Search results for ""Fordham University Press""

Can love really be considered another form of technology? Dominic Pettman says it can—although not before carefully redefining technology as a cultural challenge to what we mean by the "human" in the information age. Using the writings of such important thinkers as Giorgio Agamben, Jean-Luc Nancy, and Bernard Stiegler as a springboard, Pettman explores the "techtonic" movements of contemporary culture, specifically in relation to the language of eros. Highly ritualized expressions of desire—love, in other words—always reveal an era's attitude toward what it means to exist as a self among others. For Pettman, the articulation of love is a technique of belonging: a way of responding to the basic plurality of everyone's identity, a process that becomes increasingly complex as the forms of mediated communication, from cell phone and text messaging to the mass media, multiply and mesh together. Wresting the idea of love from the arthritic hands of Romanticism, Pettman demonstrates the ways in which this dynamic assemblage—"the stirrings of the soul"—have always been a matter of tools, devices, prosthetics, and media. Love is, after all, something we make. And, love, this book argues, is not eternal, but external.

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What has happened to religion in its present manifestations? In recent years, Enlightenment secularization, as it appeared in the global spread of political structures that relegate the sacred to a private sphere, seems suddenly to have foundered. Unexpectedly, it has discovered its own parochialism—has discovered, indeed, that secularization may never have taken place at all. With the “return of the religious,” in all aspects of contemporary social, political, and religious life, the question of political theology—of the relation between “political” and “religious” domains—takes on new meaning and new urgency. In this groundbreaking book, distinguished scholars from many disciplines—philosophy, political theory, anthropology, classics, and religious studies—seek to take the full measure of this question in today’s world. This book begins with the place of the gods in the Greek polis, then moves through Augustine’s two cities and early modern religious debates, to classic statements about political theology by such thinkers as Walter Benjamin and Carl Schmitt. Essays also consider the centrality of tolerance to liberal democracy, the recent French controversy over wearing the Muslim headscarf, and “Bush’s God talk.” The volume includes a historic discussion between Jürgen Habermas and Joseph Cardinal Ratzinger, now Pope Benedict XVI, concerning the prepolitical moral foundations of a republic, and it concludes with explorations of new, more open ways of conceptualizing society.

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In contemporary philosophy, the will is often regarded as a sheer philosophical fiction. In Will as Commitment and Resolve, Davenport argues not only that the will is the central power of human agency that makes decisions and forms intentions but also that it includes the capacity to generate new motivation different in structure from prepurposive desires. The concept of "projective motivation" is the central innovation in Davenport's existential account of the everyday notion of striving will. Beginning with the contrast between "eastern" and "western" attitudes toward assertive willing, Davenport traces the lineage of the idea of projective motivation from NeoPlatonic and Christian conceptions of divine motivation to Scotus, Kant, Marx, Arendt, and Levinas. Rich with historical detail, this book includes an extended examination of Platonic and Aristotelian eudaimonist theories of human motivation. Drawing on contemporary critiques of egoism, Davenport argues that happiness is primarily a byproduct of activities and pursuits aimed at other agent-transcending goods for their own sake. In particular, the motives in virtues and in the practices as defined by Alasdair MacIntyre are projective rather than eudaimonist. This theory is supported by analyses of radical evil, accounts of intrinsic motivation in existential psychology, and contemporary theories of identity-forming commitment in analytic moral psychology. Following Viktor Frankl, Joseph Raz, and others, Davenport argues that Harry Frankfurt's conception of caring requires objective values worth caring about, which serve as rational grounds for projecting new final ends. The argument concludes with a taxonomy of values or goods, devotion to which can make life meaningful for us.

