Roughly 1.7 million people died in Cambodia from untreated disease, starvation, and execution during the Khmer Rouge reign of less than four years in the late 1970s. The regime’s brutality has come to be symbolized by the multitude of black-and-white mug shots of prisoners taken at the notorious Tuol Sleng prison, where thousands of “enemies of the state” were tortured before being sent to the Killing Fields. In Archiving the Unspeakable, Michelle Caswell traces the social life of these photographic records through the lens of archival studies and elucidates how, paradoxically, they have become agents of silence and witnessing, human rights and injustice as they are deployed at various moments in time and space. From their creation as Khmer Rouge administrative records to their transformation beginning in 1979 into museum displays, archival collections, and databases, the mug shots are key components in an ongoing drama of unimaginable human suffering.
Winner, Waldo Gifford Leland Award, Society of American Archivists
Longlist, ICAS Book Prize, International Convention of Asia Scholars
Women in ancient Rome challenge the historian. Widely represented in literature and art, they rarely speak for themselves. Amy Richlin, among the foremost pioneers in ancient studies, gives voice to these women through scholarship that scours sources from high art to gutter invective.
In Arguments with Silence, Richlin presents a linked selection of her essays on Roman women’s history, originally published between 1981 and 2001 as the field of “women in antiquity” took shape, and here substantially rewritten and updated. The new introduction to the volume lays out the historical methodologies these essays developed, places this process in its own historical setting, and reviews work on Roman women since 2001, along with persistent silences. Individual chapter introductions locate each piece in the social context of Second Wave feminism in Classics and the academy, explaining why each mattered as an intervention then and still does now.
Inhabiting these pages are the women whose lives were shaped by great art, dirty jokes, slavery, and the definition of adultery as a wife’s crime; Julia, Augustus’ daughter, who died, as her daughter would, exiled to a desert island; women wearing makeup, safeguarding babies with amulets, practicing their religion at home and in public ceremonies; the satirist Sulpicia, flaunting her sexuality; and the praefica, leading the lament for the dead.
Amy Richlin is one of a small handful of modern thinkers in a position to consider these questions, and this guided journey with her brings surprise, delight, and entertainment, as well as a fresh look at important questions.
Through the support of PEN Center USA, Iranian American poet and translator Sholeh Wolpé has brought together sixty American poets to address the world through poems that not only meditate on the principles of freedom, justice, and tolerance but also boldly and directly address specific countries. Natasha Trethewey, Robert Bly, Rita Dove, Yusef Komunyakaa, Galway Kinnell, Philip Levine, Carolyn Forché, Billy Collins, Jorie Graham, Naomi Shihab Nye, and Quincy Troupe are just some of the poets whose work is gathered in this powerful new collection. These poets speak out in the tradition of all poets who speak out in uprisings, seeking to change the landscape despite an environment of oppression, torture, and denial of basic human rights. All poems included were gifted to this anthology, which will benefit PEN Center USA's Freedom to Write program.
Through unparalleled historical detective work, noted scholars Walter Laqueur and Richard Breitman reveal the inspiring tale of Eduard Schulte, the Breslau business leader who risked his life to gather information about such Nazi activities as the revised date of the German attack on Poland and the Nazi plan for mass extermination of European Jews. First published in 1986, Breaking the Silence is reissued with both a new foreword and afterword by the authors.
The Little Rock Central High School integration crisis did not end in1957 when President Eisenhower sent a portion of the first Airborne Division to protect nine black students. The turmoil was entering its second year in 1958 when Arkansas governor Orval Faubus invoked a hastily passed state law to close the high schools rather than obey the federal court orders that would integrate them.
A group of respectable, middle-class white women, faced with the prospect of no schools as well as the further loss of their city’s good name, turned militant. Led by Adolphine Fletcher Teny, a prominent, “old family” civic leader in her seventies, the wome n quickly put together the Women’s Emergency Committee to Open Our Schools (WEC), a highly effective organization that bombarded the city with ads, fliers, and statements challenging Faubus’s action. At peak membership, the WEC mustered two thousand
to their cause. Largely inexperienced in politics when they joined the WEC, these women became articulate, confident promoters of public schools and helped others to understand that those schools must be fully integrated.
Forty years later, Sara Murphy, a key member of the WEC, recounts the rarely told sto1y of these courageous women who formed a resistance movement. With passion and sensitivity, she reconstructs the challenges and triumphs of that battle, which issued from the mutual link Southern white women shared with disfranchised African Americans in their common goal for full citizenship.
Hailed as one of the most important Hispanic writers of his generation, Ilan Stavans is a celebrated storyteller whose work has been translated into a dozen languages and has garnered numerous international awards. The Disappearance: A Novella and Stories contains three masterful gems. The novella, “Morirse está en hebreo,” is a thought-provoking meditation on continuity and tradition among Mexican Jews; “Xerox Man” is an intriguing story about a book thief with a bizarre theological obsession; and the title story, “The Disappearance,” is the resonant tale of a Belgian actor who kidnaps himself in an attempt to respond to neo-Nazi groups. Together, these three pieces offer an unforeseen vista of Jewish-Hispanic relations and confirm Stavans’ reputation as an original literary voice.
