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For decades one of our most honored and beloved poets, Gerald Stern is also, it turns out, a prolific doodler. Sometimes charming, sometimes scathing, sometimes both, the odd little figures and scenes here are reproduced from drawings on napkins, hotel stationary, and the margins of what seem to be lecture handouts. These are remarkable expressions of a quirky world and a clear vision.
 
Long recognized as one of the most original poets in America, Stern is known for his tragi-comic, irascible vision that has been vividly rendered in hundreds of poems. All along, he has also been drafting these whimsical sketches. The Thurber-esque drawings represented here are daft, graphic expressions of Stern’s fearless and shameless sense of self.
 
In addition to expressing a forgiving and cavalier attitude toward aging, these saucy drawings, until now a well-kept secret of Stern’s creative life, capture something essential about his character. By turns profane and playfully romantic, they are another expression of the cutting wit and inimitable charm of Gerald Stern.

Djibouti, a hot, impoverished little country on the Horn of Africa, is a place of great strategic importance, for off its coast lies a crucial passage for the world’s oil. In this novel by Abdourahman A. Waberi, Djibril, a young Djiboutian voluntarily exiled in Montreal, returns to his native land to prepare a report for an American economic intelligence firm. Meanwhile, a shadowy, threatening figure imprisoned in an island cell seems to know Djibril’s every move. He takes dictation from his preaching cellmate known as his “Venerable Master,” but as the words are put on the page, a completely different text appears—the life of Walter Benjamin, Djibril’s favorite author.

 

Passage of Tears cleverly mixes many genres and forms of writing—spy novel, political thriller, diary (replete with childhood memories), travel notebook, legends, parables, incantations, and prayers. Djibril’s reminiscences provide a sense of Djibouti’s past and its people, while a satire of Muslim fundamentalism is unwittingly delivered through the other Djiboutian voice. Waberi’s inventive parody is a lesson in tolerance, while his poetic observations reveal his love and concern for his homeland.

 

“Disguised as a political thriller, Passage of Tears is above all a great novel of childhood, murderous identities, and exile.”—Le Monde des Livres

 

“A gripping book, burning with urgency and tension.”—Télérama.

River of Tears is the first ethnography of Brazilian country music, one of the most popular genres in Brazil yet least-known outside it. Beginning in the mid-1980s, commercial musical duos practicing música sertaneja reached beyond their home in Brazil’s central-southern region to become national bestsellers. Rodeo events revolving around country music came to rival soccer matches in attendance. A revival of folkloric rural music called música caipira, heralded as música sertaneja’s ancestor, also took shape. And all the while, large numbers of Brazilians in the central-south were moving to cities, using music to support the claim that their Brazil was first and foremost a rural nation.

Since 1998, Alexander Sebastian Dent has analyzed rural music in the state of São Paulo, interviewing and spending time with listeners, musicians, songwriters, journalists, record-company owners, and radio hosts. Dent not only describes the production and reception of this music, he also explains why the genre experienced such tremendous growth as Brazil transitioned from an era of dictatorship to a period of intense neoliberal reform. Dent argues that rural genres reflect a widespread anxiety that change has been too radical and has come too fast. In defining their music as rural, Brazil’s country musicians—whose work circulates largely in cities—are criticizing an increasingly inescapable urban life characterized by suppressed emotions and an inattentiveness to the past. Their performances evoke a river of tears flowing through a landscape of loss—of love, of life in the countryside, and of man’s connections to the natural world.

Packed with villains, victims, and heroes, Stained with Blood and Tears recounts the story of what has been called the “equal opportunity” lynchings of Will “Froggie” James, who was black, and Henry Salzner, a white man, in the rowdy river town of Cairo, Illinois, on November 11, 1909. This book is the first to focus on one of the most infamous nights of lynching in the history of the United States, when about one thousand men and women were transformed into a murderous mob. The book also details a lesser-known attempted lynching of a suspected purse snatcher by another mob about ninety days later. That mob was beaten back by about a dozen mostly African American deputies and a white sheriff. Stained with Blood and Tears ends with the saga of the killing of a Cairo policeman in the police station by the sheriff from a neighboring county over an incident that began in a Cairo brothel. The book thoroughly examines a dark side of Cairo’s past when it had a Jim Crow mind-set and crooked policemen and was awash in liquor and teeming with prostitutes and gambling houses. The violence of the era led the town’s Catholic priest to lament, “Must this fair city of ours go ever in garments spattered with blood?”

By the mid-1930s, Emil Cioran was already known as a leader of a new generation of politically committed Romanian intellectuals. Researching another, more radical book, Cioran was spending hours in a library poring over the lives of saints. As a modern hagiographer, Cioran "dreamt" himself "the chronicler of these saints' falls between heaven and earth, the intimate knower of the ardors in their hearts, the historian of God's insomniacs." Inspired by Nietzsche's Beyond Good and Evil, Cioran "searched for the origin of tears." He asked himself if saints could be "the sources of tears' better light."

"Who can tell?" he wrote in the first paragraph of this book, first published in Romania in 1937. "To be sure, tears are their trace. Tears did not enter the world through the saints; but without them we would never have known that we cry because we long for a lost paradise." By following in their traces, "wetting the soles of one's feet in their tears," Cioran hoped to understand how a human being can renounce being human. Written in Cioran's characteristic aphoristic style, this flamboyant, bold, and provocative book is one of his most important—and revelatory—works.

