by Lavezzo’s discovery that Hall, the beloved founder of cultural studies, planned as a student at Oxford to become a medievalist but was dissuaded from that path by his teacher Tolkien, Bad Medievalism and the Modernity Problem unpacks the implications of that charged encounter. Central chapters contrast Tolkien’s white heritage medievalism with a speculative inquiry into the Piers Plowman dissertation that Hall never wrote.

Other chapters assess the white “feel” of periodization by scholars, including Jacob Burckhardt, Huizinga, Fredric Jameson, and Bynum, and draw on theorists, including Du Bois and Wynter, to chart the medieval roots of a racialized discourse of progress and primitivism. Bad Medievalism and the Modernity Problem culminates in new readings of Gloria Naylor’s Bailey’s Cafe and Paule Marshall’s The Fisher King, demonstrating their importance as productively pessimistic engagements with the racial legacies of both the medieval and the modern.

A crucial intervention at the intersection of ecotheology and trauma theology

We are in the midst of a global ecological crisis. At times, the scale of the suffering involved can be hard to fully comprehend. The whole planetary ecosystem feels out of kilter. Meanwhile, trauma theorists, and society at large, have become increasingly aware of the incidence of trauma in a growing variety of contexts. In Witnessing a Wounded World, Timothy Middleton asks what might be gained by viewing ecological suffering through the lens of trauma.

By bringing concepts and methodologies from trauma theology to bear on questions that arise within ecotheology, Middleton engages a series of pressing questions. What kind of traumas are being precipitated by anthropogenic climate change and accelerating biodiversity loss? What would it mean to envisage the Earth itself as traumatized? And how might a Christian theologian respond?

From large-scale deforestation and opencast mining to rampaging wildfires and fracturing ice sheets, the Earth itself is subject to intense devastation. Witnessing a Wounded World analyzes such phenomena in terms of three traumatic ruptures—to communication, to flesh, and to time. Drawing on practices of witnessing and the insights of deep incarnation Christologies, Middleton proceeds to offer a theological account of this ecological trauma. For Christians, a model of Christic witnessing can bring the Earth’s suffering to light.

As the first sustained treatment of ecological trauma to address the trauma of the Earth itself, Witnessing a Wounded World makes a profound contribution to discussions of suffering, faith, and the present ecological emergency.

Designs a novel analytical framework to approach transcultural food mobilities, a culinary phenomenon which has been with us for decades as a result of colonialism and globalization

Why is it surprising for some of us to read the pairing of “Chinese” with “pizzas” and “Italian” with “dumplings,” such as proposed in the book’s title? After all, in some regions of the two countries, Italians eat dumplings, and Chinese make baked, steamed, or fried flatbread with toppings or fillings frequently. Furthermore, when dumplings are made in Italy by Chinese migrants or Chinese Italians, or when pizzas are made in China by Italian migrants, Chinese Italians, or Chinese without apparent ties with Italy, are these culinary products Chinese, Italian, Chinese-Italian, or something else? Why do we need to care for such labeling dilemmas?

This book shows how China-Italy food mobilities relayed in popular culture helped forge Chinese and Italians’ socioeconomic identities in recent decades by fundamentally shaping contemporary Chinese and Italian consumer cultures. This book addresses China-Italy food cultures against the backdrops of two epoch-making socioeconomic processes. During the 1980s, Chinese cuisine became the first non-European food widely available in Italy, thanks to the widespread presence of Chinese eateries. Only American fast food, which established itself in Italy around the same time, enjoyed comparable popularity as a destination for Italian culinary tourism. Meanwhile, in the early 1990s, together with American hamburgers and fried chicken, the American food chain Pizza Hut’s pizzas and spaghetti were the first non-Asian foods that post-Mao Chinese customers recognized as “Western.” The book proposes a critical framework that analyzes transcultural food mobilities by seriously assessing the confluence of diverse mobilities and their impact on food cultures. Ultimately, the study shows that a sophisticated interpretation of transcultural food mobilities can help address alterity and build understanding in a world of increasing political and cultural polarization.

A groundbreaking investigation of how representations of Orthodox Christian saints serve as means of resistance amid cultural and political domination

On the eastern Mediterranean island of Cyprus, repeatedly conquered and colonized, Orthodox Christians have long struggled for political self-determination, agricultural sustainability, and spiri­tual wholeness. Saint George Liberator illuminates the intimate interplay of Christian theology and Mediterranean politics through the lens of St. George: the martyred soldier of pre-Constantinian Christianity, the liberator of captives and protector of the downtrodden, the dragonslayer of medieval legend. A saint beloved by Christians and Muslims alike, St. George’s representations across many different media are upheld as means of resistance and hope in contexts of domina­tion and suffering. The book offers a profound and original reading of Orthodox hagiography, demonstrating how hagiography is not only an art form of historical significance but also a vibrant, living theology of liberation amid struggles to be whole and free.

Saint George Liberator is interdisciplinary in its methodology and scope, deepening its vivid ethnographic narration through conversation with sociological theory and the historical theology that has shaped Orthodox Christian society and consciousness over the course of centuries. Enmeshed in the multicultural complexity of the Ottoman and British Empires, modern Cyprus offers a case study of how colonized and colonizing populations may turn to the same religious repertoires for understanding themselves and one another, telling opposing stories with shared symbols and claiming the means of interpretation as a path of cultural resistance. As a case study in interreligious imagination and the political power of vernacular theology, the book speaks of psychosocial dynamics that far exceed their enactment in Cyprus. It shows that Christian saints, mediated diversely in material and intellectual culture, may not only propose magnetic alternatives to the world as it is but also directly aid in forming Christian publics for liberative politics in the present.

