Fordham University Press

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

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

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

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

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

The remarkable debut collection by a young Nigerian queer poet.

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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

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

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

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

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

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

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

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


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

WINNER, HELEN AND HOWARD R. MARRARO PRIZE IN ITALIAN HISTORY

Discloses the richness of ideas and sheds light on the controversy that characterized the transition from fascism to democracy, examining authors, works and memories that were subsequently silenced by Cold War politics.

How a shared memory of Fascism and its cultural heritage took shape is still today the most disputed question of modern Italy, crossing the boundaries between academic and public discourse. Against Redemption concentrates on the historical period in which disagreement was at its highest: the transition between the downfall of Mussolini in July 1943 and the victory of the Christian Democrats over the Left in the 1948 general elections. By dispelling the silence around the range of opinion in the years before the ideological struggle fossilized into Cold War oppositions, this book points to early postwar literary practices as the main vehicle for intellectual dissent, shedding new light on the role of cultural policies in institutionalizing collective memory.

During Italy’s transition to democracy, competing narratives over the recent traumatic past emerged and crystallized, depicting the country’s break with Mussolini’s regime as a political and personal redemption from its politics of exclusion and unrestrained use of violence. Conversely, outstanding authors such as Elsa Morante, Carlo Levi, Alberto Moravia, and Curzio Malaparte, in close dialogue with remarkable but now-neglected figures, stressed the cultural continuity between the new democracy and Fascism, igniting heated debates from opposite political standpoints. Their works addressed questions such as the working through of national defeat, Italian responsibility in World War II, and the Holocaust, revealing how the social, racial, and gender biases that character­ized Fascism survived after its demise and haunted the newborn democracy.

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

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

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

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

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

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

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

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

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

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

SHORTLISTED, THE ALLAN LLOYD SMITH PRIZE FOR BEST MONOGRAPH

Offering an innovative approach to the Gothic, Gothic Things: Dark Enchantment and Anthro­pocene Anxiety breaks ground with a new materialist analysis of the genre, highlighting the ways that, since its origins in the eighteenth century, the Gothic has been intensely focused on “ominous matter” and “thing power.” In chapters attending to gothic bodies, spaces, books, and other objects, Gothic Things argues that the Gothic has always been about what happens when objects assume mysterious animacy or potency and when human beings are reduced to the status of just one thing among many—more powerful—others.

In exploring how the Gothic insistently decenters the human, Jeffrey Andrew Weinstock reveals human beings to be enmeshed in networks of human and nonhuman forces mostly out­side of their control. Gothic Things thus resituates the Gothic as the uncanny doppelgänger of twenty-first-century critical and cultural theory, lurking just beneath the surface (and sometimes explicitly surfacing) as it haunts considerations of how human beings interact with objects and their environment. In these pages the Gothic offers a dark reflection of the contemporary “nonhuman turn,” expressing a twenty-first-century structure of feeling undergirded by anxiety over the fate of the human: spectrality, monstrosity, and apocalypse.

Substituting horror for hope, the Gothic, Weinstock explains, has been a philosophical medita­tion on human relations to the nonhuman since its inception, raising significant questions about how we can counter anthropocentric thought in our quest to live more harmoniously with the world around us.

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

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

WINNER, ALDO AND JEANNE SCAGLIONE PRIZE FOR MIDDLE EASTERN STUDIES

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

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

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


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

WINNER, ALDO AND JEANNE SCAGLIONE PRIZE FOR MIDDLE EASTERN STUDIES

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

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

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


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

This set of essays offers new insights into the journalistic process and the pressures American front-line reporters experienced covering World War II. Transmitting stories through cable or couriers remained expensive and often required the cooperation of foreign governments and the American armed forces. Initially, reporters from a neutral America documented the early victories by Nazi Germany and the Soviet invasion of Finland. Not all journalists strove for objectivity. During her time reporting from Ireland, Helen Kirkpatrick remained a fierce critic of that country’s neutrality. Once the United States joined the fight after the Japanese attack on Pearl Harbor, American journalists supported the struggle against the Axis powers, but this volume will show that reporters, even when members of the army sponsored newspaper, Stars and Stripes were not mere ciphers of the official line.

African American reporters Roi Ottley and Ollie Stewart worked to bolster the morale of Black GIs and undermined the institutional racism endemic to the American war effort. Women front-line reporters are given their due in this volume examining the struggles to overcome gender bias by describing triumphs of Thérèse Mabel Bonney, Iris Carpenter, Lee Carson, and Anne Stringer.

The line between public relations and journalism could be a fine one as reflected by the U.S. Marine Corps’ creating its own network of Marine correspondents who reported on the Pacific island campaigns and had their work published by American media outlets. Despite the pressures of censorship, the best American reporters strove for accuracy in reporting the facts even when dependent on official communiqués issued by the military. Many wartime reporters, even when covering major turning points, sought to embrace a reporting style that recorded the experiences of average soldiers. Often associated with Ernie Pyle and Bill Mauldin, the embrace of the human-interest story served as one of the enduring legacies of the conflict.

Despite the importance of American war reporting in shaping perceptions of the war on the home front as well as shaping the historical narrative of the conflict, this work underscores how there is more to learn. Readers will gain from this work a new appreciation of the contribution of American journalists in writing the first version of history of the global struggle against Nazi Germany, imperial Japan, and fascist Italy.

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

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

In the timber plantations in northeastern South Africa, laborers work long hours among tall, swaying lines of eucalypts, on land once theirs. In 2008, at the height of the HIV/AIDS crisis, timber corporations distributed hot cooked meals as a nutrition intervention to bolster falling productivity and profits. But life and sustenance are about much more than calories and machinic bodies. What is at stake is the nurturing of capacity across all domains of life—physical, relational, cosmological—in the form of amandla. An Nguni word meaning power, strength or capacity, amandla organizes ordinary concerns with one’s abilities to earn a wage, to strengthen one’s body, and to take care of others; it describes the potency of medicines and sexual vitality; and it captures a history of anti-colonial and anti-apartheid struggle for freedom.

The ordinary actions coordinated by and directed at amandla do not obscure the wounding effects of plantation labor or the long history of racial oppression, but rather form the basis of what the Algerian artist Kader Attia calls repair. In this captivating ethnography, Cousins examines how amandla, as the primary material of the work of repair, anchors ordinary scenes of living and working in and around the plantations. As a space of exploitation that enables the global paper and packaging industry to extract labor power, the plantation depends on the availability of creative action in ordinary life to capitalize on bodily capacity.

The Work of Repair is a fine-grained exploration of the relationships between laborers in the timber plantations of KwaZulu-Natal, and the historical decompositions and reinventions of the milieu of those livelihoods and lives. Offering a fresh approach to the existential, ethical and political stakes of ethnography from and of late liberal South Africa, the book attends to urgent questions of postapartheid life: the fate of employment; the role of the state in providing welfare and access to treatment; the regulation of popular curatives; the queering of kinship; and the future of custom and its territories. Through detailed descriptions, Cousins explicates the important and fragile techniques that constitute the work of repair: the effort to augment one’s capacity in a way that draws on, acknowledges, and reimagines the wounds of history, keeping open the possibility of a future through and with others.

This set of essays offers new insights into the journalistic process and the pressures American front-line reporters experienced covering World War II. Transmitting stories through cable or couriers remained expensive and often required the cooperation of foreign governments and the American armed forces. Initially, reporters from a neutral America documented the early victories by Nazi Germany and the Soviet invasion of Finland. Not all journalists strove for objectivity. During her time reporting from Ireland, Helen Kirkpatrick remained a fierce critic of that country’s neutrality. Once the United States joined the fight after the Japanese attack on Pearl Harbor, American journalists supported the struggle against the Axis powers, but this volume will show that reporters, even when members of the army sponsored newspaper, Stars and Stripes were not mere ciphers of the official line.

African American reporters Roi Ottley and Ollie Stewart worked to bolster the morale of Black GIs and undermined the institutional racism endemic to the American war effort. Women front-line reporters are given their due in this volume examining the struggles to overcome gender bias by describing triumphs of Thérèse Mabel Bonney, Iris Carpenter, Lee Carson, and Anne Stringer.

The line between public relations and journalism could be a fine one as reflected by the U.S. Marine Corps’ creating its own network of Marine correspondents who reported on the Pacific island campaigns and had their work published by American media outlets. Despite the pressures of censorship, the best American reporters strove for accuracy in reporting the facts even when dependent on official communiqués issued by the military. Many wartime reporters, even when covering major turning points, sought to embrace a reporting style that recorded the experiences of average soldiers. Often associated with Ernie Pyle and Bill Mauldin, the embrace of the human-interest story served as one of the enduring legacies of the conflict.

Despite the importance of American war reporting in shaping perceptions of the war on the home front as well as shaping the historical narrative of the conflict, this work underscores how there is more to learn. Readers will gain from this work a new appreciation of the contribution of American journalists in writing the first version of history of the global struggle against Nazi Germany, imperial Japan, and fascist Italy.

CHOICE: OUTSTANDING ACADEMIC TITLE

How do the literatures and cultures of oppressed societies survive and flourish in spite of the overdetermining conditions of precarity and injustice of which they are a product and against which they protest? Might the symptom of oppression become simultaneously the agent of its critique? Melancholy Acts offers richly nuanced reflections on these questions through a series of wide-ranging engagements with Arab thought, literature, and film in the aftermath of the 1948 dispossession of Palestinians and the 1967 military defeat of Arab armies.

Melancholy Acts offers a psychoaffective theory of cultural production that arises out of the disjunction between political impoverishment and cultural resistance to colonial and neoliberal oppression. Such a theory allows the author to trace the melancholy disposition of Arabic literary and filmic productions and to discern the precarious rhetorical modes of their critical intervention in a culture that is continually strained to its breaking point. Across six chapters, Melancholy Acts reads with rigor and sensitivity contentious topics of Arab contemporaneity such as secular modernity and manhood, Arab nationalism and leftism, literary and artistic iltizām, or commitment, Islamism, and martyrdom. The book tracks the melancholy politics that inform the literary and cultural projects of a multitude of Arab novelists (Ghassan Kanafani and Naguib Mahfouz); poets and playwrights (Mahmoud Darwish, Nizar Qabbani, and Saadallah Wannous); filmmakers (Nouri Bouzid, Moufida Tlatli, Youssef Chahine, and Hany Abu Assad); alongside the work of such intellectuals as Hussein Muruwwa, Malek Bennabi, Karima Lazali, George Tarabishi, and Fethi Benslama, from within the Arab world, as well as such non-Arab thinkers as Freud, Lacan, Adorno, Fanon, Spivak, Butler, and Žižek.

Melancholy Acts charts a fresh and bold new approach to Arabic and comparative literature that combines in interlaced simultaneity a high sensitivity to local idioms, as they swerve between symptom and critique, with nuanced knowledge of the geopolitics of theory and psychoanalysis.

In the timber plantations in northeastern South Africa, laborers work long hours among tall, swaying lines of eucalypts, on land once theirs. In 2008, at the height of the HIV/AIDS crisis, timber corporations distributed hot cooked meals as a nutrition intervention to bolster falling productivity and profits. But life and sustenance are about much more than calories and machinic bodies. What is at stake is the nurturing of capacity across all domains of life—physical, relational, cosmological—in the form of amandla. An Nguni word meaning power, strength or capacity, amandla organizes ordinary concerns with one’s abilities to earn a wage, to strengthen one’s body, and to take care of others; it describes the potency of medicines and sexual vitality; and it captures a history of anti-colonial and anti-apartheid struggle for freedom.

The ordinary actions coordinated by and directed at amandla do not obscure the wounding effects of plantation labor or the long history of racial oppression, but rather form the basis of what the Algerian artist Kader Attia calls repair. In this captivating ethnography, Cousins examines how amandla, as the primary material of the work of repair, anchors ordinary scenes of living and working in and around the plantations. As a space of exploitation that enables the global paper and packaging industry to extract labor power, the plantation depends on the availability of creative action in ordinary life to capitalize on bodily capacity.

The Work of Repair is a fine-grained exploration of the relationships between laborers in the timber plantations of KwaZulu-Natal, and the historical decompositions and reinventions of the milieu of those livelihoods and lives. Offering a fresh approach to the existential, ethical and political stakes of ethnography from and of late liberal South Africa, the book attends to urgent questions of postapartheid life: the fate of employment; the role of the state in providing welfare and access to treatment; the regulation of popular curatives; the queering of kinship; and the future of custom and its territories. Through detailed descriptions, Cousins explicates the important and fragile techniques that constitute the work of repair: the effort to augment one’s capacity in a way that draws on, acknowledges, and reimagines the wounds of history, keeping open the possibility of a future through and with others.

SHORTLISTED, 2024 MSA FIRST BOOK PRIZE

Topothesia reads urban planning as a mode of speculative fiction, one inextricably linked to histories of British colonialism and liberalism through a particular understanding of place. The book focuses on town planning from the late nineteenth century to the present day, showing how the contemporary geography of Britain—sharply unequal and marked by racial division—continues ideologies of place established in colonial contexts. Specifically, planning allows for the speculative construction of future places that are both utopian in their ability to resolve political disagreement and at the same tantalizingly realizable, able to be produced in concrete reality. This speculative imaginary, I argue, is only possible within the ideological framework of colonialism and the history of empire within which it developed.

Topothesia refers to a rhetorical device employing the vivid depiction of an often-imaginary place. This device, Vijay shows, helps us understand urban planning as a narrative genre, one that, even in its most mundane documents, is compelled to produce elaborate fantasies of future places. The book examines specific planning movements over time to understand the form and the stakes of their speculative worlds. In building these worlds, the book shows, planners continually coopted literary critiques of the present and reveries of the future, retaining literature's aesthetics while eschewing its politics. At the same time, Vijay shows, writers and artists have dwelled within and against these colonial imaginaries to seek other means of representing place.

CHOICE: OUTSTANDING ACADEMIC TITLE

How do the literatures and cultures of oppressed societies survive and flourish in spite of the overdetermining conditions of precarity and injustice of which they are a product and against which they protest? Might the symptom of oppression become simultaneously the agent of its critique? Melancholy Acts offers richly nuanced reflections on these questions through a series of wide-ranging engagements with Arab thought, literature, and film in the aftermath of the 1948 dispossession of Palestinians and the 1967 military defeat of Arab armies.

