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"Invaluable…many insights into the life and thought of the nineteenth century…. [Fisher's] comments are stimulating, often barbed….the narrative is smooth-flowing and fascinating."-American Historical Review "An important literary event….an invaluable historical source. Unexcelled." -Pennsylvania History "Fisher was an astute and acerbic commentator on politics and society in Philadelphia, Washington, and the country as a whole during the Civil War. While legal, historical, and literary scholars will mine this diary for its penetrating insights, lovers of history will delight in Fisher's ability to record the quotidian and the monumental with clarity, force, and lasting effect."-Herman Belz, University of Maryland "An indispensable source for the Northern home front during the Civil War."-Mark E. Neely, Jr., The Pennsylvania State University An aristocratic member of a prominent Philadelphia family, Sidney George Fisher (1809-1871) was a prolific man of letters. Between 1834 and 1871, he kept a detailed diary that chronicled not only daily life in America's second city but also the key political, social, and cultural events of the nineteenth century. Published in 1967, Fisher's diary quickly became one of the most remarkable works of its kind; few published diaries are as incisive and illuminating of their era. This book makes available once again the pages of Fisher's diary written during the Civil War. As he wrote on November 9, 1861, "My diary has become little else than a record of the events of the war, which occupies all thoughts and conversation." His "record of the events" is a uniquely valuable portrait of a city, and a nation, at war. Fisher recorded everything from conversations on street corners to arrests of civilians for treason (including some members of his family), critiques of partisan speeches and pamphlets to descriptions of battles, accounts of runaway slaves, and tales of mob violence. At the same time, he reports on dinners, parties, weddings, and funerals among the city's elite. Brilliant journalism, the Diary is rich with Fisher's own observations- on secession, war and peace, on his admiration for Lincoln and his complicated feelings about slavery and emancipation. The Diary, with a new introduction by Jonathan W. White, joins those of George Templeton Strong and Mary Boykin Chesnut as classic windows on American life During the War Between the States. Jonathan W. White's articles on Civil War politics have appeared in such journals as Civil War History, American Nineteenth Century History, The Pennsylvania Magazine of History and Biography, and Pennsylvania History. Awarded a John T. Hubbell prize for the best article in Civil War History, he is a doctoral candidate in history at the University of Maryland, College Park. Cover illustrations: Cover design by Fordham University Press New York www.fordhampress.com

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A Taytsh Manifesto calls for a translational paradigm for Yiddish studies and for the study of modern Jewish culture. Saul Noam Zaritt calls for a shift in vocabulary, from Yiddish to taytsh, in order to promote reading strategies that account for the ways texts named as Jewish move between languages and cultures. Yiddish, a moniker that became dominant only in the early twentieth century, means Jewish and thus marks the language with a single identity: of and for a Jewish collective. In contrast, this book calls attention to an earlier and, at one time, more common name for the language: taytsh, which initially means German. By using the term taytsh, speakers indicated that they were indeed speaking a Germanic language, a language that was not entirely their own. In time, when the word shifted to a verb, taytshn, it came to mean the act of translation. To write or speak in Yiddish is thus to render into taytsh and inhabit the gap between languages.

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A gripping, funny, joyful account of how the books you read shape your own life in surprising and profound ways.Bookworms know what scholars of literature are trained to forget: that when they devour a work of literary fiction, whatever else they may be doing, they are reading about themselves. Read Shakespeare, and you become Cleopatra, Hamlet, or Bottom. Or at the very least, you experience the plays as if you are in a small room alone with them, and they are speaking to your life, your sensibility.Drawing on fifty years as a Shakespearean, Leonard Barkan has produced a captivating book that asks us to reconsider what it means to read. Barkan violates the rule of distance he was taught and has always taught his students. He asks: Where does this brilliantly contrived fiction actually touch me? Where is Shakespeare in effect telling the story of my life?King Lear, for Barkan, raises unanswerable questions about what exactly a father does after

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Explores the ambiguities and contradictions that disrupt the assumed boundaries of battle zonesAgainst the fabric of suffering that unfolds around more spectacular injuries and deaths, The War In-Between studies visual depictions of banal, routine, or inscrutable aspects of militarized violence. Spaces of the in-between are both broader and much less visible than battlefields, even though struggles for survival arise out of the same conditions of structural violence. Visual artifacts including photographs, video, data visualizations, fabric art, and craft projects provide different vantage points on the quotidian impacts of militarism, whether it is the banality of everyday violence for non-combatants or the daily struggles of soldiers living with physical and emotional trauma.Three interrelated concepts frame the book's attempt to stay in the moment of looking at visual cultures of survival. First, the concept of the war in-between captures those interstit