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This Minute is a connected whole, in which the verse is driven by strong intellectual excitement, evident in the energetic movement of the lines and in a vocabulary that switches easily from the colloquial to the exact. There is an urgent voice, felt close at hand. And there is a skill in handling and matching the size of a poem to its subject that makes each invigorating to read—one arrives slightly out of breath. These poems convey a “metaphysical” meaning as well as a bodily intimacy. They are luminous, discovering rather than manufacturing their metaphors as the most exact way of speaking. The Early History of Photography The first photographer’s sister spent the summer watching the leaf-imprints disappear. Just like life, she wrote to him, but a little slower; like a chemical recipe for gratitude. Shhh, the first photographer said, hovering over the silver salts arrayed like listening devices. Don’t let the sun know what we’re doing. This is a god we can capture and he’ll never know it, never miss these little fistfuls of glitter, dumbed down. Dear sister, you must know the miracle is in the stoppage. Motion is cheap and plentiful; standing still is what costs and costs. Jean Gallagher is Associate Professor of English at Polytechnic University in New York City. She is the author of The World Wars Through the Female Gaze. To read a sample of Jean Gallagher’s poetry, visit www.poetsoutloud.com

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Bill O'Shaughnessy's back. Here's the third big book of interviews, editorials, essays, commentaries, and observations, and just plain good talk from an authentic American voice. From the "bully pulpit" of his radio stations, O'Shaughnessy's in the middle of it all-politics, local and national; culture, high and low and in-between; the media; and, above all, the rich flow of ideas and opinion that from what the Wall Street Journal calls "the quintessential community station in America." For this compelling and fascinating collection, O'Shaughnessy gathers interviews with everyone from Tony Bennett on the singer's art to Ed Koch on the art of politics. Essays and talks from luminaries ranging from Henry Kissinger to Larry King, Rudolph Giuliani to Tim Russert and Dan Rather. There are moving pieces on the impact of September 11, vivid sketches of movers and shakers, and provocative, deeply felt calls for protecting freedoms of the First Amendment. And Mario Cuomo's moving thoughts on how to restore justice and wisdom to America's political culture. From color sketches of local pols to intimate conversations with great writers and artists, Again! Again! Is an endlessly fascinating portrait our time and place-marked as always by Bill O'Shaughnessy's intelligence, insight, and eloquence. "Bill O'Shaughnessy's editorials make his New York TV counterparts look like so much mish-mash." -The New York Times

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These lectures and essays were regarded by Marcel as the best introduction to his thought. Creative Fidelity not only deals with perennial themes of faith, fidelity, belief, incarnate being, and participation, but also includes chapters on religious tolerance and orthodoxy and an important critical essay on Karl Jaspers.

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In 1539, Cardinal Jacopo Sadoleto, Bishop of Carpentras, addressed a letter to the magistrates and citizens of Geneva, asking them to return to the Roman Catholic faith. John Calvin replied to Sadoleto, defending the adoption of the Protestant reforms. Sadoleto’s letter and Calvin’s reply constitute one of the most interesting exchanges of Roman Catholic/Protestant views during the Reformationand an excellent introduction to the great religious controversy of the sixteenth century. These statements are not in vacuo of a Roman Catholic and Protestant position. They were drafted in the midst of the religious conflict that was then dividing Europe. And they reflect too the temperaments and personal histories of the men who wrote them. Sadoleto’s letter has an irenic approach, an emphasis on the unity and peace of the Church, highly characteristic of the Christian Humanism he represented. Calvin’s reply is in part a personal defense, an apologia pro vita sua, that records his own religious experience. And its taut, comprehensive argument is characteristic of the disciplined and logical mind of the author of The Institutes of the Christian Religion.

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The Street Book contains brief biographical sketches for more than one hundred of Manhattan’s well- and lesser-known streets. With photographs, period drawings, and reproductions of old newspapers, The Street Book is a visual treat as well. The detailed topographical maps of Manhattan provide an easy reference for locating streets, and even make it possible to use The Street Book as a walking guide.

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“This volume is a set of kaleidoscopic impressions of life along the Hudson, from its earliest days to the present,” writes Allan Keller in his Preface. Keller’s impressions encompass the scope of history, art, and literature, to tell the story of the majestic Hudson River and the life along its banks. The book provides a picture of life along the river at every step of the way, including facts and fables, legends and living realities. It is the story of sloops and steamers, shad fishing and ice cutting, the splendor of the Palisades and the stately homes of the well-born. From Revolutionary battles to the Hudson River School of painting, life along the river through the ages comes to life in Keller’s kaleidoscopic view of one of our great national treasures.

