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Collaboratively reassesses Barbara Johnson’s legacy as a reader and thinker with an eye to contemporary conditions

Across an archive of essays on abortion and race, Mallarmé and Melville, feminist philosophy, rhetorical device, and pedagogical method, Barbara Johnson built a legacy of thought whose energies reverberate into the present. This collected volume gathers writers and critics from a range of North American higher educational settings to engage with this essential but still often underappreciated critic in a time of renewed and deepening crisis.

In Zoom meetings and shared essays, across a virtualized map of today’s academic and para-academic worlds, the group assessed how the rolling catastrophes of late neoliberalism continue to stage the sort of analogy Johnson herself would highlight between patriarchy, capitalism, ecocide, and other forms of structural violence. Emerging from that assemblage, this experimental collection tracks Johnson’s efforts to link literary reading with concrete matters of personhood and care at a moment when the very system of higher education that enabled Johnson’s work in the 1980s and 1990s faces existential threat. The frozen record of a live experience, the book is an impure procedure, tangled in the idiom of its own unfolding: a temporary culmination of an ongoing collaborative undertaking that will always remain unfinished.

How Black women’s reproduction became integral to white supremacy, capitalism, and heteropatriarchy—and remains key to their dismantling

In the United States, slavery relied on the reproduction and other labors of unfree Black women. Nearly four centuries later, Black reproductivity remains a vital technology for the creation, negotiation, and transformation of sexualized and gendered racial categories. Yet even as Black reproduction has been deployed to resolve the conflicting demands of white supremacy, capitalism, and heteropatriarchy, Sara Clarke Kaplan argues that it also holds the potential to destabilize the oppressive systems it is supposed to maintain.

The Black Reproductive convenes Black literary and cultural studies with feminist and queer theory to read twentieth- and twenty-first-century texts and images alongside their pre-emancipation counterparts. These provocative, unexpected couplings include how Toni Morrison’s depiction of infanticide regenders Orlando Patterson’s theory of social death, and how Mary Prince’s eighteenth-century fugitive slave narrative is resignified through the representational paradoxes of Gayl Jones’s blues novel Corregidora. Throughout, Kaplan offers new perspectives on Black motherhood and gendered labor, from debates over the relationship between President Thomas Jefferson and Sally Hemings, to the demise of racist icon Aunt Jemima, to discussions of Black reproductive freedom and abortion. 

The Black Reproductive gives vital insight into the historic and ongoing conditions of Black unfreedom, and points to the possibilities for a Black feminist practice of individual and collective freedom.

Winner of the Humanities in Translation Prize

The Book of Mating is a masterfully translated collection of stories in which Indonesian women explore the full spectrum of mating: marital, sexual, and spiritual; forced and free; transcendent, ruinous, and mundane. Laksmi Pamuntjak portrays both the constraints and opportunities facing women caught between the enduring restrictions of local norms and hierarchies and the tantalizing promises of globalized modern life, between internalized myths and social realities.

An experimental melding of Pamuntjak’s creative, journalistic, and activist work, these stories read as urgent dispatches from the Indonesian archipelago and diaspora—and as universal narratives of women’s lived experiences. Annie Tucker’s nuanced translation takes us from the prison island of Buru and the Bogor Botanical Gardens to Paris’s Left Bank, offering a polyphonic testament to the universal fight for women’s autonomy over their bodies and their lives.

The voice behind the legend—Zelda Fitzgerald in her own words.

Zelda Sayre Fitzgerald has long been perceived as the tragic "other half" of the Scott and Zelda legend. Born in Montgomery, Alabama, the high-spirited tomboy turned flapper was talented in dance, painting, and writing but lived in the shadow of her husband's success. Her writing can be experienced on its own terms in Matthew Bruccoli's meticulously edited The Collected Writings of Zelda Fitzgerald.

The collection includes Zelda's only published novel, Save Me the Waltz, an autobiographical account of the Fitzgeralds' adventures in Paris and on the Riviera; her celebrated farce, Scandalabra; eleven short stories; twelve articles; and a selection of letters to her husband, written over the span of their marriage, that reveals the couple's loving and turbulent relationship.