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The story of the origin of Vatican Radio provides a unique look at the history of World War IIThe book offers the first wide-ranging study on the history of Vatican Radio from its origins (1931) to the end of Pius XII's pontificate (1958) based on unpublished sources. The opening of the Secret Vatican Archives on the records regarding Pius XII will shed light on the most controversial pontificate of the 20th century. Moreover, the recent rearrangement of the Vatican media provided the creation of a multimedia archive that is still in Fieri.This research is an original point of view on the most relevant questions concerning these decades: the relation of the Catholic Church with the Fascist regimes and Western democracies; the attitude toward anti-Semitism and the Shoah in Europe, and in general toward the total war; the relationship of the Holy See with the new media in the mass society; the questions arisen in the after-war period such as the Christian Democratic

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Threshold Phenomena reexamines Jacques Derrida's thinking of hospitality, from his well-known writings of the 1990s to his recently-published seminars on the same topic. The book follows Derrida's rereading of several central figures and texts on hospitality (Sophocles' Oedipus at Colonus, Kant's Perpetual Peace, Levinas's Totality and Infinity) and his attempt to rethink questions surrounding not only private but also public hospitality in the form of immigration law, the contemporary treatment of migrants or stateless peoples, and the establishment of cities of asylum.Naas develops many of the central themes of Derrida's seminarthe relationship between hospitality and teletechnology (telephone, internet, cyberspace, etc.), the role of fatherlands and mother tongues in hospitality, questions of purity, immunity, and xenophobia, and the possibility of extending hospitality beyond the humanto animals, plants, gods, and clones. Reframing Derrida's app

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Threshold Phenomena reexamines Jacques Derrida's thinking of hospitality, from his well-known writings of the 1990s to his recently-published seminars on the same topic. The book follows Derrida's rereading of several central figures and texts on hospitality (Sophocles' Oedipus at Colonus, Kant's Perpetual Peace, Levinas's Totality and Infinity) and his attempt to rethink questions surrounding not only private but also public hospitality in the form of immigration law, the contemporary treatment of migrants or stateless peoples, and the establishment of cities of asylum.Naas develops many of the central themes of Derrida's seminarthe relationship between hospitality and teletechnology (telephone, internet, cyberspace, etc.), the role of fatherlands and mother tongues in hospitality, questions of purity, immunity, and xenophobia, and the possibility of extending hospitality beyond the humanto animals, plants, gods, and clones. Reframing Derrida's app

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The Ruse of Techne offers a reappraisal of Heidegger's entire work by focusing on the forms of activity he regards as separate from instrumentality. Non-instrumental activities like authenticity, poetry, and thinkingin short, the ineffectualare critical for Heidegger as they offer the only path to the truth of being throughout his work.By unearthing the source of the conception of non-instrumental action in Heidegger's reading of Aristotle, Vardoulakis elaborates how it forms part of Heidegger's response to an old problem, namely, how to account for difference after positing a single and unified being that is not amenable to change. He further demonstrates that an action without ends and effects leads to an ethics and politics rife with difficulties and contradictions that only become starker when compared to other responses to the same problem that we find in the philosophical tradition and which rely on instrumentality.Heidegger's conception of an action without

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An exiled professor’s journey from inside and beyond academe In the summer of 2014, Steven Salaita was fired from a tenured position in American Indian Studies at the University of Illinois for his unwavering stance on Palestinian human rights and other political controversies. A year later, he landed a job in Lebanon, but that, too, ended badly. With no other recourse, Salaita found himself trading his successful academic career for an hourly salaried job. Told primarily from behind the wheel of a school bus—a vantage point from which Salaita explores social anxiety, suburban architecture, political alienation, racial oppression, working-class solidarity, professional malfeasance, and the joy of chauffeuring children to and from school—An Honest Living describes the author’s decade of turbulent post-professorial life and his recent return to the lectern. Steven Salaita was practically born to a life in academia. His father taught physics at an HBCU in southern West Virginia and his earliest memories are of life on campus and the cinder walls of the classroom. It was no surprise that he ended up in the classroom straight after graduate school. Yet three of his university jobs—Virginia Tech, the University of Illinois, and the American University of Beirut [AUB] —ended in public controversy. Shaken by his sudden notoriety and false claims of antisemitism, Salaita found himself driving a school bus to make ends meet. While some considered this just punishment for his anti-Zionist beliefs, Steven found that driving a bus provided him with not just a means to pay the bills but a path toward freedom of thought. Now ten years later, with a job at American University at Cairo, Salaita reconciles his past with his future. His restlessness has found a home, yet his return to academe is met with the same condition of fugitivity from whence he was expelled: an occasion for defiance, not conciliation. An Honest Living presents an intimate personal narrative of the author’s decade of professional joys and travails.

