front cover of Haunting Without Ghosts
Haunting Without Ghosts
Spectral Realism in Colombian Literature, Film, and Art
By Juliana Martínez
University of Texas Press, 2020

Winner, William M. LeoGrande Prize, Center for Latin American and Latino Studies at American University, 2022

For half a century, cultural production in Colombia has labored under the weight of magical realism—above all, the works of Gabriel García Márquez—where ghosts told stories about the country’s violent past and warned against a similarly gruesome future.

Decades later, the story of violence in Colombia is no less horrific, but the critical resources of magical realism are depleted. In their wake comes "spectral realism." Juliana Martínez argues that recent Colombian novelists, filmmakers, and artists—from Evelio Rosero and William Vega to Beatriz González and Erika Diettes—share a formal and thematic concern with the spectral but shift the focus from what the ghost is toward what the specter does. These works do not speak of ghosts. Instead, they use the specter to destabilize reality by challenging the authority of human vision and historical chronology.

By introducing the spectral into their work, these artists decommodify well-worn modes of representing violence and create a critical space from which to seek justice for the dead and disappeared. A Colombia-based study, Haunting without Ghosts brings powerful insight to the politics and ethics of spectral aesthetics, relevant for a variety of sociohistorical contexts.

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Hegel and the Arts
Stephen Houlgate
Northwestern University Press, 2007
That aesthetics is central to Hegel's philosophical enterprise is not widely acknowledged, nor has his significant contribution to the discipline been truly appreciated. Some may be familiar with his theory of tragedy and his (supposed) doctrine of the "end of art," but many philosophers and writers on art pay little or no attention to his lectures on aesthetics. The essays in this collection, all but one written specifically for this volume, aim to raise the profile of Hegel's aesthetic theory by showing in detail precisely why that theory is so powerful. Writing from various perspectives and not necessarily aligned with Hegel's position, the contributors demonstrate that Hegel's lectures on aesthetics constitute one of the richest reservoirs of ideas about the arts, their history, and their future that we possess.

Addressing a range of important topics, the essays examine the conceptual bases of Hegel's organization of his aesthetics, his treatment of various specific arts (architecture, sculpture, painting, music, and tragedy), and several of the most famous issues in the literature--including the "end of art" thesis, the relation between art and religion, and the vexed relationship between Hegel and the romantics. Together they shed light on the profound reflections on art contained in Hegel's philosophy and also suggest ways in which his aesthetics might resonate well beyond the field of philosophical aesthetics, perhaps beyond philosophy itself.
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Here on the Edge
How a Small Group of World War II Conscientious Objectors Took Art and Peace from the Margins to the Mainstream
Steve McQuiddy
Oregon State University Press, 2013
Here on the Edge answers the growing interest in a long-neglected element of World War II history: the role of pacifism in what is often called “The Good War.” Steve McQuiddy shares the fascinating story of one conscientious objector camp located on the rain-soaked Oregon Coast, Civilian Public Service (CPS) Camp #56. As home to the Fine Arts Group at Waldport, the camp became a center of activity where artists and writers from across the country focused their work not so much on the current war, but on what kind of society might be possible when the shooting finally stopped.

They worked six days a week—planting trees, crushing rock, building roads, and fighting forest fires—in exchange for only room and board. At night, they published books under the imprint of the Untide Press. They produced plays, art, and music—all during their limited non-work hours, with little money and few resources. This influential group included poet William Everson, later known as Brother Antoninus, “the Beat Friar”; violinist Broadus Erle, founder of the New Music Quartet; fine arts printer Adrian Wilson; Kermit Sheets, co-founder of San Francisco’s Interplayers theater group; architect Kemper Nomland, Jr.; and internationally renowned sculptor Clayton James.

After the war, camp members went on to participate in the San Francisco Poetry Renaissance of the 1950s, which heavily influenced the Beat Generation of Jack Kerouac, Allen Ginsberg, and Gary Snyder—who in turn inspired Ken Kesey and his Merry Pranksters, leading the way to the 1960s upheavals epitomized by San Francisco’s Summer of Love.

As camp members engaged in creative acts, they were plowing ground for the next generation, when a new set of young people, facing a war of their own in Vietnam, would populate the massive peace movements of the 1960s.

Twenty years in the making and packed with original research, Here on the Edge is the definitive history of the Fine Arts Group at Waldport, documenting how their actions resonated far beyond the borders of the camp. It will appeal to readers interested in peace studies, World War II history, influences on the 1960s generation, and in the rich social and cultural history of the West Coast.
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Highbrow/Lowbrow
The Emergence of Cultural Hierarchy in America
Lawrence Levine
Harvard University Press, 1988

In this unusually wide-ranging study, spanning more than a century and covering such diverse forms of expressive culture as Shakespeare, Central Park, symphonies, jazz, art museums, the Marx Brothers, opera, and vaudeville, a leading cultural historian demonstrates how variable and dynamic cultural boundaries have been and how fragile and recent the cultural categories we have learned to accept as natural and eternal are.

