Writing about poetry follows models provided either by academic scholarship or literary journalism, each with its pitfalls. The former distances the reader from the poem and effaces the critic’s personality. In literary journalism, the critic is front and center, but the discussion is introductory and prioritizes value judgments. In either case, entrenched practices and patterns of privilege limit one’s perspective. The situation worsens when it comes to minoritized poets and poets from the Global South, where the focus is on restrictive notions of identity: the stylistic innovations of literary works get ousted by prefabricated historical narratives. In Worlds Woven Together, the critic, poet, and scholar Vidyan Ravinthiran searches for alternatives, pursuing close, imaginative readings of a variety of writers. His essays are open-ended, attentive, and curious, unabashedly passionate and subjective yet keenly analytical and investigative. Discussing neglected authors and those well-known in the West, Ravinthiran sees politics as inseparable from literary form and is fascinated by the relation of the creative consciousness to the violences of history. The book features essays on writers including Mir Taqi Mir, Ana Blandiana, A. K. Ramanujan, Marianne Moore, Eunice de Souza, Czeslaw Milosz, Ted Hughes, Rae Armantrout, Arvind Krishna Mehrotra, Galway Kinnell, Dawn Lundy Martin, and Vahni Capildeo. Revealing serendipitous connections—between poems and cultures, between lines of verse and the lives we lead—Worlds Woven Together is for all readers fascinated by the mechanics and politics of poetry.

Weaving, as a traditional technique of interlacing yarns or fiber, has a long history and has been given many forms over the years. This book will invite 20 DIYers, designers, artists, and craftsmen to talk about their weaving stories. These projects are diverse, from traditional basket weaving in eastern Asia, woven wall hangings made by self-taught craftspeople, to artistic pieces done by designers and artists. Readers are able to look into the production process and detailed patterns of these projects. Featured projects include: Bamboo, grass, and rattan weaving; DIY textile weaving, such as wall hangings, rugs, and home decorations; artistic installations.

Now more than ever, it's critical that religious stories encompass a call to moral responsibility for the earth and to the global poor. But, the divorce between religious faith and science has left many people feeling unmoored and adrift at a time when we ought to be drawing closer to nature and each other. It is a theological activity to see the world as it really is--to look its suffering squarely in the face and tend to a wounded world. The global poor, especially women among them, are some of the world's most disenfranchised people. Their realities must inform the conversations about God and the world that people of faith are having in the church. There is no salvation from the world, only salvation with the world. This means learning to live as a member of a community of mutual responsibility--to look inward and ask ourselves how we might turn outward and live differently. Concern for nature and social justice must become a central part of Christian moral life.

A father and husband's meditation on love, adolescence, and the mysterious mechanisms of poetic creation, from the acclaimed poet. The poet's art is revealed in stages in this "making-of" book, where we watch as poems take shape--first as dreams or memories, then as drafts, and finally as completed works set loose on the world. In the long poem "Must We Mean What We Say," a woman reader narrates in prose the circumstances behind poems and snippets of poems she receives in letters from a stranger. Who made up whom? Chiasson, an acclaimed poetry critic, has invented a remarkable structure where the reader and a poet speak to one another, across the void of silence and mystery. He is also the father of teenaged sons, and this volume continues the autobiographical arc of his prior, celebrated volumes. One long section is about the age of thirteen and the dawning of desire, while the title poem looks at the crucial age of fifteen and the existential threat of climate change and gun violence, which alters the calculus of adolescence. Though the outlook is bleak, these poems register the glories of our moment: that there are places where boys can kiss each other and not be afraid; that small communities are rousing and taking care of each other; that teenagers have mobilized for a better world. All of these works emerge from the secretive imagination of a father as he measures his own adolescence against that of his sons and explores the complex bedrock of marriage. Chiasson sees a perilous world both navigated and enriched by the passionate young and by the parents--and poets--who care for them.