Melancholy Acts offers a psychoaffective theory of cultural production that arises out of the disjunction between political impoverishment and cultural resistance to colonial and neoliberal oppression. Such a theory allows the author to trace the melancholy disposition of Arabic literary and filmic productions and to discern the precarious rhetorical modes of their critical intervention in a culture that is continually strained to its breaking point. Across six chapters, Melancholy Acts reads with rigor and sensitivity contentious topics of Arab contemporaneity such as secular modernity and manhood, Arab nationalism and leftism, literary and artistic iltizām, or commitment, Islamism, and martyrdom. The book tracks the melancholy politics that inform the literary and cultural projects of a multitude of Arab novelists (Ghassan Kanafani and Naguib Mahfouz); poets and playwrights (Mahmoud Darwish, Nizar Qabbani, and Saadallah Wannous); filmmakers (Nouri Bouzid, Moufida Tlatli, Youssef Chahine, and Hany Abu Assad); alongside the work of such intellectuals as Hussein Muruwwa, Malek Bennabi, Karima Lazali, George Tarabishi, and Fethi Benslama, from within the Arab world, as well as such non-Arab thinkers as Freud, Lacan, Adorno, Fanon, Spivak, Butler, and Žižek.

Melancholy Acts charts a fresh and bold new approach to Arabic and comparative literature that combines in interlaced simultaneity a high sensitivity to local idioms, as they swerve between symptom and critique, with nuanced knowledge of the geopolitics of theory and psychoanalysis.

SHORTLISTED, 2024 MSA FIRST BOOK PRIZE

Topothesia reads urban planning as a mode of speculative fiction, one inextricably linked to histories of British colonialism and liberalism through a particular understanding of place. The book focuses on town planning from the late nineteenth century to the present day, showing how the contemporary geography of Britain—sharply unequal and marked by racial division—continues ideologies of place established in colonial contexts. Specifically, planning allows for the speculative construction of future places that are both utopian in their ability to resolve political disagreement and at the same tantalizingly realizable, able to be produced in concrete reality. This speculative imaginary, I argue, is only possible within the ideological framework of colonialism and the history of empire within which it developed.

Topothesia refers to a rhetorical device employing the vivid depiction of an often-imaginary place. This device, Vijay shows, helps us understand urban planning as a narrative genre, one that, even in its most mundane documents, is compelled to produce elaborate fantasies of future places. The book examines specific planning movements over time to understand the form and the stakes of their speculative worlds. In building these worlds, the book shows, planners continually coopted literary critiques of the present and reveries of the future, retaining literature's aesthetics while eschewing its politics. At the same time, Vijay shows, writers and artists have dwelled within and against these colonial imaginaries to seek other means of representing place.

Theosis shapes contemporary Orthodox theology in two ways: positively and negatively. In the positive sense, contemporary Orthodox theologians made theosis the thread that bound together the various aspects of theology in a coherent whole and also interpreted patristic texts, which experienced a renaissance in the twentieth century, even in Orthodox theology. In the negative sense, contemporary theologians used theosis as a triumphalistic club to beat down Catholic and Protestant Christians, claiming that they rejected theosis in favor of either a rationalistic or fideistic approach to Christian life.

The essays collected in this volume move beyond this East–West divide by examining the rela­tion between faith, reason, and theosis from Orthodox, Catholic, and Protestant perspectives. A variety of themes are addressed, such as the nature–grace debate and the relation of philosophy to theology, through engagement with such diverse thinkers as Thomas Aquinas, John Wes­ley, Meister Eckhart, Dionysius the Areopagite, Symeon the New Theologian, Panayiotis Nellas, Vladimir Lossky, Martin Luther, Martin Heidegger, Sergius Bulgakov, John of the Cross, Delores Williams, Evagrius of Pontus, and Hans Urs von Balthasar. The essays in this book are situated within a current thinking on theosis that consists of a common, albeit minimalist, affirmation amidst the flow of differences. The authors in this volume contribute to the historical theological task of complicating the contemporary Orthodox narrative, but they also continue the “theologi­cal achievement” of thinking about theosis so that all Christian traditions may be challenged to stretch and shift their understanding of theosis even amidst an ecumenical celebration of the gift of participation in the life of God.

SHORTLISTED, THE ALLAN LLOYD SMITH PRIZE FOR BEST MONOGRAPH

Offering an innovative approach to the Gothic, Gothic Things: Dark Enchantment and Anthro­pocene Anxiety breaks ground with a new materialist analysis of the genre, highlighting the ways that, since its origins in the eighteenth century, the Gothic has been intensely focused on “ominous matter” and “thing power.” In chapters attending to gothic bodies, spaces, books, and other objects, Gothic Things argues that the Gothic has always been about what happens when objects assume mysterious animacy or potency and when human beings are reduced to the status of just one thing among many—more powerful—others.

In exploring how the Gothic insistently decenters the human, Jeffrey Andrew Weinstock reveals human beings to be enmeshed in networks of human and nonhuman forces mostly out­side of their control. Gothic Things thus resituates the Gothic as the uncanny doppelgänger of twenty-first-century critical and cultural theory, lurking just beneath the surface (and sometimes explicitly surfacing) as it haunts considerations of how human beings interact with objects and their environment. In these pages the Gothic offers a dark reflection of the contemporary “nonhuman turn,” expressing a twenty-first-century structure of feeling undergirded by anxiety over the fate of the human: spectrality, monstrosity, and apocalypse.

Substituting horror for hope, the Gothic, Weinstock explains, has been a philosophical medita­tion on human relations to the nonhuman since its inception, raising significant questions about how we can counter anthropocentric thought in our quest to live more harmoniously with the world around us.

A foundational book by one of the most distinguished German humanists of the last half century, Tempus joins cultural linguistics and literary interpretation at the hip. Developing two controversial theses—that sentences are not truly meaningful in isolation from their contexts and that verb tenses are primarily indicators not of time but of the attitude of the speaker or writer—Tempus surveys a dazzling array of ancient and modern texts from famous authors as well as casual speakers of German, French, Italian, Spanish, Portuguese, Latin, and English, with a final chapter extending the observations to Greek, Russian, and world languages.

A classic in German and long available in many other languages, Tempus launched a new discipline, text linguistics, and established a unique career that was marked by precise observation, sensitive cultural outreach, and practical engagement with the situation of migrants. Weinrich’s robust and lucid close readings of famous and little-known authors from all the major languages of western Europe expand our literary horizons and challenge our linguistic understanding.

Theosis shapes contemporary Orthodox theology in two ways: positively and negatively. In the positive sense, contemporary Orthodox theologians made theosis the thread that bound together the various aspects of theology in a coherent whole and also interpreted patristic texts, which experienced a renaissance in the twentieth century, even in Orthodox theology. In the negative sense, contemporary theologians used theosis as a triumphalistic club to beat down Catholic and Protestant Christians, claiming that they rejected theosis in favor of either a rationalistic or fideistic approach to Christian life.

The essays collected in this volume move beyond this East–West divide by examining the rela­tion between faith, reason, and theosis from Orthodox, Catholic, and Protestant perspectives. A variety of themes are addressed, such as the nature–grace debate and the relation of philosophy to theology, through engagement with such diverse thinkers as Thomas Aquinas, John Wes­ley, Meister Eckhart, Dionysius the Areopagite, Symeon the New Theologian, Panayiotis Nellas, Vladimir Lossky, Martin Luther, Martin Heidegger, Sergius Bulgakov, John of the Cross, Delores Williams, Evagrius of Pontus, and Hans Urs von Balthasar. The essays in this book are situated within a current thinking on theosis that consists of a common, albeit minimalist, affirmation amidst the flow of differences. The authors in this volume contribute to the historical theological task of complicating the contemporary Orthodox narrative, but they also continue the “theologi­cal achievement” of thinking about theosis so that all Christian traditions may be challenged to stretch and shift their understanding of theosis even amidst an ecumenical celebration of the gift of participation in the life of God.

Today, an international new right has coalesced. Variously described as nativist, right-populist, alt-right, and neofascist, far-right movements in many countries have achieved electoral victories that not long ago seemed highly improbable. They have also developed a new cultural politics. Adapting tactics from the left, the new right has moved from decorum to transgression; from conservative propriety to the frank sexualization of political figures and positions; from appealing to the conscious normalcy of the “silent majority” to recasting itself as a protest movement of and for the aggrieved. These movements share a mandate for robust nationalism, yet they also cultivate a striking international solidarity. Who is the subject of this ethnonationalism?

Many new right movements have in fact intensified or laid bare long-standing tendencies, but this volume seeks to address aspects of their cultural politics that raise new and urgent questions. How should we assess the new right’s disconcerting appropriations of strategies of minoritarian resistance? How can we practice critique in the face of adversaries who claim to practice a critique of their own? How do apparently post-normative versions of nationalism give rise to heightened forms of militarism, incarceration, censorship, and inequality? How should we understand the temporality of ethnonationalism, which combines a romance with archaic tradition, an ethos of disruption driven by tech futurism frequently tinged with accelerationist pathos, and a kitschy nostalgia for a hazily defined recent past, when things were “greater” than they are now?

Surveying nationalisms from Argentina, Brazil, France, Germany, India, Israel-Palestine, the United Kingdom, and the United States, Reaction Formations gives a critical account of contemporary ethnonationalist cultural politics, while drawing out counterstrategies for anti-fascist resistance.

Contributors: Tyler Blakeney, Chiara Bottici, Joshua Branciforte, Gisela Catanzaro, Melinda Cooper, Julian Göpffarth, Ramsey McGlazer, Benjamin Noys, Bruno Perreau, Rahul Rao, Shaul Setter, and M. Ty

Startling Figures is about Catholic fiction in a secular age and the rhetorical strategies Catholic writers employ to reach a skeptical, indifferent, or even hostile audience. Although characters in contemporary Catholic fiction frequently struggle with doubt and fear, these works retain a belief in the possibility for transcendent meaning and value beyond the limits of the purely secular. Individual chapters include close readings of some of the best works of contemporary American Catholic fiction, which shed light on the narrative techniques that Catholic writers use to point their characters, and their readers, beyond the horizon of secularity and toward an idea of transcendence while also making connections between the widely acknowledged twentieth-century masters of the form and their twenty-first-century counterparts.

This book is focused both on the aspects of craft that Catholic writers employ to shape the reader’s experience of the story and on the effect the story has on the reader. One recurring theme that is central to both is how often Catholic writers use narrative violence and other, similar disorienting techniques in order to unsettle the reader. These moments can leave both characters within the stories and the readers themselves shaken and unmoored, and this, O’Connell argues, is often a first step toward the recognition, and even possibly the acceptance, of grace. Individual chapters look at these themes in the works of Flannery O’Connor, J. F. Powers, Walker Percy, Tim Gautreaux, Alice McDermott, George Saunders, and Phil Klay and Kirstin Valdez Quade.

A foundational book by one of the most distinguished German humanists of the last half century, Tempus joins cultural linguistics and literary interpretation at the hip. Developing two controversial theses—that sentences are not truly meaningful in isolation from their contexts and that verb tenses are primarily indicators not of time but of the attitude of the speaker or writer—Tempus surveys a dazzling array of ancient and modern texts from famous authors as well as casual speakers of German, French, Italian, Spanish, Portuguese, Latin, and English, with a final chapter extending the observations to Greek, Russian, and world languages.

A classic in German and long available in many other languages, Tempus launched a new discipline, text linguistics, and established a unique career that was marked by precise observation, sensitive cultural outreach, and practical engagement with the situation of migrants. Weinrich’s robust and lucid close readings of famous and little-known authors from all the major languages of western Europe expand our literary horizons and challenge our linguistic understanding.

Today, an international new right has coalesced. Variously described as nativist, right-populist, alt-right, and neofascist, far-right movements in many countries have achieved electoral victories that not long ago seemed highly improbable. They have also developed a new cultural politics. Adapting tactics from the left, the new right has moved from decorum to transgression; from conservative propriety to the frank sexualization of political figures and positions; from appealing to the conscious normalcy of the “silent majority” to recasting itself as a protest movement of and for the aggrieved. These movements share a mandate for robust nationalism, yet they also cultivate a striking international solidarity. Who is the subject of this ethnonationalism?

Many new right movements have in fact intensified or laid bare long-standing tendencies, but this volume seeks to address aspects of their cultural politics that raise new and urgent questions. How should we assess the new right’s disconcerting appropriations of strategies of minoritarian resistance? How can we practice critique in the face of adversaries who claim to practice a critique of their own? How do apparently post-normative versions of nationalism give rise to heightened forms of militarism, incarceration, censorship, and inequality? How should we understand the temporality of ethnonationalism, which combines a romance with archaic tradition, an ethos of disruption driven by tech futurism frequently tinged with accelerationist pathos, and a kitschy nostalgia for a hazily defined recent past, when things were “greater” than they are now?

Surveying nationalisms from Argentina, Brazil, France, Germany, India, Israel-Palestine, the United Kingdom, and the United States, Reaction Formations gives a critical account of contemporary ethnonationalist cultural politics, while drawing out counterstrategies for anti-fascist resistance.

Contributors: Tyler Blakeney, Chiara Bottici, Joshua Branciforte, Gisela Catanzaro, Melinda Cooper, Julian Göpffarth, Ramsey McGlazer, Benjamin Noys, Bruno Perreau, Rahul Rao, Shaul Setter, and M. Ty

Startling Figures is about Catholic fiction in a secular age and the rhetorical strategies Catholic writers employ to reach a skeptical, indifferent, or even hostile audience. Although characters in contemporary Catholic fiction frequently struggle with doubt and fear, these works retain a belief in the possibility for transcendent meaning and value beyond the limits of the purely secular. Individual chapters include close readings of some of the best works of contemporary American Catholic fiction, which shed light on the narrative techniques that Catholic writers use to point their characters, and their readers, beyond the horizon of secularity and toward an idea of transcendence while also making connections between the widely acknowledged twentieth-century masters of the form and their twenty-first-century counterparts.

This book is focused both on the aspects of craft that Catholic writers employ to shape the reader’s experience of the story and on the effect the story has on the reader. One recurring theme that is central to both is how often Catholic writers use narrative violence and other, similar disorienting techniques in order to unsettle the reader. These moments can leave both characters within the stories and the readers themselves shaken and unmoored, and this, O’Connell argues, is often a first step toward the recognition, and even possibly the acceptance, of grace. Individual chapters look at these themes in the works of Flannery O’Connor, J. F. Powers, Walker Percy, Tim Gautreaux, Alice McDermott, George Saunders, and Phil Klay and Kirstin Valdez Quade.

