Examining the ways in which modernism is created within specific historical contexts, as well as how it redefines the concept of history itself, this book sheds new light on the historical-mindedness of modernism and the artistic avant-gardes. Cutting across Anglophone and less explored European traditions and featuring work from a variety of eminent scholars, it deals with issues as diverse as artistic medium, modernist print culture, autobiography as history writing, avant-garde experimentations and modernism's futurity. Contributors examine both literary and artistic modernism, combining theoretical overviews and archival research with case studies of Anglophone as well as European modernism, which speak to the current historicizing trend in modernist and literary studies.

Infamous for authoring two concepts since favored by government powers seeking license for ruthlessness-the utilitarian notion of privileging the greatest happiness for the most people and the panopticon-Jeremy Bentham is not commonly associated with political emancipation. But perhaps he should be. In his private manuscripts, Bentham agonized over the injustice of laws prohibiting sexual nonconformity, questioning state policy that would put someone to death merely for enjoying an uncommon pleasure. He identified sources of hatred for sexual nonconformists in philosophy, law, religion, and literature, arguing that his goal of "the greatest happiness" would be impossible as long as authorities dictate whose pleasures can be tolerated and whose must be forbidden. Ultimately, Bentham came to believe that authorities worked to maximize the suffering of women, colonized and enslaved persons, and sexual nonconformists in order to demoralize disenfranchised people and prevent any challenge to power. In Uncommon Sense, Carrie Shanafelt reads Bentham's sexual nonconformity papers as an argument for the toleration of aesthetic difference as the foundation for egalitarian liberty, shedding new light on eighteenth-century aesthetics and politics. At odds with the common image of Bentham as a dehumanizing calculator or an eccentric projector, this innovative study shows Bentham at his most intimate, outraged by injustice and desperate for the end of sanctioned, discriminatory violence.

The German poet and mystic Novalis once identified philosophy as a form of homesickness. More than two centuries later, as modernity's displacements continue to intensify, we feel Novalis's homesickness more than ever. Yet nowhere has a longing for home flourished more than in contemporary environmental thinking, and particularly in eco-phenomenology. If only we can reestablish our sense of material enmeshment in nature, so the logic goes, we might reverse the degradation we humans have wrought-and in saving the earth we can once again dwell in the nearness of our own being. Unsettling Nature opens with a meditation on the trouble with such ecological homecoming narratives, which bear a close resemblance to narratives of settler colonial homemaking. Taylor Eggan demonstrates that the Heideggerian strain of eco-phenomenology-along with its well-trod categories of home, dwelling, and world-produces uncanny effects in settler colonial contexts. He reads instances of nature's defamiliarization not merely as psychological phenomena but also as symptoms of the repressed consciousness of coloniality. The book at once critiques Heidegger's phenomenology and brings it forward through chapters on Willa Cather, D. H. Lawrence, Olive Schreiner, Doris Lessing, and J. M. Coetzee. Suggesting that alienation may in fact be "natural" to the human condition and hence something worth embracing instead of repressing, Unsettling Nature concludes with a speculative proposal to transform eco-phenomenology into "exo-phenomenology"-an experiential mode that engages deeply with the alterity of others and with the self as its own Other.

Anne Spencer's identity as an artist grew from her relationship to the natural world. During the New Negro Renaissance with which she is primarily associated, critics dismissed her writings on nature as apolitical and deracinated. Do Not Separate Her from Her Garden corrects that misconception, showing how Spencer used the natural world in innovative ways to express her Black womanhood, feminist politics, spirituality, and singular worldview. Employing ecopoetics as an analytical frame, Carlyn Ferrari recenters Spencer's archive of ephemeral writings to cut to the core of her artistic ethos. Drawing primarily on unpublished, undated poetry and prose, this book represents a long overdue reassessment of an underappreciated literary figure. Not only does it resituate Spencer in the pantheon of American women of letters, but it uses her environmental credo to analyze works by Alice Walker, Zora Neale Hurston, and Dionne Brand, positioning ecocritical readings as a new site of analysis of Black women's writings.

