Maurice Blanchot is perhaps best known as a major French intellectual of the twentieth century: the man who countered Sartre's views on literature, who affirmed the work of Sade and Lautreamont, who gave eloquent voice to the generation of '68, and whose philosophical and literary work influenced the writing of, among others, Jacques Derrida, Gilles Deleuze, and Michel Foucault. He is also regarded as one of the most acute narrative writers in France since Marcel Proust. In Clandestine Encounters, Kevin Hart has gathered together major literary critics in Britain, France, and the United States to engage with Blanchot's immense, fascinating, and difficult body of creative work. Hart's substantial introduction usefully places Blanchot as a significant contributor to the tradition of the French philosophical novel, beginning with Voltaire's Candide in 1759, and best known through the works of Sartre. Clandestine Encounters considers a selection of Blanchot's narrative writings over the course of almost sixty years, from stories written in the mid-1930s to L'instant de ma mort (1994). Collectively, the contributors' close readings of Blanchot's novels, recits, and stories illuminate the close relationship between philosophy and narrative in his work while underscoring the variety and complexity of these narratives. Contributors: Christophe Bident, Arthur Cools, Thomas S. Davis, Christopher Fynsk, Rodolphe Gasche, Kevin Hart, Leslie Hill, Michael Holland, Stephen E. Lewis, Vivian Liska, Caroline Sheaffer-Jones, Christopher A. Strathman, Alain Toumayan

Writing Ambition: Literary Engagements between Women in France analyzes pairs of women writing in French. Through examining pairs of writers, ranging from Colette and Anne de Pene to Nancy Huston and Leila Sebbar, Katharine Ann Jensen assesses how their literary ambitions affected their engagements with each other. Focused on the psychological aspects of the women's relationships, the author combines close readings of their works with attention to historical and biographical contexts to consider how and why one or both women in the pair express contradictory or anxious feelings about literary ambition.

While the world often categorizes women in reductive false binaries—careerist versus mother, feminine versus fierce—romance novels, a unique form of the love story, offer an imaginative space of mingled alternatives for a heroine on her journey to selfhood. In Creating Identity, Jayashree Kamblé examines the romance genre, with its sensile flexibility in retaining what audiences find desirable and discarding what is not, by asking an important question: "Who is the romance heroine, and what does she want?" To find the answer, Kamblé explores how heroines in ten novels reject societal labels and instead remake themselves on their own terms with their own agency. Using a truly intersectional approach, Kamblé combines gender and sexuality, Marxism, critical race theory, and literary criticism to survey various aspects of heroines' identities, such as sexuality, gender, work, citizenship, and race. Ideal for readers interested in gender studies and literary criticism, Creating Identity highlights a genre in which heroines do not accept that independence and strong, loving relationships are mutually exclusive but instead demand both, echoing the call from the very readers who have made this genre so popular.

In Public Works: Infrastructure, Irish Modernism, and the Postcolonial, Michael Rubenstein documents the relationship between Irish modernism and a restricted segment of the material culture of the modern state known colloquially as "public utilities" or "water, gas, and electricity." The water tap, the toilet, the gas jet, and the electrical light switch: these are all sites, in Irish modernism, of unexpected literary and linguistic intensities that burst through the routines of everyday life, defamiliarizing and reconceptualizing that which we might not normally consider worthy of literary attention. Such public utilities-material networks of power and provision, submission and entitlement-are taken up in Irish modernism not only as a nexus of anxieties about modern life, but also as a focal point for the hopes held out for the postcolonial Irish Free State. Public utilities figure a normative and utopian standard of modernity and modernization; they embody in Irish modernism and in other postcolonial literatures an ideal for the postcolonial state; and they figure a continuity between the material networks of the modern state and the abstract ideals of revolutionary republicanism (liberty, equality, and brotherhood). They define a new territory of contestation within the discourses of civil and human rights. Moreover, public utilities influence the formal qualities of both Irish modernist and postcolonial literature. In analyses of literary works by James Joyce, Flann O'Brien, Elizabeth Bowen, Denis Johnston, Samuel Beckett, and Patrick Chamoiseau, Rubenstein asks us to think about the industrial networks of the twentieth century alongside self-consciously "national" literary works and to understand them as different but inherently related forms of public works. In doing so his book maps thematic and formal relationships between national infrastructure and national literature, revealing an intimate dialogue between the nation's literary arts and the state's engineering cultures.