Toy Stories: Analyzing the Child in Nineteenth-Century Literature explores the stakes of recurrent depictions of children’s violent, damaging, and tenuously restorative play with objects within a long nineteenth century of fictional and educational writing. As Vanessa Smith shows us, these scenes of aggression and anxiety cannot be squared with the standard picture of domestic childhood across that period. Instead, they seem to attest to the kinds of enactments of infant distress we would normally associate with post-psychoanalytic modernity, creating a ripple effect in the literary texts that nest them: regressing developmental narratives, giving new value to wooden characters, exposing Realism’s solid objects to odd fracture, and troubling distinctions between artificial and authentic interiority. Toy Stories is the first study to take these scenes of anger and overwhelm seriously, challenging received ideas about both the nineteenth century and its literary forms.

Radically re-conceiving nineteenth-century childhood and its literary depiction as anticipat­ing the scenes, theories, and methodologies of early child analysis, Toy Stories proposes a shared literary and psychoanalytic discernment about child’s play that in turn provides a deep context for understanding both the “development” of the novel and the keen British uptake of Melanie Klein’s and Anna Freud’s interventions in child therapy. In doing so, the book provides a necessary reframing of the work of Klein and Freud and their fractious disagreement about the interior life of the child and its object-mediated manifestations.

Toy Stories: Analyzing the Child in Nineteenth-Century Literature explores the stakes of recurrent depictions of children’s violent, damaging, and tenuously restorative play with objects within a long nineteenth century of fictional and educational writing. As Vanessa Smith shows us, these scenes of aggression and anxiety cannot be squared with the standard picture of domestic childhood across that period. Instead, they seem to attest to the kinds of enactments of infant distress we would normally associate with post-psychoanalytic modernity, creating a ripple effect in the literary texts that nest them: regressing developmental narratives, giving new value to wooden characters, exposing Realism’s solid objects to odd fracture, and troubling distinctions between artificial and authentic interiority. Toy Stories is the first study to take these scenes of anger and overwhelm seriously, challenging received ideas about both the nineteenth century and its literary forms.

Radically re-conceiving nineteenth-century childhood and its literary depiction as anticipat­ing the scenes, theories, and methodologies of early child analysis, Toy Stories proposes a shared literary and psychoanalytic discernment about child’s play that in turn provides a deep context for understanding both the “development” of the novel and the keen British uptake of Melanie Klein’s and Anna Freud’s interventions in child therapy. In doing so, the book provides a necessary reframing of the work of Klein and Freud and their fractious disagreement about the interior life of the child and its object-mediated manifestations.

Globalization and climate weirding are two of the leading phenomena that challenge and change the way we need to think and act within the planetary community. Modern Western understand­ings of human beings, animals, and the rest of the natural world and the subsequent technologies built on those understandings have thrown us into an array of social and ecological crises with planetary implications. Earthly Things: Immanence, New Materialisms, and Planetary Thinking, argues that more immanent or planetary ways of thinking and acting have great potential for re-thinking human-technology-animal-Earth relationships and for addressing problems of global climate weirding and other forms of ecological degradation. Older and often-marginalized forms of thought from animisms, shamanisms, and other religious traditions are joined by more recent forms of thinking with immanence such as the universe story, process thought, emergence theory, the new materialisms (NM’s), object-oriented ontologies (OOO’s), affect theory, and queer theory.

This book maps out some of the connections and differences between immanent frameworks to provide some eco-intellectual commons for thinking within the planetary community, with a particular emphasis on making connections between more recent theories and older ideas of immanence found in many of the world’s religious traditions. The authors in this volume met and worked together over five years, so the resulting volume reveals sustained and multifaceted perspectives on “thinking and acting with the planet.”

Philosophical thinking is interrupted by the finitude of what cannot be named, on the one hand, and that within which it is subsumed as one of multiple modes of sense-making, on the other. Sense and Singularity elaborates Jean-Luc Nancy’s philosophical project as an inquiry into the limits or finitude of philosophy itself, where it is interrupted, and as a practice of critical intervention where philosophy serves to interrupt otherwise unquestioned ways of thinking. Nancy’s interruption of philosophy, Van Den Abbeele argues, reveals the limits of what philosophy is and what it can do, its apocalyptic end and its endless renewal, its Sisyphean interruption between the bounds of infinitely replicating sense and the conceptual vanishing point that is singularity.

In examinations of Nancy’s foundational rereading of Descartes's cogito as iterative, his formal experimentations with the genres of philosophical writing, the account of “retreat” in understanding the political, and the interruptive play of sense and singularity in writings on the body, sexuality, and aesthetics, Van Den Abbeele offers a fresh account of one of our major thinkers as well as a provocative inquiry into what philosophy can do.

Life Under the Baobab Tree: Africana Studies and Religion in a Transitional Age is a compendium of innovating essays meticulously written by early and later diaspora people of African descent. Their speech arises from the depth of their experiences under the Baobab tree and offers to the world voices of resilience, newness/resurrection, hope, and life. Resolutely journeying on the trails of their ancestors, they speak about setbacks and forward-looking movements of liberation, social transformation, and community formation. The volume is a carefully woven conversation of intel­lectual substance and structure across time, space, and spirituality that is quintessentially “Africana” in its centering of methodological, theoretical, epistemological, and hermeneutical complexity that assumes nonlinear and dialogical approaches to developing liberating epistemologies in the face of imperialism, colonialism, racism, and religious intolerance.

A critical part of this conversation is a reconceptualization and reconfiguration of the concept of religion in its colonial and imperial forms. Life Under the Baobab Tree examines how Africana peoples understand their corporate experiences of the divine not as “religion” apart from its inti­mate connections to social realities of communal health, economics, culture, politics, environment, violence, war, and dynamic community belonging. To that end Afro-Pessimistic formulations of life placed in dialogic relation Afro-Optimism. Both realities constitute life under the Baobab tree and represent the sturdiness and variation that anchors the deep ruptures that have affected Afri­cana life and the creative responses. The metaphor and substance of the tree resists reductionist, essentialist, and assured conclusions about the nature of diasporic lived experiences, both within the continent of Africa and in the African Diaspora.

Globalization and climate weirding are two of the leading phenomena that challenge and change the way we need to think and act within the planetary community. Modern Western understand­ings of human beings, animals, and the rest of the natural world and the subsequent technologies built on those understandings have thrown us into an array of social and ecological crises with planetary implications. Earthly Things: Immanence, New Materialisms, and Planetary Thinking, argues that more immanent or planetary ways of thinking and acting have great potential for re-thinking human-technology-animal-Earth relationships and for addressing problems of global climate weirding and other forms of ecological degradation. Older and often-marginalized forms of thought from animisms, shamanisms, and other religious traditions are joined by more recent forms of thinking with immanence such as the universe story, process thought, emergence theory, the new materialisms (NM’s), object-oriented ontologies (OOO’s), affect theory, and queer theory.

This book maps out some of the connections and differences between immanent frameworks to provide some eco-intellectual commons for thinking within the planetary community, with a particular emphasis on making connections between more recent theories and older ideas of immanence found in many of the world’s religious traditions. The authors in this volume met and worked together over five years, so the resulting volume reveals sustained and multifaceted perspectives on “thinking and acting with the planet.”

Philosophical thinking is interrupted by the finitude of what cannot be named, on the one hand, and that within which it is subsumed as one of multiple modes of sense-making, on the other. Sense and Singularity elaborates Jean-Luc Nancy’s philosophical project as an inquiry into the limits or finitude of philosophy itself, where it is interrupted, and as a practice of critical intervention where philosophy serves to interrupt otherwise unquestioned ways of thinking. Nancy’s interruption of philosophy, Van Den Abbeele argues, reveals the limits of what philosophy is and what it can do, its apocalyptic end and its endless renewal, its Sisyphean interruption between the bounds of infinitely replicating sense and the conceptual vanishing point that is singularity.

In examinations of Nancy’s foundational rereading of Descartes's cogito as iterative, his formal experimentations with the genres of philosophical writing, the account of “retreat” in understanding the political, and the interruptive play of sense and singularity in writings on the body, sexuality, and aesthetics, Van Den Abbeele offers a fresh account of one of our major thinkers as well as a provocative inquiry into what philosophy can do.

Life Under the Baobab Tree: Africana Studies and Religion in a Transitional Age is a compendium of innovating essays meticulously written by early and later diaspora people of African descent. Their speech arises from the depth of their experiences under the Baobab tree and offers to the world voices of resilience, newness/resurrection, hope, and life. Resolutely journeying on the trails of their ancestors, they speak about setbacks and forward-looking movements of liberation, social transformation, and community formation. The volume is a carefully woven conversation of intel­lectual substance and structure across time, space, and spirituality that is quintessentially “Africana” in its centering of methodological, theoretical, epistemological, and hermeneutical complexity that assumes nonlinear and dialogical approaches to developing liberating epistemologies in the face of imperialism, colonialism, racism, and religious intolerance.

A critical part of this conversation is a reconceptualization and reconfiguration of the concept of religion in its colonial and imperial forms. Life Under the Baobab Tree examines how Africana peoples understand their corporate experiences of the divine not as “religion” apart from its inti­mate connections to social realities of communal health, economics, culture, politics, environment, violence, war, and dynamic community belonging. To that end Afro-Pessimistic formulations of life placed in dialogic relation Afro-Optimism. Both realities constitute life under the Baobab tree and represent the sturdiness and variation that anchors the deep ruptures that have affected Afri­cana life and the creative responses. The metaphor and substance of the tree resists reductionist, essentialist, and assured conclusions about the nature of diasporic lived experiences, both within the continent of Africa and in the African Diaspora.

Sensational tales of true-life crime, the devastation of the Irish potato famine, the upheaval of the Civil War, and the turbulent emergence of the American labor movement are connected in a captivating exploration of the roots of the Molly Maguires. A secret society of peasant assassins in Ireland that re-emerged in Pennsylvania’s hard-coal region, the Mollies organized strikes, murdered mine bosses, and fought the Civil War draft. Their shadowy twelve-year duel with all powerful coal companies marked the beginning of class warfare in America. But little has been written about the origins of this struggle and the folk culture that informed everything about the Mollies.

A rare book about the birth of the secret society, The Sons of Molly Maguire delves into the lost world of peasant Ireland to uncover the astonishing links between the folk justice of the Mollies and the folk drama of the Mummers, who performed a holiday play that always ended in a mock killing. The link not only explains much about Ireland’s Molly Maguires—where the name came from, why the killers wore women’s clothing, why they struck around holidays—but also sheds new light on the Mollies’ re-emergence in Pennsylvania.

The book follows the Irish to the anthracite region, which was transformed into another Ulster by ethnic, religious, political, and economic conflicts. It charts the rise there of an Irish secret society and a particularly political form of Mummery just before the Civil War, shows why Molly violence was resurrected amid wartime strikes and conscription, and explores how the cradle of the American Mollies became a bastion of later labor activism. Combining sweeping history with an intensely local focus, The Sons of Molly Maguire is the captivating story of when, where, how, and why the first of America’s labor wars began.

Queer God de Amor explores the mystery of God and the relationship between divine and human persons. It does so by turning to the sixteenth-century writings of John of the Cross on mystical union with God and the metaphor of sexual relationship that he uses to describe this union. Juan’s mystical theology, which highlights the notion of God as lover and God’s erotic-like relationship with human persons, provides a fitting source for rethinking the Christian doctrine of God, in John’s own words, as “un no sé qué,” “an I know not what.”

In critical conversations with contemporary queer theologies, it retrieves from John a preferential option for human sexuality as an experience in daily life that is rich with possibilities for re-sourcing and imagining the Christian doctrine of God. Consistent with other liberating perspectives, it outs God from heteronormative closets and restores human sexuality as a resource for theology. This outing of divine queerness—that is, the ineffability of divine life—helps to align reflections on the mystery of God with the faith experiences of queer Catholics. By engaging Juan de la Cruz through queer Latinx eyes, Miguel Díaz continues the objective of this series to disrupt the cartography of theology latinamente.

WINNER, 2024 BEAT STUDIES ASSOCIATION AWARDS

A revelatory look at how poet Allen Ginsberg transformed experiences of mental illness and madness into some of the most powerful and widely read poems of the twentieth century.

Allen Ginsberg’s 1956 poem “Howl” opens with one of the most resonant phrases in modern poetry: “I saw the best minds of my generation destroyed by madness.” Thirty years later, Ginsberg entrusted a Columbia University medical student with materials not shared with anyone else, including psychiatric records that documented how he and his mother, Naomi Ginsberg, struggled with mental illness.

In Best Minds, psychiatrist, researcher, and scholar Stevan M. Weine, M.D., who was that medical student, examines how Allen Ginsberg took his visions and psychiatric hospitalization, his mother’s devastating illness, confinement, and lobotomy, and the social upheavals of the postwar world and imaginatively transformed them.

Though madness is often linked with hardship and suffering, Ginsberg’s showed how it could also lead to profound and redemptive aesthetic, spiritual, and social changes. Through his revo­lutionary poetry and social advocacy, Ginsberg dedicated himself to leading others toward new ways of being human and easing pain.
Throughout his celebrated career Ginsberg made us feel as though we knew everything there was to know about him. However, much has been left out about his experiences growing up with a mentally ill mother, his visions, and his psychiatric hospitalization.

In Best Minds, with a forty-year career studying and addressing trauma, Weine provides a groundbreaking exploration of the poet and his creative process especially in relation to madness.

Best Minds examines the complex relationships between mental illness, psychiatry, trauma, poetry, and prophecy—using the access Ginsberg generously shared to offer new, lively, and indis­pensable insights into an American icon. Weine also provides new understandings of the paternalism, treatment failures, ethical lapses, and limitations of American psychiatry in the 1940s and 1950s.

In light of these new discoveries, the challenges Ginsberg faced appear starker and his achieve­ments, both as a poet and an advocate, even more remarkable.

An exciting new reflection on the role of artistic collaboration, collectivism, and the politics of group formation in the neoliberal era.

The artist and author Ethan Philbrick’s Group Works re-imagines the group by undertaking an historiographic archaeology of group aesthetics and politics.