For most of the nineteenth century, a wide variety of expressive forms—Shakespearean drama, opera, orchestral music, painting and sculpture, as well as the writings of such authors as Dickens and Longfellow—enjoyed both high cultural status and mass popularity. In the nineteenth century Americans (in addition to whatever specific ethnic, class, and regional cultures they were part of) shared a public culture less hierarchically organized, less fragmented into relatively rigid adjectival groupings than their descendants were to experience. By the twentieth century this cultural eclecticism and openness became increasingly rare. Cultural space was more sharply defined and less flexible than it had been. The theater, once a microcosm of America—housing both the entire spectrum of the population and the complete range of entertainment from tragedy to farce, juggling to ballet, opera to minstrelsy—now fragmented into discrete spaces catering to distinct audiences and separate genres of expressive culture. The same transition occurred in concert halls, opera houses, and museums. A growing chasm between “serious” and “popular,” between “high” and “low” culture came to dominate America’s expressive arts.

“If there is a tragedy in this development,” Lawrence Levine comments, “it is not only that millions of Americans were now separated from exposure to such creators as Shakespeare, Beethoven, and Verdi, whom they had enjoyed in various formats for much of the nineteenth century, but also that the rigid cultural categories, once they were in place, made it so difficult for so long for so many to understand the value and importance of the popular art forms that were all around them. Too many of those who considered themselves educated and cultured lost for a significant period—and many have still not regained—their ability to discriminate independently, to sort things out for themselves and understand that simply because a form of expressive culture was widely accessible and highly popular it was not therefore necessarily devoid of any redeeming value or artistic merit.”

In this innovative historical exploration, Levine not only traces the emergence of such familiar categories as highbrow and lowbrow at the turn of the century, but helps us to understand more clearly both the process of cultural change and the nature of culture in American society.

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Hippie Homesteaders
Arts, Crafts, Music and Living on the Land in West Virginia
Carter Taylor Seaton
West Virginia University Press, 2014

It’s the 1960s. The Vietnam War is raging and protests are erupting across the United States. In many quarters, young people are dropping out of society, leaving their urban homes behind in an attempt to find a safe place to live on their own terms, to grow their own food, and to avoid a war they passionately decry. During this time, West Virginia becomes a haven for thousands of these homesteaders—or back-to-the-landers, as they are termed by some. Others call them hippies.

When the going got rough, many left. But a significant number remain to this day. Some were artisans when they arrived, while others adopted a craft that provided them with the cash necessary to survive. Hippie Homesteaders tells the story of this movement from the viewpoint of forty artisans and musicians who came to the state, lived on the land, and created successful careers with their craft. There’s the couple that made baskets coveted by the Smithsonian Institution’s Renwick Gallery. There’s the draft-dodger that fled to Canada and then became a premier furniture maker. There’s the Boston-born VISTA worker who started a quilting cooperative. And, there’s the immigrant Chinese potter who lived on a commune.

Along with these stories, Hippie Homesteaders examines the serendipitous timing of this influx and the community and economic support these crafters received from residents and state agencies in West Virginia. Without these young transplants, it’s possible there would be no Tamarack: The Best of West Virginia, the first statewide collection of fine arts and handcrafts in the nation, and no Mountain Stage, the weekly live musical program broadcast worldwide on National Public Radio since 1983. Forget what you know about West Virginia.

Hippie Homesteaders isn’t about coal or hillbillies or moonshine or poverty. It is the story of why West Virginia was—and still is—a kind of heaven to so many.

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How to Make Art at the End of the World
A Manifesto for Research-Creation
Natalie Loveless
Duke University Press, 2019
In recent years, the rise of research-creation—a scholarly activity that considers art practices as research methods in their own right—has emerged from the organic convergences of the arts and interdisciplinary humanities, and it has been fostered by universities wishing to enhance their public profiles. In How to Make Art at the End of the World Natalie Loveless draws on diverse perspectives—from feminist science studies to psychoanalytic theory, as well as her own experience advising undergraduate and graduate students—to argue for research-creation as both a means to produce innovative scholarship and a way to transform pedagogy and research within the contemporary neoliberal university. Championing experimental, artistically driven methods of teaching, researching, and publication, research-creation works to render daily life in the academy more pedagogically, politically, and affectively sustainable, as well as more responsive to issues of social and ecological justice.
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