David J. Leigh explores the innovative influences of the Book of Revelation and ideas of an end time on fiction of the twentieth century, and probes philosophical, political, and theological issues raised by apocalyptic writers from Walker Percy, C. S. Lewis, and Charles Williams to Doris Lessing, Thomas Pynchon, Don DeLillo. Leigh tackles head on a fundamental question about Christian-inspired eschatology: Does it sanction, as theologically sacred or philosophically ultimate, the kind of "last battles" between good and evil that provoke human beings to demonize and destroy the other? Against the backdrop of this question, Leigh examines twenty modern and postmodern apocalyptic novels, juxtaposing them in ways that expose a new understanding of each. The novels are clustered for analysis in chapters that follow seven basic eschatological patterns-the last days imagined as an ultimate journey, a cosmic battle, a transformed self, an ultimate challenge, the organic union of human and divine, the new heaven and new earth, and the ultimate way of religious pluralism. For religious novelists, these patterns point toward spiritual possibilities in the final days of human life or of the universe. For more political novelists-Ralph Ellison, Russell Hoban, and Salman Rushdie among them-the patterns are used to critique political or social movements of self-destruction. Beyond the twenty novels closely analyzed, Leigh makes pertinent reference to many more as well as to reflections from theologians Jurgen Moltmann, Zachary Hayes, Wolfhart Pannenberg, and Paul Ricoeur. Both a guidebook and a critical assessment, Leigh's work brings theological concepts to bear on end-of-the-world fiction in an admirably clear and accessible manner.

HONORABLE MENTION, HARRY SHAW AND KATRINA HAZZARD-DONALD AWARD FOR OUTSTANDING WORK IN AFRICAN-AMERICAN POPULAR CULTURE STUDIES, GIVEN BY THE POP CULTURE ASSOCIATION A view of transatlantic slavery's afterlife and modern Blackness through the lens of age Although more than fifty years apart, the murders of Emmett Till and Trayvon Martin share a commonality: Black children are not seen as children. Time and time again, excuses for police brutality and aggression-particularly against Black children- concern the victim "appearing" as a threat. But why and how is the perceived "appearance" of Black persons so completely separated from common perceptions of age and time? Black Age: Oceanic Lifespans and the Time of Black Life posits age, life stages, and lifespans as a central lens through which to view Blackness, particularly with regard to the history of transatlantic slavery. Focusing on Black literary culture of the late twentieth and early twenty-first centuries, Habiba Ibrahim examines how the history of transatlantic slavery and the constitution of modern Blackness has been reimagined through the embodiment of age. She argues that Black age-through nearly four centuries of subjugation- has become contingent, malleable, and suited for the needs of enslavement. As a result, rather than the number of years lived or a developmental life stage, Black age came to signify exchange value, historical under-development, timelessness, and other fantasies borne out of Black exclusion from the human. Ibrahim asks: What constitutes a normative timeline of maturation for Black girls when "all the women"-all the canonically feminized adults-"are white"? How does a "slave" become a "man" when adulthood is foreclosed to Black subjects of any gender? Black Age tracks the struggle between the abuses of Black exclusion from Western humanism and the reclamation of non-normative Black life, arguing that, if some of us are brave, it is because we dare to live lives considered incomprehensible within a schema of "human time."

Visions of the Buddha offers a ground-breaking approach to the nature of the early discourses of the Buddha, the most foundational scriptures of Buddhist religion. Although the early discourses are commonly considered to be attempts to preserve the Buddha's teachings, Shulman demonstrates that these texts are full of creativity, and that their main aim is to beautify the image of the wonderous Buddha. While the texts surely care for the early teachings and for the Buddha's philosophy or his guidelines for meditation, and while at times they may relate real historical events, they are no less interested in telling good stories, in re-working folkloric materials, and in the visionary contemplation of the Buddha in order to sense his unique presence. The texts can thus be, at times, a type of meditation. Eviatar Shulman frames the early discourses as literary masterpieces that helped Buddhism achieve the wonderful success it has obtained. Much of the discourses' masterful storytelling was achieved through a technique of composition defined here as the play of formulas. In the oral literature of early Buddhism, texts were composed of formulas, which are repeated within and between texts. Shulman argues that the formulas are the real texts of Buddhism, and are primary to full discourses. Shaping texts through the play of formulas balances conservative and innovative tendencies within the tradition, making room for creativity within accepted forms and patterns. The texts we find today are thus versions-remnants-chosen by history of a much more vibrant and dynamic creative process.