Brings together geographies and methodologies often kept apart by the difficulties of researching such a broad-ranging topic as the war

Shots in the Dark offers cutting-edge scholarship across different subfields in World War II history, revealing new insights into how this crucial conflict was planned, experienced, and fought. Twelve chapters demonstrate the broad scope of wartime innovation and how the war functioned as a global turning point, driving change at all levels of human society, from government institutions to individual identities.

Contributors collaborated in a vibrant workshops series sponsored by the North American branch of the Second World War Research Group (SWWRGNA), an organization that emerged to nurture scholarship on the global war and unite scholars fragmented in narrower regional and methodological “stovepipes” to consider the war as a whole. The SWWRGNA and this volume showcase the work of diverse historians across subfields—operational, cultural, gender, social, intelligence, and diplomatic history. This approach exposes the Second World War as a catalyst for overlapping global changes that revolutionized the world after 1945. These scholars reveal continuities and parallels in wartime experiences that would remain invisible in narrowly focused projects.

The volume establishes three frameworks for understanding and interpreting changes the war provoked: 1) institutional adaptation, 2) “totalization,” or the militarization of civilians, and 3) cultural transformation. Each of the three frameworks is explored from four vantage points. Geographies are deliberately contrasted within each framework to examine the broad scope of that level of war-driven change.

Illusive Materialisms brings a close attention to gender to bear on the philosophical and political argument that sensual pleasure, framed as a mode of feminine responsiveness, is the primary business of enlightenment. Ultimately, the book argues on behalf of a history of feminine speculation that resonates with contemporary feminist and queer efforts to recenter pleasure and its generative illusions in the necessary work of critique. Through its analysis of a materialism that is often hiding in plain sight, Illusive Materialisms explores different ways to cultivate delight in a world in ruin.

While most studies of materialism during the French Enlightenment focus on works by men, Illusive Materialisms foregrounds responses by women to the materialist currents that cut across the eighteenth-century canon and that aim to recast femininity as the privileged condition of the modern, enlightened subject. For the women writers examined here, femininity is both a form that is embodied and an art that is practiced, often with transformative effects.

Illusive Materialisms illuminates the crucial role played by femininity in a long history of materialist philosophy. At the same time, it uncovers a specifically feminine engagement with the materialist thought and practice of eighteenth-century France. The book shows how three women authors (Madeleine de Puisieux, Émilie Du Châtelet, and Françoise de Graffigny) rework, revise, and reuse materialist texts and ideas in order to craft an ethic of pleasure whose effects traverse their writing and their life. At the same time, it demonstrates that feminine forms, images, and persons lie at the heart of a tradition of materialist thought stretching from antiquity into the present day.

An engaging and thought-provoking translation of Paul Ricoeur’s earliest work that is essential for understanding his philosophical development

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau, now held in the Ricoeur Archive in Paris, was a qualifying thesis Ricoeur wrote at the age of twenty-one when he was just beginning his advanced university studies. In it he examines the use of the reflexive method by two important French philosophers from the nineteenth century, Jules Lachelier and Jules Lagneau. They both sought to develop an “integral metaphysics” that recognizes God as the principle underlying pure, impersonal thought and practical reason, and that requires a kind of philosophical faith. In his conclusion, Ricoeur criticizes their doctrine of God and philosophy of immanence for not being able to deal with the question of transcendence and for its failure to address concrete human existence, yet he concedes that it may be seen as a first truce in “the internecine war” between faith and reason.

Despite this criticism, Ricoeur later maintained that his own philosophy does stand “in the line of a reflexive philosophy” while remaining “within the sphere of Husserlian phenomenology” and striving to be “a hermeneutical variation of this phenomenology.” He also continued to address the question of faith and reason in works like Figuring the Sacred and (with André LaCocque) Thinking Biblically, as well as in many other essays.

The Reflexive Method Applied to the Problem of God in Lachelier and Lagneau is necessary reading for anyone doing serious work on and with Ricoeur’s philosophy.

A bold and rigorous reexamination of transcendence—uniting religion, theology, philosophy, and science—while bridging Confucian and Christian thought to explore the origins of the world and human destiny

Debating Transcendence is a groundbreaking contribution to the ongoing dialogue between Confu­cian and Christian thought by addressing the transcendence debate—a key controversy that has shaped centuries of cross-cultural intellectual exchange. Song examines whether the Confucian concept of Tian (Heaven) or Taiji (Ultimate Limit) possesses a transcendent dimension comparable to Christian understandings of the Creator God. This study revisits the historical and philosophi­cal roots of the debate, tracing its evolution from early interactions between Confucianism and Christianity during the sixteenth century to present-day discussions.

At the heart of this book is Song’s aim to construct a Confucian definition of theology and a Confucian approach to comparative theology. Grounded in a scientifically rigorous methodology that transcends the conceptual boundaries of philosophy, religion, and theology, this new approach balances rootedness and impartiality, minimizing biases and revealing shared ground. Covering essential thinkers from the West and the East—such as Plato, Augustine, Descartes, and Paul Tillich alongside Confucius, Laozi, Wang Bi, and Zhu Xi—Song explores the historical development of key concepts such as creatio ex nihilo (creation out of nothing) and sheng (birth birth), challenging misconceptions and highlighting underexplored commonalities and differences. Drawing from his diverse scholarly background and extensive engagement with both traditions, Song distinguishes Confucian from Daoist metaphysics and demonstrates that Confucian metaphysics, centered around the concept of generatio ex nihilo, offers a compelling framework for understanding transcendence that not only resembles but, in certain aspects, surpasses major streams of its Christian counterpart.