Encounters With Silence
Karl Rahner St. Augustine's Press, 1999 Library of Congress BX2184.R313 1999 | Dewey Decimal 242
One of the classics of modern spirituality, Encounters with Silence is one of Karl Rahner’s most lucid and powerful books. A book of meditations about man’s relation with God, it is not a work of dry theology, but rather a book of prayerful reflections on love, knowledge, and faith, obedience, everyday routines, life with our friends and neighbors, our work and vocation, and human goodness. The immense success of this moving work is a tribute to its practicality and the ability of the great theologian to speak simply and yet profoundly to ordinary men and women seeking an inspiring guide to the inner life, one that never forsakes the world of reality. The book is cast in the form of a dialogue with God that moves from humble but concerned inquiry to joyful contemplation.
“You will come again because the fact that you have already come must continue to be revealed ever more clearly. It must become progressively manifest to the world that the heart of all things is already transformed, because you have taken them all to your heart. . . . The false appearance of our world, the shabby pretense that it has not been liberated . . . must be more and more thoroughly rooted out and destroyed. . . . And your coming is neither past nor future, but the present, which has only to reach its fulfillment. Now it is still the one single hour of your advent.” (from the book)
In the late 1960s, between one and two million people were killed by Indonesian president Suharto's army in the name of suppressing communism-and more than fifty years later, the issue of stigmatisation is still relevant for many victims of the violence and their families. The End of Silence presents the stories of these individuals, revealing how many survivors from the period have been so strongly affected by the strategy used by Suharto and his Western allies that these survivors, still afraid to speak out, essentially serve to maintain the very ideology that led to their persecution.
Eros, Wisdom, and Silence is a close reading of Plato’s Seventh Letter and his dialogues Symposium and Phaedrus, with significant attention also given to Alcibiades I. A book about love, James Rhodes’s work was conceived as a conversation and meant to be read side by side with Plato’s works and those of his worthy interlocutors. It invites lovers to participate in conversations that move their souls to love, and it also invites the reader to take part in the author’s dialogues with Plato and his commentators.
Rhodes addresses two closely related questions: First, what does Plato mean when he says in the Seventh Letter that he never has written and never will write anything concerning that about which he is serious? Second, what does Socrates mean when he claims to have an art of eros and that this techne is the only thing he knows?
Through careful analysis, Rhodes establishes answers to these questions.
He determines that Plato cannot write anything concerning that about which he is serious because his most profound knowledge consists of his soul’s silent vision of ultimate, transcendent reality, which is ineffable. Rhodes also shows that, for Socrates, eros is a symbol for the soul’s experience of divine reality, which pulls every element of human nature toward its proper end, but which also leads people to evil and tyranny when human resistance causes it to become diseased.
Opening up a new avenue of Plato scholarship, Eros, Wisdom, and Silence is political philosophy at its conversational best. Scholars and students in political philosophy, classical studies, and religious studies will find this work invaluable.
For many of us, one of the most important ways of coping with the death of a close relative is talking about them, telling all who will listen what they meant to us. Yet the Gypsies of central France, the Manuš, not only do not speak of their dead, they burn or discard the deceased's belongings, refrain from eating the dead person's favorite foods, and avoid camping in the place where they died.
In Gypsy World, Patrick Williams argues that these customs are at the center of how Manuš see the world and their place in it. The Manuš inhabit a world created by the "Gadzos" (non-Gypsies), who frequently limit or even prohibit Manuš movements within it. To claim this world for themselves, the Manuš employ a principle of cosmological subtraction: just as the dead seem to be absent from Manuš society, argues Williams, so too do the Manuš absent themselves from Gadzo society—and in so doing they assert and preserve their own separate culture and identity.
Anyone interested in Gypsies, death rituals, or the formation of culture will enjoy this fascinating and sensitive ethnography.
The act of drawing a line or uttering a word is often seen as integral to the process of making art. This is especially obvious in music and the visual arts, but applies to literature, performance, and other arts as well. These collected essays, written by scholars from diverse fields, take a historical view of the richness of creation out of nothing (creatio ex nihilo) in order to draw out debates, sometimes implicit and sometimes formally stated, about the production and reproduction of cultural meaning in a period of great change and novelty, between the beginnings of the medieval intellectual tradition and the imprint of the Enlightenment. The authors pose the following questions: Do tradition and creativity conflict with one another, or are they complementary? What are the tensions between composition and live performance? What is the role of the audience in perceiving the object of art? Are such objects fixed or flexible? What about the status of the event? Is the event part of creation, in the sense that it disturbs the still waters of historical continuity? These and other questions build on the foundation of Roland Barthes' concept of Degree Zero, offering new insights into what it means to create.
At last, Ruth Sidranksy’s groundbreaking book In Silence: Growing Up Hearing in a Deaf World is back in print. Her account of growing up as the hearing daughter of deaf Jewish parents in the Bronx and Brooklyn during the 1930s and1940s reveals the challenges deaf people faced during the Depression and afterward.
Inside her family’s apartment, Sidransky knew a warm, secure place. She recalls her earliest memories of seeing words fall from her parents’ hands. She remembers her father entertaining the family endlessly with his stories, and her mother’s story of tying a red ribbon to herself and her infant daughter to know when she needed anything in the night.
Outside the apartment, the cacophonous hearing world greeted Sidransky’s family with stark stares of curiosity as though they were “freaks.” Always upbeat, her proud father still found it hard to earn a living. When Sidransky started school, she was placed in a class for special needs children until the principal realized that she could hear and speak.