Written against both phobic and romantic accounts of collectivity, Group Works contends that the group emerges as a medium for artists when established forms of collective life break down. Philbrick pairs group pieces in dance, literature, film, and music from the 1960s and 1970s downtown Manhattan scene alongside a series of recent group experiments: Simone Forti’s dance construction, Huddle (1961), is put into relation with contemporary re-performances of Forti’s score and huddling as a feminist political tactic; Samuel Delany’s memoir of communal living, Heavenly Breakfast: An Essay on the Winter of Love (1969/78), speaks to performance artist Morgan Bassichis’s 2017 communal musical adaptation of Larry Mitchell’s 1977 text, The Faggots and Their Friends Between Revolutions; Lizzie Borden’s experimental documentary of feminist collectivity, Regrouping (1976), sits alongside visual artist Sharon Hayes’s 2014 piece on Manhattan’s Pier 54, Women of the World Unite! they said; and Julius Eastman’s insurgent piece of chamber music for four pianos, Gay Guerrilla (1979), resonates alongside contemporary projects that take up Eastman’s legacy by artists such as Tiona Nekkia McClodden.

By analyzing works that articulate the politics of race, gender, and sexuality as questions of group formation, Philbrick approaches the group not as a stable, idealizable entity but as an ambivalent way to negotiate and contest shifting terms of associational life. Group Works presents an engaging exploration of what happens when small groups become a material and medium for artistic and political experimentation.

Sheds new light on the mistreatment of downed airmen during World War II and the overall relationship between the air war and state-sponsored violence.

Throughout the vast expanse of the Pacific, the remoteness of Southeast Asia, and the rural and urban communities in Nazi-occupied Europe, more than 120,000 American airmen were shot down over enemy territory during World War II, thousands of whom were mistreated and executed. The perpetrators were not just solely fanatical soldiers or Nazi zealots but also ordinary civilians triggered by the death and devastation inflicted by the war. In Forgotten Casualties, author Kevin T Hall examines Axis violence inflicted on downed Allied airmen during this global war.

Compared with all other armed conflicts, World War II exhibited the most widespread and ruthless violence committed against airmen. Flyers were deemed guilty because of their associa­tion with the Allied air forces, and their fate remained in the hands of their often-hostile captors. Axis citizens angered by the devastation inflicted by the war, along with the regimes’ consent and often encouragement of citizens to take matters into their own hands, resulted in thousands of Allied flyers’ being mistreated and executed by enraged civilians.

Written to help advance the relatively limited discourse on the mistreatment against flyers in World War II, Forgotten Casualties is the first book to analyze the Axis violence committed against Allied airmen in a comparative, international perspective. Effectively comparing and contrasting the treatment of POWs in Germany with that of their counterparts in Japan, Hall’s thorough analysis of rarely seen primary and secondary sources sheds new light on the largely overlooked complex relationship among the air war, propaganda, the role of civilians, and state-sponsored terror during the radicalized conflict. Sources include postwar trial testimonies, Missing Air Crew Reports (MACR), Escape and Evasion reports, perpetrators’ explanations and rationalizations for their actions, extensive judicial sources, transcripts of court proceedings, autopsy reports, appeals for clemency, and justifications for verdicts.

Drawing heavily on airmen’s personal accounts and the testimonies of both witnesses and perpetrators from the postwar crimes trials, Forgotten Casualties offers a new narrative of this largely overlooked aspect of Axis violence.

A vibrant collection of short plays bringing Irish history and culture alive through an extraordinary collage of documents, songs, poems, and texts.

In Nine Irish Plays for Voices, award-winning poet Eamon Grennan delves deep into key Irish subjects—big, small, literary, historical, political, biographical—and illuminates them for today’s audiences and readers. These short plays draw from original material centering on important moments in Irish history and the formation of the Irish Republic, such as the Great Famine and the Easter Rising; the lives of Irish literary figures like Yeats, Joyce, and Lady Gregory; and the crucial and life-changing condition of emigration.

The rhythmic, musical, and vivid language of Grennan’s plays incorporates traditional song lyrics, lines of Irish poetry, and letters and speeches of the time. The result is a dramatic collage that tells a story through the voices of characters contemporary to the period of the play’s subject. By presenting subjects through the dramatic rendering of the human voice, the plays facilitate a close, intimate relationship between players and the audience, creating an incredibly powerful connection to the past. Historical moments and literary figures that might seem remote to the present-day reader or audience become immediate and emotionally compelling.

One of the plays, Ferry, is drawn entirely from the author’s imagination. It puts unnamed char­acters who come from the world of twentieth-century Ireland on a boat to the underworld with the philosopher Ludwig Wittgenstein. On their journey the five strangers, played by two voices, tell stories about their lives, raising the question of how language both captures and transforms lived experience. Addressing the Great Famine, Hunger uses documentary evidence to give audiences a dramatic feel for what has been a silent and traumatic element in Irish history. Noramollyannalivi­alucia: The Muse and Mr. Joyce is a one-woman piece that depicts James Joyce’s wife as an older woman sharing her memories and snippets from the works of her husband. Also included in this rich volume is the author’s adaptation of Synge’s Aran Islands, as well as Emigration Road, History! Reading the Easter Rising, The Muse and Mr. Yeats, The Loves of Lady Gregory, and Peig: An Ordinary Life.

The unlivable is the most extreme point of human suffering and injustice. But what is it exactly? How do we define the unlivable? And what can we do to prevent and repair it? These are the intriguing questions Judith Butler and Frédéric Worms discuss in a captivating dialogue situated at the crossroads of contemporary life and politics. Here, Judith Butler criticizes the norms that make life precarious and unlivable, while Frédéric Worms appeals to a “critical vitalism” as a way of allowing the hardship of the unlivable to reveal what is vital for us.

For both Butler and Worms, the difference between the livable and the unlivable forms the critical foundation for a contemporary practice of care. Care and support, in all their aspects, make human life livable, that is, “more than living.” To understand it, we must draw on the concrete practices of humans who are confronted with the unlivable: the refugees of today and the witnesses and survivors of past violations and genocide. They teach us what is intolerable but also undeniable about the unlivable, and what we can do to resist it.

Crafted with critical rigor, mutual respect, and lively humor, the compelling dialogue transcribed and translated in this book took place at the École Normale Supérieure (ENS) on April 11, 2018, at a time when close to two thousand migrants were living in nearby makeshift camps in northern Paris. The Livable and the Unlivable showcases this 2018 dialogue in the context of Butler’s and Worms’s ongoing work and the evolution of their thought, as presented by Laure Barillas and Arto Charpentier in their equally engaging introduction. It concludes with a new afterword that addresses the crises unfolding in our world and the ways a philosophically rigorous account of life must confront them.


While this book will be of keen interest to readers of philosophy and cultural criticism, and those interested in vitalism, new materialism, and critical theory, it is a far from merely academic text. In the conversation between Butler and Worms, we encounter questions we all grapple with in confronting the distress and precarity of our times, marked as it is by types of survival that are unlivable, from concentration camps to prisons to environmental toxicity, to forcible displacement, to the Covid pandemic.

The Livable and the Unlivable at once considers longstanding philosophical questions around why and how we live, while working to retrieve a philosophy of life for today’s Left.

The unlivable is the most extreme point of human suffering and injustice. But what is it exactly? How do we define the unlivable? And what can we do to prevent and repair it? These are the intriguing questions Judith Butler and Frédéric Worms discuss in a captivating dialogue situated at the crossroads of contemporary life and politics. Here, Judith Butler criticizes the norms that make life precarious and unlivable, while Frédéric Worms appeals to a “critical vitalism” as a way of allowing the hardship of the unlivable to reveal what is vital for us.

For both Butler and Worms, the difference between the livable and the unlivable forms the critical foundation for a contemporary practice of care. Care and support, in all their aspects, make human life livable, that is, “more than living.” To understand it, we must draw on the concrete practices of humans who are confronted with the unlivable: the refugees of today and the witnesses and survivors of past violations and genocide. They teach us what is intolerable but also undeniable about the unlivable, and what we can do to resist it.

Crafted with critical rigor, mutual respect, and lively humor, the compelling dialogue transcribed and translated in this book took place at the École Normale Supérieure (ENS) on April 11, 2018, at a time when close to two thousand migrants were living in nearby makeshift camps in northern Paris. The Livable and the Unlivable showcases this 2018 dialogue in the context of Butler’s and Worms’s ongoing work and the evolution of their thought, as presented by Laure Barillas and Arto Charpentier in their equally engaging introduction. It concludes with a new afterword that addresses the crises unfolding in our world and the ways a philosophically rigorous account of life must confront them.


While this book will be of keen interest to readers of philosophy and cultural criticism, and those interested in vitalism, new materialism, and critical theory, it is a far from merely academic text. In the conversation between Butler and Worms, we encounter questions we all grapple with in confronting the distress and precarity of our times, marked as it is by types of survival that are unlivable, from concentration camps to prisons to environmental toxicity, to forcible displacement, to the Covid pandemic.

The Livable and the Unlivable at once considers longstanding philosophical questions around why and how we live, while working to retrieve a philosophy of life for today’s Left.

A rare and powerful illustration of what it takes to become a sustainable, community-embedded organization that continually grows the next generation of compassionate leaders.

This essential, timely book meets us at our current moment of crisis to offer hope that American democracy’s stalled trajectory toward its founding creed to embrace all, and not just some, can indeed be re-invigorated. Pedagogy of a Beloved Commons is about low-income youth of color working within justice-oriented, community-based organizations to improve the social and spatial conditions in their surroundings. It draws from hundreds of pages of data, some collected over a decade ago by graduate research assistants at three universities and some collected recently by a graduate research assistant at a fourth university, to present verbatim quotes from interviews with constituents of three youth-serving organizations. The book posits that the disinvested neighborhoods where youth experience abandonment and marginality in fact can serve as a call to action, given appropriate organizational support.

Pedagogy of a Beloved Commons envisions a place-based critical pedagogy that can provide young people with the practical skills and deep values to engage with today’s economic, racial, and ecological crises. It offers a welcome antidote to a neoliberal education system that has not only veered away from its public mandate to advance democratic citizenship but that has also reinforced today’s insidious economic inequality, rendering illusive the idea that rich and poor can work together toward a common good. Between these pages resonates a passionate call for an approach to cultivating citizens who have the critical skills to challenge injustice, the courage to hold the rich and powerful accountable, and the empathy to advance not just their own self-interest but also the health and well-being of their communities and the planet. The author proposes that such citizens develop by exercising collective agency in “the commons,” a political and psychic space whose values are mapped out in physical space. Through the expert use of an architect’s lens, this groundbreaking book argues that the three-dimensional concreteness of the nation’s disinvested neighborhoods provides a virtual stage where disenfranchised youth can experiment with collective life, become more discerning about the forces that have shaped their communities, and practice working toward just and inclusive futures.

Merging Paolo Freire’s seminal theory of critical pedagogy with Grace Lee Boggs’s belief that hands-on community-building can disrupt the ever more destructive forces of neoliberal capitalism, Pedagogy of a Beloved Commons refines an aspirational framework for a pathway forward through a careful analysis of three exemplar organizations. It offers rich, unique portraits of young people transforming their communities in southwest Detroit, Wai’anae, and Harlem, respectively illustrat­ing place-based activism through theater, organic farming, and critical inquiry. Here activism is framed as the hands-on engagement of youth in addressing inequities in the commons of their neighborhoods through small but persistent interventions that also help them learn the language of solidarity and collectivity that a sustainable democracy needs. Pedagogy of a Beloved Commons is a must-read for our times and for our future.

Based on the author’s eight years of fieldwork with the United Nations-led Conference of Parties (COP), In Quest of a Shared Planet offers an illuminating first-person ethnographic perspective on climate change negotiations. Focusing on the Paris Agreement, anthropologist Naveeda Khan introduces readers to the only existing global approach to the problem of climate change, one that took nearly thirty years to be collectively agreed upon. She shares her detailed descriptions of COP21 to COP25 and growing understanding of the intricacies of the climate negotiation process, leading her to ask why countries of the Global South invested in this slow-moving process and to explore how they have maneuvered it.

With a focus on the Bangladeshi delegation at the COPs, Khan draws out what it means to be a small, poor, and dependent country within the negotiation process. Her interviews with negotiators within country delegations uncover their pathways to the negotiating tables. Through observations of training sessions of negotiators of the Global South, Khan seeks to reveal understandings of what is or is not achievable within negotiated texts and the power of deal-making and deferrals. She profiles individuals who had committed themselves to the climate negotiation process, moving between the Secretariat, Parties, activists, and the wider UN system to bring their principles, strategies, emotions, and visions into view. She explores how the newest pillar of climate action, loss and damage, emerged historically and how developed countries attempted to control it in the process. Khan suggests that we understand the Global South’s pursuit of loss and damage not only as a politics of forcing the issue of a conjoined future upon the Global North, but as a gift to the youth of the world to secure that future.

With this book Khan hopes to rekindle an older way of doing politics through the tenets of diplomacy upheld by the UN that have been overshadowed of late by the politics of confrontation. She stresses that while the tension between efforts of equity and solidarity and global economic competition, which have run through the negotiation process, might undercut the urgency to carry out climate mitigation, it needs to be addressed for meaningful and sustainable climate action.

Deeply insightful and highly readable, In Quest of a Shared Planet is a stirring call to action that highlights the key role responsive and active youth have in climate negotiations. It is an invitation not only to understand the climate negotiation process, but also to navigate it (for those planning to attend sessions themselves) and to critique it—with, the author hopes, sympathy and an eye to viable alternatives.

In Quest of a Shared Planet: Negotiating Climate from the Global South is available from the publisher on an open-access basis.

An exciting new reflection on the role of artistic collaboration, collectivism, and the politics of group formation in the neoliberal era.

The artist and author Ethan Philbrick’s Group Works re-imagines the group by undertaking an historiographic archaeology of group aesthetics and politics.