Readers seeking to understand the profound spiritual foundations underpinning interactions between China and the West will find Song’s work essential. Combining rigor, scope, and depth, Debating Transcendence paves the way for refreshed interactions between Confucian and Christian thought, offering insights vital to contemporary scholarship and interreligious exchange.

“Will you not memorize a little poetry to halt the slaughter?” the Palestinian poet Mahmoud Darwish wrote. Darwish’s poetic statement points to world-evacuating and genocidal violences—in a triangulation of Palestine, Iraq, and the American settler state—as his language recalls us to a sonority in utterance and acts of refusal in collective form. Through readings of Arabic and Arab poetry, art, translation, and philosophy, Jeffrey Sacks illumines an indetermined, non-accumulative, non-propertied manner of lingual doing—across post-Ottoman topographies and states, and in excess of any single language—where language is a practice in sociality, the social is indistinct from the ontological, and being is a poetic mode—what this book calls “poeticality.”

Poeticality studies the Lebanese-American poet and painter Etel Adnan, the Iraqi poet and translator Khālid al-Maʿālī, philosophers in the Arabic peripatetic tradition, and writings of Karl Marx, Paul Celan, Walter Benjamin, and others, to demonstrate a sense of form wholly other than what is advanced in self-determined social existence, linguistic self-understanding, and philosophical self-representation—a manner of address and a social pose, which Sacks summarizes under the heading “settler life.”

Settler life—a form of life, a practice of reading, and an asymmetric distribution of social destruction—asserts itself as a generalized and regulating attack upon Black and Indigenous life, and upon all forms of nonwhite, non-Christian, non-heteronormative existence. “Everything is in the language we use,” the Oglala Lakota poet Layli Long Soldier has written. This book—learning from Long Soldier’s observation and with Darwish’s sense of the poetic—affirms the demand for Indigenous sovereignty, in Palestine, in Turtle Island, and elsewhere, a demand which, through the collective acts occasioned in it, decomposes and deposes all sovereign forms and all stately legalities, in refusal of settler life.

Life in the Cracks is a rich ethnographic portrait of law, violence, and resistance in Haiti. In a contemporary context marked by international interference, global capitalism, and state collapse, Haitians face complex challenges that are largely ignored and misunderstood. By examining the most unexpected inflections of ordinary life, Life in the Cracks offers a well-grounded account of people’s experience of law in their lives. The book describes what it means to endure violence partly engendered by the law, and thus to live up to one’s disappointment with the law itself.

By not taking for granted the places where the law appears, Life in the Cracks asks legal anthropology to confront questions beyond law-making and law-application, dispute resolution, and social order. In everyday life’s textures of messy subtleties and contradictory movements that are never reconciled, Life in the Cracks reconsiders the place of law in human affairs. Motta reimagines how people cope with their disillusionments by reinventing relationships with each other. What had appeared questions of law and justice turn out to be questions of life and death. As life resists annihilation, Motta shows, many Haitians have found ways to breathe new life into the present and make the future worth fighting for.

Life in the Cracks: Law, Violence, and Resistance in Haiti is available from the publisher on an open-access basis.

Spiro Jabbour’s enigmatic exploration of the resonances between the Eastern Christian science of the soul and psychoanalysis, now in annotated English translation

Confession and Psychoanalysis, written by Spiro Jabbour—the prolific Syrian monastic, scholar, and translator—offers a speculative formulation of mystical ethics in the aftermath of the postcolonial loss of tradition. Jabbour reads Freud’s theories of the drive, transference, and the unconscious through Orthodox Christian writings on the purification of the heart and transfiguration the soul in the works of, among others, John Climacus, Maximos the Confessor, and Gregory Palamas.

Composed in 1983 in Homs, Confession and Psychoanalysis is the written account of the spiritual guidance Jabbour offered to a seeker who queried him concerning the practice of confession. Taking the question of spiritual interlocution and the encounter between Freudian psychoanalysis and Orthodox asceticism as its launching point, Jabbour’s text moves across a staggering breadth of topics—Islamic Sufism, psychotherapy and psycho-somatic medicine, Arabic poetics and linguistics, hesychasm, counterfeit cultural life in the aftermath of war and dispossession, and the destructive ambivalence of civilization. As such, Confession and Psychoanalysis is a window into a dynamic Middle Eastern Christian tradition that speaks with and beyond a devastated present.

An innovative historical analysis that draws upon performance and theatre studies to stage the ruination and demise of the eighteenth-century Mexican Jesuits

Inventories of Ruin dramatizes the ruination of the Mexican Province of the Society of Jesus as their power and influence waned over a period of approximately fifty years in the eighteenth-century Spanish Atlantic world. To tell the story of the arrest, migration, and ultimate dissolution of this powerful organization of missionary men, three sets of “inventories” are juxtaposed. The first is composed by notaries, who record the objects left behind by the Jesuits at a college in Puebla de Los Angeles when they were arrested on June 25, 1767. The second is an “inventory of the self,” a conversion narrative composed by a Swedish convert who encounters the Jesuit refugees while shipboard on the Mediterranean Sea. The last is an inventory of the dead written by an exiled ex-Jesuit in Bologna, Italy, whose necrology memorializes the life and death of his brethren from the now defunct Mexican province.