Cioran focuses not on martyrs or heroes but on the mystics—primarily female—famous for their keening spirituality and intimate knowledge of God. Their Christianity was anti-theological, anti-institutional, and based solely on intuition and sentiment. Many, such as Catherine of Siena, Teresa of Avila, and Saint John of the Cross, have produced classic works of mystical literature; but Cioran celebrates many more minor and unusual figures as well.

Following Nietzsche, he focuses explicitly on the political element hidden in saints' lives. In his hands, however, their charitable deeds are much less interesting than their thirst for pain and their equally powerful capacity to endure it. Behind their suffering and their uncanny ability to renounce everything through ascetic practices, Cioran detects a fanatical will to power.

"Like Nietzsche, Cioran is an important religious thinker. His book intertwines God and music with passion and tears. . . . [Tears and Saints] has a chillingly contemporary ring that makes this translation important here and now."—Booklist

Television, Tabloids, and Tears was first published in 1995. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.

"I am Biberkopf," Rainer Werner Fassbinder declared, aligning himself with the protagonist of his widely seen television adaptation of Berlin Alexanderplatz. The statement provoked an unprecedented national debate about what constituted an acceptable German artist and who has the power to determine art. More than any recent German director, Fassbinder embodied this debate, and Jane Shattuc shows us how much this can tell us, not just about the man and his work, but also about the state of "culture" in Germany.

It is fascinating in itself that Fassbinder, a highly controversial public figure, was chosen to direct Berlin Alexanderplatz, Germany's longest, costliest, and most widely viewed television drama. Shattuc exposes the dichotomy of institutional support for this project versus the scandalous controversial reputation of Fassbinder as a gay man who flaunted his sexuality and involvement with drugs.

Fassbinder built his reputation on two separate images of the director-the faithful adapter and the underground star; with Berlin Alexanderplatz these two identities came together explosively. Tracing the two artistic paths that led Fassbinder to this moment, Shattuc offers us a look at cultural class divisions in Germany. Her account of Fassbinder's history as an Autor reveals both the triumph and the failure of bourgeois cultural domination in postwar West Germany.

The Story of the Longest and Largest Forced Migration of Native Americans in American History
The Indian Removal Act of 1830 was the culmination of the United States’ policy to force native populations to relocate west of the Mississippi River. The most well-known episode in the eviction of American Indians in the East was the notorious “Trail of Tears” along which Southeastern Indians were driven from their homes in Georgia, Alabama, and Mississippi to reservations in present-day Oklahoma. But the struggle in the South was part of a wider story that reaches back in time to the closing months of the War of 1812, back through many states—most notably Ohio—and into the lives of so many tribes, including the Delaware, Seneca, Shawnee, Ottawa, and Wyandot (Huron). They, too, were forced to depart from their homes in the Ohio Country to Kansas and Oklahoma. The Other Trail of Tears: The Removal of the Ohio Indians by award-winning historian Mary Stockwell tells the story of this region’s historic tribes as they struggled following the death of Tecumseh and the unraveling of his tribal confederacy in 1813. At the peace negotiations in Ghent in 1814, Great Britain was unable to secure a permanent homeland for the tribes in Ohio setting the stage for further treaties with the United States and encroachment by settlers. Over the course of three decades the Ohio Indians were forced to move to the West, with the Wyandot people ceding their last remaining lands in Ohio to the U.S. Government in the early 1850s. The book chronicles the history of Ohio’s Indians and their interactions with settlers and U.S. agents in the years leading up to their official removal, and sheds light on the complexities of the process, with both individual tribes and the United States taking advantage of opportunities at different times. It is also the story of how the native tribes tried to come to terms with the fast pace of change on America’s western frontier and the inevitable loss of their traditional homelands. While the tribes often disagreed with one another, they attempted to move toward the best possible future for all their people against the relentless press of settlers and limited time.

We surround ourselves with material things that are invested with memories but can only stand for what we have lost. Physical objects—such as one’s own body—situate and define us; yet at the same time they are fundamentally indifferent to us. The melancholy of this rift is a rich source of inspiration for artists. 

Peter Schwenger deftly weaves together philosophical and psychoanalytical theory with artistic practice. Concerned in part with the act of collecting, The Tears of Things is itself a collection of exemplary art objects—literary and cultural attempts to control and possess things—including paintings by Georgia O’Keeffe and René Magritte; sculpture by Louise Bourgeois and Marcel Duchamp; Joseph Cornell’s boxes; Edward Gorey’s graphic art; fiction by Virginia Woolf, Georges Perec, and Louise Erdrich; the hallucinatory encyclopedias of Jorge Luis Borges and Luigi Serafini; and the corpse photographs of Joel Peter Witkin. 

However, these representations of objects perpetually fall short of our aspirations. Schwenger examines what is left over—debris and waste—and asks what art can make of these. What emerges is not an art that reassembles but one that questions what it means to assemble in the first place. Contained in this catalog of waste is that ultimate still life, the cadaver, where the subject-object dichotomy receives its final ironic reconciliation. 

Peter Schwenger is professor of English at Mount St. Vincent University in Halifax, Nova Scotia. He is the author of Fantasm and Fiction: On Textual Envisioning, Letter Bomb: Nuclear Holocaust and the Exploding Word, and Phallic Critiques: Masculinity and Twentieth-Century Literature.