Sidransky portrays her family with deep affection and honesty, and her frank account provides a living narrative of the Deaf experience in pre- and post-World War II America. In Silence has become an invaluable chronicle of a special time and place that will affect all who read it for years to come.
Corporate accountability is never far from the front page, and as one of the world’s most elite business schools, Harvard Business School trains many of the future leaders of Fortune 500 companies. But how does HBS formally and informally ensure faculty and students embrace proper business standards? Relying on his first-hand experience as a Harvard Business School faculty member, Michel Anteby takes readers inside HBS in order to draw vivid parallels between the socialization of faculty and of students.
In an era when many organizations are focused on principles of responsibility, Harvard Business School has long tried to promote better business standards. Anteby’s rich account reveals the surprising role of silence and ambiguity in HBS’s process of codifying morals and business values. As Anteby describes, at HBS specifics are often left unspoken; for example, teaching notes given to faculty provide much guidance on how to teach but are largely silent on what to teach. Manufacturing Morals demonstrates how faculty and students are exposed to a system that operates on open-ended directives that require significant decision-making on the part of those involved, with little overt guidance from the hierarchy. Anteby suggests that this model—which tolerates moral complexity—is perhaps one of the few that can adapt and endure over time.
Manufacturing Morals is a perceptive must-read for anyone looking for insight into the moral decision-making of today’s business leaders and those influenced by and working for them.
“Mother father deaf” is the phrase commonly used within the Deaf community to refer to hearing children of deaf parents. These children grow up between two cultures, the Hearing and the Deaf, forever balancing the worlds of sound and silence. Paul Preston, one of these children, takes us to the place where Deaf and Hearing cultures meet, where families like his own embody the conflicts and resolutions of two often opposing world views. Based on 150 interviews with adult hearing children of deaf parents throughout the United States, Mother Father Deaf examines the process of assimilation and cultural affiliation among a population whose lives incorporate the paradox of being culturally “Deaf” yet functionally hearing. It is rich in anecdote and analysis, remarkable for its insights into a family life normally closed to outsiders.
Increasingly popular in the United States and Europe, Andean panpipe and flute music draws its vitality from the traditions of rural highland villages and of rural migrants who have settled in Andean cities. In Moving Away from Silence, Thomas Turino describes panpipe and flute traditions in the context of this rural-urban migration and the turbulent politics that have influenced Peruvian society and local identities throughout this century.
Turino's ethnography is the first large-scale study to concentrate on the pervasive effects of migration on Andean people and their music. Turino uses the musical traditions of Conima, Peru as a unifying thread, tracing them through the varying lives of Conimeos in different locales. He reveals how music both sustains and creates meaning for a people struggling amid the dramatic social upheavals of contemporary Peru.
Moving Away from Silence contains detailed interpretations based on comparative field research of Conimeo musical performance, rehearsals, composition, and festivals in the highlands and Lima. The volume will be of great importance to students of Latin American music and culture as well as ethnomusicological and ethnographic theory and method.
Lennard J. Davis grew up as the hearing child of deaf parents. In this candid, affecting, and often funny memoir, he recalls the joys and confusions of this special world, especially his complex and sometimes difficult relationships with his working-class Jewish immigrant parents. Gracefully slipping through memory, regret, longing, and redemption, My Sense of Silence is an eloquent remembrance of human ties and human failings.
The partition of India into two countries, India and Pakistan, caused one of the most massive human convulsions in history. Within the space of two months in 1947 more than twelve million people were displaced. A million died. More than seventy-five thousand women were abducted and raped. Countless children disappeared. Homes, villages, communities, families, and relationships were destroyed. Yet, more than half a century later, little is known of the human dimensions of this event. In The Other Side of Silence , Urvashi Butalia fills this gap by placing people—their individual experiences, their private pain—at the center of this epochal event. Through interviews conducted over a ten-year period and an examination of diaries, letters, memoirs, and parliamentary documents, Butalia asks how people on the margins of history—children, women, ordinary people, the lower castes, the untouchables—have been affected by this upheaval. To understand how and why certain events become shrouded in silence, she traces facets of her own poignant and partition-scarred family history before investigating the stories of other people and their experiences of the effects of this violent disruption. Those whom she interviews reveal that, at least in private, the voices of partition have not been stilled and the bitterness remains. Throughout, Butalia reflects on difficult questions: what did community, caste, and gender have to do with the violence that accompanied partition? What was partition meant to achieve and what did it actually achieve? How, through unspeakable horrors, did the survivors go on? Believing that only by remembering and telling their stories can those affected begin the process of healing and forgetting, Butalia presents a sensitive and moving account of her quest to hear the painful truth behind the silence.
India, 1943: In a regimental hill station, the ladies of Pankot struggle to preserve the genteel façade of British society amid the debris of a vanishing empire and World War II. A retired missionary, Barbara Batchelor, bears witness to the connections between many human dramas; the love between Daphne Manner and Hari Kumar; the desperate grief an old teacher feels for an India she cannot rescue; and the cruelty of Captain Ronald Merrick, Susan Layton's future husband.
Nevada’s Comstock Mining District has been the focus of legend since it first burst into international prominence in the late 1850s, and its principal settlement, Virginia City, endures in the popular mind as the West’s quintessential mining camp. But the authentic history of the Comstock is far more complex and interesting than its colorful image. Contrary to legend, Virginia City spent only its first few years as a ramshackle mining camp. The mining boom quickly turned it into a thriving urban center, at its peak one of the largest cities west of the Mississippi, replete with most of the amenities of any large city of its time.