It's often said that we are what we wear. Tracing an American trajectory in fashion, Lauren Cardon shows how we become what we wear. Over the twentieth century, the American fashion industry diverged from its roots in Paris, expanding and attempting to reach as many consumers as possible. Fashion became a tool for social mobility. During the late twentieth century, the fashion industry offered something even more valuable to its consumers: the opportunity to explore and perform. The works Cardon examines by Sylvia Plath, Jack Kerouac, Toni Morrison, Sherman Alexie, and Aleshia Brevard, among others illustrate how American fashion, with its array of possibilities, has offered a vehicle for curating public personas. Characters explore a host of identities as fashion allows them to deepen their relationships with ethnic or cultural identity, to reject the social codes associated with economic privilege, or to forge connections with family and community. These temporary transformations, or performances, show that identity is a process constantly negotiated and questioned, never completely fixed.

Guided by the thesis that literature can transform social reality, Tirana Modern draws on ethnographic and historical material to examine the public culture of reading in modern Albania. Formulated as a question, the topic of the book is: How has Albanian literature and literary translation shaped social action during the longue duree of Albanian modernity? Drawing on material from the independent Albanian publisher, Pika pa siperfaqe ("Point without Surface"), Tirana Modern provides a tightly focused ethnography of literary culture in Albania that brings into relief the more general dialectic between social imagination and social reality as mediated by reading and literature.

Guided by the thesis that literature can transform social reality, Tirana Modern draws on ethnographic and historical material to examine the public culture of reading in modern Albania. Formulated as a question, the topic of the book is: How has Albanian literature and literary translation shaped social action during the longue duree of Albanian modernity? Drawing on material from the independent Albanian publisher, Pika pa siperfaqe ("Point without Surface"), Tirana Modern provides a tightly focused ethnography of literary culture in Albania that brings into relief the more general dialectic between social imagination and social reality as mediated by reading and literature.

Christian Isobel Johnstone's Clan-Albin: A National Tale was published in 1815, less than a year after Walter Scott's Waverley; or 'tis Sixty Years Since enthralled readers and initiated a craze for Scottish novels. Both as a novelist and as editor of Tait's Edinburgh Magazine from 1834 to 1846, Johnstone was a powerful figure in Romantic Edinburgh's literary scene. But her works and her reputation have long been overshadowed by Scott's. In Clan-Albin, Johnstone engages with themes on British imperial expansion, metropolitan England's economic and political relationships with the Celtic peripheries, and the role of women in public life. This rare novel, alongside extensive editorial commentary, will be of much interest to students of British Literature.

Taking in works from writers as diverse as William Shakespeare, William Wordsworth, Charlotte Bronte, John Keats, James Joyce and D.H. Lawrence, this book spans approximately 300 years and unpacks how bodily liquidity, porosity and petrification recur as a pattern and underlie the chequered history of the body and genders in literature. Lennartz examines the precarious relationship between porosity and its opposite - closure, containment and stoniness - and explores literary history as a meandering narrative in which 'female' porosity and 'manly' stoniness clash, showing how different societies and epochs respond to and engage with bodily porosity. This book considers the ways that this relationship is constantly renegotiated and where effusive and 'feminine' genres, such as 'sloppy' letters and streams of consciousness, are pitted against stony and astringent forms of masculinity, like epitaphs, sonnets and the Bildungsroman.