Zelda Sayre Fitzgerald has long been an American cultural icon. The Collected Writings affirms her place as a writer and as a symbol not only of the Lost Generation but of all generations as she struggled to define herself through her art.

“I feel somehow that of all the writing I am doing, my diary is the most important.” So wrote the beloved and bestselling author, poet, and playwright Carol Lynn Pearson in her 1979 diary. Several years before, she recorded, “I feel the imperative of history. . . . Add that to my being a household word to many and I cannot escape the feeling that in many years there might be a number of people interested in these pages.” That time has now come.  

 Unbeknownst to almost everyone but herself, Pearson kept a near-daily diary since she was a teenager, recording her remarkable story in the context of twentieth- and twenty-first-century Mormon America. In this first of a four-volume series, Pearson chronicles her love for her church but also her troubling experiences and concerns with its patriarchy, historic doctrine of polygamy, omission of a feminine divine, and homophobia. Readers will rejoice with her as her first book of poetry, Beginnings, sells an astonishing 150,000+ copies and puts her on the map in the 1960s, empathize with her as she watches her church help kill the Equal Rights Amendment in the 1970s, and mourn with her as her mixed-orientation marriage ends and she cares for her former husband in her home as he dies of AIDS in the 1980s. The sensitive-girl-turned-strong-woman who emerges in these diaries insists that we move from patriarchy into partnership, change our destructive policies towards Queer people, and invite God the Mother back into our heavenly family.

Of these years of her life, poet, writer, and feminist Carol Lynn Pearson says, “The plot thickens, as all good plots do. My life and your life—if we are brave enough—move into areas that we had not anticipated. We feel sometimes that we want to run back to safer ground, but life has decided otherwise and so we take those next steps. Volume two of my diaries gives us a closeup of the years 1990 to 2002, bringing us an abundance of both joy and distress.”

Throughout the 1990s, Pearson records and laments her church’s efforts to punish scholars and activists while celebrating the success of her books and one-woman play, Mother Wove the Morning. Along the way, she comforts the suffering, endures terrible personal loss, and witnesses the fall of the Twin Towers on 9/11. “Bless everyone who fights for what is right,” she writes.  Few have fought harder than Carol Lynn Pearson.

Proposition 8, the 2008 California ballot initiative that overturned the state’s legalization of same-sex marriage, looms large in volume 3 of Carol Lynn Pearson’s diaries. The intense lobbying in favor of the measure by the Church of Jesus Christ of Latter-day Saints caused widespread protests against the church and rifts within congregations, families, and friendships that felt like they might never heal. Pearson documented it all. 

When she learned through friends close to church leaders that members of the First Presidency and Quorum of Twelve Apostles were shocked by the backlash, she wondered, “How do 15 prophets, seers, and revelators not see this coming when the rest of us did?”

A lifelong feminist, Pearson’s diaries also reveal her concerns for gender equality. She chronicles her observations of Ordain Women, a movement by a group of Latter-day Saint feminists who lobbied to change the church’s all-male priesthood. At the end of this volume, Pearson takes on yet another issue: the ongoing Mormon doctrine that polygamy is practiced in the eternities. Pearson heard from thousands of women who feared that they would be forced to share their husbands in the afterlife. The pain of these women propelled her forward into her next book project, challenging the doctrine of “eternal polygamy.”

Even as she faced her own struggles, Pearson buoyed up those around her. She took phone calls, answered letters, and comforted visitors who were hurting because of the church’s policies. She was, for many, a symbol of hope. 

This fourth and final volume of The Diaries of Carol Lynn Pearson is full of contradictions as it covers turbulent world events and intimate details in her life. Pearson remains a beacon of light and hope for many, even as she struggles with her own sorrows. 

