This week, in a series of blog takeovers, we’re looking at #MeToo and Literary Studies with posts from the collection’s contributors. This is the second post in the series. Guest post by Elif S. Armbruster, PhD On October 5th, the New York Times ran a 10,000-word article that centered on a long drawn out and… Read More »
In September 2021, Gabby Petito was reported missing. As a white woman victim of intimate partner violence, Petito’s case received national coverage, the average Tiktok user posted conspiracy theories about her disappearance, and Dog the Bounty Hunter traveled to Florida in search of Brian Laundrie—the boyfriend who allegedly murdered her. This sensationalizing of violence against women, especially as it intersects with popular culture true crime obsession, warrants its own commentary. However…
Robert Baines starts his essay with a vivid analytical presentation of the last five decades of research in the field of Joyce Studies, emphasizing the context and stakes of the shift from (a) post-structuralist criticism to (b) a focus on “Joyce’s engagements with the history, politics, and culture of his age” (Baines xx), and later to (c) genetic criticism. Baines’ account of the last 50 years of criticism and his suggestions for extended forms of dialogue between supposedly divergent critical/ theoretical orientations can easily be transposed, mutatis mutandis, to Beckett studies.
After pouring over dozens of conference papers and journal articles, public lectures, a PhD thesis, a Fellowship, and spending hundreds of hours in archives around the world, I carefully constructed the case for the Experimentalists not only being a movement but perhaps being one of the most important British literary movements of the twentieth century.
This is a story of girl meets boy. Girl finds boy online, girl travels across the Atlantic in search of boy, girl visits the places boy has left behind, reads his letters, examines his blue prints. Girl discovers boy is responsible for the displacement of hundreds of people, girl goes off boy a bit.
Diane di Prima was born on August 6, 1934 in Brooklyn and passed on in San Francisco on October 25, 2020. Di Prima was a true national treasure, having chronicled throughout her astonishing career a momentous period of American history. Although for over six decades an indomitable force in ourcultural life, Di Prima remains unfamiliar to many readers. Because she was the major female identified with the Beat movement and author of the hip-language-inflected book This Bird Flies Backward (1958) who lounged in slacks sitting atop a piano—as a famous photograph from the fifties depicted her during a poetry reading— and due to the appearance a decade later of Memoirs of a Beatnik (1968), she has been misperceived as a “Beat chick.”
Where Ovid entertained Romans with stories of metamorphoses, we now revel in stories of leaving our meat bodies and entering the internet as disembodied intelligences. Ovid’s stories may seem frivolous and even decadent to us, but we are entranced by our own version of such mythic transformations. Myths from different cultures resonate and merge; that particular transformation to web existence is also known as The Rapture for Nerds.
book, Literature and Film from East Europe’s Forgotten “Second World,” was inspired by my years of teaching literature and film from East Europe of the socialist “Second World” era at the University of Washington in Seattle. Over time, I noticed an interesting paradox: the more this period—which ended with the 1989 fall of communism and the subsequent dissolution of countries like the USSR, Czechoslovakia and, of course, Yugoslavia—receded into a historical never-land, the more its stories, novels and films seemed to resonate with and delight my students.
A powerful use of language is to tell people our story, especially to tell our loved ones about ourselves. They will hopefully reply using the language of acceptance and understanding. Conversely, a person can conceal their own story through language, or have their declarations met with words of hate and violence. This is when language has an even more important role to play in illuminating the path to equality; as Jeanette Winterson says, we need a language “capable of expressing all that it is called upon to express in a vastly changing world.”