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

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Catastrophic Historicism unsettles the historicist constitution of Julia de Burgos (1914–53), Puerto Rico’s most iconic writer—a critical task that necessitates redefining the concept of historicism. Through readings of Aristotle, Walter Benjamin, Jacques Derrida, Werner Hamacher, and Frank Ankersmit, Mendoza-de Jesús shows that historicism grounds historical objectivity in the historian’s capacity to compose totalizing narratives that domesticate the contingency of the past. While critiques of historicism as a realism leave untouched the sovereignty of the historian, the book insists that reading the text of history requires an attunement to danger—a modality that interrupts historicism by infusing the past with a contingency that evades total appropriation. After desedimenting the monumental tradition that has reduced de Burgos to a totemic figure, Catastrophic Historicism reads the poet’s first collection, Poema en 20 surcos (1938). Mendoza-de Jesús argues that the historicity of Poema crystallizes in the lyrical speaker’s self-institution as an embodied ipseity, which requires producing racialized/gendered allegorical figures—the bearers of an abject flesh—that lack any ontological resistance to modern alienation. Rather than treating de Burgos’s poetics of selfhood as the ideal image of Puerto Rican sovereignty, Mendoza-de Jesús endangers this idealization by drawing attention to the abjection that sustains our attachments to ipseity as the form of a truly sovereign life. In this way, Catastrophic Historicism not only resets the terms of ongoing critiques of historicism in the humanities—it also intervenes in Puerto Rican historicity for the sake of its transformation.

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Based on an extensive collection of letters written from the home front and the battlefront, Family War Stories offers fresh insights into how the reciprocal nature of family correspondence can shape a family’s understanding of the war. Family War Stories examines the contribution of the Densmore family to the Northern Civil War effort. It extends the boundaries of research in two directions. First, by describing how members of this white family from Minnesota were mobilized to fight a family war on the home front and the battlefront, and second, by exploring how the war challenged the family’s abolitionist beliefs and racial attitudes. Family War Stories argues that the totality of the family’s Civil War experience was intricately shaped by the dynamics of family life and the reciprocal nature of family correspondence. Further, it argues that the serving sons’ understanding of the war was shaped by their direct military experiences in the army camps and battlefields and how their loved ones at home interpreted these experiences. With two sons serving as officers in the United States Colored Troops’ regiments fighting in the Mississippi Valley, the Densmore family was heavily involved in destroying slavery. Family War Stories analyses how the sons’ military experiences tested the family’s abolitionist ideology and its commitment to white racial superiority. It also explains how the family sought to accommodate the presence of a refugee from slavery working in the family kitchen. In some ways, the presence of this worker in the household posed an even greater range of challenges to the family’s racial beliefs than the sons’ military service. By examining one family’s deep involvement in the war against slavery, Wilson analyses how the Civil War posed particular challenges to Northerners committed to abolitionism and white supremacy.

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Offers a fascinating window into how the fraught politics of apology in the East Asian region have been figured in anglophone literary fiction. The Pacific War, 1941-1945, was fought across the world’s largest ocean and left a lasting imprint on anglophone literary history. However, studies of that imprint or of individual authors have focused on American literature without drawing connections to parallel traditions elsewhere. Beyond Hostile Islands contributes to ongoing efforts by Australasian scholars to place their national cultures in conversation with those of the United States, particularly regarding studies of the ideologies that legitimize warfare. Consecutively, the book examines five of the most significant historical and thematic areas associated with the war: island combat, economic competition, internment, imprisonment, and the atomic bombing of Hiroshima and Nagasaki. Throughout, the central issue pivots around the question of how or whether at all New Zealand fiction writing differs from that of the United States. Can a sense of islandness, the ‘tyranny of distance,’ Māori cultural heritage, or the political legacies of the nuclear-free movement provide grounds for distinctive authorial insights? As an opening gambit, Beyond Hostile Islands puts forward the term ‘ideological coproduction’ to describe how a territorially and demographically more minor national culture may accede to the essentials of a given ideology while differing in aspects that reflect historical and provincial dimensions that are important to it. Appropriately, the literary texts under examination are set in various locales, including Japan, the Solomon Islands, New Zealand, New Mexico, Ontario, and the Marshall Islands. The book concludes in a deliberately open-ended pose, with the full expectation that literary writing on the Pacific War will grow in range and richness, aided by the growth of Pacific Studies as a research area.

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Investigates how Americans have remembered violence and resistance since the Civil War, including Confederate monuments, historical markers, college classrooms, and history books. George Floyd’s murder in the summer of 2020 sparked a national reckoning for the United States that had been 400 years in the making. Millions of Americans took to the streets to protest both the murder and the centuries of systemic racism that already existed among European colonists but transformed with the arrival of the first enslaved African Americans in 1619. The violence needed to enforce that systemic racism for all those years, from the slave driver’s whip to state-sponsored police brutality, attracted the immediate attention of the protesters. The resistance of the protesters echoed generations of African Americans’ resisting the violence and oppression of white supremacy. Their opposition to violence soon spread to other aspects of systemic racism, including a cultural hegemony built on and reinforcing white supremacy. At the heart of this white supremacist culture is the memory of the Civil War era, when in 1861 8 million white Americans revolted against their country to try to safeguard the enslavement of 4 million African Americans. The volume has three interconnected sections that build on one another. The first section, “Violence,” explores systemic racism in the Civil War era and now with essays on slavery, policing, and slave patrols. The second section, titled “Resistance,” shows how African Americans resisted violence for the past two centuries, with essays discussing matters including self-emancipation and African American soldiers. The final section, “Memory,” investigates how Americans have remembered this violence and resistance since the Civil War, including Confederate monuments and historical markers. This volume is intended for nonhistorians interested in showing the intertwined and longstanding connections between systemic racism, violence, resistance, and the memory of the Civil War era in the United States that finally exploded in the summer of 2020.

