For abandoning her lover, a lesbian is cursed by an evil spirit--her descendants will bear only daughters--but a sage outwits the spirit by trapping it in a tree. Two hundred years later lightning releases the spirit and it goes after the woman's 20th Century descendant, Rainbow Rosenbloom, a taxi driver and film critic.

Award for the Best First Book in the History of Religions from the American Academy of Religion Feminist theory and postcolonial theory share an interest in developing theoretical frameworks for describing and evaluating subjectivity comparatively, especially with regard to non-autonomous models of agency. As a historian of religions, Mary Keller uses the figure of the "possessed woman" to analyze a subject that is spoken-through rather than speaking and whose will is the will of the ancestor, deity or spirit that wields her to engage the question of agency in a culturally and historically comparative study that recognizes the prominent role possessed women play in their respective traditions. Drawing from the fields of anthropology and comparative psychology, Keller brings the figure of the possessed woman into the heart of contemporary argument as an exemplary model that challenges many Western and feminist assumptions regarding agency. Proposing a new theoretical framework that re-orients scholarship, Keller argues that the subject who is wielded or played, the hammer or the flute, exercises a paradoxical authority—"instrumental agency"—born of their radical receptivity: their power derives from the communities' assessment that they no longer exist as autonomous agents. For Keller, the possessed woman is at once "hammer" and "flute," paradoxically powerful because she has become an instrument of the overpowering will of an ancestor, deity, or spirit. Keller applies the concept of instrumental agency to case studies, providing a new interpretation of each. She begins with contemporary possessions in Malaysia, where women in manufacturing plants were seized by spirits seeking to resacralize the territory. She next looks to wartime Zimbabwe, where female spirit mediums, the Nehanda mhondoro, declared the ancestors' will to fight against colonialism. Finally she provides an imaginative rereading of the performative power of possession by interpreting two plays, Euripides' Bacchae and S. Y. Ansky's The Dybbuk, which feature possessed women as central characters. This book can serve as an excellent introduction to postcolonial and feminist theory for graduate students, while grounding its theory in the analysis of regionally and historically specific moments of time that will be of interest to specialists. It also provides an argument for the evaluation of religious lives and their struggles for meaning and power in the contemporary landscape of critical theory.

A collection of essays from Schwartz's previously published work exploring how each successive phase of Jewish literature has drawn upon and reimagined previous ones and arguing that there is a continuity in Jewish Literature which extends from the biblical era to our own times.

These new essays explore the ways in which contemporary dramatists have retold or otherwise made use of myths, fairy tales and legends from a variety of cultures, including Greek, West African, North American, Japanese, and various parts of Europe. The dramatists discussed range from well-established playwrights such as Tony Kushner, Caryl Churchill, and Timberlake Wertenbaker to new theatrical stars such as Sarah Ruhl and Tarell Alvin McCraney. The book contributes to the current discussion of adaptation theory by examining the different ways, and for what purposes, plays revise mythic stories and characters. The essays contribute to studies of literary uses of myth by focusing on how recent dramatists have used myths, fairy tales and legends to address contemporary concerns, especially changing representations of women and the politics of gender relations but also topics such as damage to the environment and political violence.

American Gothic literature inherited many time-worn tropes from its English Gothic precursor, along with a core preoccupation: anxiety about power and property. Yet the transatlantic journey left its mark on the genre--the English ghostly setting becomes the wilderness haunted by spectral Indians. The aristocratic villain is replaced by the striving, independent young man. The dispossession of Native Americans and African Americans adds urgency to traditional Gothic anxieties about possession. The unchanging role of woman in early Gothic narratives parallels the status of American women, even after the Revolution. Twentieth-century Gothic works offer inclusion to previously silent voices, including immigrant writers with their own cultural traditions. The 21st century unleashes the zombie horde--the latest incarnation of the voracious American.

This innovative study combines readings of contemporary literature, art, and performance to explore the diverse and complex directions of contemporary Jewish culture in Israel and the diaspora.

The essays in this volume demonstrate the range of revisioning of women's reinterpretations of patriarchal texts. Women's responses are reaching beyond the story and into the primal bases for narrative: the philosophies, theologies, psychology, politics, and archetypal geneses that comprise the origins of narrative itself. 'He Said, She Says' brings together myriad perspectives that cover such primal narratives as the Bible, the Torah, mythology, traditional literary texts, male depictions of female sexuality, patriarchal Marxism, American democracy, and multiculturalism.