Luminous presence: Derek Jarman's life-writing is the first book to analyse the prolific writing of queer icon Derek Jarman. Although he is well known for his avant-garde filmmaking, his garden, and his AIDS activism, he is also the author of over a dozen books, many of which are autobiographical. Much of Jarman's exploration of post-war queer identity and imaginative response to HIV/AIDS can be found in his books, such as the lyrical AIDS diaries Modern Nature and Smiling in Slow Motion. This book fully explores, for the first time, the remarkable range and depth of Jarman’s writing. Spanning his career, Alexandra Parsons argues that Jarman’s self-reflexive response to the HIV/AIDS crisis was critical in changing the cultural terms of queer representation from the 1980s onwards. Luminous presence is of great interest to students, scholars and readers of queer histories in literature, art and film.

This compiled and edited collection engages with a theme which is increasingly attracting scholarly attention, namely, religion and LGBTQ sexuality. Each section of the volume provides perspectives to understanding academic discourse and wide-ranging debates around LGBTQ sexualities and religion and spirituality. The collection also draws attention to aspects of religiosity that shape the lived experiences of LGBTQ people and shows how sexual orientation forges dimensions of faith and spirituality. Taken together the essays represent an exploration of contestations around sexual diversity in the major religions; the search of sexual minorities for spiritual ’safe spaces’ in both established and new forms of religiosity; and spiritual paths formed in reconciling and expressing faith and sexual orientation. This collection, which features contributions from a number of disciplines including sociology, anthropology, psychology, history, religious studies and theology, provides an indispensable teaching resource for educators and students in an era when LGBTQ topics are increasingly finding their way onto numerous undergraduate, post-graduate and profession orientated programmes.

“Eravamo anti-sistema in tutto e per tutto, nella musica e nell’arte. Volevamo distruggere qualsiasi cosa avesse regole prestabilite, tutto quel che c’era di asfissiante, tutte le certezze. Eravamo decisi a infrangere tutte le regole in tutti i modi possibili”. La Londra di Barry Miles è quella della cultura underground che nasce fra le macerie della Seconda guerra mondiale ed esplode nel corso degli anni Sessanta e Settanta, concentrandosi sul West End e su Soho, le zone in cui era confluita un’eterogenea popolazione di personaggi creativi e fuori dalle righe, intolleranti nei confronti delle costrizioni della cultura e del costume ufficiale: scrittori, poeti, registi, musicisti, artisti, pubblicitari, architetti, stilisti, e una miriade di più anonimi personaggi decisi a fare della propria vita un’arte. È la storia di una rivoluzione culturale determinata a ottenere una “totale confusione dei sensi”, che si sviluppa fra le vie di una metropoli artisticamente onnivora, fatta di locali, librerie, club, pub, teatri, piazze, vicoli, scantinati, case occupate o case borghesi. Una storia di sconvolgente energia vitale e al tempo stesso autodistruttiva, raccontata sul filo di quell’ironia che solo un testimone diretto può comunicare. Mettere in fila i nomi che si incontrano fra queste pagine fa tremare l’idea stessa di ‘controcultura’, poiché vi si ritrova molta della creatività che animerà per ibridazione la cultura ufficiale del Novecento: Dylan Thomas, Francis Bacon, i Situazionisti, il cool jazz, il rock ’n’ roll, Mary Quant, Kingsley Amis, J.G. Ballard, i Rolling Stones, i Beatles, William Burroughs, Jimi Hendrix, i Pink Floyd, Allen Ginsberg, Pete Townshend, Yoko Ono, Derek Jarman, David Hockney, i Clash, i Police, Gilbert & George, Vivienne Westwood, i Sex Pistols, Boy George, Charles Saatchi, Lucian Freud, Damien Hirst e moltissimi altri. Un libro-mondo brulicante di storie e di personaggi, il ritratto più preciso e divertente mai scritto sull’avventura gloriosa e infame di un’epoca oggi entrata nella leggenda.

Pascale Aebischer provides the only comprehensive analysis of early modern drama on screen, expanding the scope of Shakespearean performance studies.

Finalist, 2019 Locus Award for Nonfiction, presented by the Locus Science Fiction Foundation Traverses the history of imagined futures from the 1890s to the 2010s, interweaving speculative visions of gender, race, and sexuality from literature, film, and digital media Old Futures explores the social, political, and cultural forces feminists, queer people, and people of color invoke when they dream up alternative futures as a way to imagine transforming the present. Lothian shows how queer possibilities emerge when we practice the art of speculation: of imagining things otherwise than they are and creating stories from that impulse. Queer theory offers creative ways to think about time, breaking with straight and narrow paths toward the future laid out for the reproductive family, the law-abiding citizen, and the believer in markets. Yet so far it has rarely considered the possibility that, instead of a queer present reshaping the ways we relate to past and future, the futures imagined in the past can lead us to queer the present. Narratives of possible futures provide frameworks through which we understand our present, but the discourse of “the” future has never been a singular one. Imagined futures have often been central to the creation and maintenance of imperial domination and technological modernity; Old Futures offers a counterhistory of works that have sought—with varying degrees of success—to speculate otherwise. Examining speculative texts from the 1890s to the 2010s, from Samuel R. Delany to Sense8, Lothian considers the ways in which early feminist utopias and dystopias, Afrofuturist fiction, and queer science fiction media have insisted that the future can and must deviate from dominant narratives of global annihilation or highly restrictive hopes for redemption. Each chapter chronicles some of the means by which the production and destruction of futures both real and imagined takes place: through eugenics, utopia, empire, fascism, dystopia, race, capitalism, femininity, masculinity, and many kinds of queerness, reproduction, and sex. Gathering stories of and by populations who have been marked as futureless or left out by dominant imaginaries, Lothian offers new insights into what we can learn from efforts to imaginatively redistribute the future.

Caravaggio (1986), Derek Jarman's portrait of the Italian Baroque artist, shows the painter at work with models drawn from Rome's homeless and prostitutes, and his relationship with two very different lovers: Ranuccio, played by Sean Bean, and Lena, played by Tilda Swinton. It is probably the closest Derek Jarman came to a mainstream film. And yet the film is a uniquely complex and lucid treatment of Jarman's major concerns: violence, history, homosexuality, and the relation between film and painting. In particular, according to Leo Bersani and Ulysse Dutoit, Caravaggio is unlike Jarman's other work in avoiding a sentimentalising of gay relationships and in making no neat distinction between the exercise and the suffering of violence. Film-making involves a coercive power which, for Bersani and Dutoit, Jarman may, without admitting it to himself, have found deeply seductive. But in Caravaggio this power is renounced, and the result is Jarman's most profound, unsettling and astonishing reflection on sexuality and identity.