What happens to the experience of community when the grounds of communal life collapse? The Romantic period's upheaval cast both traditional communal organizations of life and outgrowths of the new revolutionary age into crisis. In this context, Joseph Albernaz argues that Romantic writers articulate a vital conception of "groundless community," while following this idea through its aesthetic, ecological, political, and philosophical registers into the present. Amidst the violent expropriation of the commons, Romantic writers including the Wordsworths, Clare, Hölderlin, and the revolutionary abolitionist Robert Wedderburn reimagined the forms of their own lives through literature to conceive community as groundless, a disposition toward radically open forms of sharing—including with nonhuman beings—without recourse to any collective identity. Both a poetics and ethics, groundless community names an everyday sociality that surges beneath and against the enclosures of property and identity, binding us to the movements of the earth. Unearthing Romanticism's intersections with the history of communism and the general strike, Albernaz also demonstrates how Romantic literature's communal imagination reverberates through later theories of community in Bataille, Derrida, Nancy, Moten, and others. With sharp close readings, new historical constellations, and innovative theoretical paradigms, Common Measures recasts the relationship of the Romantic period to the basic terms of modernity.

Through its comprehensive history of post-war queer writing in Boston and San Francisco from the 1940s through the 21st century, Never By Itself Alone provides a new view of queer history. Grundy intertwines analysis of lesbian, gay, and queer literature of the time, centering voices which have not yet before been explored in existing criticism. The book elevates the underrepresented work of writers of color and those with gender-nonconforming identities, underscores the link between activism and literature, and insists upon the vital importance of radical accounts of race, class and gender in any queer studies worthy of the name

Poetry. California Interest. LGBTQIA Studies. Rob Halpern's new sequence of poems speaks to social, environmental, and personal crisis--from white supremacist violence and wildfires raging just north of San Francisco, to the death of his father--all of which are tempered by the joyful birth of his daughter, whose new life offers relief in the darkness. He calls the poems "hieroglyphs" with a tip of the hat to Marx, for whom the "hieroglyphic" appearance of the world translates "the secret" of our catastrophe. But as Halpern notes, "the secret of the thing may well be that there is no secret." Here, investigation, analysis, and healing converge, as HIEROGLYPHS OF THE INVERTED WORLD tests the promise and the failure of cultural production, specifically lyric poetry, in the midst of disaster. In his afterword to the book, Halpern asks, "Can the moment arrested by the poem's burnished amber show us something we don't already know about the world?" And if not, what is the social function of the poem? Perhaps the question is unanswerable, but this book attempts a response.

This book is the preliminary part of a great work titled «THE BOOK OF THE EGYPTIAN: The beginning of the basic Egyptology or a key to the understanding of history, philosophy and world religion». Usually, the introduction is made in the form of a brief preface or foreword, but I got a whole book as the first step in a multi-volume publication of the study. The purpose of this specific introduction as the beginning of serious research – is right at the level of the opening to inspire a reader, showing him in a clear visual and comprehensible form, the whole true mechanism of the hieroglyphic writing. To achieve this, I will completely dispel the myth created by the modern science that hieroglyphs do not convey any meaning (of words, the whole idea), but only individual sounds (letters), or their combination (syllables). This scientific myth will be finally deprived of the status of scientific knowledge, and the translation of the Phaistos disc, on the contrary, will be clearly shown, what is called «broken apart», and will be read in the ancient hieroglyphic language united by the principle of construction – in the language of the ancient Egyptians. I can say that it will not be two simultaneously existing systems of hieroglyphs translation, as well as two Egyptologies, one will be false, and the other – true! To prove the validity of the system of translation I wanted to give you immediately not only a complete translation of the text of the Phaistos disc, where the number of occurrences of each hieroglyph is not big (1 to 19 times), but the translation of the whole ancient Egyptian writing, because the number of times it is used in there is thousands, if not even millions. And each such use of each hieroglyph is translating in the same way, so it creates the full reading of the hieroglyphic texts – writing, which will be easily read by everyone with the dictionary of hieroglyphs in the future. The main reason why I wanted to do it – is because, at first, I read the ancient Egyptian texts and only then, by chance, came across with the hieroglyphs of the Phaistos disc. But then, I decided to set a different aim – to teach the reader to think, and not just to read hieroglyphs. Since we have no ancient Egyptian temple, and you're not its novice, the method of achieving the aims will be different than in the antiquity. First of all, I would suggest not a translation of ancient Egyptian hieroglyphs, but a complete translation of the Phaistos disc, and at the same time to give them a sort of test of common sense to modern science in the face of particular academies and universities of the world. Let them answer me the question, not knowing the translations of ancient Egyptian texts, – whether they think this translation of the Phaistos disc is correct? So when I completely publish «The Book of Egyptian», it will become clear who they are and where do they lead all of you. As they always test the students, it's a time to test them as well. Will they pass the test, I do not know, but any way, you, my reader, will get to know about it, (in the main manuscript) and will be able to draw your own conclusions about their intellectual level. Therefore, I recommend you to take this message of the book, at least with the attention, because not every day the science gets a ready revelation, designed in the form of scientific study. And here the attention and common sense will help the reader to re-look the original, pure, uncomplicated meaning of the Hieroglyphs, which through the veil of delusion will finally begin to appear in their true, original and vibrant colors – and finally, get from the nether world – into the realm of the living!

With the right methods, studying the ancient world can be as engaging as it is informative. The teaching activities in this book are designed in a cookbook format so that educators can replicate these teaching "recipes” (including materials, budget, preparation time, study level) in classes of ancient art, archaeology, social studies, and history.

For hundreds of years, Maya artists and scholars used hieroglyphs to record their history and culture. In the nineteenth and twentieth centuries, archaeologists, photographers, and artists recorded the Maya carvings that remained, often by transporting box cameras and plaster casts through the jungle on muleback. The New Catalog of Maya Hieroglyphs, Volume I: The Classic Period Inscriptions is a guide to all the known hieroglyphic symbols of the Classic Maya script. In the New Catalog Martha J. Macri and Matthew G. Looper have produced a valuable research tool based on the latest Mesoamerican scholarship. An essential resource for all students of Maya texts, the New Catalog is also accessible to nonspecialists with an interest in Mesoamerican cultures. Macri and Looper present the combined knowledge of the most reliable scholars in Maya epigraphy. They provide currently accepted syllabic and logographic values, a history of references to published discussions of each sign, and related lexical entries from dictionaries of Maya languages, all of which were compiled through the Maya Hieroglyphic Database Project. This first volume of the New Catalog focuses on texts from the Classic Period (approximately 150-900 C.E.), which have been found on carved stone monuments, stucco wall panels, wooden lintels, carved and painted pottery, murals, and small objects of jadeite, shell, bone, and wood. The forthcoming second volume will describe the hieroglyphs of the three surviving Maya codices that date from later periods.