Written against both phobic and romantic accounts of collectivity, Group Works contends that the group emerges as a medium for artists when established forms of collective life break down. Philbrick pairs group pieces in dance, literature, film, and music from the 1960s and 1970s downtown Manhattan scene alongside a series of recent group experiments: Simone Forti’s dance construction, Huddle (1961), is put into relation with contemporary re-performances of Forti’s score and huddling as a feminist political tactic; Samuel Delany’s memoir of communal living, Heavenly Breakfast: An Essay on the Winter of Love (1969/78), speaks to performance artist Morgan Bassichis’s 2017 communal musical adaptation of Larry Mitchell’s 1977 text, The Faggots and Their Friends Between Revolutions; Lizzie Borden’s experimental documentary of feminist collectivity, Regrouping (1976), sits alongside visual artist Sharon Hayes’s 2014 piece on Manhattan’s Pier 54, Women of the World Unite! they said; and Julius Eastman’s insurgent piece of chamber music for four pianos, Gay Guerrilla (1979), resonates alongside contemporary projects that take up Eastman’s legacy by artists such as Tiona Nekkia McClodden.

By analyzing works that articulate the politics of race, gender, and sexuality as questions of group formation, Philbrick approaches the group not as a stable, idealizable entity but as an ambivalent way to negotiate and contest shifting terms of associational life. Group Works presents an engaging exploration of what happens when small groups become a material and medium for artistic and political experimentation.

Sheds new light on the mistreatment of downed airmen during World War II and the overall relationship between the air war and state-sponsored violence.

Throughout the vast expanse of the Pacific, the remoteness of Southeast Asia, and the rural and urban communities in Nazi-occupied Europe, more than 120,000 American airmen were shot down over enemy territory during World War II, thousands of whom were mistreated and executed. The perpetrators were not just solely fanatical soldiers or Nazi zealots but also ordinary civilians triggered by the death and devastation inflicted by the war. In Forgotten Casualties, author Kevin T Hall examines Axis violence inflicted on downed Allied airmen during this global war.

Compared with all other armed conflicts, World War II exhibited the most widespread and ruthless violence committed against airmen. Flyers were deemed guilty because of their associa­tion with the Allied air forces, and their fate remained in the hands of their often-hostile captors. Axis citizens angered by the devastation inflicted by the war, along with the regimes’ consent and often encouragement of citizens to take matters into their own hands, resulted in thousands of Allied flyers’ being mistreated and executed by enraged civilians.

Written to help advance the relatively limited discourse on the mistreatment against flyers in World War II, Forgotten Casualties is the first book to analyze the Axis violence committed against Allied airmen in a comparative, international perspective. Effectively comparing and contrasting the treatment of POWs in Germany with that of their counterparts in Japan, Hall’s thorough analysis of rarely seen primary and secondary sources sheds new light on the largely overlooked complex relationship among the air war, propaganda, the role of civilians, and state-sponsored terror during the radicalized conflict. Sources include postwar trial testimonies, Missing Air Crew Reports (MACR), Escape and Evasion reports, perpetrators’ explanations and rationalizations for their actions, extensive judicial sources, transcripts of court proceedings, autopsy reports, appeals for clemency, and justifications for verdicts.

Drawing heavily on airmen’s personal accounts and the testimonies of both witnesses and perpetrators from the postwar crimes trials, Forgotten Casualties offers a new narrative of this largely overlooked aspect of Axis violence.

Based on the author’s eight years of fieldwork with the United Nations-led Conference of Parties (COP), In Quest of a Shared Planet offers an illuminating first-person ethnographic perspective on climate change negotiations. Focusing on the Paris Agreement, anthropologist Naveeda Khan introduces readers to the only existing global approach to the problem of climate change, one that took nearly thirty years to be collectively agreed upon. She shares her detailed descriptions of COP21 to COP25 and growing understanding of the intricacies of the climate negotiation process, leading her to ask why countries of the Global South invested in this slow-moving process and to explore how they have maneuvered it.

With a focus on the Bangladeshi delegation at the COPs, Khan draws out what it means to be a small, poor, and dependent country within the negotiation process. Her interviews with negotiators within country delegations uncover their pathways to the negotiating tables. Through observations of training sessions of negotiators of the Global South, Khan seeks to reveal understandings of what is or is not achievable within negotiated texts and the power of deal-making and deferrals. She profiles individuals who had committed themselves to the climate negotiation process, moving between the Secretariat, Parties, activists, and the wider UN system to bring their principles, strategies, emotions, and visions into view. She explores how the newest pillar of climate action, loss and damage, emerged historically and how developed countries attempted to control it in the process. Khan suggests that we understand the Global South’s pursuit of loss and damage not only as a politics of forcing the issue of a conjoined future upon the Global North, but as a gift to the youth of the world to secure that future.

With this book Khan hopes to rekindle an older way of doing politics through the tenets of diplomacy upheld by the UN that have been overshadowed of late by the politics of confrontation. She stresses that while the tension between efforts of equity and solidarity and global economic competition, which have run through the negotiation process, might undercut the urgency to carry out climate mitigation, it needs to be addressed for meaningful and sustainable climate action.

Deeply insightful and highly readable, In Quest of a Shared Planet is a stirring call to action that highlights the key role responsive and active youth have in climate negotiations. It is an invitation not only to understand the climate negotiation process, but also to navigate it (for those planning to attend sessions themselves) and to critique it—with, the author hopes, sympathy and an eye to viable alternatives.

In Quest of a Shared Planet: Negotiating Climate from the Global South is available from the publisher on an open-access basis.

A rare and powerful illustration of what it takes to become a sustainable, community-embedded organization that continually grows the next generation of compassionate leaders.

This essential, timely book meets us at our current moment of crisis to offer hope that American democracy’s stalled trajectory toward its founding creed to embrace all, and not just some, can indeed be re-invigorated. Pedagogy of a Beloved Commons is about low-income youth of color working within justice-oriented, community-based organizations to improve the social and spatial conditions in their surroundings. It draws from hundreds of pages of data, some collected over a decade ago by graduate research assistants at three universities and some collected recently by a graduate research assistant at a fourth university, to present verbatim quotes from interviews with constituents of three youth-serving organizations. The book posits that the disinvested neighborhoods where youth experience abandonment and marginality in fact can serve as a call to action, given appropriate organizational support.

Pedagogy of a Beloved Commons envisions a place-based critical pedagogy that can provide young people with the practical skills and deep values to engage with today’s economic, racial, and ecological crises. It offers a welcome antidote to a neoliberal education system that has not only veered away from its public mandate to advance democratic citizenship but that has also reinforced today’s insidious economic inequality, rendering illusive the idea that rich and poor can work together toward a common good. Between these pages resonates a passionate call for an approach to cultivating citizens who have the critical skills to challenge injustice, the courage to hold the rich and powerful accountable, and the empathy to advance not just their own self-interest but also the health and well-being of their communities and the planet. The author proposes that such citizens develop by exercising collective agency in “the commons,” a political and psychic space whose values are mapped out in physical space. Through the expert use of an architect’s lens, this groundbreaking book argues that the three-dimensional concreteness of the nation’s disinvested neighborhoods provides a virtual stage where disenfranchised youth can experiment with collective life, become more discerning about the forces that have shaped their communities, and practice working toward just and inclusive futures.

Merging Paolo Freire’s seminal theory of critical pedagogy with Grace Lee Boggs’s belief that hands-on community-building can disrupt the ever more destructive forces of neoliberal capitalism, Pedagogy of a Beloved Commons refines an aspirational framework for a pathway forward through a careful analysis of three exemplar organizations. It offers rich, unique portraits of young people transforming their communities in southwest Detroit, Wai’anae, and Harlem, respectively illustrat­ing place-based activism through theater, organic farming, and critical inquiry. Here activism is framed as the hands-on engagement of youth in addressing inequities in the commons of their neighborhoods through small but persistent interventions that also help them learn the language of solidarity and collectivity that a sustainable democracy needs. Pedagogy of a Beloved Commons is a must-read for our times and for our future.

NAMED A BESTSELLING TOP THEOLOGY BOOK OF 2022 BY QSPIRIT

Queer God de Amor explores the mystery of God and the relationship between divine and human persons. It does so by turning to the sixteenth-century writings of John of the Cross on mystical union with God and the metaphor of sexual relationship that he uses to describe this union. Juan’s mystical theology, which highlights the notion of God as lover and God’s erotic-like relationship with human persons, provides a fitting source for rethinking the Christian doctrine of God, in John’s own words, as “un no sé qué,” “an I know not what.”

In critical conversations with contemporary queer theologies, it retrieves from John a preferential option for human sexuality as an experience in daily life that is rich with possibilities for re-sourcing and imagining the Christian doctrine of God. Consistent with other liberating perspectives, it outs God from heteronormative closets and restores human sexuality as a resource for theology. This outing of divine queerness—that is, the ineffability of divine life—helps to align reflections on the mystery of God with the faith experiences of queer Catholics. By engaging Juan de la Cruz through queer Latinx eyes, Miguel Díaz continues the objective of this series to disrupt the cartography of theology latinamente.

This book examines Samuel Beckett’s unique lesson in courage in the wake of humanism’s postwar crisis—the courage to go on living even after experiencing life as a series of catastrophes.

Rabaté, a former president of the Samuel Beckett Society and a leading scholar of modernism, explores the whole range of Beckett’s plays, novels, and essays. He places Beckett in a vital philosophical conversation that runs from Bataille to Adorno, from Kant and Sade to Badiou. At the same time, he stresses Beckett’s inimitable sense of metaphysical comedy.

Foregrounding Beckett’s decision to write in French, Rabaté inscribes him in a continental context marked by a “writing degree zero” while showing the prescience and ethical import of Beckett’s tendency to subvert the “human” through the theme of the animal. Beckett’s “declaration of inhuman rights,” he argues, offers the funniest mode of expression available to us today.

WINNER, HELEN AND HOWARD R. MARRARO PRIZE IN ITALIAN HISTORY

Discloses the richness of ideas and sheds light on the controversy that characterized the transition from fascism to democracy, examining authors, works and memories that were subsequently silenced by Cold War politics.

How a shared memory of Fascism and its cultural heritage took shape is still today the most disputed question of modern Italy, crossing the boundaries between academic and public discourse. Against Redemption concentrates on the historical period in which disagreement was at its highest: the transition between the downfall of Mussolini in July 1943 and the victory of the Christian Democrats over the Left in the 1948 general elections. By dispelling the silence around the range of opinion in the years before the ideological struggle fossilized into Cold War oppositions, this book points to early postwar literary practices as the main vehicle for intellectual dissent, shedding new light on the role of cultural policies in institutionalizing collective memory.

During Italy’s transition to democracy, competing narratives over the recent traumatic past emerged and crystallized, depicting the country’s break with Mussolini’s regime as a political and personal redemption from its politics of exclusion and unrestrained use of violence. Conversely, outstanding authors such as Elsa Morante, Carlo Levi, Alberto Moravia, and Curzio Malaparte, in close dialogue with remarkable but now-neglected figures, stressed the cultural continuity between the new democracy and Fascism, igniting heated debates from opposite political standpoints. Their works addressed questions such as the working through of national defeat, Italian responsibility in World War II, and the Holocaust, revealing how the social, racial, and gender biases that character­ized Fascism survived after its demise and haunted the newborn democracy.

The World and God Are Not-Two is a book about how the God in whom Christians believe ought to be understood. The key conceptual argument that runs throughout is that the distinctive relation between the world and God in Christian theology is best understood as a non-dualistic one. The “two”—“God” and “World” cannot be added up as separate, enumerable realities or contrasted with each other against some common background because God does not belong in any category and creatures are ontologically constituted by their relation to the Creator.

In exploring the unique character of this distinctive relation, Soars turns to Sara Grant’s work on the Hindu tradition of Advaita Vedānta and the metaphysics of creation found in Thomas Aquinas. He develops Grant’s work and that of the earlier Calcutta School by drawing explicit attention to the Neoplatonic themes in Aquinas that provide some of the most fruitful areas for comparative engagement with Vedānta. To the Christian, the fact that the world exists only as dependent on God means that “world” and “God” must be ontologically distinct because God’s existence does not depend on the world. To the Advaitin, this simultaneously means that “World” and “God” cannot be ontologically separate either. The language of non-duality allows us to see that both positions can be held coherently together without entailing any contradiction or disagreement at the level of fundamental ontology. What it means to be “world” does not and cannot exclude what it means to be “God.”

This volume focuses on the relational aspect of Jean-Luc Nancy’s thinking. As Nancy himself showed, thinking might be a solitary activity but it is never singular in its dimension. Building on or breaking away from other thoughts, especially those by thinkers who had come before, thinking is always plural, relational. This “singular plural” dimension of thought in Nancy’s philosophical writings demands explication.

In this book, some of today’s leading scholars in the theoretical humanities shed light on how Nancy’s thought both shares with and departs from Descartes, Hegel, Marx, Heidegger, Weil, Lacan, Merleau-Ponty, and Lyotard, elucidating “the sharing of voices,” in Nancy’s phrase, between Nancy and these thinkers.

Contributors: Georges Van Den Abbeele, Emily Apter, Rodolphe Gasché, Werner Hamacher, Eleanor Kaufman, Marie-Eve Morin, Timothy Murray, Jean-Luc Nancy, and John H. Smith

“There is always an atheism to be extracted from a religion,” Deleuze and Guattari write in their final collaboration, What Is Philosophy? Their claim that Christianity “secretes” atheism “more than any other religion,” however, reflects the limits of their archive. Theological projects seeking to engage Deleuze remain embedded within Christian theologies and intellectual histories; whether they embrace, resist, or negotiate with Deleuze’s atheism, the atheism in question remains one extracted from Christian theology, a Christian atheism. In Sufi Deleuze, Michael Muhammad Knight offers an intervention, engaging Deleuzian questions and themes from within Islamic tradition.

Even if Deleuze did not think of himself as a theologian, Knight argues, to place Deleuze in conversation with Islam is a project of comparative theology and faces the challenge of any comparative theology: It seemingly demands that complex, internally diverse traditions can speak as coherent, monolithic wholes. To start from such a place would not only defy Islam’s historical multiplicity but also betray Deleuze’s model of the assemblage, which requires attention to not only the organizing and stabilizing tendencies within a structure but also the points at which a structure resists organization, its internal heterogeneity, and unpredictable “lines of flight.”

A Deleuzian approach to Islamic theology would first have to affirm that there is no such thing as a universal “Islamic theology” that can speak for all Muslims in all historical settings, but rather a multiplicity of power struggles between major and minor forces that contest each other over authenticity, authority, and the making of “orthodoxy.” The discussions in Sufi Deleuze thus highlight Islam’s extraordinary range of possibilities, not only making use of canonically privileged materials such as the Qur’an and major hadith collections, but also exploring a variety of marginalized resources found throughout Islam that challenge the notion of a singular “mainstream” interpretive tradition. To say it in Deleuze’s vocabulary, Islam is a rhizome.