She embarks on a new project that consumes her: the Latter-day Saint doctrine that polygamy will exist in the afterlife. Pearson also continues to document contemporaneous events in the modern history of the Church of Jesus Christ of Latter-day Saints, including the church’s November 2015 policy that discriminated against LGBTQ+ members and their children. She has both a grassroots perspective as a member of a California congregation and special insight into the decisions of LDS leadership, thanks to friends who keep her informed of what’s happening at the highest levels of the church.

Through it all, Pearson mourns when she says goodbye to longtime friends who die. In July 2026, after she completed her diary project, death finally came for Carol Lynn Pearson after 86 years. Her unique voice cannot be replicated.

What happens when a woman dares to imagine herself a hero? Questing, she sets out for unknown regions. Lighting a torch, she elicits from the darkness stories never told or heard before. The woman hero sails against the tides of great legends that recount the adventures of heroic men, legends deemed universal, timeless, and essential to our understanding of the natural order that holds us and completes us in its spiral. Yet these myths and rituals do not fulfill her need for an empowering self-image nor do they grant her the mobility she requires to imagine, enact, and represent her quest for authentic self-knowledge.

The Feminization of Quest-Romance proposes that a female quest is a revolutionary step in both literary and cultural terms. Indeed, despite the difficulty that women writers face in challenging myths, rituals, psychological theories, and literary conventions deemed universal by a culture that exalts masculine ideals and universalizes male experience, a number of revolutionary texts have come into existence in the second half of the twentieth century by such American women writers as Jean Stafford, Mary McCarthy, Anne Moody, Marilynne Robinson, and Mona Simpson, all of them working to redefine the literary portrayal of American women's quests. They work, in part, by presenting questing female characters who refuse to accept the roles accorded them by restrictive social norms, even if it means sacrificing themselves in the name of rebellion. In later texts, female heroes survive their "lighting out" experiences to explore diverse alternatives to the limiting roles that have circumscribed female development.

This study of The Mountain Lion, Memories of a Catholic Girlhood, Coming of Age in Mississippi, Housekeeping, and Anywhere but Here identifies transformations of the quest-romance that support a viable theory of female development and offer literary patterns that challenge the male monopoly on transformative knowledge and heroic action.

Asks who gets the right to call themselves a good person in a morally bankrupt world 

In The Flat Woman, women exclusively are blamed for the climate crisis. Seagulls drop dead from the sky, and the government, instead of taking responsibility, scapegoats a group of female ecoterrorists. When a girl’s mother is incarcerated for climate crimes, she is forced to raise herself alone. As a young woman, she begins a romance with an environmental activist whose passion makes her question her own role in the world. By turns hilarious, deadly serious, and completely absurd, The Flat Woman asks who gets the right to call themselves a good person in a world ripe with disaster. 

Driven by complex academic and moral questions, The Flat Woman is certain to appeal to fans of feminist and experimental literature, as well as fans of Margaret Atwood, Renee Gladman, Bhanu Kapil, Maggie Nelson, Kelly Link, and Anne Carson.

E.D.E.N. Southworth was one of the most popular and prolific writers of the nineteenth century and her Capitola Black, or Black Cap - a cross-dressing, adventure-seeking girl-woman - was so well-loved that the book was serialized three times between 1859 and 1888 and was dramatized in forty different versions.

When we first meet sharp and witty Capitola she is living among beggars and street urchins, and dressed as a boy because a boy can get work and be safe, whereas a girl is left to starve for want of "proper" employment. Unknown to her, Capitola has a very rich elderly guardian who finds her at a providential moment and takes her back to his palatial mansion where she finds herself "decomposing above ground for want of having my blood stirred." But not to fear. There are bandits, true-loves, evil men, long-lost mothers, and sweet women friends in Capitola's future - not to mention thunder storms, kidnap attempts, and duels.

The pace is fast, the action wonderfully unbelievable. This is escape literature at its nineteenth-century best, with a woman at its center who makes you feel strong, daring, and reckless.

 

A bold debut story collection about first- and second-generation South Asian Americans coming of age—and coming undone 

From Ivy League dormitories and Delhi wedding stages to Roman balconies and North Carolina motels, the twelve stories of The Indianness map the distance between the life a person is expected to build and the one they actually inhabit.