The lure of the area’s fabulous wealth attracted a remarkably heterogenous population from around the world and offered employment to dozens of trades and thousands of people, both men and women, representing every one of the region’s diverse ethnic groups.
Ronald James’s brilliant account of the Comstock’s long and eventful history—the first comprehensive study of the subject in over a century—examines every aspect of the region and employs information gleaned from hundreds of written sources, interviews, archeological research, computer analysis, folklore, gender studies, physical geography, and architectural and art history, as well as over fifty rare photographs, many of them previously unpublished.
Saying And Silence
Frank Farmer Utah State University Press, 2001 Library of Congress PE1404.F357 2001 | Dewey Decimal 808.0420711
In composition studies for the last two or three decades, Bakhtin has been especially influential through his theories of language, dialogue, and genre. His work is required reading in upper division and graduate rhetoric courses and is included in the recent major surveys if rhetoric.
Frank Farmer has contributed important essays to the study of Bakhtin in composition, and in Saying and Silence he gathers some of those, along with several new essays, into a single volume. Scholars who specialize in Bakhtin will find this work engaging, but equally Farmer wants to explicate and apply Bakhtin for readers whose focus is teaching or some other nonspecialist dimension of writing scholarship.
Farmer explores the relationship between the meaningful word and the meaningful pause, between saying and silence, especially as the relationship emerges in our classrooms, our disciplinary conversations, and encounters with publics beyond the academy. Each of his chapters here addresses some aspect of how we and our students, colleagues, and critics have our say and speak our piece, often under conditions where silence is the institutionally sanctioned and preferred alternative. He has enlisted a number of Bakhtinian ideas (the superaddressee, outsideness, voice in dialogue) to help in the project of interpreting the silences we hear, naming the silences we do not hear, and of encouraging all silences to speak in ways that are freely chosen, not enforced.
What he offers, then, is a compact collection that addresses major areas of Bakhtinian thought and influence on composition practice to date. And he does this in a voice and style that will be accessible to the general scholar as well as the specialist and will be suitable for use with the advanced composition student, too.
The powers of political secrecy and social spectacle have been taken to surreal extremes recently. Witness the twin terrors of a president who refuses to disclose dealings with foreign powers while the private data of ordinary citizens is stolen and marketed in order to manipulate consumer preferences and voting outcomes. We have become accustomed to thinking about secrecy in political terms and personal privacy terms. In this bracing, new work, Hugh Urban wants us to focus these same powers of observation on the role of secrecy in religion.
With Secrecy, Urban investigates several revealing instances of the power of secrecy in religion, including nineteenth-century Scottish Rite Freemasonry, the sexual magic of a Russian-born Parisian mystic; the white supremacist BrüderSchweigen or “Silent Brotherhood” movement of the 1980s, the Five Percenters, and the Church of Scientology. An electrifying read, Secrecy is the culmination of decades of Urban’s reflections on a vexed, ever-present subject.
Mark C. Taylor University of Chicago Press, 2020 Library of Congress BL619.S5T39 2020 | Dewey Decimal 128.4
“To hear silence is to find stillness in the midst of the restlessness that makes creative life possible and the inescapability of death acceptable.” So writes Mark C. Taylor in his latest book, a philosophy of silence for our nervous, chattering age. How do we find silence—and more importantly, how do we understand it—amid the incessant buzz of the networks that enmesh us? Have we forgotten how to listen to each other, to recognize the virtues of modesty and reticence, and to appreciate the resonance of silence? Are we less prepared than ever for the ultimate silence that awaits us all?
Taylor wants us to pause long enough to hear what is not said and to attend to what remains unsayable. In his account, our way to hearing silence is, paradoxically, to see it. He explores the many variations of silence by considering the work of leading modern and postmodern visual artists, including Barnett Newman, Ad Reinhardt, James Turrell, and Anish Kapoor. Developing the insights of philosophers, theologians, writers, and composers, Taylor weaves a rich narrative modeled on the Stations of the Cross. His chapter titles suggest our positions toward silence: Without. Before. From. Beyond. Against. Within. Between. Toward. Around. With. In. Recasting Hegel’s phenomenology of spirit and Kierkegaard’s stages on life’s way, Taylor translates the traditional Via Dolorosa into a Nietzschean Via Jubilosa that affirms light in the midst of darkness.
Seeing Silence is a thoughtful meditation that invites readers to linger long enough to see silence, and, in this way, perhaps to hear once again the wordless Word that once was named “God.”
Shouting Down the Silence presents the first complete biography of Stanley Elkin, a preeminent novelist who consistently won high marks from critics but whose complexities of style seemed destined to elude the popular acclaim he hoped to attain. From the publication of his second novel, A Bad Man, in 1967 to his death in 1995, Elkin was tormented by the desire for both material and artistic success.
Elkin's novels were taught in colleges and universities, his fiction received high praise from critics and reviewers (two of his novels won National Book Critics Circle Awards), and his short stories were widely anthologized--and yet he was unable to achieve renown beyond the avant-garde, or to escape the stigma of being an "academic writer." He wanted to be Faulkner, but he had trouble being Elkin.
Drawing on personal interviews and an intimate knowledge of Elkins's life and works, David C. Dougherty captures Elkin's early life as the son of a charismatic, intimidating, and remarkably successful Jewish immigrant from Russia, as well as his later career at Washington University in St. Louis. A frequent participant at the annual Bread Loaf Writers' conference, he was the friend--and sometime antagonist--of other important writers, particularly Saul Bellow, William Gass, Howard Nemerov, and Robert Coover.