Inviting Interruptions: Wonder Tales in the Twenty-First Century anthologizes contemporary stories, comics, and visual texts that intervene in a range of ways to challenge the popular perception of fairy tales as narratives offering heteronormative happy endings that support status-quo values. The materials collected in Inviting Interruptions address the many ways intersectional issues play out in terms of identity markers, such as race, ethnicity, class, and disability, and the forces that affect identity, such as non-normative sexualities, addiction, abuses of power, and forms of internalized self-hatred caused by any number of external pressures. But we also find celebration, whimsy, and beauty in these same texts-qualities intended to extend readers' enjoyment of and pleasure in the genre. Edited by Cristina Bacchilega and Jennifer Orme, the book is organized in two sections. ""Inviting Interruptions"" considers the invitation as an offer that must be accepted in order to participate, whether for good or ill. This section includes Emma Donoghue's literary retelling of ""Hansel and Gretel,"" stills from David Kaplan's short Little Red Riding Hood film, Bryan Kamaoli Kuwada's story about stories rooted in Hawaiian tradition and land, and Shary Boyle, Shaun Tan, and Dan Taulapapa McMullin's interruptions of mainstream images of beauty-webs, commerce, and Natives. ""Interrupting Invitations"" contemplates the interruption as a survival mechanism to end a problem that has already been going on too long. This section includes reflections on migration and sexuality by Diriye Osman, Sofia Samatar, and Nalo Hopkinson; and invitations to rethink human and non-human relations in works by Anne Kamiya, Rosario Ferr? (R), Veronica Schanoes, and Susanna Clark. Each text in the book is accompanied by an editors' note, which offers questions, critical resources, and other links for expanding the appreciation and resonance of the text. As we make our way deeper into the twenty-first century, wonder tales-and their critical analyses-will continue to interest and enchant general audiences, students, and scholars.

Why devote a Companion to the "mirrors for princes", whose very existence is debated? These texts offer key insights into political thoughts of the past. Their ambiguous, problematic status further enhances their interest. And although recent research has fundamentally challenged established views of these texts, until now there has been no critical introduction to the genre. This volume therefore fills this important gap, while promoting a global historical perspective of different "mirrors for princes" traditions from antiquity to humanism, via Byzantium, Persia, Islam, and the medieval West. This Companion also proposes new avenues of reflection on the anchoring of these texts in their historical realities. Contributors are Makram Abbes, Denise Aigle, Olivier Biaggini, Hugo Bizzarri, Charles F. Briggs, Sylvene Edouard, Jean-Philippe Genet, John R. Lenz, Louise Marlow, Cary J. Nederman, Corinne Peneau, Stephane Pequignot, Noelle-Laetitia Perret, Gunter Prinzing, Volker Reinhardt, Hans-Joachim Schmidt, Tom Stevenson, Karl Ubl, and Steven J. Williams.

According to George Jackson, black men born in the US are conditioned to accept the inevitability of being imprisoned.... Being born a slave in a captive society and never experiencing any objective basis for expectation had the effect of preparing me for the progressively traumatic misfortune that led so many black men to the prison gate. I was prepared for prison. It required only minor psychic adjustments. As Jackson writes from his prison cell, his statement may seem to be only a product of his current status. However, history proves his point. Indeed, some of the most well-known and respected black men have served time in jail or prison. Among them are Martin Luther King, Jr., Malcolm X, Marcus Garvey, and Frederick Douglass. This book is an examination of the various forms that imprisonment, as asocial, historical, and political experience of African Americans, has taken. Confinement describes the status of individuals who are placed within boundaries either seen or unseen but always felt. A word that suggests extensive implications, confinement describes the status of persons who are imprisoned and who are unjustly relegated to a social status that is hostile, rendering them powerless and subject to the rules of the authorities. Arguably, confinement appropriately describes the status of African Americans who have endured spaces of confinement, which include, but are not limited to plantations, Jim Crow societies, and prisons. At specific times, these spaces of confinement have been used to oppress African Americans socially, politically, and spiritually. Contributors examine the related experiences of Malcolm X, Bigger Thomas of Native Son, and Angela Davis.