Women anchor the collection: a mother alone in Rome with three young daughters tests the edges of her marriage; a college student arrives at NYU with one rule—save her virginity for an Indian husband—and breaks it before the week is out; a woman manages an abortion alone in a Manhattan clinic, too afraid to tell her husband she was ever pregnant; a former lawyer in Manhattan keeps a diary of a marriage she cannot bring herself to leave. But the men are equally undone: a Harvard-educated lawyer raised in a North Carolina motel confronts a past he can never quite verify; a history teacher in suburban Massachusetts assigns a racist essay, loses his wife, and isn't certain which failure came first; a man raised as a girl until the age of twelve sits with all he has inherited.

The collection challenges the model minority narrative not by dismissing success but by exposing what it costs, moving openly through sex, abortion, marital dissatisfaction, mental health, and sexual violence, and through the silences that live inside families. The Indianness offers a portrait of a community rarely rendered with such interior depth, insisting that South Asian Americans—women and men alike—deserve the same moral complexity, desire, and contradiction long afforded to others in American literary fiction.

The Juggler (La Jongleuse) is a "decadent" novel that was first published in 1900. Its author, Marguerite Vallette-Eymery (1860-1953), who used the pseudonym Rachilde, was a prolific novelist (over sixty works of fiction), playwright, literary critic and reviewer, and a forceful presence in French literary society of her time.

The protagonist of the novel, Eliante Donalger, is in some sense an exaggerated double for her creator--bizarre in appearance, clothing, and interests. Instinctively grasping a medical and psychological truth that the turn-of-the-century scientific world was only beginning to understand, Eliante maintains that there is nothing "natural" about human sexual expression. She claims to be in love with an inanimate (though anthropomorphic and sexually ambiguous) object, a Greek amphora, and the novel traces the rivalry between this faithful partner and an ardent human suitor, a young medical student. It is only through juggling, both literally and metaphorically, that Eliante is able to use her seductive power to maintain desire. The surprise ending challenges the limits of such power in a controversial and surprising twist.

Although Rachilde's work has been neglected in the past, the women's movement and feminist criticism have stimulated renewed interest in her fiction. The Juggler is a major rediscovery.

A play from the inimitable Kate Hamill, based on the true story of the groundbreaking Italian painter Artemisia Gentileschi

During the seventeenth century, Italian artists strove to reshape the very image of humanity. Artemisia Gentileschi—the daughter of a painter—dreams of making her mark at a time when a woman is not thought capable of being an artist, let alone one of the greats. Just as her career begins to gain unexpected momentum, a series of devastating betrayals crack the foundation of her work—and her life. In electrifying verse and gorgeous artwork, The Light and The Dark depicts the deeply moving true story of a young woman who changed the very image of women in society . . . weaving a magnetic and empowering tapestry of ambition, rage, and resilience across the ages.

American women have created an especially vigorous and innovative poetry, beginning in 1632 when Anne Bradstreet set aside her needle and picked up her "poet's pen." The topics of American women poets have been various, their images their own, and their modes of expression original.

Emily Stipes Watts does not imply that the work of American men and that of American women are two different kinds of poetry, although they have been treated as such in the past. It is her aim, rather, to delineate and define the poetic tradition of women as crucial to the understanding of American poetry as a whole.

By 1850, American women of all colors, religions, and social classes were writing and publishing poetry. Within the critical category of "female poetry," developed from 1800 to 1850, these women experimented boldly and prepared the way for the achievement of such women as Emily Dickinson in the second half of the nineteenth century. Indeed at times—for example from 1860 through 1910—it was women who were at the outer edge of prosodic experimentation and innovation in American poetry.

Moving chronologically, Professor Watts broadly characterizes the state of American poetry for each period, citing the dominant male poets; she then focuses on women contemporaries, singling out and analyzing their best work. This volume not only brings to light several important women poets but also represents the discovery of a tradition of women writers. This is a unique and invaluable contribution to the history of American literature.