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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.

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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.

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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.

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Chronicles a Black Puerto Rican man’s odyssey and transformation from an incarcerated gang member to the Co-Founder of the Young Lords Party. Growing up fatherless and poor, Felipe Luciano didn’t yearn for wealth or dream of becoming a famous actor or athlete. He was tired of being poor and ached to be a man, to reach that point of sagacity, courage, and independence that would signal to the world that he was now a warrior, ready to fight the battle for truth and justice, to slay the dragon of evil, whatever that might be. In Flesh and Spirit, Luciano paints a vivid portrait of his life in New York City as a member of the city’s Latino community as well as his pivotal role in the Young Lords and The Last Poets. Luciano’s memoir begins when as a teenage Brooklyn gang member he is convicted of manslaughter. This pivotal moment changes the trajectory of his life. The American kid raised on Davy Crockett and Superman TV tales emerged from the womb of prison into a harsh, new monochromatic black/white world without the benefit of rose-colored glasses. It was a painful shattering of all his childhood beliefs and the realization that he was a poor Black Puerto Rican in white America clutching onto values that didn’t work. The only flotsam in this churning sea of ’60s social turmoil was college, poetry, revolutionary activity, and sometimes God. After getting an education, Luciano went on to become an acclaimed poet and political activist who advocates for the Latino population of New York City, for the kids growing up in the same circumstances he did. Sparing no one—not the revolutionaries, the Revolution, nor the author himself—Flesh and Spirit is written with honesty and humility to help guide young people of color and other Americans through the labyrinths of ideology, organization, missteps, false paths, and phony societal promises. Featuring archival photographs by Michael Abramson reproduced from Palante: Voices and Photographs of the Young Lords, 1969-1971 © 2011 Haymarket Books.

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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.

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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.

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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.

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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.

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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.

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Manhattan is the tale of a young French scholar who travels to the United States in 1965 on a Fulbright Fellowship to consult the manuscripts of beloved authors. In Yale University’s Beinecke Library, tantalized by the conversational and epistolary brilliance of a fellow researcher, she is lured into a picaresque and tragic adventure. Meanwhile, back in France, her children and no-nonsense mother await her return. A young European intellectual’s first contact with America and the city of New York are the background of this story. The experience of Manhattan haunts this labyrinth of a book as, over a period of thirty-five years, its narrator visits and revisits Central Park and a half-buried squirrel, the Statue of Liberty and a never again to be found hotel in the vicinity of Morningside Heights: a journey into memory in which everything is never the same. Traveling from library to library, France to the United States, Shakespeare to Kafka to Joyce, Manhattan deploys with gusto all the techniques for which Cixous’s fiction and essays are known: rapid juxtapositions of time and place, narrative and description, analysis and philosophical reflection. It investigates subjects Cixous has spent her life probing: reading, writing, and the “omnipotence-other” seductions of literature; a family’s flight from Nazi Germany and postcolonial Algeria; childhood, motherhood, and, not least, the strange experience of falling in love with a counterfeit genius.

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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.

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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.

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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.

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Reveals new and previously unknown biographical material about an important figure in nineteenth-century American architecture and music. Jacob Wrey Mould is not a name that readily comes to mind when we think of New York City architecture. Yet he was one-third of the party responsible for the early development of the city’s Central Park. To this day, his sculptural reliefs, tile work, and structures in the Park enthrall visitors. Mould introduced High Victorian architecture to NYC, his fingerprint most pronounced in his striking and colorful ornamental designs and beautiful embellishments found in the carved decorations and mosaics at the Bethesda Terrace. Resurfacing the forgotten contributions of Mould, Hell on Color, Sweet on Song presents a study of this nineteenth-century American architect and musical genius. Jacob Wrey Mould, whose personal history included a tie to Africa, was born in London in 1825 and trained there as an architect before moving to New York in 1852. The following year, he received the commission to design All Souls Unitarian Church. Nicknamed “the Church of the Holy Zebra,” it was the first building in America to display the mix of colorful materials and medieval Italian inspiration that was characteristic of High Victorian Gothic architecture. In addition to being an architect and designer, Mould was an accomplished musician and prolific translator of opera librettos. Yet anxiety over money and resentment over lack of appreciation of his talents soured Mould’s spirit. Unsystematic, impractical, and immune from maturity, he displayed a singular indifference to the realities of architecture as a commercial enterprise. Despite his personal shortcomings, he influenced the design of some of NYC’s revered landmarks, including Sheepfold, the Metropolitan Museum of Art, the American Museum of Natural History, the City Hall Park fountain, and the Morningside Park promenade. From 1875 to 1879, he worked for Henry Meiggs, the “Yankee Pizarro,” in Lima, Peru. Resting on the foundation of Central Park docent Lucille Gordon’s heroic efforts to raise from obscurity one of the geniuses of American architecture and a significant contributor to the world of music in his time, Hell on Color, Sweet on Song sheds new light on a forgotten genius of American architecture and music. Funding for this book was provided by: Furthermore: a program of the J. M. Kaplan Fund

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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.