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The appeal of Asian Theater in America today confirms that the theatre of the Far East is a remarkable and catalytic experience for a Western audience. Staging Japanese Theatre presents two complete plays in the theatrical forms of Noh and Kabuki. Each play appears in Japanese with English translations on facing pages and is pre-ceded by a brief history of the theatre form and the evolution of the production. The text contains an abundance of photographs, diagrams, and the stage directions from the IASTA performance.

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Winner, Prix Pierre LafueWinner, Prix lycéen du livre d'histoire des Rendez-vous de l'histoire de BloisIn the archives of the main institution in charge of the history and memory of the genocide in Rwanda, several bundles of fragile little school notebooks contain, in the silence of accumulated dust, the stories of around a hundred surviving children. Written in 2006 at the initiative of a Rwandan survivors' association, as a testimonial and psychological catharsis, these accounts by children who have since become young men and women tell the story of their experience of the genocide, as well as of life before and life after. The words of these children, the cruel realism of the scenes they describe, the power of the emotions they express, provide the historian with an unparalleled insight into the subjectivities of the survivors, and also enable us to take on board the murderous discourse and gestures of those who eradicated their world of childhood

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Association of Catholic Publishers 2022 Excellence in Publishing Awards: First Place, Theology Catholic Media Association, Honorable Mention in Theology: Morality, Ethics, Christology, Mariology, and Redemption Unveiling divine mysteries across continents and centuries. Revelation in the Vernacular retrieves a hermeneutics of the vernacular that is rooted en lo cotidiano, in everyday life and experience. Traversing time and geography, Ruiz remaps a theology of revelation done latinamente, beginning with sixteenth-century encounters of Spanish colonizers with Indigenous peoples in the Caribbean. Drawing on the theology of the Incarnation articulated by Fray Luis de León (1527–91), he offers rich resources for interreligious engagement by believers in today’s religiously diverse world. Through an analysis of the documents of the 2019 Amazonian Synod, including Querida Amazonia, the Postsynodal Exhortation by Pope Francis, he explores a culture of encounter and dialogue that has been a hallmark of this pontificate. From the inscriptions in the caves of la Isla de Mona through the writings of the Latin American Bishops (CELAM), this book establishes a solid basis on which to discern the “Seeds of the Word” in our times.

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Provides unique insight into Reconstruction’s downfall and Jim Crow’s emergence. In the years and decades following the American Civil War, veteran abolitionists actively thought and wrote about the campaign to end enslavement immediately. This study explores the late-in-life reflections of several antislavery memorial and historical writers, evaluating the stable and shifting meanings of antebellum abolitionism amidst dramatic changes in postbellum race relations. By investigating veteran abolitionists as movement chroniclers and commemorators and situating their texts within various contexts, Raymond James Krohn further assesses the humanitarian commitments of activists who had valued themselves as the enslaved people’s steadfast friends. Never solely against slavery, post-1830 abolitionism challenged widely held anti-Black prejudices as well. Dedicated to emancipating the enslaved and elevating people of color, it equipped adherents with the necessary linguistic resources to wage a valiant, sustained philanthropic fight. Abolitionist Twilights focuses on how the status and condition of the freedpeople and their descendants affected book-length representations of antislavery persons and events. In probing veteran– abolitionist engagement in or disengagement from an ongoing African American freedom struggle, this ambitious volume ultimately problematizes scholarly understandings of abolitionism’s racial justice history and legacy.