Despite failed attempts to bridge the gap from his academic post to wide popular success, Elkin continued to write essays, stories, and novels that garnered unerring praise. His was a classic dilemma of an intellectual aesthete loath to make use of the common devices of popular appeal. The book details the ambition, the success, the friction, and the foibles of a writer who won fame, but not the fame he wanted.
The Royal Tombs of Ur, dating from approximately 3000–2700 BCE, are among the most famous and impressive archeological discoveries of the twentieth century. Excavated between 1922 and 1934 under the direction of Leonard Woolley, this site is one of the richest sources of information we have about ancient Sumer—however, many mysteries about the society that produced these tombs remain. Based on primary research with the Ur materials at the University of Pennsylvania Museum of Archeology and Anthropology, and paying particular attention to the iconography found in what Woolley referred to as the “Seal Impression Strata of Ur,” this book works to reconstruct the early history of Sumer. What was this society like? What social structures did this society build? What were its institutions of authority? The answers Petr Charvát proposes are of interest not only to archeologists, but to anyone fascinated by early human history.
This bilingual edition, a parallel text in Old French and English, is based on a reexamination of the Old French manuscript, and makes Silence available to specialists and students in various fields of literature and women's studies.
The Roman de Silence, an Arthurian romance of the thirteenth century, tells of a girl raised as a boy, equally accomplished as a minstrel and knight, whose final task, the capture of Merlin, leads to her unmasking.
In Silence and Listening as Rhetorical Arts,editors Cheryl Glenn and Krista Ratcliffe bring together seventeen essays by new and established scholars that demonstrate the value and importance of silence and listening to the study and practice of rhetoric. Building on the editors’ groundbreaking research, which respects the power of the spoken word while challenging the marginalized status of silence and listening, this volumemakes a strong case for placing these overlooked concepts, and their intersections, at the forefront of rhetorical arts within rhetoric and composition studies.
Divided into three parts—History, Theory and Criticism, and Praxes—this book reimagines traditional histories and theories of rhetoric and incorporates contemporary interests, such as race, gender, and cross-cultural concerns, into scholarly conversations about rhetorical history, theory, criticism, and praxes. For the editors and the other contributors to this volume, silence is not simply the absence of sound and listening is not a passive act. When used strategically and with purpose—together and separately—silence and listening are powerful rhetorical devices integral to effective communication. The essays cover a wide range of subjects, including women rhetors from ancient Greece and medieval and Renaissance Europe; African philosophy and African American rhetoric; contemporary antiwar protests in the United States; activist conflict resolution in Israel and Palestine; and feminist and second-language pedagogies.
Taken together, the essays in this volume advance the argument that silence and listening are as important to rhetoric and composition studies as the more traditionally emphasized arts of reading, writing, and speaking and are particularly effective for theorizing, historicizing, analyzing, and teaching. An extremely valuable resource for instructors and students in rhetoric, composition, and communication studies, Silence and Listening as Rhetorical Arts will also have applications beyond academia, helping individuals, cultural groups, and nations more productively discern and implement appropriate actions when all parties agree to engage in rhetorical situations that include not only respectful speaking, reading, and writing but also productive silence and rhetorical listening.
Roughly chronological, these essays explore Barnes’ early work in the New York newspaper world of the ‘teens, proceed through the 1954 publication of The Antiphon, and include several approaches to such works as Ryder, Ladies Almanack, and Nightwood. This judicious mix of essays—many of them illustrated by photographs and drawings—presents a comprehensive picture of the creative imagination of Djuna Barnes.
Essayists include Mary Lynn Broe, Nancy J. Levine, Ann Larabee, Joan Retallack, Carolyn Allen, Carolyn Burke, Sheryl Stevenson, Marie Ponsot, Frances M. Doughty, Susan Sniader Lanser, Frann Michel, Karla Jay, Jane Marcus, Judith Lee, Julie L. Abraham, Meryl Altman, Lynda Curry, Louise A. DeSalvo, and Catharine Stimpson. Individuals sharing personal recollections of Barnes are Ruth Ford, James B. Scott, Alex Gildzen, Hank O’Neal, Chester Page, Andrew Field, and Frances McCullough. Janice Thom and Kevin Engel provide an updated bibliography.
From The Book of Repulsive Women to The Antiphon, Barnes challenged old gender dichotomies as she shaped radical sociopolitical views. Her textual methods celebrated a multiplicity of voices, heterodox forms, and genres, transgressing those tenets of modernism that privilege the “high art” of a single, unified textual identity or a discrete discourse. These essays offer various critical approaches and sinuous readings of the full range of Barnes’ achievement. Interwoven through the essays and reminiscences is a lively commentary from Barnes’ friends and contemporaries as well as Barnes herself.
Silence and Song
Melanie Rae Thon University of Alabama Press, 2015 Library of Congress PS3570.H6474S55 2015 | Dewey Decimal 813.54
Immigrants lost in the blistering expanse of the Sonoran Desert, problem bears, bats pollinating saguaros, a Good Samaritan filling tanks at emergency water stations, and the terrified runaway boy who shoots him pierce the heart and mind of Rosana Derais. “Vanishings,” the first story in Silence and Song, is a love letter, a prayer to these strangers whose lives penetrate and transform Rosana’s own sorrow.