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In his six previous books, William O’Shaughnessy, one of the nation’s best known and most beloved community broadcasters, has told the tales of the power brokers and visionaries of politics, government, business and industry, the arts, fine living—world famous figures like Joe DiMaggio, Fred Astaire, Nelson Rockefeller, the Bushes, Kennedys, and so many others. He elevated each encounter with his wisdom, wit, insight … and compassion, and what emerged through words that carried the weight of authority as they danced with the delight of Nijinsky was nothing less than transformative for both subject and reader. In O’Shaughnessy, we have our modern day Plutarch, whose prose has run across the decades like a power strip illuminating the lives of the nation’s most incandescent leaders from every arena. Henry Kissinger, Rush Limbaugh, Mario Cuomo, Jacob K. Javits, Daniel Patrick Moynihan, John V. Lindsay, Dan Rather, President Richard Nixon, President Donald J. Trump, Jimmy Breslin, Pope Francis—his list of on-air guests and from-the-notebook subjects is the broadcasting world’s premier who’s who list. A “vivid man about town” known for his blazers, Belgian loafers, and the Yankees World Series ring given to him in appreciation by George M. Steinbrenner, O’Shaughnessy shared the gift of vividness not only with the great and powerful but also with the local characters who made their mark “about town,” the “Townies” of Westchester, a/k/a the “Golden Apple,” and beyond. Folks who may have been touched by fame, they were devoutly invested in the fortunes of their home heath, and O’Shaughnessy amplified their passions, priorities, quests, hurdles, and triumphs as a friend and champion who wielded the most respected and influential “megaphone” in the Eastern Establishment … and far beyond. He shared the counsel and companionship of political influencers, and leading lights from the media, the arts, the sporting world, and the constellation of fine living … who all were blessed with the heart and soul of a Townie. The Townies derives its power to inform and captivate from the radiance of these good people, their good will, and their good deeds, which shine brighter than the lights of Broadway on a Saturday night. Enjoy!

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Western Monastic Spirituality presents three authors as individuals, certainly, but also as textual informants who, like road markers, represent a line of the development of a Western monastic spiritual tradition. John Cassian (ca. 360–435) helped bring the wisdom of northern Egyptian ascetical life of the late fourth century to southern France in the early fifth century. Caesarius of Arles (468/470–542), drawing on his own monastic experience and Augustine’s monastic rule, composed a rule for a women’s monastery in the city of Arles. Not many years later, Benedict wrote the most influential rule in Western monasticism, one that still regulates the lives of monks today all over the world. These three texts, when looked at serially and together, offer a theology of monastic spirituality, an example of a relatively short but comprehensive early monastic rule, and a present day Benedictine interpretation of how Benedict’s monastic spirituality can be summed up in a short present day digest of his rule. Reflection on early Western monasticism retrieves some basic Christian spiritual values that should inform life today outside the monastery in a busy, secular culture.

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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.

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Spectacles and Specters draws on theories of performativity to conceptualize the entanglements of law and political violence, offering a radical departure from accounts that consider political trials as instrumental in exercising or containing political violence. Legal scholar Başak Ertür argues instead that making sense of the often incalculable interpenetrations of law, politics, and violence in trials requires shifting the focus away from law’s instrumentality to its performativity. Ertür develops a theory of political trials by reconstructing and building on a legacy of critical thought on Nuremberg in close engagement with theories of performativity. She then offers original case studies that introduce a new perspective by looking beyond the Holocaust trials, to the Armenian genocide and its fragmentary legal aftermaths. These cases include the 1921 trial of Soghomon Tehlirian, the 2007-21 Hrant Dink Murder Trial, and the 2015 case before the European Court of Human Rights concerning the denial of the Armenian genocide. Enabling us to capture the various modalities in which the political emerges in, through and in relation to legal forms on the stage of the trial, this focus on law’s performativity also allows us to account for how sovereign schemes can misfire and how trials can come to have unintended political lives and afterlives. Further, it reveals how law is entangled with and perpetuates certain histories of violence, rather than simply ever mastering these histories or providing closure.

