A major literary event, the publication of this masterly translation makes one of the towering works of twentieth-century German literature available to English-speaking readers for the first time. The three-volume novel The Aesthetics of Resistance is the crowning achievement of Peter Weiss, the internationally renowned dramatist best known for his play Marat/Sade. The first volume, presented here, was initially published in Germany in 1975; the third and final volume appeared in 1981, just six months before Weiss’s death.
Spanning the period from the late 1930s to World War II, this historical novel dramatizes antifascist resistance and the rise and fall of proletarian political parties in Europe. Living in Berlin in 1937, the unnamed narrator and his peers—sixteen- and seventeen-year-old working-class students—seek ways to express their hatred for the Nazi regime. They meet in museums and galleries, and in their discussions they explore the affinity between political resistance and art, the connection at the heart of Weiss’s novel. Weiss suggests that meaning lies in embracing resistance, no matter how intense the oppression, and that we must look to art for new models of political action and social understanding. The novel includes extended meditations on paintings, sculpture, and literature. Moving from the Berlin underground to the front lines of the Spanish Civil War and on to other parts of Europe, the story teems with characters, almost all of whom are based on historical figures. The Aesthetics of Resistance is one of the truly great works of postwar German literature and an essential resource for understanding twentieth-century German history.
A major literary event, the publication of the second volume of Peter Weiss's three-volume novel The Aesthetics of Resistance makes one of the towering works of twentieth-century German literature available to English-speaking readers for the first time. The crowning achievement of Peter Weiss, the internationally renowned writer best known for his play Marat/Sade, The Aesthetics of Resistance spans the period from the late 1930s to World War II, dramatizing antifascist resistance and the rise and fall of proletarian political parties in Europe.
Volume II, initially published in 1978, opens with the unnamed narrator in Paris after having retreated from the front lines of the Spanish Civil War. From there, he moves on to Stockholm, where he works in a factory, becomes involved with the Communist Party, and meets Bertolt Brecht. Featuring the narrator's extended meditations on paintings, sculpture, and literature, the novel teems with characters, almost all of whom are based on historical figures. Throughout, the narrator explores the affinity between political resistance and art—the connection at the heart of Weiss's novel. Weiss suggests that meaning lies in embracing resistance, no matter how intense the oppression, and that we must look to art for new models of political action and social understanding. The Aesthetics of Resistance is one of the truly great works of postwar German literature and an essential resource for understanding twentieth-century German history.
Extensive archival and anecdotal sources support Michael Mullin's description of slavery as it was practiced in tidewater Virginia, on the rice coast of the Carolinas, and in Jamaica and Barbados. Drawing upon case histories, Mullin offers new and definitive information about how African's met and often overcame the challenges and deprivations of their new lives through religion, family life, and economic strategies.
"Africa in America is more than another account of slave resistance and accommodation. It is a brilliant and provocative work of historical anthropology and a synthetic account of slavery that firmly places the subject in a comparative and long-term context. . . . Mullin's three-part chronology of resistance and rebellion is attractive in its simplicity and flexibility." -- James D. Rice, Southern Historian
Mia Spiro's Anti-Nazi Modernism marks a major step forward in the critical debates over the relationship between modernist art and politics. Spiro analyzes the antifascist, and particularly anti-Nazi, narrative methods used by key British and American fiction writers in the 1930s. Focusing on works by Djuna Barnes, Christopher Isherwood, and Virginia Woolf, Spiro illustrates how these writers use an "anti-Nazi aesthetic" to target and expose Nazism’s murderous discourse of exclusion. The three writers challenge the illusion of harmony and unity promoted by the Nazi spectacle in parades, film, rallies, and propaganda. Spiro illustrates how their writings, seldom read in this way, resonate with the psychological and social theories of the period and warn against Nazism’s suppression of individuality. Her approach also demonstrates how historical and cultural contexts complicate the works, often reinforcing the oppressive discourses they aim to attack. This book explores the textual ambivalences toward the "Others" in society—most prominently the Modern Woman, the homosexual, and the Jew. By doing so, Spiro uncovers important clues to the sexual and racial politics that were widespread in Europe and the United States in the years leading up to World War II.
