This title examines the work of 35 artists, including Jimmie Durham, David Hammons, José Bedia, Rebecca Belmore and James Lee Byars, who began using ritualistic practices during the 1970s and 1980s as a way of reinterpreting aspects of their cultural heritage.

NeoSlave Narratives is a study in the political, social, and cultural content of a given literary form--the novel of slavery cast as a first-person slave narrative. After discerning the social and historical factors surrounding the first appearance of that literary form in the 1960s, NeoSlave Narratives explores the complex relationship between nostalgia and critique, while asking how African American intellectuals at different points between 1976 and 1990 remember and use the site of slavery to represent the crucial cultural debates that arose during the sixties.

This volume collects work by several European, North American, and Australian academics who are interested in examining the performance and transmission of post-traumatic memory in the contemporary United States. The contributors depart from the interpretation of trauma as a unique exceptional event that shatters all systems of representation, as seen in the writing of early trauma theorists like Cathy Caruth, Shoshana Felman, and Dominick LaCapra. Rather, the chapters in this collection are in conversation with more recent readings of trauma such as Michael Rothberg’s “multidirectional memory” (2009), the role of mediation and remediation in the dynamics of cultural memory (Astrid Erll, 2012; Aleida Assman, 2011), and Stef Craps’ focus on “postcolonial witnessing” and its cross-cultural dimension (2013). The corpus of post-traumatic narratives under discussion includes fiction, diaries, memoirs, films, visual narratives, and oral testimonies. A complicated dialogue between various and sometimes conflicting narratives is thus generated and examined along four main lines in this volume: trauma in the context of “multidirectional memory”; the representation of trauma in autobiographical texts; the dynamic of public forms of national commemoration; and the problematic instantiation of 9/11 as a traumatic landmark.

The Cambridge History of American Poetry offers a comprehensive exploration of the development of American poetic traditions from their beginnings until the end of the twentieth century. Bringing together the insights of fifty distinguished scholars, this literary history emphasizes the complex roles that poetry has played in American cultural and intellectual life, detailing the variety of ways in which both public and private forms of poetry have met the needs of different communities at different times. The Cambridge History of American Poetry recognizes the existence of multiple traditions and a dramatically fluid canon, providing current perspectives on both major authors and a number of representative figures whose work embodies the diversity of America's democratic traditions.

EDWARD L. SCHIEFFELIN: From The Sorrow of the Lonely and the Burning of the Dancers

"This book examines the character of New World black cultures and their relationships with the plural societies within which they function. This volume seeks a balanced look at the fate of the African presence in Western society as well as insights into the sources of periodic conflict between blacks and others."--Résumé de l'éditeur.

Perhaps no other group of people has been as much formed by biblical texts and tropes as African Americans. From literature and the arts to popular culture and everyday life, the Bible courses through black society and culture like blood through veins. Despite the enormous recent interest in African American religion, relatively little attention has been paid to the diversity of ways in which African Americans have utilized the Bible. African Americans and the Bible is the fruit of a four-year collaborative research project directed by Vincent L. Wimbush and funded by the Lilly Endowment. It brings together scholars and experts (sixty-eight in all) from a wide range of academic and artistic fields and disciplines--including ethnography, cultural history, and biblical studies as well as art, music, film, dance, drama, and literature. The focus is on the interaction between the people known as African Americans and that complex of visions, rhetorics, and ideologies known as the Bible. As such, the book is less about the meaning(s) of the Bible than about the Bible and meaning(s), less about the world(s) of the Bible than about how worlds and the Bible interact--in short, about how a text constructs a people and a people constructs a text. It is about a particular sociocultural formation but also about the dynamics that obtain in the interrelation between any group of people and sacred texts in general. Thus African Americans and the Bible provides an exemplum of sociocultural formation and a critical lens through which the process of sociocultural formation can be viewed.

Essays discuss television criticism, science fiction, horror, women's humor, sports novels, country music, comic strips, and television programs

First published in 1990, Michele Wallace's Invisibility Blues is widely regarded as a landmark in the history of black feminism. Wallace's considerations of the black experience in America include recollections of her early life in Harlem; a look at the continued underrepresentation of black voices in politics, media, and culture; and the legacy of such figures as Zora Neale Hurston, Toni Cade Bambara, Toni Morrison,and Alice Walker. Wallace addresses the tensions between race, gender, and society, bringing them into the open with a singular mix of literary virtuosity and scholarly rigor. Invisibility Blues challenges and informs with the plain-spoken truth that has made it an acknowledged classic.

"An important and timely expansion of American racial discourse. Tucker’s demonstration of how the comic is not (just) funny and how rage is not (just) destructive is a welcome reminder that willful injustice merits irreverent scorn. "—Derek C. Maus, coeditor of Post-Soul Satire: Black Identity after Civil Rights "Adroitly explores how comic rage is a skillfully crafted, multifaceted critique of white supremacy and a soaring articulation of African American humanity and possibility. Sparkling and highly readable scholarship."—Keith Gilyard, author of John Oliver Killens: A Life of Black Literary Activism A combustible mix of fury and radicalism, pathos and pain, wit and love—Terrence Tucker calls it "comic rage," and he shows how it has been used by African American artists to aggressively critique America’s racial divide. In Furiously Funny, Tucker finds that comic rage developed from black oral tradition and first shows up in literature by George Schuyler and Ralph Ellison shortly after World War II. He examines its role in novels and plays, following the growth of the expression into comics and stand-up comedy and film, where Richard Pryor, Spike Lee, Whoopi Goldberg, and Chris Rock have all used the technique. Their work, Tucker argues, shares a comic vision that centralizes the African American experience and realigns racial discourse through an unequivocal frustration at white perceptions of blackness. They perpetuate images of black culture that run the risk of confirming stereotypes as a means to ridicule whites for allowing those destructive depictions to reinforce racist hierarchies. At the center of comic rage, then, is a full-throated embrace of African American folk life and cultural traditions that have emerged in defiance of white hegemony’s attempts to devalue, exploit, or distort those traditions. The simultaneous expression of comedy and militancy enables artists to reject the mainstream perspective by confronting white audiences with America’s legacy of racial oppression. Tucker shows how this important art form continues to expand in new ways in the twenty-first century and how it acts as a form of resistance where audiences can engage in subjects that are otherwise taboo.