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An ethnography of terrorism trials in Delhi, India, this book explores what modes of life are made possible in the everyday experience of the courtroom. Mayur Suresh shows how legal procedures and technicalities become the modes through which courtrooms are made habitable. Where India’s terror trials have come to be understood by way of the expansion of the security state and displays of Hindu nationalism, Suresh elaborates how they are experienced by defendants in a quite different way, through a minute engagement with legal technicalities. Amidst the grinding terror trials—which are replete with stories of torture, illegal detention and fabricated charges—defendants school themselves in legal procedures, became adept petition writers, build friendships with police officials, cultivate cautious faith in the courts and express a deep sense of betrayal when this trust is belied. Though seemingly mundane, legal technicalities are fraught and highly contested, and acquire urgent ethical qualities in the life of a trial: the file becomes a space in which the world can be made or unmade, the petition a way of imagining a future, and investigative and courtroom procedures enable the unexpected formation of close relationships between police and terror-accused. In attending to the ways in which legal technicalities are made to work in everyday interactions among lawyers, judges, accused terrorists, and police, Suresh shows how human expressiveness, creativity and vulnerability emerge through the law.

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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.

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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.

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A provocative, highly accessible journey to the heart of Sophocles’ Antigone elucidating why it keeps resurfacing as a central text of Western thought and Western culture. There is probably no classical text that has inspired more interpretation, critical attention, and creative response than Sophocles’ Antigone. The general perspective from which the book is written could be summarized with this simple question: What is it about the figure of Antigone that keeps haunting us? Why do all these readings and rewritings keep emerging? To what kind of always contemporary contradiction does the need, the urge to reread and reimagine Antigone—in all kinds of contexts and languages—correspond? As key anchor points of this general interrogation, three particular “obsessions” have driven the author’s thinking and writing about Antigone. First is the issue of violence. The violence in Antigone is the opposite of “graphic” as we have come to know it in movies and in the media; rather, it is sharp and piercing, it goes straight to the bone. It is the violence of language, the violence of principles, the violence of desire, the violence of subjectivity. Then there is the issue of funerary rites and their role in appeasing the specific “undeadness” that seems to be the other side of human life, its irreducible undercurrent that death alone cannot end and put to rest. This issue prompted the author to look at the relationship between language, sexuality, death, and “second death.” The third issue, which constitutes the focal point of the book, is Antigone’s statement that if it were her children or husband lying unburied out there, she would let them rot and not take it upon herself to defy the decree of the state. The author asks, how does this exclusivist, singularizing claim (she would do it only for Polyneices), which she uses to describe the “unwritten law” she follows, tally with Antigone’s universal appeal and compelling power? Attempting to answer this leads to the question of what this particular (Oedipal) family’s misfortune, of which Antigone chooses to be the guardian, shares with the general condition of humanity. Which in turn forces us to confront the seemingly self-evident question: “What is incest?” Let Them Rot is Alenka Zupančič’s absorbing and succinct guided tour of the philosophical and psychoanalytic issues arising from the Theban trilogy. Her original and surprising intervention into the broad and prominent field of study related to Sophocles’ Antigone illuminates the classical text’s ongoing relevance and invites a wide readership to become captivated by its themes.

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Winner, Victorian Society in America Book Award A colorful tale of a singular New York City neighborhood and the personalities who make it special To outsiders or East Siders, Riverside Park and Riverside Drive may not have the star status of Fifth Avenue or Central Park West. But at the city’s westernmost edge, there is a quiet and beauty like nowhere else in all of New York. There are miles of mansions and monuments, acres of flora, and a breadth of wildlife ranging from Peregrine falcons to goats. It’s where the Gershwins and Babe Ruth once lived, William Randolph Hearst ensconced his paramour, and Amy Schumer owns a penthouse. Told in the uniquely personal voice of a longtime resident, Heaven on the Hudson is the only New York City book that features the history, architecture, and personalities of this often overlooked neighborhood, from the eighteenth century through the present day. Combining an extensively researched history of the area and its people with an engaging one-on-one guide to its sights, author Stephanie Azzarone sheds new light on the initial development of Riverside Park and Riverside Drive, the challenges encountered—from massive boulders to “maniacs”—and the reasons why Riverside Drive never became the “new Fifth Avenue” that promoters anticipated. From grand “country seats” to squatter settlements to multi-million-dollar residences, the book follows the neighborhood’s roller-coaster highs and lows over time. Readers will discover a trove of architectural and recreational highlights and hidden gems, including the Drive’s only freestanding privately owned villa, a tomb that’s not a tomb, and a sweet memorial to an eighteenth-century child. Azzarone also tells the stories behind Riverside’s notable and forgotten residents, including celebrities, murderers, a nineteenth-century female MD who launched the country’s first anti-noise campaign, and an Irish merchant who caused a scandal by living with an Indian princess. While much has been written about Central Park, little has focused exclusively on Riverside Drive and Riverside Park until now. Heaven on the Hudson is dedicated to sharing this West Side neighborhood’s most special secrets, the ones that, without fail, bring both pleasure and peace in a city of more than 8 million.

