This wide-ranging exploration of the apocalypse in Western culture seeks to understand how we have come to be so preoccupied with spectacular visions of our own annihilation-offering abundant examples of the changing nature of our imagined destruction, and predisposing readers to discover many more all around them. The Apocalypse Is Everywhere: A Popular History of America's Favorite Nightmare explores why apocalyptic thinking exists, how it has been manifested in Western culture through the ages, and how it has woven itself so thoroughly into our popular culture today. Beginning with contemporary apocalyptic expressions, the book demonstrates how surprisingly widespread they are. It then discusses how we inherited them and where they arose. Author Annie Rehill surveys the ancient belief systems from which Christianity evolved, including ancient Judaism and other faiths. She explores the vision outlined in the Book of Revelation and traces the apocalyptic thread through the Middle Ages, across the Reformation and Enlightenment, and to the Americas. Finally, to prove that the Apocalypse is indeed everywhere, Rehill returns to the present to consider the idea of apocalypse as it occurs in movies, books, comics and graphic novels, games, music, and art, as well asin televangelism and even presidential speeches. Her fascinating scholarship will surely have readers looking about them with new eyes. Illustrations showcase the widespread belief in apocalypse, including medieval drawings as well as contemporary photographs and movie stills A wide-ranging bibliography points the way to significant materials from the fields of history, literature, popular culture, theology, and more

In New France and early Canada, young men who ventured into the forest to hunt and trade with Amerindians (coureurs de bois, "runners of the woods"), later traveling in big teams of canoes (voyageurs), were known for their independence. Often described as half-wild themselves, they linked the European and Indian societies, eventually helping to form a new culture with elements of both. From an ecocritical perspective they represent both negative and positive aspects of the human historical trajectory because, in addition to participating in the environmentally abusive fur trade, they also symbolize the way forward through intercultural connections and business relationships. The four novels analyzed here-Joseph-Charles Tache's Forestiers et voyageurs: Moeurs et legendes canadiennes (1863); Louis Hemon's Maria Chapdelaine (1916); Leo-Paul Desrosiers' Les Engages du Grand Portage (1938); and Antonine Maillet's Pelagie-la-Charrette (1979)-portray the backwoodsmen operating in a collaborative mode within the realistic context of the need to make money. They entered folklore through the 19th century literary efforts of Tache and others to construct a distinct French Canadian national identity, then in an unstable and continually disrupted process of formation. Their entry into literature necessarily brought their Amerindian business and personal partners, thus making intercultural connections a foundation of the national identity that Tache and others strove to construct and also mirror. As figures in literature, they embody changing ideas of the self and of the cultures and ethnicities that they connect, both physically and in an abstract sense. Because constructions of self-identity result in behavior, studying this dynamic contributes to ecocritical efforts to better understand human behavior toward both ourselves and our environment. The woodsmen and their Amerindian partners occupy the intriguing position of contributing to both damage and greater acceptance of the cultural Other, the latter of which holds the promise of collaboration and joint searches for sustainable solutions. Thus coureurs de bois and voyageurs, far from perfect models, can continue to serve as guides today.