While John Winthrop might have famously uttered the phrase “city upon a hill” on the way to Massachusetts, the strands of millennialism and exceptionalism that remain so central to U.S. political discourse are now dominated by eschatological visions that have emerged from the particular historical experiences of the U.S. South. Despite the strategic exploitation of this reality by political communicators, scholars in the humanities have paid little attention to the eschatological visions offered by southern religious culture.
Fortunately, writers and artists have not ignored such matters; compared to their academic counterparts, southern novelists have been far better attuned to a southern apocalyptic imaginary—a field of reference, drawn from the cosmology of southern evangelical Protestantism, that maps the apocalyptic possibilities of cataclysm, judgment, deliverance, and even revolution onto the landscape of the region. Apocalypse South rectifies the omissions in existing scholarship by interrogating the role of apocalyptic discourse in selected works of fiction by four southern writers—William Faulkner, Richard Wright, Randall Kenan, and Dorothy Allison. In doing so, it reinvigorates discussions of religion in southern literary scholarship and introduces a new element in the ongoing investigation into how regional identities function in notions of national mission and American exceptionalism. Engaging concerns of religion, race, sexuality, and community in fiction from the 1930s to the present, Apocalypse South offers a new conceptual framework for considering what has long been considered “southern Gothic literature”—a framework less concerned with the conventions of a particular literary genre than with the ways in which literature exposes and even tries to make sense of the contradictions within cultures.
Arranged Marriage: The Politics of Tradition, Resistance, and Change shows how arranged marriage practices have been undergoing transformation as a result of global and other processes such as the revolution of digital technology, democratization of transnational mobility, or shifting significance of patriarchal power structures. The ethnographically informed chapters not only highlight how the gendered and intergenerational politics of agency, autonomy, choice, consent, and intimacy work in the contexts of partner choice and management of marriage, but also point out that arranged marriages are increasingly varied and they can be reshaped, reinvented, and reinterpreted flexibly in response to individual, family, religious, class, ethnic and other desires, needs, and constraints. The authors convincingly demonstrate that a nuanced investigation of the reasons, complex dynamics, and consequences of arranged marriages offers a refreshing analytical lens that can significantly contribute to a deeper understanding of other phenomena such as globalization, modernization, international migration as well as patriarchal value regimes, intergenerational power imbalances, and gendered subordination and vulnerability of women.
At the turn of the twentieth century, the United States was faced with a new and radically mixed population, one that included freed African Americans, former reservation Indians, and a burgeoning immigrant population. In The Autobiography of Citizenship, Tova Cooper looks at how educators tried to impose unity on this divergent population, and how the new citizens in turn often resisted these efforts, reshaping mainstream U.S. culture and embracing their own view of what it means to be an American.
The Autobiography of Citizenship traces how citizenship education programs began popping up all over the country, influenced by the progressive approach to hands-on learning popularized by John Dewey and his followers. Cooper offers an insightful account of these programs, enlivened with compelling readings of archival materials such as photos of students in the process of learning; autobiographical writing by both teachers and new citizens; and memoirs, photos, poems, and novels by authors such as W.E.B. Du Bois, Jane Addams, Charles Reznikoff, and Emma Goldman. Indeed, Cooper provides the first comparative, inside look at these citizenship programs, revealing that they varied wildly: at one end, assimilationist boarding schools required American Indian children to transform their dress, language, and beliefs, while at the other end the libertarian Modern School encouraged immigrant children to frolic naked in the countryside and learn about the world by walking, hiking, and following their whims.
Here then is an engaging portrait of what it was like to be, and become, a U.S. citizen one hundred years ago, showing that what it means to be “American” is never static.