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At last recovered in this enriching annotated edition, this important but neglected work of American modernism offers a unique poetic encounter with the Jewish communities in New York’s Lower East Side. Long forgotten on account of her gender and left-wing politics, Lola Ridge is finally being rediscovered and read alongside such celebrated contemporaries as Hart Crane, William Carlos Williams, and Marianne Moore—all of whom knew her and admired her work. In her time Ridge was considered one of America’s leading poets, but after her death in 1941 she and her work effectively disappeared for the next seventy-five years. Her book The Ghetto and Other Poems, is a key work of American modernism, yet it has long, and unjustly, been neglected. When it was first published in 1918—in an abbreviated version in The New Republic, then in full by B. W. Huebsch five months later—The Ghetto and Other Poems was a literary sensation. The poet Alfred Kreymbourg, in a Poetry Magazine review, praised “The Ghetto” for its “sheer passion, deadly accuracy of versatile images, beauty, richness, and incisiveness of epithet, unfolding of adventures, portraiture of emotion and thought, pageantry of pushcarts—the whole lifting, falling, stumbling, mounting to a broad, symphonic rhythm.” Louis Untermeyer, writing in The New York Evening Post, found “The Ghetto” “at once personal in its piercing sympathy and epical in its sweep. It is studded with images that are surprising and yet never strained or irrelevant; it glows with a color that is barbaric, exotic, and as local as Grand Street.” The long title poem is a detailed and sympathetic account of life in the Jewish Ghetto of New York’s Lower East Side, with particular emphasis on the struggles and resilience of women. The subsequent section, “Manhattan Lights,” delves further into city life and immigrant experience, illuminating life in the Bowery. Other poems stem from Ridge’s lifelong support of the American labor movement, and from her own experience as an immigrant. This critical edition seeks to recover the attention The Ghetto, and Other Poems, and in particular the title poem, lost after Ridge’s death. The poems in the volume are as aesthetically strong as they are historically revealing. Their language combines strength and directness with startling metaphors, and their form embraces both panoramic sweep and lyrical intensity. Expertly edited and annotated by Lawrence Kramer, this first modern edition to reproduce the full 1918 publication of The Ghetto and Other Stories offers all the background and context needed for a rich, informed reading of Lola Ridge’s masterpiece.

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“The likeness of form between Chinese and English sentences,” writes the American Sinologist Ernest Fenollosa around 1906, “renders translation from one to the other exceptionally easy.” If Babel Had a Form asks not if his claim may be true, but what its phantasmic surprise may yet do. In twentieth-century intersections of China and Asia with the United States, translations did more than communicate meaning across politicized and racializing differences of language and nation. Transpacific translation breached the regulative protocols that created those very differences of human value and cultural meaning. The result, Tze-Yin Teo argues, saw translators cleaving to the sounds and shapes of poetry to imagine a translingual “likeness of form” but not of meaning or kind. At stake in this form without meaning is a startling new task of equivalence. As a concept, equivalence has been rejected for its colonizing epistemology of value, naming a broken promise of translation and false premise of comparison. Yet the writers studied in this book veered from those ways of knowing to theorize a poetic equivalence: negating the colonial foundations of the concept, they ignited aporias of meaning into flashpoints for a radical literary translation. The book’s transpacific readings glean those forms of equivalence from the writing of Fenollosa, the vernacular experiments of Boxer Scholar Hu Shi, the trilingual musings of Shanghai-born Los Angeles novelist Eileen Chang, the minor work of the Bay Area Korean American transmedial artist Theresa Cha, and a post-Tiananmen elegy by the exiled dissident Yang Lian. The conclusion returns to the deconstructive genealogy of recent debates on translation and untranslatability, displacing the axiom of radical alterity for a no less radical equivalence that remains—pace Fenollosa—far from easy or exceptional. Ultimately, If Babel Had a Form illuminates the demanding force of even the slightest sameness entangled in the translator’s work of remaking our differences.

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Grammatology of Images radically alters how we approach images. Instead of asking for the history, power, or essence of images, Sigrid Weigel addresses imaging as such. The book considers how something a-visible gets transformed into an image. Weigel scrutinizes the moment of mis-en-apparition, of making an appearance, and the process of concealment that accompanies any imaging. Weigel reinterprets Derrida’s and Freud’s concept of the trace as that which must be thought before something exists. In doing so, she illuminates the threshold between traces and iconic images, between something immaterial and its pictorial representation. Chapters alternate between general accounts of the line, the index, the effigy, and the cult-image, and case studies from the history of science, art, politics, and religion, involving faces as indicators of emotion, caricatures as effigies of defamation, and angels as embodiments of transcendental ideas. Weigel’s approach to images illuminates fascinating, unexpected correspondences between premodern and contemporary image-practices, between the history of religion and the modern sciences, and between things that are and are not understood as art.