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An innovative analysis of Indigenous strategies for overcoming the settler state. How do bureaucratic documents create and reproduce a state’s capacity to see? What kinds of worlds do documents help create? Further, how might such documentary practices and settler colonial ways of seeing be refused? Settler Colonial Ways of Seeing investigates how the Canadian state has used documents, lists, and databases to generate, make visible—and invisible—Indigenous identity. With an archive of legislative documents, registration forms, identity cards, and reports, Danielle Taschereau Mamers traces the political and media history of Indian status in Canada, demonstrating how paperwork has been used by the state to materialize identity categories in the service of colonial governance. Her analysis of bureaucratic artifacts is led by the interventions of Indigenous artists, including Robert Houle, Nadia Myre, Cheryl L’Hirondelle, and Rebecca Belmore. Bringing together media theories of documentation and the strategies of these artists, Settler Colonial Ways of Seeing develops a method for identifying how bureaucratic documents mediate power relations as well as how those relations may be disobeyed and re-imagined. By integrating art-led inquiry with media theory and settler colonial studies approaches, Taschereau Mamers offers a political and media history of the documents that have reproduced Indian status. More importantly, she provides us with an innovative guide for using art as a method of theorizing decolonial political relations. This is a crucial book for any reader interested in the intersection of state archives, settler colonial studies, and visual culture in the context of Canada’s complex and violent relationship with Indigenous peoples.

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

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New Critical Nostalgia weighs the future of literary study by reassessing its past. It tracks today's impassioned debates about method back to the discipline’s early professional era, when an unprecedented makeover of American higher education with far-reaching social consequences resulted in what we might call our first crisis of academic life. Rovee probes literary study’s nostalgic attachments to this past, by recasting an essential episode in the historiography of English—the vigorous rejection of romanticism by American New Critics—in the new light of the American university’s tectonic growth. In the process, he demonstrates literary study’s profound investment in romanticism and reveals the romantic lyric’s special affect, nostalgia, as having been part of English’s professional identity all along. New Critical Nostalgia meticulously shows what is lost in reducing mid-century American criticism and the intense, quirky, and unpredictable writings of central figures, such as Cleanth Brooks, Josephine Miles, and W. K. Wimsatt, to a glib monolith of New Critical anti-romanticism. In Rovee’s historically rich account, grounded in analysis of critical texts and enlivened by archival study, readers discover John Crowe Ransom’s and William Wordsworth’s shared existential nostalgia, witness the demolition of the “immature” Percy Shelley in the revolutionary textbook Understanding Poetry, explore the classroom give-and-take prompted by the close reading of John Keats, consider the strange ambivalence toward Lord Byron on the part of formalist critics and romantic scholars alike, and encounter the strikingly contemporary quantitative studies by one of the mid-century’s preeminent poetry scholars, Josephine Miles. These complex and enthralling engagements with the romantic lyric introduce the reader to a dynamic intellectual milieu, in which professionals with varying methodological commitments (from New Critics to computationalists), working in radically different academic locales (from Nashville and New Haven to Baton Rouge and Berkeley), wrangled over what it means to read, with nothing less than the future of the discipline at stake.

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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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NEW IN PAPERBACK! BOOKS ARE MAGIC 2023 HOLIDAY GIFT BOOK With humor and grace, the memoir of a first-generation Chinese American in New York City. Our Laundry, Our Town is a memoir that decodes and processes the fractured urban oracle bones of Alvin Eng’s upbringing in Flushing, Queens, in the 1970s. Back then, his family was one of the few immigrant Chinese families in a far-flung neighborhood in New York City. His parents had an arranged marriage and ran a Chinese hand laundry. From behind the counter of his parents’ laundry and within the confines of a household that was rooted in a different century and culture, he sought to reconcile this insular home life with the turbulent yet inspiring street life that was all around them––from the faux martial arts of TV’s Kung Fu to the burgeoning underworld of the punk rock scene. In the 1970s, NYC, like most of the world, was in the throes of regenerating itself in the wake of major social and cultural changes resulting from the counterculture and civil rights movements. And by the 1980s, Flushing had become NYC’s second Chinatown. But Eng remained one of the neighborhood’s few Chinese citizens who did not speak fluent Chinese. Finding his way in the downtown theater and performance world of Manhattan, he discovered the under-chronicled Chinese influence on Thornton Wilder’s foundational Americana drama, Our Town. This discovery became the unlikely catalyst for a psyche-healing pilgrimage to Hong Kong and Guangzhou, China—his ancestral home in southern China—that led to writing and performing his successful autobiographical monologue, The Last Emperor of Flushing. Learning to tell his own story on stages around the world was what proudly made him whole. As cities, classrooms, cultures, and communities the world over continue to re-examine the parameters of diversity, equity, and inclusion, Our Laundry, Our Town will reverberate with a broad readership.