Albion W. Tourgée (1838–1905) was a major force for social, legal, and literary transformation in the second half of the nineteenth century. Best known for his Reconstruction novels A Fool’s Errand (1879) and Bricks without Straw (1880), and for his key role in the civil rights case Plessy v. Ferguson (1896), challenging Louisiana’s law segregating railroad cars, Tourgée published more than a dozen novels and a volume of short stories, as well as nonfiction works of history, law, and politics. This volume is the first collection focused on Tourgée’s literary work and intends to establish his reputation as one of the great writers of fiction about the Reconstruction era arguably the greatest for the wide historical and geographical sweep of his novels and his ability to work with multiple points of view. As a white novelist interested in the rights of African Americans, Tourgée was committed to developing not a single Black perspective but multiple Black perspectives, sometimes even in conflict. The challenge was to do justice to those perspectives in the larger context of the story he wanted to tell about a multiracial America. The seventeen essays in this volume are grouped around three large topics: race, citizenship, and nation. The volume also includes a Preface, Introduction, Afterword, Bibliography, and Chronology providing an overview of his career.

This collection changes the way that we view Tourgée by highlighting his contributions as a writer and editor and as a supporter of African American writers. Exploring the full spectrum of his literary works and cultural engagements, Reimagining the Republic: Race, Citizenship, and Nation in the Literary Work of Albion Tourgée reveals a new Tourgée for our moment of renewed interest in the literature and politics of Reconstruction.

Within contemporary orthodoxy, debates over sex and gender have become increasingly polemical over the past generation. Beginning with questions around women’s ordination, arguments have expanded to include feminism, sexual orientation, the sacrament of marriage, definitions of family, adoption of children, and care of transgender individuals. Preliminary responses to each of these topics are shaped by gender essentialism, the idea that male and female are ontologically fixed and incommensurate categories with different sets of characteristics and gifts for each sex. These categories, in turn, delineate gender roles in the family, the church, and society.

Gender Essentialism and Orthodoxy offers an immanent critique of gender essentialism in the stream of the contemporary Orthodox Church influenced by the “Paris School” of Russian émigré theologians and their heirs. It uses an interdisciplinary approach to bring into conversation patristic reflections on sex and gender, personalist theological anthropology, insights from gender and queer theory, and modern biological understandings of human sexual differentiation. Though these are seemingly unrelated discourses, Gender Essentialism and Orthodoxy reveals unexpected points of convergence, as each line of thought eschews a strict gender binary in favor of more open-ended possibilities.

The study concludes by drawing out some theological implications of the preceding findings as they relate to the ordination of women to the priesthood, same-sex unions and sacramental understandings of marriage, definitions of family, and pastoral care for intersex, transgender, and nonbinary parishioners.

No matter when or where one starts telling the story of the battle of al-Qasr al-Kabir (August 4, 1578), the precipitating event for the formation of the Iberian Union, one always stumbles across dead bodies—rotting in the sun on abandoned battlefields, publicly displayed in marketplaces, exhumed and transported for political uses. A Grammar of the Corpse: Necroepistemology in the Early Modern Mediterranean proposes an approach to understanding how dead bodies anchored the construction of knowledge within early modern Mediterranean historiography.

A Grammar of the Corpse argues that the presence of the corpse in historical narrative is not incidental. It fills a central gap in testimonial narrative: providing tangible evidence of the narrator’s reliability while provoking an affective response in the audience. The use of corpses as a source of narrative authority mobilizes what cultural historians, philosophers, and social anthropologists have pointed to as the latent power of the dead for generating social and political meaning and knowledge. A Grammar of the Corpse analyzes the literary, semiotic, and epistemological function these bodies serve within text and through language. It finds that corpses are indexically present and yet disturbingly absent, a tension that informs their fraught relationship to their narrators’ own bodies and makes them useful but subversive tools of communication and knowledge.

A Grammar of the Corpse complements recent work in medieval and early modern Iberian and Mediterranean studies to account for the confessional, ethnic, linguistic, and political diversity of the region. By reading Arabic texts alongside Portuguese and Spanish accounts of this key event, the book responds to the fundamental provocation of Mediterranean studies to work beyond the linguistic limitations of modern national boundaries.

Winner, 2024 L. Carl Brown AIMS Book Prize in North African Studies
Honorable Mention, 2024 MELA Book Awards
Finalist, 2024 ASA Best Book Prize

Moroccan Other-Archives investigates how histories of exclusion and silencing are written and rewritten in a postcolonial context that lacks organized and accessible archives. The book draws on cultural production concerning the “years of lead”—a period of authoritarianism and political violence between Morocco’s independence in 1956 and the death of King Hassan II in 1999—to examine the transformative roles memory and trauma play in reconstructing stories of three historically marginalized groups in Moroccan history: Berbers/Imazighen, Jews, and political prisoners.

The book shows how Moroccan cultural production has become an other-archive: a set of textual, sonic, embodied, and visual sites that recover real or reimagined voices of these formerly suppressed and silenced constituencies of Moroccan society. Combining theoretical discussions with close reading of literary works, the book reenvisions both archives and the nation in postcolonial Morocco. By producing other-archives, Moroccan cultural creators transform the losses state violence inflicted on society during the years of lead into a source of civic engagement and historiographical agency, enabling the writing of histories about those Moroccans who have been excluded from official documentation and state-sanctioned histories.

The book is multilingual and interdisciplinary, examining primary sources in Amazigh/Berber, Arabic, Darija, and French, and drawing on memory studies, literary theory, archival studies, anthropology, and historiography. In addition to showing how other-archives are created and operate, El Guabli elaborates how language, gender, class, race, and geographical distribution are co-constitutive of a historical and archival unsilencing that is foundational to citizenship in Morocco today.

This book tells the story of how a team of colleagues at Boston College took an unusual approach (working with a design consultancy) to renewing their core and in the process energized administrators, faculty, and students to view liberal arts education as an ongoing process of innovation. It aims to provide insight into what they did and why they did it and to provide a candid account of what has worked and what has not worked. Although all institutions are different, they believe their experiences can provide guidance to others who want to change their general education curriculum or who are being asked to teach core or general education courses in new ways.

The book also includes short essays by a number of faculty colleagues who have been teaching in BC’s new innovative core courses, providing practical advice about the challenges of trying interdisciplinary teaching, team teaching, project-or problem-based learning, intentional reflection, and other new structures and pedagogies for the first time. It will also address some of the nuts and bolts issues they have encountered when trying to create structures to make curriculum change sustainable over time and to foster ongoing innovation.

Documents the life of a gifted African American leader whose contributions were pivotal to the movement for social justice and racial equality

Franklin Hall Williams was a visionary and trailblazer who devoted his life to the pursuit of civil rights—not through acrimony and violence and hatred but through reason and example. A Bridge to Justice sheds new light on this practical, pragmatic bridge-builder and brilliant, complex individual whose life reflected the opportunities and constraints of an intellectually elite Black man in the twentieth century.

Franklin H. Williams was considered a “bridge” figure, someone whose position outside the limelight allowed him to navigate both Black and white circles, span the more turbulent racial waters below, and persuade people to see the world in a new way. During his prolific lifetime, he was a civil rights leader, lawyer, diplomat, organizer of the Peace Corps, United Nations representative, foundation president, and associate of Thurgood Marshall on some of the seminal civil liberties cases of the past hundred years, though their relationship was so fraught with tension that Marshall had Williams sent to California. He worked in the Kennedy and Johnson administrations, served as a diplomat, and became an exceptionally persuasive advocate for civil rights. Even after enduring the segregated Army, suffering cruel discrimination, and barely escaping a murderous lynch mob eager to make him pay for zealously representing three innocent Black men falsely accused of rape, Franklin was not a hater. He believed that Americans, in general, were good people who were open to reason and, in their hearts, sympathetic to fairness and justice.

Dr. Enid Gort, an anthropologist and Africanist who conducted hundreds of hours of exclusive interviews with Williams, his family, friends, colleagues, and compatriots, and John M. Caher, a professional writer and legal journalist, have co-written an exhaustively researched and scrupulously documented account of this civil rights champion’s life and impact. His story is an object lesson to help this nation heal and advance through unity rather than tribalism.

The first book to explore food allergies in the United States from the perspective of disability and race

Are food allergies disabilities? What structures and systems ensure the survival of some with food allergies and not others? Allergic Intimacies is a groundbreaking critical engagement with food allergies in their cultural representations, advocacy, law, and stories about personal experiences from a disability studies perspective. Author Michael Gill questions the predominantly individualized medical approaches to food allergies, pointing out that these approaches are particularly problematic where allergy testing and treatments are expensive, inconsistent, and inaccessible for many people of color.

This thought-provoking book explores the multiple meanings of food allergies and eating in the United States, demonstrating how much more is at stake than we realize, at a critical time when food allergies are on the rise: An estimated 32 million Americans, including one in thirteen children, have food allergies. Diagnoses of food allergies in children have increased by 50 percent since 1997. Yet as the author makes clear, the whiteness of the food allergy community and single-identity disability theory is inherently limiting and insufficient to address the complex choices that those with food allergies make. Gill argues that racism and ableism create unique precarity for disabled people of color that food allergic communities are only beginning to address. There is a huge disparity in access to testing and treatment, with African American and Latinx children having higher risk of adverse outcomes than white children, including more rates of anaphylaxis. Food allergy professionals have a responsibility to move beyond individualized approaches to more robust coalitional efforts grounded in disability and racial justice to undo these patterns of exclusion.

Allergic Intimacies celebrates the various creative ways food allergic communities are challenging historical and current practice of exclusion, while identifying the depth of work that still needs to be done to shift focus from a white allergic experience toward a more representative understanding of the racial, ethnic, religious, and economic diversity of those in the United States. Gill’s book is a discerning and vital exploration of the key debates about risks, dangers, safety, representations, and political concerns affecting the lives of individuals with food allergies.

The Politics of the Near offers a novel approach to social unrest in post-apartheid South Africa. Keeping the noise of demonstrations, barricades, and clashes with the police at a distance, this ethnography of a poor people’s movement traces individual commitments and the mainsprings of mobilization in the ordinary social and intimate life of activists, their relatives, and other township residents.

Tournadre’s approach picks up on aspects of activists lives that are often neglected in the study of social movements that help us better understand the dynamics of protest and the attachment of activists to their organization and its cause. What Tournadre calls a “politics of the near” takes shape, through sometimes innocuous actions and beyond the separation between public and domestic spheres.

By mapping the daily life of Black and low-income neighborhoods and the intimate domain where expectations and disappointments surface, The Politics of the Near offers a different perspective on the “rainbow nation”—a perspective more sensitive to the fact that, three decades after the end of apartheid, poverty and race are still as tightly interwoven as ever.

Winner: Vasiliki Karagiannaki Prize for the Best Edited Volume in Modern Greek Studies

Promotes the understanding of Italian Americans and Greek Americans through the study of their interactions and juxtapositions.

Redirecting Ethnic Singularity: Italian Americans and Greek Americans in Conversation contributes to U.S. ethnic and immigration studies by bringing into conversation scholars working in the fields of Italian American and Greek American studies in the United States, Europe, and Australia. The work moves beyond the “single group” approach—an approach that privileges the study of ethnic singularity––to explore instead two ethnic groups in relation to each other in the broader context of the United States. The chapters bring into focus transcultural interfaces and inquire comparatively about similarities and differences in cultural representations associated with these two groups.

This co-edited volume contributes to the fields of transcultural and comparative studies. The book is multi-disciplinary. It features scholarship from the perspectives of architecture, ethnomusicology, education, history, cultural and literary studies, and film studies, as well as whiteness studies. It examines the production of ethnicity in the context of American political culture as well as that of popular culture, including visual representations (documentary, film, TV series) and “low brow” crime fiction. It includes analysis of literature. It involves comparative work on religious architecture, transoceanic circulation of racialized categories, translocal interconnections in the formation of pan-Mediterranean identities, and the making of the immigrant past in documentaries from Italian and Greek filmmakers. This volume is the first of its kind in initiating a multidisciplinary transcultural and comparative study across European Americans.

Finalist, 2022 Big Other Book Award for Nonfiction

Never before has it been more important for Left thinking to champion expansive visions for societal transformation. Yet influential currents of critical theory have lost sight of this political imperative. Provincial notions of places, periods, and subjects obstruct our capacity to invent new alignments and envision a world we wish to see. Political imagination is misread as optimism. Utopianism is conflated with idealism. Revolutionary traditions of non-liberal universalism and non-bourgeois humanism are rendered illegible. Negative critique becomes an end in itself. Pessimism is mistaken for radicalism and political fatalism risks winning the day.

In this book, Gary Wilder insists that we place solidarity and temporality at the center of our political thinking. He develops a critique of Left realism, Left culturalism, and Left pessimism from the standpoint of heterodox Marxism and Black radicalism. These traditions offer precious resources to relate cultural singularity and translocal solidarity, political autonomy and worldwide interdependence. They develop modes of immanent critique and forms of poetic knowledge to envision alternative futures that may already dwell within our world: traces of past ways of being, knowing, and relating that persist within an untimely present; or charged residues of unrealized possibilities that were the focus of an earlier generation’s dreams and struggles; or opportunities for dialectical reversals embedded in the contradictory tendencies of the given order.

Concrete Utopianism makes a bold case for embracing what Wilder calls a politics of the possible-impossible. Attentive to the non-identical character of places, periods, and subjects, insisting that axes of political alignment and contestation are neither self-evident nor unchanging, reworking Lenin’s call to “transform the imperial war into a civil war,” he invites Left thinkers see beyond inherited distinctions between here and there, now and then, us and them. Guided by the spirit of Marx’s call for revolutionaries to draw their poetry from a future they cannot fathom yet must nevertheless invent, he calls for practices of anticipation that envision and enact, call for and call forth, seemingly impossible ways of being together. He elaborates a critical orientation that emphasizes the dialectical relations between aesthetics and politics, political imagination and transformative practice, concrete interventions and revolutionary restructuring, past dreams and possible worlds, means of struggle and its ultimate aims. This orientation requires nonrealist epistemologies that do not mistake immediate appearances with the really real. Such epistemologies would allow critics to recognize uncanny and untimely aspects of social life, whether oppressive or potentially emancipatory. They may help actors to render the world subversively uncanny and untimely. They may clear pathways for the kind of critical internationalism and concrete utopianism that Left politics cannot afford to ignore.