In contrast to other literary genres, drama has received little attention in southern studies, and women playwrights in general receive less recognition than their male counterparts. In Marginalized: Southern Women Playwrights Confront Race, Region, and Gender, author Casey Kayser addresses these gaps by examining the work of southern women playwrights, making the argument that representations of the American South on stage are complicated by difficulties of identity, genre, and region. Through analysis of the dramatic texts, the rhetoric of reviews of productions, as well as what the playwrights themselves have said about their plays and productions, Kayser delineates these challenges and argues that playwrights draw on various conscious strategies in response. These strategies, evident in the work of such playwrights as Pearl Cleage, Sandra Deer, Lillian Hellman, Beth Henley, Marsha Norman, and Shay Youngblood, provide them with the opportunity to lead audiences to reconsider monolithic understandings of northern and southern regions and, ultimately, create new visions of the South.

Through readings of Ishiguro's repurposing of key elements of realism and modernism; his interest in childhood imagination and sketching; interrogation of aesthetics and ethics; his fascination with architecture and the absent home; and his expressionist use of 'imaginary' space and place, Kazuo Ishiguro's Gestural Poetics examines the manner in which Ishiguro's fictions approach, but never quite reveal, the ineffable, inexpressible essence of his narrators' emotionally fraught worlds. Reformulating Martin Heidegger's suggestion that the 'essence of world can only be indicated' as 'the essence of world can only be gestured towards,' Sloane argues that while Ishiguro's novels and short stories are profoundly sensitive to the limitations of literary form, their narrators are, to varying degrees, equally keenly attuned to the failures of language itself. In order to communicate something of the emotional worlds of characters adrift in various uncertainties, while also commenting on the expressive possibilities of fiction and the mimetic arts more widely, Ishiguro appropriates a range of metaphors which enable both author and character to gesture towards the undisclosable essences of fiction and being.

Altered states of consciousness - including experiences of deprivation, pain, hallucination, fear, desire, alienation, and spiritual transcendence - can transform the ordinary experience of selfhood. Unselfing explores the nature of disruptive self-experiences and the different shapes they have taken in literary writing. The book focuses on the tension between rival conceptions of unselfing as either a form of productive self-transcendence or a form of alienating self-loss. Michaela Hulstyn explores the shapes and meanings of unselfing through the framework of the global French literary world, encompassing texts by modernist figures in France and Belgium alongside writers from Algeria, Rwanda, and Morocco. Together these diverse texts prompt a re-evaluation of the consequences of the loss or the transcendence of the self. Through a series of close readings, Hulstyn offers a new account of the ethical questions raised by altered states and shows how philosophies of empathy can be tested against and often challenged by literary works. Drawing on cognitive science and phenomenology, Unselfing provides a new methodology for approaching texts that give shape to the fringes of conscious experience.

It's been barely twenty years since Dave Eggers (b. 1970) burst onto the American literary scene with the publication of his memoir, A Heartbreaking Work of Staggering Genius. In that time, he has gone on to publish several books of fiction, a few more books of nonfiction, a dozen books for children, and many harder-to-classify works. In addition to his authorship, Eggers has established himself as an influential publisher, editor, and designer. He has also founded a publishing company, McSweeney's; two magazines, Might and McSweeney's Quarterly Concern; and several nonprofit organizations. This whirlwind of productivity, within publishing and beyond, gives Eggers a unique standing among American writers: jack of all trades, master of same. The interviews contained in Conversations with Dave Eggers suggest the range of Eggers's pursuits-a range that is reflected in the variety of the interviews themselves. In addition to the expected interviews with major publications, Eggers engages here with obscure magazines and blogs, trade publications, international publications, student publications, and children from a mentoring program run by one of his nonprofits. To read the interviews in sequence is to witness Eggers's rapid evolution. The cultural hysteria around Staggering Genius and Eggers's complicated relationship with celebrity are clear in many of the earlier interviews. From there, as the buzz around him mellows, Eggers responds in kind, allowing writing and his other endeavors to come to the fore of his conversations. Together, these interviews provide valuable insight into a driving force in contemporary American literature.