The question of how to understand Bruegel’s art has cast the artist in various guises: as a moralizing satirist, comedic humanist, celebrator of vernacular traditions, and proto-ethnographer. Stephanie Porras reorients these apparently contradictory accounts, arguing that the debate about how to read Bruegel has obscured his pictures’ complex relation to time and history. Rather than viewing Bruegel’s art as simply illustrating the social realities of his day, Porras asserts that Bruegel was an artist deeply concerned with the past. In playing with the boundaries of the familiar and the foreign, history and the present, Bruegel’s images engaged with the fraught question of Netherlandish history in the years just prior to the Dutch Revolt, when imperial, religious, and national identities were increasingly drawn into tension. His pictorial style and his manipulation of traditional iconographies reveal the complex relations, unique to this moment, among classical antiquity, local history, and art history. An important reassessment of Renaissance attitudes toward history and of Renaissance humanism in the Low Countries, this volume traces the emergence of archaeological and anthropological practices in historical thinking, their intersections with artistic production, and the developing concept of local art history.
Virginia Woolf was not a religious person in any traditional sense, yet she lived and worked in an environment rich with religious thought, imagination, and debate. From her agnostic parents to her evangelical grandparents, an aunt who was a Quaker theologian, and her friendship with T. S. Eliot, Woolf’s personal circle was filled with atheists, agnostics, religious scholars, and Christian converts. In this book, Stephanie Paulsell considers how the religious milieu that Woolf inhabited shaped her writing in unexpected and innovative ways.Beginning with the religious forms and ideas that Woolf encountered in her family, friendships, travels, and reading, Paulsell explores the religious contexts of Woolf’s life. She shows that Woolf engaged with religion in many ways, by studying, reading, talking and debating, following controversies, and thinking about the relationship between religion and her own work. Paulsell examines the ideas about God that hover around Woolf’s writings and in the minds of her characters. She also considers how Woolf, drawing from religious language and themes in her novels and in her reflections on the practices of reading and writing, created a literature that did, and continues to do, a particular kind of religious work.A thought-provoking contribution to the literature on Woolf and religion, this book highlights Woolf’s relevance to our post-secular age. In addition to fans of Woolf, scholars and general readers interested in religious and literary studies will especially enjoy Paulsell’s well-researched narrative.
Virginia Woolf was not a religious person in any traditional sense, yet she lived and worked in an environment rich with religious thought, imagination, and debate. From her agnostic parents to her evangelical grandparents, an aunt who was a Quaker theologian, and her friendship with T. S. Eliot, Woolf’s personal circle was filled with atheists, agnostics, religious scholars, and Christian converts. In this book, Stephanie Paulsell considers how the religious milieu that Woolf inhabited shaped her writing in unexpected and innovative ways.Beginning with the religious forms and ideas that Woolf encountered in her family, friendships, travels, and reading, Paulsell explores the religious contexts of Woolf’s life. She shows that Woolf engaged with religion in many ways, by studying, reading, talking and debating, following controversies, and thinking about the relationship between religion and her own work. Paulsell examines the ideas about God that hover around Woolf’s writings and in the minds of her characters. She also considers how Woolf, drawing from religious language and themes in her novels and in her reflections on the practices of reading and writing, created a literature that did, and continues to do, a particular kind of religious work.A thought-provoking contribution to the literature on Woolf and religion, this book highlights Woolf’s relevance to our post-secular age. In addition to fans of Woolf, scholars and general readers interested in religious and literary studies will especially enjoy Paulsell’s well-researched narrative.
What It Feels Like interrogates an underexamined reason for our failure to abolish rape in the United States: the way we communicate about it. Using affective and feminist materialist approaches to rhetorical criticism, Stephanie Larson examines how discourses about rape and sexual assault rely on strategies of containment, denying the felt experiences of victims and ultimately stalling broader claims for justice.Investigating anti-pornography debates from the 1980s, Violence Against Women Act advocacy materials, sexual assault forensic kits, public performances, and the #MeToo movement, Larson reveals how our language privileges male perspectives and, more deeply, how it is shaped by systems of power—patriarchy, white supremacy, ableism, and heteronormativity. Interrogating how these systems work to propagate masculine commitments to “science” and “hard evidence,” Larson finds that US culture holds a general mistrust of testimony by women, stereotyping it as “emotional.” But she also gives us hope for change, arguing that testimonies grounded in the bodily, material expression of violation are necessary for giving voice to victims of sexual violence and presenting, accurately, the scale of these crimes. Larson makes a case for visceral rhetorics, theorizing them as powerful forms of communication and persuasion.Demonstrating the communicative power of bodily feeling, Larson challenges the long-held commitment to detached, distant, rationalized discourses of sexual harassment and rape. Timely and poignant, the book offers a much-needed corrective to our legal and political discourses.