Drawing on sources as diverse as Supreme Court decisions, nightclub comedy, congressional records, and cultural theory, Obscene Gestures explores the many contradictory vectors of twentieth-century moralist controversies surrounding literary and artistic works from Henry Miller’s Tropic of Cancer to those of Toni Morrison, Alice Walker, Kathy Acker, Robert Mapplethorpe, 2 Live Crew, Tony Kushner, and others. Patrick S. Lawrence dives into notorious obscenity debates to reconsider the divergent afterlives of artworks that were challenged or banned over their taboo sexual content to reveal how these controversies affected their critical reception and commercial success in ways that were often determined at least in part by racial, gender, or sexual stereotypes and pernicious ethnographic reading practices.

Starting with early postwar touchstone cases and continuing through the civil rights, feminist, and LGBTQ+ movements, Lawrence demonstrates on one level that breaking sexual taboos in literary and cultural works often comes with cultural cachet and increased sales. At the same time, these benefits are distributed unequally, leading to the persistence of exclusive hierarchies and inequalities.

Obscene Gestures takes its bearings from recent studies of the role of obscenity in literary history and canon formation during the late nineteenth and early twentieth centuries, extending their insights into the postwar period when broad legal latitude for obscenity was established but when charges of obscenity still carried immense symbolic and political weight. Moreover, the rise of social justice movements around this time provides necessary context for understanding the application of legal precedents, changes in the publishing industry, and the diversification of the canon of American letters. Obscene Gestures, therefore, advances the study of obscenity to include recent developments in the understanding of race, gender, and sexuality while refining our understanding of late-twentieth-century American literature and political culture.

The Moralist International analyzes the role of the Russian Orthodox Church and the Russian state in the global culture wars over gender and reproductive rights and religious freedom. It shows how the Russian Orthodox Church in the past thirty years first acquired knowledge about the dynamics, issues, and strategies of Right- Wing Christian groups; how the Moscow Patriarchate has shaped its traditionalist agenda accordingly; and how the close alliance between church and state has turned Russia into a norm entrepreneur for international moral conservativism. Including detailed case studies of the World Congress of Families, anti-abortion activism, and the global homeschooling movement, the book identifies the key factors, causes, and actors of this process. Kristina Stoeckl and Dmitry Uzlaner then develop the concept of conservative aggiornamento to describe Russian traditionalism as the result of conservative religious modernization and the globalization of Christian social conservatism.

The Moralist International continues a line of research on the globalization of the culture wars that challenges the widespread perception that it is only progressive actors who use the international human rights regime to achieve their goals by demonstrating that conservative actors do the same. The book offers a new, original perspective that firmly embeds the conservative turn of post-Soviet Russia in the transnational dynamics of the global culture wars.

The Moralist International is available from the publisher on an open-access basis.

Secret Sharers traces a genealogy of secret sharing between literary modernism and psychoanalysis, focusing on the productive entanglements and intense competitive rivalries that helped shape Anglo-American modernism as a field. As Jennifer Spitzer reveals, such rivalries played out in explicit criticism, inventive misreadings, and revisions of Freudian forms—from D. H. Lawrence’s re-descriptions of the unconscious to Vladimir Nabokov’s parodies of the psychoanalytic case study. While some modernists engaged directly with Freud and Freudian psychoanalysis with unmistakable rivalry and critique, others wrestled in more complex ways with Freud’s legacy. The key protagonists of this study—D. H. Lawrence, Virginia Woolf, W. H. Auden, and Vladimir Nabokov—are noteworthy for the way they engaged with, popularized, and revised the terms of Freudian psychoanalysis, while also struggling with it as an encroaching discourse. Modernists read psychoanalysis, misread psychoanalysis, and sometimes refused to read it altogether, while expressing anxiety about being read by psychoanalysis—subjecting themselves and their art to psychoanalytic interpretations.

As analysts, such as Freud, Ernest Jones, and Alfred Kuttner, turned to literature and art to illustrate psychoanalytic theories, modernists sought to counter such reductive narratives by envisioning competing formulations of the relationship between literature and psychic life. Modernists often expressed ambivalence about the probing, symptomatic style of psychoanalytic interpretation and responded with a re-doubling of arguments for aesthetic autonomy, formal self-consciousness, and amateurism. Secret Sharers reveals how modernists transformed the hermeneutic and diagnostic priorities of psychoanalysis into novel aesthetic strategies and distinctive modes of epistemological and critical engagement. In reassessing the historical and intellectual legacies of modernism, this book suggests that modernist responses to psychoanalytic criticism anticipate more recent critical debates about the value of “symptomatic” reading and the “hermeneutics of suspicion.”

Although Chinese medicine is assumed to be a timeless healing tradition, the encounter with modern biomedicine threatened its very existence and led to many radical changes. Prescriptions for Virtuosity tells the story of how doctors of Chinese medicine have responded to the global dominance of biomedicine and developed new forms of virtuosity to keep their clinical practice relevant in contemporary Chinese society.

Based on extensive ethnographic and historical research, the book documents the strategies of Chinese medicine doctors to navigate postcolonial power inequalities. Doctors have followed two seemingly contradictory courses of action. First, they have emphasized the unique “Chinese” characteristics of their practice, defining them against the perceived strengths of biomedicine, and producing an ontological divide between the two medical systems. These oppositions have inadvertently marginalized Chinese medicine, making it seem appropriate for clinical use only when biomedical solutions are lacking. Second, doctors have found points of convergence to facilitate the blending of the two medical practices, producing innovative solutions to difficult clinical problems.

Prescriptions for Virtuosity examines how the postcolonial condition can generate not only domination but hybridity. Karchmer shows, for example, how the clinical methodology of “pattern discrimination and treatment determination” bianzheng lunzhi, which is today celebrated as the quintessential characteristic of Chinese medicine, is a twentieth-century invention. When subjected to the institutional standardizations of hospital practice, bianzheng lunzhi can lead to an impoverished form of medicine. But in the hands of a virtuoso physicians, it becomes a dynamic tool for moving between biomedicine and Chinese medicine to create innovative new therapies.

WINNER, COLLEGE THEOLOGY SOCIETY 2024 BEST BOOK AWARD

What does it mean to be a community of difference?

St. Mary of the Angels is a tiny underground Catholic parish in the heart of Boston’s Egleston Square. More than a century of local, national, and international migrations has shaped and reshaped the neighborhood, transforming streets into borderlines and the parish into a waystation. Today, the church sustains a community of Black, Caribbean, Latin American, and Euro-American parishioners from Roxbury and beyond.

In People Get Ready, Susan Reynolds draws on six years of ethnographic research to examine embodied ritual as a site of radical solidarity in the local church. Weaving together archived letters, oral histories, stories, photographs, newspaper articles, and newly examined archdiocesan documents, Reynolds traces how the people of St. Mary’s constructed rituals of solidarity as a practical foundation for building bridges across difference. She looks beyond liturgy to unexpected places, from Mass announcements to parish council meetings, from the Good Friday Via Crucis through neighborhood streets to protests staged in and around the church in the wake of Boston’s 2004 parish shutdowns. Through ethnography and Catholic ecclesiology, Reynolds argues for a retrieval of Vatican II’s notion of ecclesial solidarity as a basis for the mission of the local church in an age of migration, displacement, and change.

It is through the work of ritual, the story of St. Mary’s reveals, that we learn to negotiate the borders in our midst—to cultivate friendships, exercise power, build peace, and, in a real way, to survive.

Being of Two Minds examines the place that early modern literature held in Modernist literary criticism. For T. S. Eliot, Virginia Woolf, and William Empson, the early modern period helps model a literary future. At stake in their engagements across time were ontological questions about literature and its ability to mediate between the one and the many, the particular and the general, life and death, the past and the present. If reading and writing literature enables the mind to be in two places at once, creative experience serves as a way to participate in an expanded field of consciousness alongside mortality.

Goldberg reads the readings that these modernists performed on texts that Eliot claimed for the canon like the metaphysical poets and Jacobean dramatists, but also Shakespeare, Milton, Montaigne, and Margaret Cavendish. Ontological concerns are reflected in Eliot’s engagement with Aristotle’s theory of the soul and Empson’s Buddhism. These arguments about being affect minds and bodies and call into question sexual normativity: Eliot glances at a sodomitical male-male mode of literary transmission; Woolf produces a Judith Shakespeare to model androgynous being; Empson refuses to distinguish activity from passivity to rewrite gender difference.

The work of one of our leading literary and cultural critics, Being of Two Minds spans centuries to show how the most compelling and surprising ideas about mind, experience, and existence not only move between early modernity, high modernism, and our own moment, but are also constituted through that very movement between times and minds.

This concluding volume of the Future of the Religious Past series approaches contemporary religion through the lens of practice: the rituals, performances, devotions, and everyday acts through which humans do religion. In spite of predictions about the inevitability of secularism, religion in the twenty-first century remains stubbornly resilient, and Gestures: The Study of Religion as Practice offers a new vantage point from which to see the religious as a category shaped and reshaped by modernity and to encounter religion not as something bounded by doctrines and sacred texts but as lived experience.

Twenty-four globally based scholars look to practice to examine such diverse phenomena as human rights, memory, martyrdom, dress and fashion, colonial legacies, blasphemy, mass political action, and the future of secularism.

This book explores God’s use of violence as depicted in the Hebrew Bible. Focusing on the Pentateuch, it reads biblical narratives and codes of law as documenting formations of theopolitical imagination. Ophir deciphers the logic of divine rule that these documents betray, with a special attention to the place of violence within it. The book draws from contemporary biblical scholarship, while also engaging critically with contemporary political theory and political theology, including the work of Walter Benjamin, Giorgio Agamben, Jan Assmann, Regina Schwartz, and Michael Walzer.

Ophir focuses on three distinct theocratic formations: the rule of disaster, where catastrophes are used as means of governance; the biopolitical rule of the holy, where divine violence is spatially demarcated and personally targeted; and the rule of law where divine violence is vividly remembered and its return is projected, anticipated, and yet postponed, creating a prolonged lull for the text’s present.

Different as these formations are, Ophir shows how they share an urform that anticipates the main outlines of the modern European state, which has monopolized the entire globe. A critique of the modern state, the book argues, must begin in revisiting the deification of the state, unpacking its mostly repressed theological dimension.

Through speculative fiction, five interlocking novelettes explore the possible realities of our climate future.

What is the future of our climate? Given that our summers now regularly feature Arctic heat waves and wildfire blood skies, polar vortex winters that reach all the way down to Texas, and “100-year” storms that hit every few months, it may seem that catastrophe is a done deal. As grim as things are, however, we still have options. Combining fiction and nonfiction and employing speculative tools for scholarly purposes, Our Shared Storm explores not just one potential climate future but five possible outcomes dependent upon our actions today.

Written by speculative-fiction writer and sustainability researcher Andrew Dana Hudson, Our Shared Storm features five overlapping fictions to employ a futurist technique called “scenarios thinking.” Rather than try to predict how history will unfold—picking one out of many unpredictable and contingent branching paths—it instead creates a set of futures that represent major trends or counterposed possibilities, based on a set of climate-modeling scenarios known as the Shared Socioeconomic Pathways (SSPs).

The setting is the year 2054, during the Conference of the Parties global climate negotiations (a.k.a., The COP) in Buenos Aires, Argentina. Each story features a common cast of characters, but with events unfolding differently for them—and human society—in each alternate universe. These five scenarios highlight the political, economic, and cultural possibilities of futures where investments in climate adaptation and mitigation promised today have been successfully completed, kicked down the road, or abandoned altogether. From harrowing to hopeful, these stories highlight the choices we must make to stabilize the planet.

Our Shared Storm is an experiment in deploying practice-based research methods to explore the opportunities and challenges of using climate fiction to engage scientific and academic frameworks.

What is between us and the Christians is a deep dark affair which will go for another hundred generations . . .” (Amos Oz, Judas)

Among the great social shifts of the post–World War II era is the unlikely sea-change in Jewish Christian relations. We read each other’s scriptures and openly discuss differences as well as similarities. Yet many such encounters have become rote and predictable. Powerful emotions stirred up by these conversations are often dismissed or ignored. Demonstrating how such emotions as shame, envy, and desire can inform these encounters, Holy Envy: Writing in the Jewish Christian Borderzone charts a new way of thinking about interreligious relations. Moreover, by focusing on modern and contemporary writers (novelists and poets) who traffic in the volatile space between Judaism and Christianity, the book calls attention to the creative implications of these intense encounters.

While recognizing a long-overdue need to address a fundamentally Christian narrative underwriting twentieth century American verse, Holy Envy does more than represent Christianity as an aesthetically coercive force, or as an adversarial other. For the book also suggests how literature can excavate an alternative interreligious space, at once risky and generative. In bringing together recent accounts of Jewish Christian relations, affect theory, and poetics, Holy Envy offers new ways into difficult and urgent, conversations about interreligious encounters.

Holy Envy is sure to engage readers who are interested in literature, religion, and, above all, interfaith dialogue.

The Mormon faith may seem so different from aspirations to transcend the human through technological means that it is hard to imagine how these two concerns could even exist alongside one another, let alone serve together as the joint impetus for a social movement. Machines for Making Gods investigates the tensions between science and religion through which an imaginative group of young Mormons and ex-Mormons have found new ways of understanding the world.

The Mormon Transhumanist Association (MTA) believes that God intended humanity to achieve Mormonism’s promise of theosis through imminent technological advances. Drawing on a nineteenth-century Mormon tradition of religious speculation to reimagine Mormon eschatological hopes as near-future technological possibilities, they envision such current and possible advances as cryonic preservation, computer simulation, and quantum archeology as paving the way for the resurrection of the dead, the creation of worlds without end, and promise of undergoing theosis—of becoming a god. Addressing the role of speculation in the anthropology of religion, Machines for Making Gods undoes debates about secular transhumanism’s relation to religion by highlighting the differences an explicitly religious transhumanism makes.