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The Political Logic of Experience argues that experience and phenomenology are essentially political, with profound implications for our understanding of subjectivity, epistemology, experience, the phenomenological method, and politics. Drawing on work from across the phenomenological tradition, it develops an account of expression as the internal relationship uniting knowing, being, and doing with both transcendental conditions and empirical phenomena. This expressive unification generates subjectivity as an expression of particular communities and subjects as an expression of subjectivity. Subjectivity and experience are therefore both revealed to be inherently political prior to their expression in particular subjects. In clarifying the political nature of experience and the constitution of subjectivity, the book puts the work of critical phenomenology in dialogue with transcendental phenomenology to reveal the need for a phenomenological politics: a field tasked with explaining the expressive, co-constitutive, and necessarily political relationships between subjects and their communities. It is only through such a phenomenological politics that we can properly make sense of the epistemological, ontological, and practical significance of issues like racism and sexism, problems that concern our very experience of the world. The book reveals phenomenology to be both essentially political and politically essential, as it emerges within particular communities and shapes and transforms how individuals within those communities experience the world. Touching on issues of transcendental phenomenology, political strategy, historical interpretation and inter-disciplinary phenomenological method, the book argues for foundational claims pertaining to phenomenology, politics, and social criticism that will be of interest to those working in philosophy, gender studies, race, queer theory, transcendental and applied phenomenology, and beyond.

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These memoirs provide insights into the development of 19th-century technology, modern American business, and philanthropy.

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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.

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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.

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This volume spotlights the unique suitability and situatedness of Filipinx American studies both as a site for reckoning with the work of historicizing U.S. empire in all of its entanglements, as well as a location for reclaiming and theorizing the interlocking histories and contemporary trajectories of global capitalism, racism, sexism, and heteronormativity. It encompasses an interrogation of the foundational status of empire in the interdiscipline; modes of labor analysis and other forms of knowledge production; meaning-making in relation to language, identities, time, and space; the critical contours of Filipinx American schooling and political activism; the indispensability of relational thinking in Filipinx American studies; and the disruptive possibilities of Filipinx American formations. A catalogue of key resources and a selected list of scholarship are also provided. Filipinx American Studies constitutes a coming-to-terms with not only the potentials and possibilities but also the disavowals, silences, and omissions that mark Filipinx American studies. It provides a reflective and critical space for thinking through the ways Filipinx American studies is uniquely and especially suited to the interrogation of the ongoing legacies of U.S. imperialism and the urgencies of the current period. Contributors: Karin Aguilar-San Juan, Angelica J. Allen, Gina Apostol, Nerissa S. Balce, Joi Barrios-Leblanc, Victor Bascara, Jody Blanco, Alana Bock, Sony Coráñez Bolton, Lucy Mae San Pablo Burns, Richard T. Chu, Gary A. Colemnar, Kim Compoc, Denise Cruz, Reuben B. Deleon, Josen Masangkay Diaz, Robert Diaz, Kale Bantigue Fajardo, Theodore S. Gonzalves, Vernadette Vicuña Gonzalez, Anna Romina Guevara, Allan Punzalan Isaac, Martin F. Manalansan IV, Dina C. Maramba, Cynthia Marasigan, Edward Nadurata, JoAnna Poblete, Anthony Bayani Rodriguez, Dylan Rodríguez, Evelyn Ibatan Rodriguez, Robyn Magalit Rodriguez, J. A. Ruanto-Ramirez, Jeffrey Santa Ana, Dean Itsuji Saranillio, Michael Schulze-Oechtering, Sarita Echavez See, Roy B. Taggueg Jr.

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How is religious conversion transforming American democracy? In one corner of Appalachia, a group of American citizens has embraced the Russian Orthodox Church and through it Putin’s New Russia. Historically a minority immigrant faith in the United States, Russian Orthodoxy is attracting Americans who look to Russian religion and politics for answers to Western secularism and the loss of traditional family values in the face of accelerating progressivism. This ethnography highlights an intentional community of converts who are exemplary of much broader networks of Russian Orthodox converts in the United States. These converts sought and found a conservatism more authentic than Christian American Republicanism and a nationalism unburdened by the broken promises of American exceptionalism. Ultimately, both converts and the Church that welcomes them deploy the subversive act of adopting the ideals and faith of a foreign power for larger, transnational political ends. Offering insights into this rarely considered religious world, including its far-right political roots that nourish the embrace of Putin’s Russia, this ethnography shows how religious conversion is tied to larger issues of social politics, allegiance, (anti)democracy, and citizenship. These conversions offer us a window onto both global politics and foreign affairs, while also allowing us to see how particular U.S. communities are grappling with social transformations in the twenty-first century. With broad implications for our understanding of both conservative Christianity and right-wing politics, as well as contemporary Russian–American relations, this book provides insight in the growing constellations of far-right conservatism. While Russian Orthodox converts are more likely to form the moral minority rather than the moral majority, they are an important gauge for understanding the powerful philosophical shifts occurring in the current political climate in the United States and what they might mean for the future of American values, ideals, and democracy.

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