A SCHOLARLY BOOK REPOSITORY
Stephen Kampa’s poems are witty and restless in their pursuit of an intelligent modern faith. They range from a four-line satire of office inspirational posters to a lengthy meditation on the silence of God. The poems also revel in the prosodic possibilities of English’shigh and low registers: a twenty–one line homageto Lord Byron that turns on three rhymes (one of which is “eisegesis”); a sestina whose end words include “sentimental,” “Marseilles,” and “Martian;” sapphics on the death of Ray Charles; and intricately modulated stanzas on the 1931 Spanish–language movie version of Dracula.
Despite the metaphysical seriousness, there is alwaysan undercurrent of stylistic levity — a panoply of puns, comic rhymes, and loving misquotations of canonical literature — that suggests comedy and tragedy are inextricably bound in human experience.
Is William Faulkner’s fiction built on a fundamental dichotomy of outcast individual versus the healthy agrarian community? The New Critics of the 1930s advanced this view, and it has shaped much Faulkner criticism. However, in Faulkner’s Marginal Couple, John Duvall posits the existence of another possibility, alternative communities formed by “deviant” couples. These couples, who violate “normal” gender roles and behaviors, challenge the either/or view of Faulkner’s world.
The study treats in detail the novels Light in August, The Wild Palms, Sanctuary, Pylon, and Absalom, Absalom!, as well as several of Faulkner’s short stories. In discussing each work, Duvall challenges the traditional view that Faulkner created active men who follow a code of honor and passive women who are close to nature. Instead, he charts the many instances of men who are nurturing and passive and women who are strong and sexually active. These alternative couples undermine a common view of Faulkner as an upholder of Southern patriarchal values, thus countering the argument that Faulkner’s fiction is essentially misogynist.
This new approach, drawing on semiotics, feminism, and Marxism, makes Faulkner more accessible to readers interested in ideological analysis. It also stresses the intertextual connections between Faulkner’s Yoknapatawpha and non-Yoknapatawpha fiction. Perhaps most importantly, it uncovers what the New Criticism concealed, namely, that Faulkner’s fiction traces the full androgynous spectrum of the human condition.
Austin, Texas, is renowned as a high-tech, fast-growing city for the young and creative, a cool place to live, and the scene of internationally famous events such as SXSW and Formula 1. But as in many American cities, poverty and penury are booming along with wealth and material abundance in contemporary Austin. Rich and poor residents lead increasingly separate lives as growing socioeconomic inequality underscores residential, class, racial, and ethnic segregation.
In Invisible in Austin, the award-winning sociologist Javier Auyero and a team of graduate students explore the lives of those working at the bottom of the social order: house cleaners, office-machine repairers, cab drivers, restaurant cooks and dishwashers, exotic dancers, musicians, and roofers, among others. Recounting their subjects’ life stories with empathy and sociological insight, the authors show us how these lives are driven by a complex mix of individual and social forces. These poignant stories compel us to see how poor people who provide indispensable services for all city residents struggle daily with substandard housing, inadequate public services and schools, and environmental risks. Timely and essential reading, Invisible in Austin makes visible the growing gap between rich and poor that is reconfiguring the cityscape of one of America’s most dynamic places, as low-wage workers are forced to the social and symbolic margins.
Edited by Raymond Foxworth of First Nations Development Institute and Steve Dubb of The Nonprofit Quarterly, Invisible No More is a groundbreaking collection of stories by Native American leaders, many of them women, who are leading the way through cultural grounding and nation-building in the areas of community, environmental justice, and economic justice. Authors in the collection come from over a dozen Native nations, including communities in Alaska and Hawaiʻi. Chapters are grouped by themes of challenging philanthropy, protecting community resources, environmental justice, and economic justice. While telling their stories, authors excavate the history and ongoing effects of genocide and colonialism, reminding readers how philanthropic wealth often stems from the theft of Native land and resources, as well as how major national parks such as Yosemite were “conserved” by forcibly expelling Native residents. At the same time, the authors detail ways that readers might imagine the world differently, presenting stories of Native community building that offer benefits for all. Accepting this invitation to reset assumptions can be at once profound and pragmatic. For instance, wildfires in large measure result from recent Western land mismanagement; Native techniques practiced for thousands of years can help manage fire for everyone’s benefit.
In a world facing a mounting climate crisis and record economic inequality, Invisible No More exposes the deep wounds of a racist past while offering a powerful call to care for one another and the planet. Indigenous communities have much to offer, not the least of which are solutions gleaned from cultural knowledge developed over generations.
In this lively look at a timeless idea, Ball provides the first comprehensive history of our fascination with the unseen. This sweeping narrative moves from medieval spell books to the latest nanotechnology, from fairy tales to telecommunications, from camouflage to ghosts to the dawn of nuclear physics and the discovery of dark energy. Along the way, Invisible tells little-known stories about medieval priests who blamed their misdeeds on spirits; the Cock Lane ghost, which intrigued both Samuel Johnson and Charles Dickens; the attempts by Victorian scientist William Crookes to detect forces using tiny windmills; novelist Edward Bulwer-Lytton’s belief that he was unseen when in his dressing gown; and military efforts to enlist magicians to hide tanks and ships during WWII. Bringing in such voices as Plato and Shakespeare, Ball provides not only a scientific history but a cultural one—showing how our simultaneous desire for and suspicion of the invisible has fueled invention and the imagination for centuries.
In this unusual and clever book, Ball shows that our fantasies about being unseen—and seeing the unseen—reveal surprising truths about who we are.
In this book, Charles Stépanoff draws on ethnographic literature and his fieldwork in Siberia to reveal the immense contribution to human imagination made by shamans and the cognitive techniques they developed over the centuries.
Indigenous shamans are certain men and women who are able to travel in spirit in ways that appear mysterious to Westerners but which rely on the human capacity of imagination. They perceive themselves simultaneously in two types of space—one visible, the other virtual—putting them in contact and establishing links with nonhuman beings in their surroundings. Shamans share their experience of spirit travel with their patients, families, or the wider community, allowing them to experience this odyssey through the invisible together.
This work will appeal to anthropologists and to anyone with an interest in learning about the power of imagination from the masters of the invisible, the shamans of the Far North.
Picturing the Invisible presents different disciplinary approaches to articulating the invisible, that which is not known or not provable. The challenge is how to articulate these concepts, not only to those within a particular academic field but beyond, to other disciplines and society at large. As our understanding of the complexity of the world grows incrementally, so does our realization that issues and problems can rarely be resolved within neat demarcations. Therefore, the authors argue, the importance of finding means of communicating across disciplines and fields must become a priority. This book brings together insights from leading academics from a wide range of disciplines, including art and design, curatorial practice, literature, forensic science, medical science, psychoanalysis and psychotherapy, philosophy, astrophysics, and architecture, who share an interest in exploring how in each discipline we strive to find expression for the invisible or unknown and to draw out and articulate some of the explicit and tacit ways of communicating those concepts that transcend traditional disciplinary boundaries.
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