In “Translations,” the prose poem connecting the two longer fictions, child refugees at a multilingual literacy center in Salt Lake City discover the merciful “translation” of dance and pantomime.
The convergence of two disparate events—a random murder in Seattle and the nuclear accident at Chernobyl—catalyze the startling, eruptive form of the concluding piece,“requiem: home: and the rain, after.” Narrated in first person by the killer’s sister and plural first person by the “liquidators” who come to the Evacuation Zone to bury entire villages poisoned by radioactive fallout, “requiem” navigates the immediate trauma of murder and environmental disaster; personal and global devastation; and the remarkable recovery of the miraculously diverse more-than-human world.
Scholars have long noted the deeply rooted veneration of the power of the word—both the expressive and communicative capacities of language—in Russian literature and culture. In her ambitious book Silence and the Rest, Sofya Khagi illuminates a consistent counternarrative, showing how, throughout its entire history, Russian poetry can be read as an argument for what she calls “verbal skepticism.” Although she deals with many poets from a two-century tradition, Khagi gives special emphasis to Osip Mandelstam, Joseph Brodsky, and Timur Kibirov, offering readings that add new layers of meaning to their work. She posits a long-running dialogue between the poets and the philosophers and theorists who have also been central to the antiverbal strain of Russian culture. Unlike its Western counterpart, the Russian philosophical and theological doubt of the efficacy of the word still grants the author, and literature itself, an ethical force—the inadequacies of language notwithstanding.
Silence in Catullus
Benjamin Eldon Stevens University of Wisconsin Press, 2014 Library of Congress PA6276.S725 2013 | Dewey Decimal 874.01
Both passionate and artful, learned and bawdy, Catullus is one of the best-known and critically significant poets from classical antiquity. An intriguing aspect of his poetry that has been neglected by scholars is his interest in silence, from the pauses that shape everyday conversation to linguistic taboos and cultural suppressions and the absolute silence of death.
In Silence in Catullus, Benjamin Eldon Stevens offers fresh readings of this Roman poet's most important works, focusing on his purposeful evocations of silence. This deep and varied "poetics of silence" takes on many forms in Catullus's poetic corpus: underscoring the lyricism of his poetry; highlighting themes of desire, immortality-in-culture, and decay; accenting its structures and rhythms; and, Stevens suggests, even articulating underlying philosophies. Combining classical philological methods, contemporary approaches to silence in modern literature, and the most recent Catullan scholarship, this imaginative examination of Catullus offers a new interpretation of one of the ancient world's most influential and inimitable voices.
The Silence of Goethe
Josef Pieper St. Augustine's Press, 2009 Library of Congress PT2054.P5313 2009 | Dewey Decimal 831.6
During the last months of the war, Josef Pieper saw the realization of a long-cherished plan to escape from the “lethal chaos” that was the Germany of that time, “plucked,” he writes, “as was Habakkuk, by the hair of his head . . . to be planted into a realm of the most peaceful seclusion, whose borders and exists were, of course, controlled by armed sentries.” There he made contact with a friend close-by, who possessed an amazing library, and Pieper hit upon the idea of reading the letters of Goethe from that library. Soon, however, he decided to read the entire Weimar edition of fifty volumes, which were brought to him in sequence, two or three at a time.
The richness of this life revealing itself over a period of more than sixty years appeared before my gaze in its truly overpowering magnificence, which almost shattered my powers of comprehension – confined, as they had been, to the most immediate and pressing concerns. What a passionate focus on reality in all its forms, what an undying quest to chase down all that is in the world, what strength to affirm life, what ability to take part in it, what vehemence in the way he showed his dedication to it! Of course, too, what ability to limit himself to what was appropriate; what firm control in inhibiting what was purely aimless; what religious respect for the truth of being! I could not overcome my astonishment; and the prisoner entered a world without borders, a world in which the fact of being in prison was of absolutely no significance.
But no matter how many astonishing things I saw in these unforgettable weeks of undisturbed inner focus, nothing was more surprising or unexpected than this: to realize how much of what was peculiar to this life occurred in carefully preserved seclusion; how much the seemingly communicative man who carried on a world-wide correspondence still never wanted to expose in words the core of his existence.
It was precisely in the seclusion, the limitation, the silence of Goethe that made the strongest impact on Pieper. Here was modern Germany’s quintessential conversationalist intellectual, but the strength of his words came from the restraint behind them, even to the point of purposeful forgetting:
The culmination is when the eighty-year-old sees forgetting not as a convulsive refusal to think of things, but as what could almost be termed a physiological process of simple forgetting as a function of life. He praises as “a great gift of the gods” . . . “the ethereal stream of forgetfulness” which he “was always able to value, to use, and to heighten.”
However manifold the forms of this silence and of their unconscious roots and conscious motives may have been, is it not always the possibility of hearing, the possibility of a purer perception of reality that is aimed at? And so, is not Goethe’s type of silence above all the silence of one who listens? . . .
This listening silence is much deeper than the mere refraining from words and speech in human intercourse. It means a stillness, which, like a breath, has penetrated into the inmost chamber of one’s own soul. It is meant, in the Goethean “maxim,” to “deny myself as much as possible and to take up the object into myself as purely as it is possible to do.” . . .