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A comprehensive history and insider’s account of the Garifuna in New York City from 1943 to the present day. In recent years, Latinos—primarily Central American migrants—crossing the southern border of the United States have dominated the national media, as the legitimacy of their detention and of U.S. immigration policy in general is debated by partisan politicians and pundits. Among these migrants seeking economic opportunities and fleeing violence from gangs and drug traffickers are many Central American Garifuna. This fascinating book is the long-overdue account—written by a Garifuna New Yorker—of the ways that Garifuna immigrants from Guatemala, Belize, and Honduras have organized themselves and become a vibrant presence in New York City, from the time of their first arrivals in the 1940s to the present. The author documents four generations of Garifuna people in New York City who were active in the organizations at the heart of their community. Garifuna organizations have expanded and diversified over time from being primarily concerned with simply providing a space to gather for social events and some self-help groups for seamen (who were the first migrants) to a wide variety of organizations today that range from those focused on culture—music, dance, religion, language, sports, media—to those concentrating on economic development, political engagement and representation, immigration issues, health concerns, and transnational projects related to the situation of Garifuna in their Central American communities. As the Garifuna population grew, their organized entities simultaneously increased. The legacy of the Garifuna ethnic group is one of heroic resilience: They challenged colonial European suppression and grew from an estimated population of 2,000 to a growing 600,000 in the present day. After wars defending their original settlement on the Caribbean island of St. Vincent, the remaining Garifuna were rounded up and expelled from the territory to Central America, and from there they eventually immigrated to the United States. In New York City, an estimated 200,000 Garifuna live in the five boroughs, with their largest population in the Bronx. Having overcome numerous challenges, this Black/ Indigenous ethnic group is now known for its significant involvement in both Central American as well as U.S. societies. The Garifuna are integrated into the fabric of New York City as a distinctive Afro-Latinx/African Diaspora ethnic group known for its cultural and political impact. Garifuna organizations are at once concerned with creating alliances with a diversity of many other groups and also focused on dealing with issues specific to the unique culture, history, and situation of the Garifuna. They provide an interesting case study on whether and how Black ethnic groups assimilate with African Americans. And awareness of this group, its culture, and its contribution to American society is essential to understanding a growing segment of the expanding diverse Latino presence in the United States.

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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 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.

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This original new work is the fascinating result of sociologist and documentary filmmaker Agnès De Féo’s ten-year exploration of the phenomenon of niqab wearing. It is at once a groundbreaking study and a series of compelling first-person accounts from French and Francophone women who wear or have worn the niqab in France’s Salafi communities. With the backdrop of the French government’s 2010 ban on full facial veiling in public spaces, which itself has shaped the phenomenon, De Féo draws on her subjects’ own words to show their agency, working against the clichés that often underlie public views of the niqab—that it is purely the result of masculine pressure, for example, or extreme religiosity or nationalism, or the submissive desire to disappear. Instead, she shows, the niqab is multivalent: women wear it for reasons that range from religious piety to the desire to rebel against mainstream society, family, or the rule of law. The reasons are complex, overdetermined, contradictory, or even inconsistent, but they are the women’s own. Despite being worn only by a small minority of Muslim women, the Islamic garment has nonetheless been a major source of intense political, religious, and cultural debate in France. Searching to understand, rather than speculate, De Féo chose to approach the people who wear the niqab, and to make them, rather the veil itself, the subject of her research. Her unprecedented study, based on more than 200 interviews, reveals the many factors—social, political, geopolitical, and psychological—underpinning a personal choice that is not always as religious as it seems. The book ends with sixteen captivating interviews giving voice to stories rarely heard. With finesse and discernment, the author debunks the myths surrounding the wearing of the niqab, and sheds light on a practice subject to misunderstanding and prejudice, offering the reader unique insight. Challenging our preconceived notions and stereotypes about women who wear any form of Islamic apparel, but particularly the niqab, The Niqab in France introduces a group of women each with her own life story, her own share of personal struggles, aspirations, and desires, and her own claim to a certain place in society. This work received support for excellence in publication and translation from Albertine Translation, a program created by Villa Albertine.

