"Counternarrative Possibilities" reads Cormac McCarthy s Westerns against the backdrop of the two formative national tropes of virgin land (from the 1950s) and homeland (after 9/11) in American mythology. While both of these figures have been used in exceptionalist discourse about the United States, they are also intimately connected with the emergence and transformation of the field of American Studies. Using an integrative approach to read McCarthy s Westerns in relation to both their ideological context and the institutionalized ideology critique that has shaped their reception, the book shows how McCarthy s Westerns simultaneously counter the national narratives underlying the tropes of virgin land and homeland and reinvest them with new, potentially transformative meaning. McCarthy s work of the 1980s and 1990s both draws on postmodern strategies of narrative disruption and departs from them by staging a return to narrative that prefigures recent postpostmodern developments. Departing from prevailing accounts of McCarthy that place him in relation to his literary antecedents, "Counternarrative Possibilities" takes a forward-looking approach that reads McCarthy s work as a key influence on millennial fiction. Weaving together disciplinary history with longstanding debates over the relationship between aesthetics and politics, "Counternarrative Possibilities" is at once an exploration of the limits of ideology critique in the 21st century and a timely reconsideration of McCarthy s work after postmodernism. "

What can early Jewish courtroom narratives tell us about the capacity and limits of human justice? By exploring how judges and the act of judging are depicted in these narratives, Trial Stories in Jewish Antiquity: Counternarratives of Justice challenges the prevailing notion, both then and now, of the ideal impartial judge. As a work of intellectual history, the book also contributes to contemporary debates about the role of legal decision-making in shaping a just society. Chaya T. Halberstam shows that instead of modelling a system in which lofty, inaccessible judges follow objective and rational rules, ancient Jewish trial narratives depict a legal practice dependent upon the individual judge's personal relationships, reactive emotions, and impulse to care. Drawing from affect theory and feminist legal thought, Halberstam offers original readings of some of the most famous trials in ancient Jewish writings alongside minor case stories in Josephus and rabbinic literature. She shows both the consistency of a counter-tradition that sees legal practice as contingent upon relationship and emotion, and the specific ways in which that perspective was manifest in changing times and contexts.

Now in paperback, a bewitching collection of stories and novellas that are “suspenseful, thought-provoking, mystical, and haunting” (Publishers Weekly) Ranging from the seventeenth century to the present, and crossing multiple continents, Counternarratives draws upon memoirs, newspaper accounts, detective stories, and interrogation transcripts to create new and strange perspectives on our past and present. “An Outtake” chronicles an escaped slave’s take on liberty and the American Revolution; “The Strange History of Our Lady of the Sorrows” presents a bizarre series of events that unfold in Haiti and a nineteenth-century Kentucky convent; “The Aeronauts” soars between bustling Philadelphia, still-rustic Washington, and the theater of the U. S. Civil War; “Rivers” portrays a free Jim meeting up decades later with his former raftmate Huckleberry Finn; and in “Acrobatique,” the subject of a famous Edgar Degas painting talks back.

The Aesthetics of Nostalgia TV explores the aesthetic politics of nostalgia for 1950s and 60s America on contemporary television. Specifically, it looks at how nostalgic TV production design shapes and is shaped by larger historical discourses on gender and technological change, and America's perceived decline as a global power. Alex Bevan argues that the aesthetics of nostalgic TV tell stories of their own about historical decline and progress, and the place of the baby boomer television suburb in American national memory. She contests theories on nostalgia that see it as stagnating, regressive, or a reversion to outdated gender and racial politics, and the technophobic longing for a bygone era; and, instead, argues nostalgia is an important form of historical memory and vehicle for negotiating periods of historical transition. The book addresses how and why the shows construct the boomer era as a placeholder for gender, racial, technological, and declensionist discourses of the present. The book uses Mad Men (AMC, 2007-2015), Ugly Betty (ABC, 2006-2010), Desperate Housewives (ABC, 2004-2012), and film remakes of 1950s and 60s family sitcoms as primary case studies.

Multispecies Modernity: Disorderly Life in Postcolonial Literature considers relationships between animals and humans in the iconic spaces of postcolonial India: the wild, the body, the home, and the city. Navigating fiction, journalism, life writing, film, and visual art, this book argues that a uniquely Indian way of being modern is born in these spaces of disorderly multispecies living. The zones of proximity traversed in Multispecies Modernity link animal-human relations to a politics of postcolonial identity by transgressing the logics of modernity imposed on the postcolonial nation. Disorderly multispecies living is a resistance to the hygiene of modernity and a powerful alliance between human and nonhuman subalterns. In bringing an animal studies perspective to postcolonial writing and art, this book proposes an ethics of representation and an ethics of reading that have wider implications for the study of relationships between human and nonhuman animals in literature and in life.

Scheitern ist in Mode: Immer offener wird in den USA über den Konkurs der eigenen Firma und (überwundene) Lebenskrisen gesprochen. Auch in der Wissenschaft hat das Thema Konjunktur. Dieser Band untersucht das individuelle Scheitern interdisziplinär. Was verstehen wir unter einem "gescheiterten Individuum ", welche sozioökonomischen und technologischen Faktoren tragen dazu bei? Wie wird das Scheitern kulturell verhandelt, und inwiefern kann man es als Widerstand gegen gesellschaftliche Normen umdeuten?