Charting the conflicts and resonances between secular transhumanism and Mormonism, Bialecki shows how religious speculation has opened up imaginative horizons to give birth to new forms of Mormonism, including a particular progressive branch of the faith and even such formations as queer polygamy. The book also reveals how the MTA’s speculative account of God and technology together has helped to forestall some of the social pressure that comes with apostasy in much of the Mormon Intermountain West.

A fascinating ethnography of a group with much to say about crucial junctures of modern culture, Machines for Making Gods illustrates how the scientific imagination can be better understood when viewed through anthropological accounts of myth.

Written by leading historians of the mid–nineteenth century United States, this book focuses on the continental dimensions of the U.S. Civil War. It joins a growing body of scholarship that seeks to understand the place of America’s mid-nineteenth-century crisis in the broader sweep of world history. However, unlike other studies that have pursued the Civil War’s connections with Europe and the Caribbean, this volume focuses on North America, particularly Mexico, British Canada, and sovereign indigenous states in the West.

As the United States went through its Civil War and Reconstruction, Mexico endured its own civil war and then waged a four-year campaign to expel a French-imposed monarch. Meanwhile, Britain’s North American colonies were in complex and contested negotiations that culminated in confederation in 1867. In the West, indigenous nations faced an onslaught of settlers and soldiers seeking to conquer their lands for the United States. Yet despite this synchronicity, mainstream histories of the Civil War mostly ignore its connections to the political upheaval occurring elsewhere in North America.

By reading North America into the history of the Civil War, this volume shows how battles over sovereignty in neighboring states became enmeshed with the fratricidal conflict in the United States. Its contributors explore these entangled histories in studies ranging from African Americans fleeing U.S. slavery by emigrating to Mexico to Confederate privateers finding allies in Halifax, Nova Scotia. This continental perspective highlights the uncertainty of the period when the fate of old nations and possibilities for new ones were truly up for grabs.

The Philology of Life retraces the outlines of the philological project developed by Walter Benjamin in his early essays on Hölderlin, the Romantics, and Goethe. This philological program, McLaughlin shows, provides the methodological key to Benjamin’s work as a whole.

According to Benjamin, German literary history in the period roughly following the first World War was part of a wider “crisis of historical experience”—a life crisis to which Lebensphilosophie (philosophy of life) had instructively but insufficiently responded. Benjamin’s literary critical struggle during these years consisted in developing a philology of literary historical experience and of life that is rooted in an encounter with a written image.

The fundamental importance of this “philological” method in Benjamin’s work seems not to have been recognized by his contemporary readers, including Theodor Adorno who considered the approach to be lacking in dialectical rigor. This facet of Benjamin’s work was also elided in the postwar publications of his writings, both in German and English. In recent decades, the publication of a wider range of Benjamin’s writings has made it possible to retrace the outlines of a distinctive philological project that starts to develop in his early literary criticism and that extends into the late studies of Baudelaire and Paris. By bringing this innovative method to light this study proposes “the philology of life” as the key to the critical program of one of the most influential intellectual figures in the humanities.

This highly accessible portrayal of a post-apartheid neighborhood in transition analyzes the relationship between identity, migration, and place.

Since it was founded in 1894, amidst Johannesburg’s transformation from a mining town into the largest city in southern Africa, Hillbrow has been a community of migrants. As the “city of gold” accumulated wealth on the backs of migrant laborers from southern Africa, Jewish Eastern Europeans who had fled pogroms joined other Europeans and white South Africans in this emerging suburb. After World War II, Hillbrow became a landscape of high-rises that lured western and southern Europeans seeking prosperity in South Africa’s booming economy. By the 1980s, Hillbrow housed some of the most vibrant and visible queer spaces on the continent while also attracting thousands of Indian and Black South Africans who defied apartheid laws to live near the city center. Filling the void for a book about migration within the Global South, The Roads to Hillbrow explores how one South African neighborhood transformed from a white suburb under apartheid into a “grey zone” during the 1970s and 1980s to become a “port of entry” for people from at least twenty-five African countries.

The Roads to Hillbrow explores the diverse experiences of domestic and transnational migrants who have made their way to this South African community following war, economic dislocation, and the social trauma of apartheid. Authors Ron Nerio and Jean Halley weave sociology, history, memoir, and queer studies with stories drawn from more than 100 interviews. Topics cover the search for employment, options for housing, support for unaccompanied minors, possibilities for queer expression, the creation of safe parks for children, and the challenges of living without documents. Current residents of Hillbrow also discuss how they cope with inequality, xenophobia, high levels of crime, and the harsh economic impacts of COVID-19.

Many of the book’s interviewees arrived in Hillbrow seeking not only to gain better futures for themselves but also to support family members in rural parts of South Africa or in their countries of origin. Some immerse themselves in justice work, while others develop LGBTQ+ support networks, join religious and community groups, or engage in artistic expression. By emphasizing the disparate voices of migrants and people who work with migrants, this book shows how the people of Hillbrow form connections and adapt to adversity.

What stories remain hidden behind one of the most significant inventions of the nineteenth century? Kaleidophonic Modernity reexamines the development of mechanical sound recording technology by charting the orbits of writers, scientists, and artists in France and the United States. Working between comparative literature, the history of science, and urban studies, Brehm builds a bridge between visual culture and sound studies.

Kaleidophonic Modernity places the poet and inventor Charles Cros and his lover, the celebrated concert pianist and salonnière Nina de Villard at the heart of modern aesthetic and scientific vanguards. Cros's scientific endeavors ranged from color photography, to telecommunications, to mechanical sound reproducibility. In his poetry the Surrealists found an ancestor and inspiration. His literary and scientific works prove startling and relevant to predicaments of technological media in his own time and ours. For nearly twenty years Nina de Villard presided over a supremely daring intellectual salon. There, she welcomed manifold literary, artistic, and musical luminaries into a veritable crucible of the artistic avant-garde and precursor to the famous Chat Noir cabaret. Together, these two forgotten but pivotal figures, Cros and Villard, help reframe our thinking on Edgar Allan Poe, Charles Baudelaire, and Walt Whitman, icons of urban modernity who can now be seen and heard in a kaleidophonic light, one that offers a compelling new perspective on modern mediascapes.

In elaborating this transatlantic phenomenon, Kaleidophonic Modernity illuminates the prehistory of the phonograph as it intersects with the aesthetics of sound reproducibility, Franco-American literary exchange, Poe’s aesthetic and intellectual legacy, the sounds of modern cities and technologies, and the genealogy of audiovisual experimentation found in such movements as Dada, Futurism, and the sound art of today.

WINNER, ALDO AND JEANNE SCAGLIONE PRIZE FOR STUDIES IN GERMANIC LANGUAGES AND LITERATURES

Viking Mediologies is a study of pre-modern multimedia rooted in the embodied poetic practice of Viking Age skalds. Prior study of the skaldic tradition has focused on authorship—distinctions of poetic style, historical contexts, and attention to the oeuvres of the skalds whose names are preserved in the written tradition. Kate Heslop reconsiders these not as texts but as pieces in a pre-modern media landscape, focusing on poetry’s medial capacity to embody memory, visuality, and sound.

Mobile, hybrid, diasporic social formations—bands of raiders and traders, petty kingdoms, colonial expeditions—achieved new prominence in the Viking Age. Skalds offered the leaders of these groups something uniquely valuable. With their complicated poetry, they claimed to be able to capture shared contingent meanings and re-mediate them in named, memorable, reproducible works. The commemorative poetry in kviðuháttr remembers histories of ruin and loss. Skaldic ekphrasis discloses and reproduces the presence of the gods. Dróttkvætt encomium evokes for the leader’s retinue the soundscape of battle.

As writing arrived in Scandinavia in the wake of Christianization, the media landscape shifted. In the poetry of the twelfth and thirteenth centuries, skalds adjusted to the demands of a literate audience, while the historical and poetological texts of the Icelandic High Middle Ages opened a dialogue between Latin Christian ideas of mediation and local traditions. In the Second Grammatical Treatise, for example, the literate technology of the grid is used to analyze the complex resonances of dróttkvætt as the output of a syllable-spewing hurdy-gurdy—a poetry machine.

Offering both new readings of both canonical works such as Ynglingatal, Ragnarsdrápa, and Háttatal, and examinations of lesser-known texts like Glymdrápa, Líknarbraut, and Sturla Þórðarson’s Hákonarkviða, Viking Mediologies explores the powers and limits of poetic mediation.

Presents a unique view of social problems and conflicts over urban space from the cab of an ambulance.

While we imagine ambulances as a site for critical care, the reality is far more complicated. Social problems, like homelessness, substance abuse, and the health consequences of poverty, are encountered every day by Emergency Medical Services (EMS) workers. Written from the lens of a sociologist who speaks with the fluency of a former Emergency Medical Technician (EMT), Medicine at the Margins delves deeply into the world of EMTs and paramedics in American cities, an understudied element of our health care system.

Like the public hospital, the EMS system is a key but misunderstood part of our system of last resort. Medicine at the Margins presents a unique prism through which urban social problems, the health care system, and the struggling social safety net refract and intersect in largely unseen ways. Author Christopher Prener examines the forms of marginality that capture the reality of urban EMS work and showcases the unique view EMS providers have of American urban life. The rise of neighborhood stigma and the consequences it holds for patients who are assumed by providers to be malingering is critical for understanding not just the phenomenon of non- or sub-acute patient calls but also why they matter for all patients. This sense of marginality is a defining feature of the experience of EMS work and is a statement about the patient population whom urban EMS providers care for daily. Prener argues that the pre-hospital health care system needs to embrace its role in the social safety net and how EMSs’ future is in community practice of paramedicine, a port of a broader mandate of pre-hospital health care. By leaning into this work, EMS providers are uniquely positioned to deliver on the promise of community medicine.

At a time when we are considering how to rely less on policing, the EMS system is already tasked with treating many of the social problems we think would benefit from less involvement with law involvement. Medicine at the Margins underscores why the EMS system is so necessary and the ways in which it can be expanded.

Eco-Deconstruction marks a new approach to the degradation of the natural environment, including habitat loss, species extinction, and climate change. While the work of French philosopher Jacques Derrida (1930–2004), with its relentless interrogation of the anthropocentric metaphysics of presence, has already proven highly influential in posthumanism and animal studies, the present volume, drawing on published and unpublished work by Derrida and others, builds on these insights to address the most pressing environmental issues of our time.

The volume brings together fifteen prominent scholars, from a wide variety of related fields, including eco-phenomenology, eco-hermeneutics, new materialism, posthumanism, animal studies, vegetal philosophy, science and technology studies, environmental humanities, eco-criticism, earth art and aesthetics, and analytic environmental ethics. Overall, eco-deconstruction offers an account of differential relationality explored in a non-totalizable ecological context that addresses our times in both an ontological and a normative register.

The book is divided into four sections. “Diagnosing the Present” suggests that our times are marked by a facile, flattened-out understanding of time and thus in need of deconstructive dispositions. “Ecologies” mobilizes the spectral ontology of deconstruction to argue for an originary environmentality, the constitutive ecological embeddedness of mortal life. “Nuclear and Other Biodegradabilities,” examines remains, including such by-products and disintegrations of human culture as nuclear waste, environmental destruction, and species extinctions. “Environmental Ethics” seeks to uncover a demand for justice, including human responsibility for suffering beings, that emerges precisely as a response to original differentiation and the mortality and unmasterable alterity it installs in living beings. As such, the book will resonate with readers not only of philosophy, but across the humanities and the social and natural sciences.

The poems in Jennifer Atkinson’s A Gray Realm the Ocean were all written under the influence of art-specifically twenty-and twenty-first-century abstract visual art. All the art referenced in the poems was done by women. Although many of these painters, sculptors, performance artists, ceramicists, and fabric artists have earned international reputations, albeit late in their lives or even after their deaths, most have only recently been given the notice and gallery space they deserve.

Composed in response to the artists’ multiplicity of forms, styles, modes, and moods, the poems are variously experimental. Drunk on color and language, line and lines, they don’t so much describe the art as revel in it. No patriarchal anxiety here—the poet actively seeks to join in conversation with the artists, listening closely and seeking their influence. She ponders, interrogates, and celebrates the work, taking each artist on her own term—respecting the achieved calm of Agnes Martin’s “Night Sea” and the flare and smolder of Ana Mendieta’s “earth-body” work, the lyric voluptuousness of Joan Mitchell and the intellectual geometries of Carmen Herrera, the arrested explosions of Cornelia Parker and Ruth Asawa’s cool embodiments of shadow, the sun-drenched reveries of Emmi Whitehorse and Pat Steir’s un-skied star falls. Yet A Gray Realm the Ocean not only seeks to honor these artists—their work, their courage, and their curiosity. Taken together, the collection is also a meditation on looking—conscious, attentive looking—and the mysterious nature of abstraction.

Against the two dominant ethical paradigms of continental philosophy–Emmanuel Levinas’s ethics of the other and Michel Foucault’s ethics of self-cultivation—The Self-Emptying Subject theorizes an ethics of self-emptying, or kenosis, one that reveals the immanence of an impersonal and dispossessed life without a why. Rather than align immanence with the enclosures of the subject, Dubilet engages the history of Christian mystical theology, modern philosophy, and contemporary theories of the subject to rethink immanence as what precedes and exceeds the very difference between the (human) self and the (divine) other, between the subject and transcendence. By arguing that transcendence operates on life in secular as well as religious domains, the book challenges a dominant distribution of concepts within contemporary theoretical discourse, which associates transcendence exclusively with religion and theology and immanence exclusively with modern secularity and philosophy.

The Self-Emptying Subject argues that it is important to resist framing the relationship between medieval theology and modern philosophy as a transition from the affirmation of divine transcendence to the establishment of autonomous subjects. Through an engagement with Meister Eckhart, G. W. F. Hegel, and Georges Bataille, it uncovers a medieval theological discourse that rejects the primacy of pious subjects and the transcendence of God (Eckhart); retrieves a modern philosophical discourse that critiques the creation of self-standing subjects through a speculative rewriting of the concepts of Christian theology (Hegel); and explores a discursive site that demonstrates the subjecting effects of transcendence across theological and philosophical operations and archives (Bataille). Taken together, these interpretations suggest that if we suspend the antagonistic relationship between theological and philosophical discourses and decenter our periodizing assumptions and practices, we might encounter a yet unmapped theoretical fecundity of self-emptying that frees life from transcendent powers that incessantly subject it to their own ends.