Inventories of Ruin is about the ruination and disappearance of Jesuit ways of being that counters Jesuit historiography’s framing of this period as a moment of “suppression.” At the same time, Inventories of Ruin is about how this story of ruination appears in the archives. The book studies the epistemological drama of inventorying, as writers labor to uproot religious power, to locate and secure a religious self, and to capture religious histories. What weighs upon these texts is a sense of anxiety because the question of what will be found animates authors whose literary exertions appear as historiographical struggles to have a say over what appears and what vanishes before leaving the stage, or before pushing others toward the exit.

Introduces a new way of understanding influence, reception, and adaptation via the work of Italy’s most famous modern writer

In Transmedial Resonance, Robert A. Rushing addresses the remarkable and ongoing responses to the imagination of Italo Calvino, Italy’s most important modern writer. Since his death in 1985, Calvino’s writing has served as a constant figure of inspiration for other artists, and tellingly, that inspiration has been “more outside than inside.” Although Calvino’s reputation as a writer is immense, his influence has in fact been vastly larger outside of literature, including in architecture, city planning, community organizing, design, visual arts, video games, the performing arts and much more. That influence is not only transmedial. It has also been “more outside than inside” across national boundaries, particularly in the English-speaking world.

Rushing thinks about Calvino’s influence through the metaphor of resonance. When something resonates, he argues, it may be “inspired” to do so, but it does so in its own voice, singing its own song. In fact, resonance offers an entirely different way of thinking about influence and artistic reception, stressing the energy of the inspiration rather than fidelity to the original. In keeping with that underlying sonic metaphor, Rushing looks at specifically acoustic responses to Calvino. They include Chris Cerrone’s Pulitzer-nominated “opera in headphones” based on Invisible Cities, Lisa Mezzacappa’s Cosmicomics jazz suite, and Ashwini Ramaswamy’s multimedia dance performance of Invisible Cities, which combines traditional South Indian Bharatanatyam, urban breaking, and African American modern dance. These works, Rushing shows, tell the story of a very different Calvino, one who is (in Mezzacappa’s words) “nerdy and neurotic,” playfully perverse, and profoundly political.

Bringing together sound studies with literary studies and cultural reception, Transmedial Resonance argues for a radical re-imagination of how we think about artistic and cultural influence, calling for a completely new understanding of this major figure of modern Italian and world literature.

The multi-century event of enslavement and colonialism changed the cultural and political imagination of the Atlantic world. We still live and work in the horizon of that event. It was an event that placed a violent Manichean structure of antiblackness at the foundation of our shared world. What kinds of life are possible in nihilistic, antiblack worlds of social death? Is it possible to imagine life outside the reach of those worlds? What decolonial methods help us understand that form of life in relation to expressive cultures of resistance and refusal?

At the Margins of Nihilism develops a theoretical frame through a comparative reading of Jacques Derrida and Orlando Patterson. Reading between deconstruction and social death, Drabinski describes a notion of life as interstitial, situated outside the play of life and death in systems of antiblackness. This notion of life has broad epistemological, existential, and ontological implications.

Drawing from a diverse set of sources including Zora Neale Hurston, Ralph Ellison, Gloria Anzaldúa, and others, At the Margins of Nihilism shows how the nihilisms of Richard Wright, Frantz Fanon, James Baldwin, and contemporary afropessimism operate as a closed system. Each system is opened by vernacular forms of life and practices of refusal. Those forms and practices speak to the power and significance of life that persists across centuries of antiblack culture, social life, and political hegemony.

Holocaust and Hope shows one of our preeminent critics grappling with a subject to which he had returned for decades: literary, cultural, political, and historiographical implications of the Holocaust and its aftermath in Europe and America. In his last planned book, Geoffrey Hartman confronts contradictions that pose a challenge for our present and future. The passing of Holocaust survivors and their immediate families makes continued acts of witnessing more necessary even as distance in time makes the identities and acts of future witnessing more complicated. In addition, the particular kinds of amplification that we may be accustomed to or expect from our contemporary media environment can call forth not an intensity of response but rather an inertia, an “unreality effect,” that can come unexpectedly from the heightening of the real, or the hyperreality of too much, too fast, too strong.

Holocaust and Hope takes seriously the difference between our coming after Auschwitz and our being past it. With characteristic intensity and humanity, Hartman’s essays explore the full complexity of how to transmit knowledge of the Holocaust to the future in ways that avoid simplification, the illusion of synthesis, or the aspiration to final closure, on the one hand, or compulsive repetition on the other. A significant part of the answer, for Hartman, requires special attention to the role of literary and audiovisual forms in promoting an active witnessing to extreme suffering that is relevant both for our time and the encroaching future.

Winner of the 2023–24 Poetic Justice Institute Prize, Selected by Srikanth Reddy

A poetic exploration that reimagines form and language through celestial patterns

Informed by mystery, chaos, order and writing as container, A Winter Triangle explores poetic space and form amid the infinite possibilities of composition and change. Composed of three parts, or “points,” like its namesake asterism, this collection is inspired by Stéphane Mallarmé’s idea of composing poetry from the “senseless splendor” of the skies, as well as the designs for automata by twelfth-century inventor and engineer Ismail al-Jazari, and mythological depictions of Sirius, the dog/wolf star, as both a keeper of order and the agent of chaos and energy.

Inventing a new poetic form, the septentrional, which trembles in its own process of becoming throughout the length of the book, Marcella Durand questions the potential of poetry in the face of artificial intelligence, climate change, and political turbulence in which language is often twisted into the opposite of its own meaning. By counting the seven syllables of the septentrional and opening spaces (caesura) within the poetic line to provide breath and rejuvenation amid exhausting world events, these poems resituate poetry as an alternate space in which to reimagine the given forms of constellations and how we imagine order out of seeming chaos. Thus the question is opened as to whether the poet may ever make sense of the “senseless splendor” of the skies, or simply convey them as they are through poetry, holding the infinite within the finite, for a time.