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This volume considers two authors who represent different but complementary responses to social injustice and human degradation. The writings of Walter Rauschenbusch and Dorothy Day respond to an American situation that arose out of the Industrial Revolution and reflect especially—but not exclusively—urban life on the East Coast of the United States during the late nineteenth and first half of the twentieth centuries. Although these two authors differ greatly, they both reacted to the extreme social inequality and strife that occurred between 1890 and the beginning of World War II. They shared a total commitment to the cause of social justice, their Christian faith, and an active engagement in the quest for a just social order. But the different ways they reacted to the situation generated different spiritualities. Rauschenbusch was a pastor, writer, historian, and seminary professor. Day was a journalist who became an organizer. The strategic differences between them, however, grew out of a common sustained reaction against the massive deprivation that surrounded them. There is no spiritual rivalry here. They complement each other and reinforce the Christian humanitarian motivation that drives them. Their work brings the social dimension of Christian spirituality to the surface in a way that had not been emphasized in the same focused way before them. They are part of an awakening to the degree to which the social order lies in the hands of the people who support it. Both Rauschenbusch and Day are examples of an explicit recognition of the social dimension of Christian spirituality and a radical acting-out of that response in two distinctly different ways.

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When Jean-Luc Nancy first encountered the work of Jacques Derrida in the 1960s, he knew he was hearing something new, a voice genuinely of its time. Thinking with and against each other over the course of their long friendship, the two thinkers reshaped the European intellectual landscape. Nancy’s writings on Derrida, collected in this volume, reflect on the elements of their shared concerns with politics, the arts, religion, the fate of deconstruction, and the future of sense. Rather than studies, commentaries, or interpretations of Derrida’s thought, they are responses to his presence—not exactly a presence to self, but a presence in the world.

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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.

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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?

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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.

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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.

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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.

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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.

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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.”

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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.

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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.

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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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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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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.

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An immersive journey into the past, present, and future of a region many consider the Northeast’s wilderness backyard. Out of all the rural areas of the United States, including those in the West, which are bigger and propped up by more pervasive myths about adventure and nation and wilderness and freedom, the Adirondacks has accumulated a well-known identity beyond its boundaries. Untouched, unspoiled, it is defined by what we haven’t done to it. Combining author Matt Dallos’s personal observations with his thorough research of primary and secondary documents, In the Adirondacks rambles through the region to understand its significance within American culture and what lessons it might offer us for how we think about the environment. In vivid prose, Dallos digs through the region’s past and present to excavate a series of compelling stories and places: a moose named Harold, a hot dog mogul’s rustic mansion, an ecological restoration on an alpine summit, a hermit who demanded a helicopter ride, and a millionaire who dressed up as a Native American to rob a stagecoach. Along the way, Dallos listens to locals and tourists, visits wilderness areas and souvenir shops, and digs through archives in museums and libraries. In the Adirondacks blends lively history and immersive travel writing to explore the Adirondacks that captivated Dallos’s childhood imagination while presenting a compelling and entertaining story about America’s largest park outside of Alaska. The result is an inquisitive journey through the region’s bogs and lakes and boreal forests and the lives of residents and tourists. Dallos turned toward the region to understand why he couldn’t shake it from his mind. What he learned is that he’s not the only one. In the Adirondacks explores the history and future of the most complicated, contested park in North America, raising important questions about the role of environmental preservation and the great outdoors in American history and culture.