What It Feels Like interrogates an underexamined reason for our failure to abolish rape in the United States: the way we communicate about it. Using affective and feminist materialist approaches to rhetorical criticism, Stephanie Larson examines how discourses about rape and sexual assault rely on strategies of containment, denying the felt experiences of victims and ultimately stalling broader claims for justice.Investigating anti-pornography debates from the 1980s, Violence Against Women Act advocacy materials, sexual assault forensic kits, public performances, and the #MeToo movement, Larson reveals how our language privileges male perspectives and, more deeply, how it is shaped by systems of power—patriarchy, white supremacy, ableism, and heteronormativity. Interrogating how these systems work to propagate masculine commitments to “science” and “hard evidence,” Larson finds that US culture holds a general mistrust of testimony by women, stereotyping it as “emotional.” But she also gives us hope for change, arguing that testimonies grounded in the bodily, material expression of violation are necessary for giving voice to victims of sexual violence and presenting, accurately, the scale of these crimes. Larson makes a case for visceral rhetorics, theorizing them as powerful forms of communication and persuasion.Demonstrating the communicative power of bodily feeling, Larson challenges the long-held commitment to detached, distant, rationalized discourses of sexual harassment and rape. Timely and poignant, the book offers a much-needed corrective to our legal and political discourses.
As a social phenomenon and a commonplace of internet culture, virality provides a critical vocabulary for addressing questions raised by the global mobility and reproduction of early modern artworks. This book uses the concept of virality to study artworks’ role in the uneven processes of early modern globalization.Drawing from archival research in Asia, Europe, and the Americas, Stephanie Porras traces the trajectories of two interrelated objects made in Antwerp in the late sixteenth century: Gerónimo Nadal’s Evangelicae historiae imagines, an illustrated devotional text published and promoted by the Society of Jesus, and a singular composition by Maerten de Vos, St. Michael the Archangel. Both were reproduced and adapted across the early modern world in the seventeenth century. Porras examines how and why these objects traveled and were adopted as models by Spanish and Latin American painters, Chinese printmakers, Mughal miniaturists, and Filipino ivory carvers. Reassessing the creative labor underpinning the production of a diverse array of copies, citations, and reproductions, Porras uses virality to elucidate the interstices of the agency of individual artists or patrons, powerful gatekeepers and social networks, and economic, political, and religious infrastructures. In doing so, she tests and contests several analytical models that have dominated art-historical scholarship of the global early modern period, putting pressure on notions of copying, agency, context, and viewership. Vital and engaging, The First Viral Images sheds new light on how artworks, as agents of globalization, navigated and contributed to the emerging and intertwined global infrastructures of Catholicism, commerce, and colonialism.
As a social phenomenon and a commonplace of internet culture, virality provides a critical vocabulary for addressing questions raised by the global mobility and reproduction of early modern artworks. This book uses the concept of virality to study artworks’ role in the uneven processes of early modern globalization.Drawing from archival research in Asia, Europe, and the Americas, Stephanie Porras traces the trajectories of two interrelated objects made in Antwerp in the late sixteenth century: Gerónimo Nadal’s Evangelicae historiae imagines, an illustrated devotional text published and promoted by the Society of Jesus, and a singular composition by Maerten de Vos, St. Michael the Archangel. Both were reproduced and adapted across the early modern world in the seventeenth century. Porras examines how and why these objects traveled and were adopted as models by Spanish and Latin American painters, Chinese printmakers, Mughal miniaturists, and Filipino ivory carvers. Reassessing the creative labor underpinning the production of a diverse array of copies, citations, and reproductions, Porras uses virality to elucidate the interstices of the agency of individual artists or patrons, powerful gatekeepers and social networks, and economic, political, and religious infrastructures. In doing so, she tests and contests several analytical models that have dominated art-historical scholarship of the global early modern period, putting pressure on notions of copying, agency, context, and viewership. Vital and engaging, The First Viral Images sheds new light on how artworks, as agents of globalization, navigated and contributed to the emerging and intertwined global infrastructures of Catholicism, commerce, and colonialism.