Durand reads the “dustlike” script of the calligraphic galleon, a ship created entirely out of words, as art and struggles to understand the burning dog/wolf star that stands between law and lawlessness. Is there actual connection between stars in the constellations we have invented? Can we find room for composition within the broken loops of infinity? At the point between old and new, bow and arrow, chaos and order, A Winter Triangle asks us to face the overwhelm of change—self-inflicted, invented, planetary, and real.

Winner of the 2023-24 Poetic Justice Institute Editors Prize for a BIPOC Writer

ISELE MAGAZINE | EDITOR'S CHOICE: 25 MOST ANTICIPATED BOOKS OF 2025
THE MODACULTURE | 10 ANTICIPATED AFRICAN BOOKS OF 2025
OPEN COUNTRY MAGAZINE | ANTICIPATED BOOKS OF 2025

In this unflinching debut collection, Adedayo Agarau confronts the harrowing reality of ritual killings and child abductions that have terrorized Nigeria from the turbulent pre-democratic era to the present day. Set against the backdrop of rural Ibadan, The Years of Blood plunges readers into the depths of collective trauma where “memory forsakes the body at the point where fear fills the body like air.”

These poems bear witness to unspeakable atrocities through dreamlike landscapes and surreal imagery that resist rational explanation. Memory is as vital as it is ungraspable. As the painful poem “the abduction” puts it, “memory forsakes the body at the point where fear fills the body like air.” Or, in “Lilac,” where “the debris of memory / becomes the fog before you.” Agarau’s lyrical language—at once rich and broken—captures both the violence witnessed and the guilt of survival through repetitions of words, phrases, and motifs.

As both survivor and émigré to the US, Agarau explores “the weight of disappearance [that] hangs heavy over memory,” the ongoing trauma that cannot be shed, and the search for healing across continents. His poems attempt to wrest language out of terror’s domain, asking: “How many ways can the poet craft an elegy?”

Above and beyond its art, The Years of Blood is essential reading for those interested in African literature, postcolonial studies, and the intersection of personal and political history and global literature. In its unyielding approach to its subject matter, this volume is a crucial interlocutor to conversations on trauma, grief, loss, absence, migration, loneliness, and African spiritualism.

For readers of Ilya Kaminsky, Safia Elhillo, Ocean Vuong, and Claudia Rankine, this collection speaks to both specific cultural realities and universal human experiences through poetry that refuses easy consolation.

How Thomas Jefferson’s vision for knowledge shapes what we know and how we access it—and why that matters more than ever

As the United States approaches the 250th anniversary of the Declaration of Independence, Peculiar Satisfaction examines how the ideals and contradictions of the nation’s founding live on in libraries, archives, and museums. Thomas Jefferson championed an informed citizenry as essential to democracy, yet the systems he built to organize knowledge reinforced racial and ideological hierarchies that persist today.

Melissa Adler explores Jefferson’s lasting influence on public institutions, from his personal library, which became the foundation of the Library of Congress, to his archival practices in gov­ernment record-keeping and his museum at Monticello as a site of colonial knowledge production. Through an interdisciplinary lens, she reveals how his methods of classification and preservation shaped national memory and democratic participation.

Drawing from archival research and critical theory, Peculiar Satisfaction exposes the paradoxes of access, exclusion, and control embedded in information systems. As censorship and disinformation threaten democracy, Adler argues that understanding these foundational structures is essential to defending the role of knowledge in public life.

Offering a fresh perspective on the ways information, power, and race have shaped American institutions, this book will engage scholars and general readers interested in how libraries, archives, and museums influence history, democracy, and collective memory and argues for a nuanced understanding of these institutions at a critical moment where disinformation and authoritarian rule threaten to undo them.

Facts and established truths are regularly denied in contemporary life. This situation has brought paranoid politics into the mainstream, from conspiracy theories like QAnon, to sex panics and assaults on public health measures, to election denialism and the rise of vigilante militias. Paranoid Publics analyzes these phenomena as psychosocial realities enmeshed with emerging ways of determining truth.

Today’s paranoia cannot simply be blamed on the rise of social media or the recent surge of populist anger. Rather, as Chaudhary shows, both are fueled by preexisting psychosocial processes. Applying psychodynamics to analyze truth and politics, Paranoid Publics foregrounds unconscious demands, wishes, and compulsions. Against the hope that progressive economic policies might dispel widespread disorientation and disillusionment, Chaudhary reveals how psychic realities mark politics as deeply as do self-interest and class dynamics.

Chaudhary takes up and reinvents psychoanalytic concepts to analyze how, for example, the personal liberty exercised through vaccine exemptions is paradoxically grounded in submission to the authority of the family and the state. Such politically consequential attitudes concerning truth emerge from a social order that they proceed to challenge. Making a case for psychosocial understandings of our current historical juncture, Paranoid Publics radically expands our notion of the political.

In cinema, blurriness is usually intended to go unnoticed. When it appears it is either considered an error — a mistake of focus or a technological failure — or a background effect of shallow focus intended to offset a defined image. As Martine Beugnet argues, however, blur is an essential feature of the cinema, possessing its own properties and affordances, and capable of powerful effects.

Examining an array of notable examples of blurriness from horror to art cinema and experimental film, and including the works of the Lumière brothers, Josef von Sternberg, Agnès Varda and many others, she develops a taxonomy of blurs, from speed and motion blur to the hand-held, “shaky camera” blur common in contemporary digital cinema. These wide-ranging instances all return the viewer to the sensorial and material qualities of the moving image.