The meaning of being silent is hearing – a hearing in which the simplicity of the receptive gaze at things is like the naturalness, simplicity, and purity of one receiving a confidence, the reality of which is creatura, God’s creation. And insofar as Goethe’s silence is in this sense a hearing silence, to that extent it has the status of the model and paradigm – however much, in individual instances, reservations and criticism are justified. One could remain circumspectly silent about this exemplariness after the heroic nihilism of our age has proclaimed the attitude of the knower to be by no means that of a silent listener but rather as that of self-affirmation over against being: insight and knowledge are naked defiance, the severest endangering of existence in the midst of the superior strength of concrete being. The resistance of knowledge opposes the oppressive superior power. However, that the knower is not a defiant rebel against concrete being, but above all else a listener who stays silent and, on the basis of his silence, a hearer – it is here that Goethe represents what, since Pythagoras, may be considered the silence tradition of the West.
Pieper concludes his remarkable find with this summation:
When such talk, which one encounters absolutely everywhere in workshops and in the marketplace – and as a constant temptation – , when such deafening talk, literally out to thwart listening, is linked to hopelessness, we have to ask is there not in silence – listening silence – necessarily a shred of hope? For who could listen in silence to the language of things if he did not expect something to come of such awareness of the truth? And, in a newly founded discipline of silence, is there not a chance not merely to overcome the sterility of everyday talk but also to overcome its brother, hopelessness – possibly if only to the extent that we know the true face of this relationship? I know that here quite different forces come into play which are beyond human control, and perhaps the circulus has to be broken through in a different place. However, one may ask: could not the “quick, strict resolution” to remain silent at the same time serve as a kind of training in hope?
The past decade has seen homosexual scandals in the Catholic Church becoming ever more visible, and the Vatican's directives on homosexuality becoming ever more forceful, begging the question Mark Jordan tries to answer here: how can the Catholic Church be at once so homophobic and so homoerotic? His analysis is a keen and readable study of the tangled relationship between male homosexuality and modern Catholicism.
"[Jordan] has offered glimpses, anecdotal stories, and scholarly observations that are a whole greater than the sum of its parts. . . . If homosexuality is the guest that refuses to leave the table, Jordan has at least shed light on why that is and in the process made the whole issue, including a conflicted Catholic Church, a little more understandable."—Larry B. Stammer, Los Angeles Times
"[Jordan] knows how to present a case, and with apparently effortless clarity he demonstrates the church's double bind and how it affects Vatican rhetoric, the training of priests, and ecclesiastical protectiveness toward an army of closet cases. . . . [T]his book will interest readers of every faith."—Daniel Blue, Lambda Book Report
Silence Of St Thomas
Josef Pieper St. Augustine's Press, 1999 Library of Congress B765.T54P56 1999 | Dewey Decimal 189.4
A single theme runs through the three essays on St. Thomas gather in this book. It is the theme of mystery or, more exactly, the response of the searching human intellect to the fact of mystery. Both the fact and the response are suggested in a short biography of St. Thomas that forms the first essay and are then sketched out in detail by a presentation of the “negative element” in his philosophy. The third essay shows that contemporary Existentialism is in basic agreement with the philosophia perennis on this fundamental element of philosophical thinking.
new in paperback Silence on the Mountain is a virtuoso work of reporting and a masterfully plotted narrative tracing the history of Guatemala’s thirty-six-year internal war, a conflict that claimed the lives of some 200,000 people, the vast majority of whom died (or were “disappeared”) at the hands of the U.S.-backed military government. Written by Daniel Wilkinson, a young human rights worker, the story begins in 1993, when the author decides to investigate the arson of a coffee plantation’s manor house by a band of guerrillas. The questions surrounding this incident soon broaden into a complex mystery whose solution requires Wilkinson to dig up the largely unwritten history of the country’s recent civil war, following its roots back to a land reform movement that was derailed by a U.S.-sponsored military coup in 1954 and to the origins of a plantation system that put Guatemala’s Mayan Indians to work picking coffee beans for the American and European markets.
Decades of terror-inspired fear have led the Guatemalans to adopt a survival strategy of silence so complete that it verges on collective amnesia. The author’s great triumph is that he finds a way for people to tell their stories, and it is through these stories—dramatic, intimate, heartbreaking—that we are shown the anatomy of a thwarted revolution that has relevance not only to Guatemala but also to countless places around the world where terror has been used as a political tool.
Spiral of Silence: A Novel
Elvira Sánchez-Blake; Translated from the Spanish by Lorena Terando; Foreword byDebra A. Castillo Northwestern University Press, 2019 Library of Congress PQ8180.429.A478.E7713 2019 | Dewey Decimal 863.7
Elvira Sánchez-Blake's shattering testimonial novel, Spiral of Silence, breaks thirty-year silences about the traumatizing impact of Colombia's civil war, and centers on the experiences of women who move through hopelessness, loss, and grief during this volatile era in Latin American history.
A multigenerational epic, Spiral of Silence (Espiral de Silencios) opens in the early 1980s, as peace and amnesty agreements spark optimism and hope. We meet Norma, a privileged, upper-class woman who is married to an army general; Maria Teresa (Mariate), a young rebel who loves a guerrilla fighter and navigates commitments to motherhood and revolutionary activism; and Amparo, a woman who comes of age later, and carries the confusion and dislocation of a younger generation. Each contends with the consequences of war and violence on her life; each is empowered through community-building and working for change.