This volume explores American attitudes toward affirmative action policies through an extensive study of a national sample of university faculty. By examining views about affirmative action in academia within a framework that outlines the larger issues involved in using affirmative action to promote equality of opportunity for historical victims of discrimination, Stephanie Witt offers new insights into the competing values in American society which the policy of affirmative action serves to bring into conflict. She finds important differences in the perceptions of white males as opposed to those of protected categorical groups in regard to affirmative action, findings which suggest that further progress toward gender and racial equality via affirmative action may be slow in coming. The analysis also includes an extended treatment of the impact of recent Supreme Court decisions on affirmative action.Witt begins by providing a general overview of the policy of affirmative action as expressed in the official statements and policy clarifications supplied by the U.S. Commission on Civil Rights. She then examines the historical progress--or lack thereof--made in increasing the numbers of women and minority faculty in American universities in recent decades. Two chapters explore the conflict between competing values of individualism and egalitarianism which are thrown into sharp relief by affirmative action policies. The remaining chapters are devoted to an in-depth analysis of the empirical data derived from the study. Witt's results indicate that the objective self-interest of the respondent--whether he or she is a white male or a member of a protected minority--is the most predictive factor of his or her views toward affirmative action policies. Policymakers as well as scholars in women's studies and ethnic studies will find Witt's work a sobering assessment of the progress that can be expected from affirmative action programs.
This collection of essays examines the relationship of women of color's armed resistance to their aesthetic struggles, tension and transformation in feminist practice, and the impact of the gender-based design of state-sponsored terror, human rights debates, and the economic development for women of color.Athey brings together new scholarship testing the possibility of transnational feminist action and theorizing historical and contemporary aspects of resistance for women of color. Included are essays by and about women of Africa, India, and the Americas, including women of African American, Chicana, Puerto Rican, and Yaqui origins. Essays examine regional and historical contexts to demonstrate the central role of women of color in armed resistance struggle and in sustaining cultures of resistance, despite the fact that the agency, speech, and writing of women of color have received the least attention in studies of resistance.Contributors challenge thinking across many disciplines: sociology, literary and cultural studies, history, political science, and education. Resistance struggles examined include women in armed struggle for national self-determination, political and economic struggle for human rights and against state-sponsored repression; and women sustaining political and cultural resistance against specific religious, feminist, or nationalist doctrines, and against the repression of multiple forms of political, sexual, intellectual, and artistic expression.
The election of America's first biracial president brings the question dramatically to the fore. What does it mean to be biracial or tri-racial in the United States today? Anthropologist Stephanie Bird takes us into a world where people are struggling to be heard, recognized, and celebrated for the racial diversity one would think is the epitome of America's melting pot persona. But being biracial or tri-racial brings unique challenges - challenges including prejudice, racism and, from within racial groups, colorism. Yet America is now experiencing a multiracial baby boom, with at least three states logging more multiracial baby births than any other race aside from Caucasians. As the Columbia Journalism Review reported, American demographics are no longer black and white. In truth, they are a blended, difficult-to-define shade of brown.Bird shows us the history of biracial and tri-racial people in the United States, and in European families and events. She presents the personal traumas and victories of those who struggle for recognition and acceptance in light of their racial backgrounds, including celebrities such as golf expert Tiger Woods, who eventually quit trying to describe himself as Cablanasin, a mix including Asian and African American. Bird examines current events, including the National Mixed Race Student Conference, and the push to dub this Generation MIX. And she examines how American demographics, government, and society are changing overall as a result. This work includes a guide to tracing your own racial roots.
From Ani DiFranco to Bob Dylan to Woodie Guthrie, American folk music comprises a truly diverse and rich tradition—one that's almost impossible to define in broad terms. This book explains why folk music is still highly relevant in the digital age. From indigenous music to Pete Seeger and Bruce Springsteen singing "This Land Is Your Land" side-by-side at the pre-inaugural concert for our first African American president, folk music has been at the center of America's history. Thomas Jefferson wooed his bride-to-be with fiddle playing. Stephen Foster captured the mood of our country in transition. The Carter Family adapted music from across the pond to Appalachia. Paul Robeson carried folk music of many lands to the world stage. Woody Guthrie's dust bowl ballads spoke to the common man, while Sixties protest music put folk on the map, following the Kingston Trio's hit, "Tom Dooley." Folk music has evolved with America's changing landscape, celebrating its multi-cultural traditions. From Irish step dancers to rap, parlor songs to Dixieland, blues to classical, Discovering Folk Music presents the genre as surprisingly diverse, every bit the product of our national melting pot. Demonstrating continuing relevance of folk music in our everyday lives, the book spotlights an amazing array of personalities, with special emphasis on the folk revival era when Dylan, Baez, Odetta, and Peter, Paul and Mary sang out. These and others influenced such contemporary performers as Shawn Colvin and Ani DiFranco. Those on today's "fringes of folk" scene continue to look to these deep roots while embracing alternative sounds. Included are interviews with such legendary artists as Janis Ian, Tom Paxton, and Jean Ritchie. Nora Guthrie, Woody's daughter, also weighs in. Discovering Folk Music is a ground-breaking look at 21st-century folk music in our rapidly changing digital world, family friendly while ripe for rediscovery by the Woodstock generation.