In the face of technological developments that valorize sharpness as an indicator of progress, blur stands as a provocative reminder of the value of uncertainty—a sign of the irreducible mystery at the heart of the filmic image.

Facts and established truths are regularly denied in contemporary life. This situation has brought paranoid politics into the mainstream, from conspiracy theories like QAnon, to sex panics and assaults on public health measures, to election denialism and the rise of vigilante militias. Paranoid Publics analyzes these phenomena as psychosocial realities enmeshed with emerging ways of determining truth.

Today’s paranoia cannot simply be blamed on the rise of social media or the recent surge of populist anger. Rather, as Chaudhary shows, both are fueled by preexisting psychosocial processes. Applying psychodynamics to analyze truth and politics, Paranoid Publics foregrounds unconscious demands, wishes, and compulsions. Against the hope that progressive economic policies might dispel widespread disorientation and disillusionment, Chaudhary reveals how psychic realities mark politics as deeply as do self-interest and class dynamics.

Chaudhary takes up and reinvents psychoanalytic concepts to analyze how, for example, the personal liberty exercised through vaccine exemptions is paradoxically grounded in submission to the authority of the family and the state. Such politically consequential attitudes concerning truth emerge from a social order that they proceed to challenge. Making a case for psychosocial understandings of our current historical juncture, Paranoid Publics radically expands our notion of the political.

How Thomas Jefferson’s vision for knowledge shapes what we know and how we access it—and why that matters more than ever

As the United States approaches the 250th anniversary of the Declaration of Independence, Peculiar Satisfaction examines how the ideals and contradictions of the nation’s founding live on in libraries, archives, and museums. Thomas Jefferson championed an informed citizenry as essential to democracy, yet the systems he built to organize knowledge reinforced racial and ideological hierarchies that persist today.

Melissa Adler explores Jefferson’s lasting influence on public institutions, from his personal library, which became the foundation of the Library of Congress, to his archival practices in gov­ernment record-keeping and his museum at Monticello as a site of colonial knowledge production. Through an interdisciplinary lens, she reveals how his methods of classification and preservation shaped national memory and democratic participation.

Drawing from archival research and critical theory, Peculiar Satisfaction exposes the paradoxes of access, exclusion, and control embedded in information systems. As censorship and disinformation threaten democracy, Adler argues that understanding these foundational structures is essential to defending the role of knowledge in public life.

Offering a fresh perspective on the ways information, power, and race have shaped American institutions, this book will engage scholars and general readers interested in how libraries, archives, and museums influence history, democracy, and collective memory and argues for a nuanced understanding of these institutions at a critical moment where disinformation and authoritarian rule threaten to undo them.

CHOICE: OUTSTANDING ACADEMIC TITLE

FINALIST, THE RANDY SHILTS AWARD FOR GAY NONFICTION, THE PUBLISHING TRIANGLE AWARDS

A passionate exhortation to expand the ways we talk about human sex, sexuality, and gender.

Twenty-five years ago, Mark D. Jordan published his landmark book on the invention and early history of the category “sodomy,” one that helped to decriminalize certain sexual acts in the United States and to remove the word sodomy from the updated version of a standard English translation of the Christian Bible. In Queer Callings, Jordan extends the same kind of illuminating critical analysis to present uses of “identity” with regard to sexual difference. While the stakes might not seem as high, he acknowledges, his newest history of sexuality is just as vital to a better present and future.

Shaking up current conversations that focus on “identity language,” this essential new book seeks to restore queer languages of desire by inviting readers to consider how understandings of “sexual identity” have shifted—and continue to shift—over time. Queer Callings re-reads texts in various genres—literary and political, religious and autobiographical—that have been preoccupied with naming sex/gender diversity beyond a scheme of LGBTQ+ identities. Engaging a wide range of literary and critical works concerned with sex/gender self-understanding in relation to “spiritual­ity,” Jordan takes up the writings of Oscar Wilde, Marcel Proust, Djuna Barnes, Samuel R. Delany, Audre Lorde, Geoff Mains, Eve Kosofsky Sedgwick, Gloria Anzaldúa, Maggie Nelson, and others.

Before it’s possible to perceive sexual identities differently, Jordan argues, current habits for classifying them have to be disrupted. In this way, Queer Callings asks us to reach beyond identity language and invites us to re-perform a selection of alternate languages—some from before the invention of phrases like “sexual identity,” others more recent. Tracing a partial genealogy for “sexual identity” and allied phrases, Jordan reveals that the terms are newer than we might imagine. Many queer folk now counted as literary or political ancestors didn’t claim a sexual or gender identity: They didn’t know they were supposed to have one. Finally, Queer Callings joins the writers it has evoked to resist any remaining confidence that it’s possible to give neatly contained accounts of human desire. Reaching into the past to open our eyes to extraordinary opportunities in our present and future, Queer Callings is a generatively destabilizing and essential read.

In cinema, blurriness is usually intended to go unnoticed. When it appears it is either considered an error — a mistake of focus or a technological failure — or a background effect of shallow focus intended to offset a defined image. As Martine Beugnet argues, however, blur is an essential feature of the cinema, possessing its own properties and affordances, and capable of powerful effects.

Examining an array of notable examples of blurriness from horror to art cinema and experimental film, and including the works of the Lumière brothers, Josef von Sternberg, Agnès Varda and many others, she develops a taxonomy of blurs, from speed and motion blur to the hand-held, “shaky camera” blur common in contemporary digital cinema. These wide-ranging instances all return the viewer to the sensorial and material qualities of the moving image.