The great myths of the world create meaning out of the fundamental events of human existence: birth, death, conflict, loss, reconciliation, the cycle of the seasons. They speak to us of life itself in voices still intelligible, yet compellingly strange and distant. World Mythology offers readers an authoritative and wide-ranging guide to these enduring mythological traditions, combining the pure narrative of the myths themselves with the background necessary for more complete understanding. Here, noted mythology expert Roy Willis, brings together a team of nineteen leading scholars navigate a clear path through the complexities of myth as they distill the essence of each regional tradition and focus on the most significant figures and the most enthralling stories. All aspects of the world's key mythologies are covered, from tales of warring deities and demons to stories of revenge and metamorphosis; from accounts of lustful gods and star-crossed human lovers to journeys in the underworld. All are told at length and are accompanied by illuminating and readable introductory text. Also included are summaries of important theories about the origins and meaning of myth, and an examination of themes that recur across a range of civilizations. Beautifully illustrated with more than 500 color photographs, works of art, charts, and maps, World Mythology offers readers the most accessible guide yet to the heritage of the world's imagination.

One of Time magazine's 100 Best Fantasy Books of All Time! A lush tapestry of magic, romance, and revolución, drawing inspiration from Bolivian politics and history. “A vibrant feast of a book.” – Margaret Rogerson, NYT bestselling author of An Enchantment of Ravens “Pure magic.” – Shelby Mahurin, NYT bestselling author of Serpent & Dove “A wholly unique book for the YA shelf.” – Adrienne Young, NYT bestselling author of Sky in the Deep “A spellbinding, vivid debut.” – Rebecca Ross, author of Queen's Rising Ximena is the decoy Condesa, a stand-in for the last remaining Illustrian royal. Her people lost everything when the usurper, Atoc, used an ancient relic to summon ghosts and drive the Illustrians from La Ciudad. Now Ximena’s motivated by her insatiable thirst for revenge, and her rare ability to spin thread from moonlight. When Atoc demands the real Condesa’s hand in marriage, it’s Ximena’s duty to go in her stead. She relishes the chance, as Illustrian spies have reported that Atoc’s no longer carrying his deadly relic. If Ximena can find it, she can return the true aristócrata to their rightful place. She hunts for the relic, using her weaving ability to hide messages in tapestries for the resistance. But when a masked vigilante, a warm-hearted princesa, and a thoughtful healer challenge Ximena, her mission becomes more complicated. There could be a way to overthrow the usurper without starting another war, but only if Ximena turns her back on revenge—and her Condesa.

The Seerkind, a people who possess the power to make magic, have weaved themselves into a rug for safekeeping. Now, with the last human caretaker dead, a variety of humans vie for ownership of the rug.

In seventeen intimate essays, poet Molly McCully Brown explores living within and beyond the limits of a body—in her case, one shaped since birth by cerebral palsy, a permanent and often painful movement disorder. In spite of—indeed, in response to—physical constraints, Brown leads a peripatetic life: the essays comprise a vivid travelogue set throughout the United States and Europe, ranging from the rural American South of her childhood to the cobblestoned streets of Bologna, Italy. Moving between these locales and others, Brown constellates the subjects that define her inside and out: a disabled and conspicuous body, a religious conversion, a missing twin, a life in poetry. As she does, she depicts vividly for us not only her own life but a striking array of sites and topics, among them Mary Shelley’s Frankenstein and the world’s oldest anatomical theater, the American Eugenics movement, and Jerry Falwell’s Liberty University. Throughout, Brown offers us the gift of her exquisite sentences, woven together in consideration, always, of what it means to be human—flawed, potent, feeling.

Transcending Subjects: Augustine, Hegel and Theology engages the seminal figures of Hegel and Augustine around the theme of subjectivity, with consideration toward the theology and politics of freedom.

The first to focus on the (re-)presentations of oil in dramatic literature, theatre, and performance, Oil and Modern World Dramas is a pioneering volume in the emerging field of Oil Literatures and Cultures, and the more established field of World Literatures. Through close analysis, Fakhrkonandeh demonstrates how these dramatic works depict oil, both in its perceived nature and character, as an overdetermined matter/sign/object: a symbol (of freedom, autonomy, speed, wealth, modernity, enlightenment), a commodity, a social-cultural agent, a social relation, and a hyper-object. This book is also distinguished by its innovative and critically manifold conceptual framework, positing the petro-literatures and petro-cultures an inextricable part of a global network. Oil and Modern World Dramas not only demonstrates how the chosen works of petro-drama manifest these concepts in their social-political vision, aesthetics and historical-ontological dynamics, but also reveals how they deploy such assemblage-based approaches both as a cartographical means and aesthetic method for exposing the systemic (Capitalocenic) nature of petro-capitalist exploitation, and as means of proposing ways of resistance and producing alternative modes of subjectivity, community, relationality, and economy.