Winner, Katherine Singer Kovacs Prize, Modern Language Association, 2010The Spectacular City, Mexico, and Colonial Hispanic Literary Culture tracks the three spectacular forces of New World literary culture-cities, festivals, and wonder-from the sixteenth to the seventeenth century, from the Old World to the New, and from Mexico to Colombia, Peru, and Bolivia. It treats a multitude of imperialist and anti-imperialist texts in depth, including poetry, drama, protofiction, historiography, and journalism. While several of the landmark authors studied, including HernÁn CortÉs and Sor Juana InÉs de la Cruz, are familiar, others have received remarkably little critical attention. Similarly, in spotlighting creole writers, Merrim reveals an intertextual tradition in Mexico that spans two centuries. Because the spectacular city reaches its peak in the seventeenth century, Merrim's book also theorizes and details the spirited work of the New World Baroque. The result is the rich examination of a trajectory that leads from the Renaissance ordered city to the energetic revolts of the spectacular city and the New World Baroque.
Forests of Belonging examines the history and ongoing transformation of ethnic and social relationships among four distinct communities--Bangando, Baka, Bakwéle, and Mbomam--in the Lobéké forest region of southeastern Cameroon. By slotting forest communities into ecological categories such as "hunters" and "gatherers," previous analyses of social relationships in tropical forests have resulted in binary frameworks that render real-life relationships invisible and that have perpetuated correspondingly misleading labels, such as "pygmy." Through rich descriptive detail resulting from field work among the Bangando, Stephanie Rupp illustrates the complexity of social ties among groups and individuals, and their connections with the natural world. She demonstrates that social and ethno-ecological relations in equatorial African forests are nuanced, contested, and shifting, and that the intricacy of these links must be considered in the design and implementation of aid policies and strategies for conservation and development.
Forests of Belonging examines the history and ongoing transformation of ethnic and social relationships among four distinct communities--Bangando, Baka, Bakwéle, and Mbomam--in the Lobéké forest region of southeastern Cameroon. By slotting forest communities into ecological categories such as "hunters" and "gatherers," previous analyses of social relationships in tropical forests have resulted in binary frameworks that render real-life relationships invisible and that have perpetuated correspondingly misleading labels, such as "pygmy." Through rich descriptive detail resulting from field work among the Bangando, Stephanie Rupp illustrates the complexity of social ties among groups and individuals, and their connections with the natural world. She demonstrates that social and ethno-ecological relations in equatorial African forests are nuanced, contested, and shifting, and that the intricacy of these links must be considered in the design and implementation of aid policies and strategies for conservation and development.
During the Roman transition from Republic to Empire in the first century B.C.E., the poet Horace found his own public success in the era of Emperor Augustus at odds with his desire for greater independence. In Horace between Freedom and Slavery, Stephanie McCarter offers new insights into Horace’s complex presentation of freedom in the first book of his Epistles and connects it to his most enduring and celebrated moral exhortation, the golden mean.She argues that, although Horace commences the Epistles with an uncompromising insistence on freedom, he ultimately adopts a middle course. She shows how Horace explores in the poems the application of moderate freedom first to philosophy, then to friendship, poetry, and place. Rather than rejecting philosophical masters, Horace draws freely on them without swearing permanent allegiance to any—a model for compromise that allows him to enjoy poetic renown and friendships with the city’s elite while maintaining a private sphere of freedom. This moderation and adaptability, McCarter contends, become the chief ethical lessons that Horace learns for himself and teaches to others. She reads Horace’s reconfiguration of freedom as a political response to the transformations of the new imperial age.
During the Roman transition from Republic to Empire in the first century B.C.E., the poet Horace found his own public success in the era of Emperor Augustus at odds with his desire for greater independence. In Horace between Freedom and Slavery, Stephanie McCarter offers new insights into Horace's complex presentation of freedom in the first book of his Epistles and connects it to his most enduring and celebrated moral exhortation, the golden mean. She argues that, although Horace commences the Epistles with an uncompromising insistence on freedom, he ultimately adopts a middle course. She shows how Horace explores in the poems the application of moderate freedom first to philosophy, then to friendship, poetry, and place. Rather than rejecting philosophical masters, Horace draws freely on them without swearing permanent allegiance to any--a model for compromise that allows him to enjoy poetic renown and friendships with the city's elite while maintaining a private sphere of freedom. This moderation and adaptability, McCarter contends, become the chief ethical lessons that Horace learns for himself and teaches to others. She reads Horace's reconfiguration of freedom as a political response to the transformations of the new imperial age.