In the face of technological developments that valorize sharpness as an indicator of progress, blur stands as a provocative reminder of the value of uncertainty—a sign of the irreducible mystery at the heart of the filmic image.

An exiled professor’s journey from inside and beyond academe

In the summer of 2014, Steven Salaita was fired from a tenured position in American Indian Studies at the University of Illinois for his unwavering stance on Palestinian human rights and other political controversies. A year later, he landed a job in Lebanon, but that, too, ended badly. With no other recourse, Salaita found himself trading his successful academic career for an hourly salaried job. Told primarily from behind the wheel of a school bus—a vantage point from which Salaita explores social anxiety, suburban architecture, political alienation, racial oppression, working-class solidarity, pro­fessional malfeasance, and the joy of chauffeuring children to and from school—An Honest Living describes the author’s decade of turbulent post-professorial life and his recent return to the lectern.

Steven Salaita was practically born to a life in academia. His father taught physics at an HBCU in southern West Virginia and his earliest memories are of life on campus and the cinder walls of the classroom. It was no surprise that he ended up in the classroom straight after graduate school. Yet three of his university jobs—Virginia Tech, the University of Illinois, and the American University of Beirut [AUB] —ended in public controversy. Shaken by his sudden notoriety and false claims of antisemitism, Salaita found himself driving a school bus to make ends meet. While some considered this just punishment for his anti-Zionist beliefs, Steven found that driving a bus provided him with not just a means to pay the bills but a path toward freedom of thought.

Now ten years later, with a job at American University at Cairo, Salaita reconciles his past with his future. His restlessness has found a home, yet his return to academe is met with the same condition of fugitivity from whence he was expelled: an occasion for defiance, not conciliation. An Honest Living presents an intimate personal narrative of the author’s decade of professional joys and travails.

Available in a new digital edition with reflowable text suitable for e-readers

In this comparative work, Jesuit priest and Zen meditation advocate William Johnston offers a contemporary reading of the fourteenth-century Christian mystical work The Cloud of Unknowing and its powerful message of God's unconditional love in the face of despair.

Available in a new digital edition with reflowable text suitable for e-readers

This rare epistolary collection from the Civil War era preserves, amidst a recounting of the martial actions of the Irish Brigade, Peter Welsh's reflections on migration, citizenship, and what we owe to our institutions in an era of prejudice and discrimination.

A bold, trailblazing investigation into soteriology, approached by way of Girardian mimetic theory and Eastern Orthodox theological reflection

Redemption: A Mimetic Soteriology brings French literary critic René Girard’s mimetic theory of human behavior together with a breadth of Christian approaches to redemption through the Cross. Girard’s mimetic understanding of sacrifice is drawn upon to illuminate biblical narratives about redemption as well as the theologies of Anselm of Canterbury, Peter Abelard, and Gregory of Nyssa. Nicholas Roumas shows by these readings that redemption can be understood as a reconfigura­tion of symbolic values with profound consequences for human relations and social organization. Redemption thus serves theologians as a basis for a new practical dogmatics.

This exploration is a breath of fresh air in Orthodox theology, utilizing patristic and scriptural sources outside the framework of the predominant “neo-Patristic synthesis” and introducing an entirely new modern paradigm onto the Orthodox scene. For theologians of other traditions, Redemption contributes to the library of Girardian theologies its first Eastern Orthodox install­ment. For Girardians, it provides critique and refinement of many of Girard’s most nuanced views and gives due attention to overlooked and controversial aspects of his thought. For the lay reader, the book provides an accessible entry into the spirituality of the Cross through a lens that is both modern and traditional.

Redemption provides a revitalizing infusion into contemporary Orthodox theological discourse. Its ideas will impact theology in the Orthodox Church and beyond for decades to come and are the basis for a paradigm shift in our understanding of redemption and its practical consequences. The lay reader and professional theologian alike will find novelty and utility in its ideas.

The first sustained treatment of religion and religions in the scholarship of a prominent Caribbean thinker

Sylvia Wynter is a profoundly transdisciplinary scholar whose works span an impressive array of theory, literature, science, anthropology, philosophy, and religious studies as well as different forms, including essays, plays, a novel, and a 935-page unpublished manuscript entitled “Black Metamor­phosis: New Natives in a New World.” Whatever the medium, Wynter frequently engages religion as a relevant category of analysis, from reflections on Christianity, Islam, and Rastafarianism to the category and role of religion as a universal aspect of human social production.

Wynter’s writings have received enthusiastic attention by scholars in Black studies, Caribbean theory, critical race theory, literature, and philosophy. But until recently little scholarly writing exists that directly engages the topic of religion in her corpus. Words Made Flesh seeks to fill this gap by focusing exclusively on religion, religions, and religiosity in her work.

Bringing together scholars that provide a wide variety of theoretical perspectives on religion, political theology, social theory, and science studies, this book offers an in-depth engagement with one of the most innovative and important thinkers of the last forty years and illustrates how Wynter’s writing has significant implications for the study of religion and religion’s relationship to colonialism, race, humanism, science, and political theology.

This coursebook is the first full-length study of cinematic “legal medievalism,” or the modern interpretation of medieval law in film and popular culture

For more than a century, filmmakers have used the “Middle Ages” to produce popular entertainment and comment on contemporary issues. Each of the twenty chapters in Law, Justice, and Society in the Medieval World represents an original contribution to our understanding of how medieval regulations, laws, and customs have been depicted in film. It offers a window into the “rules” of medieval society through the lens of popular culture.