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A compelling, action-packed account of the only officially sanctioned I.R.A attack ever conducted on American soil. In 1922, three of the Irish Republican Army’s top gunmen arrived in New York City seeking vengeance. Their target: “Cruxy” O’Connor, a young Irishman who kept switching sides as revolution swept his country in the wake of World War I. Cruxy’s last betrayal dealt a stunning blow to Ireland’s struggle for independence: Six of his IRA comrades were killed when he told police the location of their safe house outside Cork. A year later, the IRA gunned him down in a hail of bullets before a crowd of horrified New Yorkers at the corner of 84th Street and Central Park West. Based primarily on first-hand accounts, most of them never before published, Ambush at Central Park is a cinematic exploration of the enigma of “Cruxy” O’Connor: Was he really a decorated war hero who became a spy for Britain? When he defected to the IRA, did his machine gun really jam in a crucial attack? When captured, did he give up his IRA comrades only under torture? Was he a British spy all along? Or was he pursuing a decades-old blood feud between his family and that of one of his comrades? A longtime editor at The New York Times, author Mark Bulik delved through Irish government archives, newspaper accounts, census data, and unpublished material from the families of the main actors. Together they add to the sensational story of a rebel ambush, a deadly police raid, a dinner laced with poison, a daring prison break, a boatload of tommy guns on the Hoboken waterfront, an unlikely pair of spies who fall in love, and an audacious assassination plot against the British cabinet. Gravely wounded and near death, Cruxy refused to cooperate with the detectives investigating the case. And so, the spy who stopped spying and the gunman who stopped shooting became the informer who wouldn’t inform, even at death’s door. Here is a forgotten chapter of Irish and New York history: the story of the only officially authorized IRA attack on American soil.

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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.”

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With a new preface and updated historiographical essay. Based on recent scholarship and deep research in primary sources, especially the letters and diaries of “ordinary people,” The Northern Home Front during the Civil War is the first full narrative history and analysis of the northern home front in almost a quarter-century. It examines the mobilization, recruitment, management, politics, costs, and experience of war from the perspective of the home front, with special attention to the ways the war affected the ideas, identities, interests, and issues shaping people’s lives, and vice versa. The book looks closely at people’s responses to war’s demands, whether in supporting the Union cause or opposing it, and it measures the ways the war transformed society and economy or simply reconfirmed ideas and reinforced practices already underway. As The Northern Home Front during the Civil War reveals, issues and concerns of emancipation, conscription, civil liberties, economic policies and practices, religion, party politics, war management, popular culture, and work were all part of what Lincoln rightly termed “a People’s Contest” and as much as the armies in the field determined the outcome of the nation’s ordeal by fire. As The Northern Home Front during the Civil War shows, understanding the experience of the women and men on the home front is essential to realizing Walt Whitman’s oft-quoted call to get “the real war” into the books.

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“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.

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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.

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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.

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Life on Earth is facing a mass extinction event of our own making. Human activity is changing the biology and the meaning of extinction. What Is Extinction? examines several key moments that have come to define the terms of extinction over the past two centuries, exploring instances of animal and human finitude and the cultural forms used to document and interpret these events. Offering a critical theory for the critically endangered, Joshua Schuster proposes that different discourses of limits and lastness appear in specific extinction events over time as a response to changing attitudes toward species frailty. Understanding these extinction events also involves examining what happens when the conceptual and cultural forms used to account for species finitude are pressed to their limits as well. Schuster provides close readings of several case studies of extinction that bring together environmental humanities and multispecies methods with media-specific analyses at the terminus of life. What Is Extinction? delves into the development of last animal photography, the anthropological and psychoanalytic fascination with human origins and ends, the invention of new literary genres of last fictions, the rise of new extreme biopolitics in the Third Reich that attempted to change the meaning of extinction, and the current pursuit of de-extinction technologies. Schuster offers timely interpretations of how definitions and visions of extinction have changed in the past and continue to change in the present.

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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.

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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.

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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.

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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.

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