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A visionary reckoning with prophecy, possession, and the grammar of liberation

A bold, experimental intervention in literary and theoretical discourse of colonialism and diaspora, The Web of Differing Versions engages with Leslie Marmon Silko’s 1991 Almanac of the Dead as literature, prophecy, and philosophy. Reid Gómez makes “The Indian Connection” that Silko prophesizes—Land Back!—and offers a prescient response to Silko’s enduring question: who has spiritual possession of the Américas?

Realizing the great capacity of Black and Native studies, Gómez crafts a visionary mode of scholarship that resists acknowledging conceptual, political, spiritual, formal, or linguistic borders. Rather than comparing or separating, she demonstrates how to stop telling things apart: Black|Indian, slavery|colonization, and writing|translation. Gómez shifts focus from racialized identities to the prophesied world itself, working with music, literature, and language to elaborate the connections that exist between racialized bodies, land, and sea as she emphasizes the ubiquity of escape, revolt, and beauty/hózhǫ́.

A theoretical composition, this book enacts a practice of re-visioning that uses Silko’s Almanac to challenge the limits of thought, language, and the very idea of scholarship. Attending the multiplicity of time into times, past into pasts, future into futures, The Web of Differing Versions offers a new grammar for a shared and violent world.

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A theorization of the representational juxtapositions, frictions, and connections between Black people and other non-white people in early modern European theatre.

Over the course of the seventeenth century, European drama was an important tool for whiteness to imagine itself at the top of an aspirational structure of power relations. Indeed, that structure could only be aspirational at a time when Europeans were profoundly divided along easily racializable religious and ethnic lines, and when their sovereignty was threatened by the Ottoman empire. It was to strengthen this emerging consciousness of racial whiteness, Noémie Ndiaye argues, that European drama engaged in a form of racial triangulation, fitting Muslim, Jewish, Indigenous, Romani, and Asian characters into a spurious black/white racial binary.

Focusing on English, Spanish, and French drama from 1580 to 1715, The Whiteness Between Us shows how plays became a crucial tool to position not only black people but any non-white community in the new racial architecture that white supremacy sought to build. Ndiaye reveals the stage of this era as a space for wish fulfillment, enabling participants to imagine and work towards a whiter future.

The early modern playbooks of racial triangulation that Ndiaye brings to light can and have been reactivated for white supremacist purposes in our own day and age. Partly in response to the contemporary threat of white nationalism, scholars and students have sought to unearth the early modern roots of racial whiteness and white supremacy. Ndiaye’s book participates in this wave of interest, offering several innovations, including its capacious transnational claims.

The Whitman Revolution brings together a rich collection of Betsy Erkkila’s phenomenally influential essays that have been published over the years, along with two powerful new essays. Erkkila offers a moving account of the inseparable mix of the spiritual-sexual-political in Whitman and the absolute centrality of male-male connection to his work and thinking. Her work has been at the forefront of scholarship positing that Whitman’s songs are songs not only of workers and occupations but of sex and the body, homoeroticism, and liberation. What is more, Erkkila’s writing demonstrates that this sexuality and communal impulse is central to Whitman’s revolutionary poetry and his conception of democracy itself—an insight that was all but suppressed during the mid-twentieth century emergence of American literature as a field of study.

Highlights of this collection include Erkkila’s essays on pairings such as Marx and Whitman, Dickinson and Whitman, and Melville and Whitman. Across the volume, she demonstrates an international vision that highlights the place of Leaves of Grass within a global struggle for democracy. The Whitman Revolution is evidence of Erkkila’s remarkable ability to lead critical discussions, and marks an exciting event in Whitman studies.

