Proposes a theoretically rich treatment of temporality within exile as “gerundive” time. This book is a philosophical reflection on the experience of time from within exile. Its focus on temporality is unique, as most literature on exile focuses on the experience of space, as exile involves dislocation, and moods of nostalgia and utopia. Marcia Sá Cavalcante Schuback proposes that in exile, time is experienced neither as longing back to the lost past nor as wanting a future to come but rather as a present without anchors or supports. She articulates this present as a “gerundive” mode, in which the one who is in exile discovers herself simply being, exposed to the uncanny experience of having lost the past and not having a future. To explore this, she establishes a conversation among three authors whose work has exemplified this sense of gerundive time: the German philosopher Martin Heidegger, the French writer and essayist Maurice Blanchot, and the Brazilian writer Clarice Lispector. The book does not aim to discuss how these authors understand the relation between time and exile, but presents a conversation with them in relation to this question that reflects new aspects in their work. Attempting to think and express this difficult sense of time from within exile, Time in Exile engages with the relation between thought and language, and between philosophy and literature. Departing from concrete existential questions, Sá Cavalcante Schuback reveals new philosophical and theoretical modes to understand what it means to be present in times of exile. “It is very rare that one can find in philosophy a book that has been written neither as a commentary, nor as an exegesis of the authors in question, but rather as an original and thought-provoking reflection in which the author is the main philosophical voice in the book.” — María del Rosario Acosta López, coeditor of Aesthetic Reason and Imaginative Freedom: Fredrich Schiller and Philosophy

The world of Deverry: an intricate tapestry of fate, past lives, and unfathomable magic. With A Time Of Exile, Katharine Kerr opens new territory in The Deverry Saga, exploring the history of the Elcyion Lacar, the elves who inhabit the country west of Deverry. It is years since the half-elven Lord Rhodry took the throne of Aberwyn. When Rhodry's lost lover, Jill-now a powerful wizard-comes to Aberyn and tells him it's time he accepted his elven heritage, Rhodry faces the most difficult choice of his life. But with Jill's help and that of a human wizard named Aderyn who has lived for years in the westlands, Rhodry begins to understand how his life is connected not just to his own people, but to the Elcyion Lacar as well. At last, destiny begins to unravel its secrets, revealing Aderyn's true purpose among the elves-and the god' deeper design behind Rhodry's dual heritage.

This is the first general study in English on the German Expressionist writer Walter Hasenclever (1890-1940) and the first that draws upon new materials found in his collected works, which were completed in 1997. It draws additionally on the author's archival research in eastern Germany. Spreizer's work deals with the life and writings of this major figure in the Expressionist literary movement, first known for his volume of Expressionist poetry Der Jungling (1913), and best known today for his groundbreaking Expressionist drama Der Sohn (1914).

Oft-referenced and frequently set to music, Psalm 137 - which begins "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion" - has become something of a cultural touchstone for music and Christianity across the Atlantic world. It has been a top single more than once in the 20th century, from Don McLean's haunting Anglo-American folk cover to Boney M's West Indian disco mix. In Song of Exile, David Stowe uses a wide-ranging, interdisciplinary approach that combines personal interviews, historical overview, and textual analysis to demonstrate the psalm's enduring place in popular culture. The line that begins Psalm 137 - one of the most lyrical of the Hebrew Bible - has been used since its genesis to evoke the grief and protest of exiled, displaced, or marginalized communities. Despite the psalm's popularity, little has been written about its reception during the more than 2,500 years since the Babylonian exile. Stowe locates its use in the American Revolution and the Civil Rights movement, and internationally by anti-colonial Jamaican Rastafari and immigrants from Ireland, Korea, and Cuba. He studies musical references ranging from the Melodians' Rivers of Babylon to the score in Kazakh film Tulpan. Stowe concludes by exploring the presence and absence in modern culture of the often-ignored final words: "Happy shall he be, that taketh and dasheth thy little ones against the stones." Usually excised from liturgy and forgotten by scholars, Stowe finds these words echoed in modern occurrences of genocide and ethnic cleansing, and more generally in the culture of vengeance that has existed in North America from the earliest conflicts with Native Americans. Based on numerous interviews with musicians, theologians, and writers, Stowe reconstructs the rich and varied reception history of this widely used, yet mysterious, text.

This stand-alone novel in the Valdemar series continues the story of prickly weapons-master Alberich. Once a heroic Captain in the army of Karse, a kingdom at war with Valdemar, Alberich becomes one of Valdemar's Heralds. Despite prejudice against him, he becomes the personal protector of young Queen Selenay. But can he protect her from the dangers of her own heart?

Alberich had spent most of his youth in the Karsite military schools training to be an officer. As the son of an impoverished mother, he had no other career choice open to him. And Alberich had risen in the ranks with almost unnatural speed. He developed expertise with many weapons and excelled in academic subjects with an ease that was the envy of his classmates. But in fact, the reclusive Alberich studied long and hard, pushing himself ruthlessly. In battle, Alberich had always had a sort of “sixth sense” about things which were about to happen—when and from where the enemy would attack. Instinctively, he his this ability, for the Sunpriests kept careful watch for anyone exhibiting “demon powers” which were the hallmark of Karse’s greatest enemy—the witch-nation of Valdemar. Those they caught were “cleansed” in the fires of Vkandis Sunlord. Both Alberich’s skill and secret served him well in the army of Karse, and when Alberich became one of Karse’s youngest captains, he received a special gift—a powerful white stallion “liberated” from the enemy. But this honor was merely a distraction, for the Sunpriests had laid a trap which even Alberich’s strange foresight could not predict… Saved from burning as a witch when this odd white stallion braved flames and carried him over the border into Valdemar, he was healed by the same enemies he had been taught to hate his entire life. Though he knew he could never again return to his home, Alberich also knew he could never truly become a Valdemaran. How could Alberich remain true to his own people and still retain his honor while helping to train the direst enemy of Karse?

Exile and Post-1946 Haitian Literature reinterprets and analyses post-1946 Haitian writing as a literature of exile. It moves between texts that have emerged out of different places and different times, and outlines generational shifts and changes in Haitian exiled writing. The breadth and scope of this book will attract scholars and students with interests in fields such as Caribbean studies, postcolonial studies, francophone studies, migration studies, and African–American studies.

This is the first comparative study of literature written by writers who fled from East-Central Europe during the twentieth century. It includes not only interpretations of individual lives and literary works, but also studies of the most important literary journals, publishers, radio programs, and other aspects of exile literary cultures. The theoretical part of introduction distinguishes between exiles, émigrés, and expatriates, while the historical part surveys the pre-twentieth-century exile traditions and provides an overview of the exilic events between 1919 and 1995; one section is devoted to exile cultures in Paris, London, and New York, as well as in Moscow, Madrid, Toronto, Buenos Aires and other cities. The studies focus on the factional divisions within each national exile culture and on the relationship between the various exiled national cultures among each other. They also investigate the relation of each exile national culture to the culture of its host country. Individual essays are devoted to Witold Gombrowicz, Paul Goma, Milan Kundera, Monica Lovincescu, Miloš Crnjanski, Herta Müller, and to the “internal exile” of Imre Kertész. Special attention is devoted to the new forms of exile that emerged during the ex-Yugoslav wars, and to the problems of “homecoming” of exiled texts and writers.