Few authors have considered the role of women in Colombia during this wartime period, and Sánchez-Blake's nuanced exploration of gender and sexism—framed by conflict and social upheaval—distinguishes the novel. Drawing on stories from women who have worked within organizations in Colombia to end state violence, Spiral of Silence celebrates resistance, reinvention, and how women create and protect their families and communities.
In this groundbreaking work, Elisabeth Noelle-Neumann examines public opinion as a form of social control in which individuals, almost instinctively sensing the opinions of those around them, shape their behavior to prevailing attitudes about what is acceptable.
For this second edition, Noelle-Neumann has added three new chapters: the first discusses new discoveries in the history of public opinion; the second continues the author's efforts to construct a comprehensive theory of public opinion, addressing criticisms and defenses of her "spiral of silence" theory that have appeared since 1980; the third offers a concise and updated summary of the book's arguments.
Izrael Zachariah Deutsch was born on March 15, 1934, in Komjata, Czechoslovakia. The second youngest child, Izrael lived a bucolic existence with nine brothers and sisters on a farm, differing from them only in that he was deaf. When he was six, his mother took him to Budapest, Hungary, and enrolled him in a Jewish school for deaf children, where he thrived. Soon, however, the Nazi regime in Germany and the Arrow Cross fascists in Hungary destroyed Izrael’s world forever.
Izrael realized that by being both Jewish and deaf, he faced a double threat of being exported to the gas chambers in Poland. But at every lethal junction, he found a way to survive, first by buying and reselling pastries for extra money that later saved his life in the Budapest ghetto. Still, Izrael was close to death from starvation when he was liberated by Russian soldiers on January 18, 1945.
Izrael survived the war only to learn that his parents and two brothers had been murdered by the Nazis. The rest of his brothers and sisters scattered to distant parts of the world. Forced to remain in Budapest, Izrael finished school and became an accomplished machinist. He avoided any part in the Hungarian uprising in 1956 so that he could secure a visa to leave for Sweden. From Sweden he traveled throughout Europe and Israel, using an amazing network of Holocaust survivors, relatives, and deaf friends to ease his journey. He finally settled in Los Angeles, where he married a deaf Jewish woman he had met years before. Along the way, he changed his name from Izrael Deutsch to Harry Dunai.
In our talkative Western culture, speech is synonymous with authority and influence while silence is frequently misheard as passive agreement when it often signifies much more. In her groundbreaking exploration of silence as a significant rhetorical art, Cheryl Glenn articulates the ways in which tactical silence can be as expressive and strategic an instrument of human communication as speech itself.
Drawing from linguistics, phenomenology, feminist studies, anthropology, ethnic studies, and literary analysis, Unspoken: A Rhetoric of Silence theorizes both a cartography and grammar of silence. By mapping the range of spaces silence inhabits, Glenn offers a new interpretation of its complex variations and uses.
Glenn contextualizes the rhetoric of silence by focusing on selected contemporary examples. Listening to silence and voice as gendered positions, she analyzes the highly politicized silences and words of a procession of figures she refers to as “all the President’s women,” including Anita Hill, Lani Guiner, Gennifer Flowers, and Chelsea Clinton. She also turns an investigative ear to the cultural taciturnity attributed to various Native American groups—Navajo, Apache, Hopi, and Pueblo—and its true meaning. Through these examples, Glenn reinforces the rhetorical contributions of the unspoken, codifying silence as a rhetorical device with the potential to deploy, defer, and defeat power.
Unspoken concludes by suggesting opportunities for further research into silence and silencing, including music, religion, deaf communities, cross-cultural communication, and the circulation of silence as a creative resource within the college classroom and for college writers.
The conquest, colonization, independence, the liberal reforms, the regimes, revolution, and dictatorships, the insurrections and ongoing peace dialogues all are combined in a narrative projecting the most important forces in Guatemalan history from the Mayan period to our own times.
Using excerpts from poems, novels, stories, essays, and interviews by writers ranging from Cardoza y Aragón and Nobel Prize winner Miguel Angel Asturias to the indigenous and testimonial voices of Rigoberta Menchú and Mario Payeras, this full sampling of a country’s literature is, in truth, a documentary of realism and magic. Voices from the Silence bears witness to a nation’s long journey toward some ideal community for which so many have fought and died.
WHAT DOES IT MEAN TO BE WHITE IN AMERICA? BREAKING THE WHITE CODE OF SILENCE, A COLLECTION OF PERSONAL NARRATIVES, asks just that. The first of its kind, this collection of 82 personal narratives reflects a vibrant range of stories from white Americans who speak frankly and openly about race, not only as it applies to people of color, but as it applies to themselves. The stories cover a wide gamut of American history from contributors around the United States; from reminiscing about segregation and Jim Crow, to today's headlines of police brutality, politics and #BlackLivesMatter. The variety in style and subject matter from people of different class and employment backgrounds have one point in common–they create an absorbing and thought-provoking collection that explores race from a very personal perspective. In the telling, not only do contributors discuss their discomfort in talking about race, they also share big and small moments in their lives that have shaped what it means to be white in America, and how it affects the way they see themselves and others. In answering the question, some may offer viewpoints one may not necessarily agree with, but nevertheless, it is clear that each contributor is committed to answering it as honestly as possible. An invaluable starting point that includes a glossary and a bibliography of suggested reading, WHAT DOES IT MEAN TO BE WHITE IN AMERICA? is highly recommended for students, teachers and anyone else interested in seeking a deeper and richer understanding of race in America.