"The Word On the Street invites humanities scholars to move beyond the classroom and the monograph to share the pleasures of art in ways that engage the intelligence of the common reader, cultivating the critical imagination so vital to American cultural democracy.  Lively and thought-provoking, Teres lays out contemporary debates and wades into them with gusto."
---Nancy Cantor, Syracuse University

"At a moment when questions about the literary, 'bookishness,' and the future of print are being urgently raised, with incessant national attention to the perceived crises of literacy and reading, Teres' thoughtful, broadly democratic, but also tough-minded examination of both 'common readers' and academic readers makes a real contribution to the debate."
---Julie Ellison, University of Michigan

Despite significant changes since the mid-twentieth century in American critical culture---the culture emanating from the serious review of books, ideas, and the arts---it attracts only a small and declining minority of Americans. However productive this culture has been, American society has not approached the realization of Emerson's or Dewey's vision of a highly participatory American cultural democracy. Such a culture requires critics who are read by the average citizen, but the migration of critics and intellectuals from the public to the academy has resulted in fewer efforts to engage with ordinary citizens. The Word on the Street investigates this disjunction between the study of literature in the academy and the interests of the common reader and society at large, arguing the vital importance of publicly engaged scholarship in the humanities. Teres chronicles how the once central function of the humanities professorate---to teach students to appreciate and be inspired by literature---has increasingly been lost to literary and cultural studies in the last thirty years.

The Word on the Street argues for a return to an earlier model of the public intellectual and a literary and cultural criticism that is accessible to ordinary citizens. Along the way, Teres offers an illuminating account of the current problem and potential solutions, with the goal of prompting a future vision of publicly engaged scholarship that resonates with the common reader and promotes an informed citizenry.

Harvey Teres is Associate Professor of English at Syracuse University.

Cover image: Ruth Fremson/The New York Times/Redux

The New Public Scholarship

Where nature meets democracy—John Dewey’s vision for a more connected world.

American philosopher John Dewey considered all human endeavors to be one with the natural world. In his writings, particularly Art as Experience (1934), Dewey insists on the primacy of the environment in aesthetic experience. Dewey’s conception of environment includes both the natural and the man-made. The World in Which We Occur highlights this notion in order to define “pragmatist ecology,” a practice rooted in the interface of the cultural and the natural. Neil Browne finds this to be a significant feature of some of the most important ecological writing of the last century.

To fully understand human involvement in the natural world, Browne argues that disciplinary boundaries must be opened, with profound implications for the practice of democracy. The degradation of the physical environment and democratic decay, for Browne, are rooted in the same problem: our persistent belief that humans are somehow separate from their physical environment.

Browne probes the work of a number of major American writers through the lens of Dewey’s philosophy. Among other texts examined are John Muir’s My First Summer in the Sierra (1911); Sea of Cortez (1941) by John Steinbeck and Edward Ricketts; Rachel Carson’s three books about the sea, Under the Sea-Wind (1941), The Sea Around Us (1951), and The Edge of the Sea (1955); John Haines’s The Stars, the Snow, the Fire (1989); Barry Lopez’s Arctic Dreams (1986); and Terry Tempest Williams’s Refuge (1991). Together, these texts—with their combinations of scientific observation and personal meditation—challenge the dichotomies that we have become accustomed and affirm the principles of a pragmatist ecology, one in which ecological and democratic values go hand in hand.

Winner of the Global Humanities Translation Prize

Abdelkébir Khatibi’s The Wound of the Name (1974) is a classic work of North African critical theory that seeks to decolonize French ways of looking at and writing about Maghreb cultures. Writing at the height of French semiotics’ popularity and prestige, Khatibi proposes intersemiotics as a study of signs that pass through related but different cultural geographies, times, and expressions. Proverbs, tattoos, the rhetoric of lovemaking, calligraphy, and oral storytelling show a circulation of cultural signifiers over, across, and against borders. Signs are not stagnant; meaning is not fixed. Khatibi’s intent is in keeping with his emergent double critique, which aims to redefine not only European understanding of North African culture but also North African self-understanding, by freeing it from the anthropological mandates of the modern colonial era as well as from the retrenched theocratic models that were characteristic of North African postcolonial states.