This book includes analyses of recent and older films, avant-garde as well as popular cinema. Films discussed in this book include Braveheart (1995), Kingdom of Heaven (2005), The Passion of Joan of Arc (1928), The Last Duel (2021), The Green Knight (2021), The Little Hours (2017), and The Adventures of Robin Hood (1938), among others.

Each chapter explores the contemporary context of the film in question, the medieval literary or historical milieu the film references, and the lessons the film can teach us about the medieval world. Attached to each chapter is an appendix of medieval documentary sources and reading questions to prompt critical reflection.

Inspired by and committed to global Indigenous solidarity and South-South encounters, Indigenous Affinities examines the multifaceted connection between Chiapas and Palestine. In tracing unseen threads that connect parallel geographies of struggle found in contemporary Mayan and Palestinian narratives, Indigenous Affinities proposes affinity as a new conceptual framework. Eqeiq shows how—despite emerging from distinct historical processes of minoritization, subalternization, and racialization—Mayan and Palestinian written, visual, and performance texts articulate a common configuration of Indigeneity. These seemingly unrelated connections, Eqeiq contends, can be read through shared histories of land struggle, practices of autonomy, quests for liberation, and collective resistance to racial capitalism, military oppression, and colonial violence.

Eqeiq examines murals that offer a visual testimony to common struggles and transnational connection, explores fragmented bilingualisms that have propelled language revival and revitalization, highlights a shared concern with borders, and documents the performative commemorations of massacres. Reading such sites together in the complexities and specificities of disparate contexts, Indigenous Affinities illuminates how the lens of affinity can elucidate solidarity and resistance within the Global South.

What is the relationship between a writer’s life, milieu, and thought? In this daring and intellectually expansive text, part memoir and part political philosophy, the anthropologist Rafael Sánchez explores the forces and events that shaped him and the nations through which he moved.

Reconocimientos is a book of both personal and political reckoning, from the thrillingly emancipatory possibilities of Venezuela’s plazas to the political promise and disappointments of revolution. Written in the final year of his life, Reconocimientos moves from scenes of Sánchez’s youth in Cuba to fieldwork on the cult of Maria Lionza in Venezuela to confront the terrifying and alluring forces of patriarchal privilege at the base of monumentalist authoritarianism.

Sánchez’s intimate prose speaks with the urgency both of his own mortality and of the political crises of our moment. Amid the resurgence of patriarchy, hierarchy, and the valorization of inequality that have become pillars of populist movements in Latin America and beyond, Sánchez finds a residual radical possibility in ‘horizontal’ spaces, where the forces of mimesis permit manifold transformations.

Opens the field of Dante Studies to further transnational studies of the Divine Comedy’s circulation, translation, and global influence

This fascinating book examines how Dante was repurposed by Argentine politicians and authors who were concerned with the construction of Argentine national identity in the late nineteenth and early twentieth centuries. Sottong’s work is informed by the theories of Eric Hobsbawm, Benedict Anderson, and Nicolas Shumway, who coined the concepts of “invented traditions,” “imagined communities,” and “guiding fictions,” respectively. Sottong has applied these notions to the case of Argentina, which, after the War of Independence from Spain (1810–1818), had to develop its own national cultural identity.

In this volume, she investigates Dante’s transnational influence in Argentina: Why did Argentine authors consistently call upon Dante in their attempts to develop Argentine literature? What are the textual and thematic characteristics of Dante’s Divine Comedy that make it an ideal vehicle for literary appropriation? What are the historical and cultural factors that account for Dante’s enduring popularity in Italy and beyond? How did the strong presence of Italians in Argentina influence cultural production in the developing nation? And how are the re-writings of Dante in the Argentine canon in dialogue with one another?

What Sottong found, remarkably, was that rewriting Dante was a way for Argentine authors to voice their views on the direction that should be taken to develop Argentine letters; Dante became something of a literary guide as Argentine intellectuals navigated the complex labyrinth of their national identity. The consistent rewriting of the Divine Comedy in the Argentine context testifies to the fact that great works of literature can be revived during different periods and even reappropriated by various peoples to foster mythologies of inclusion or exclusion related to national identity.

Offers new perspectives on freedom of conscience and religious liberty by tracing their origins to the Middle Ages, thereby challenging the common assumption that these core tenets of modernity were products of the Enlightenment

Deeply committed to the formation of a just and sacred society, medieval theologians and canon­ists developed sophisticated arguments in defense of religious liberty and freedom of conscience. They did so based upon the conviction that each human person possesses an inalienable right to pursue his or her spiritual vocation and to inquire into the truth, provided that such pursuits were not deemed injurious to the commonweal. For this was an age in which all power, whether secular or sacred, was held to be exercised legitimately only insofar as it served the common good. Within these basic parameters there existed a domain of personal freedom guaranteed by natural and divine law that could not be infringed by either secular or ecclesiastical authority. Theologians and canonists did not countenance blind obedience to reigning powers nor did they permit Christians to stand idle in the face of manifest transgressions of sacred tradition, constitutional order, and fundamental human rights.

Such foundational principles as the sacred domain of conscience, freedom of intellectual inquiry, dissent from unjust authority, and inalienable personal rights had been carefully developed throughout the later Middle Ages, hence from the twelfth through the fifteenth centuries. Contrary to the popular conception, therefore, the West did not need to wait for the Protestant Reforma­tion, or the Enlightenment, for these values to take hold. In fact, the modern West may owe its greatest debt to the Middle Ages. With a Pure Conscience sheds further light on these matters in a variety of contexts, within and without the medieval university walls, and often amid momentous controversies. This was a robust intellectual culture that revered careful analysis and vigorous disputation in its relentless quest to understand and defend the truth as it could be ascertained through both reason and revelation.