What makes up a public, what governs dominant discourses, and in which ways can counterpublics be created through narrative? This edited collection brings together essays on affect and narrative theory with a focus on the topics of gender and sexuality. It explores the power of narrative in literature, film, art, performance, and mass media, the construction of subjectivities of gender and sexuality, and the role of affect in times of crisis. By combining theoretical, literary, and analytical texts, the contributors offer methodological impulses and reflect on the possibilities and limitations of affect theory in cultural studies.

This volume fosters a re-imagination of the planet where it is seen not only as a resource, but also as an entity that must not be excluded from the political imperative of care and kinship. The authors go beyond the normative understanding of space by recognizing the potency of touch, where they look at somatic experiences that invite the intensity of affect. This book questions the dominance of the capitalocene through the existence of social aesthetic and records the affective encounters that facilitate the creation of planetary identity, affinity, and entanglements. With discussions on architecture, poetry, rap music, romantic literature, performance art, digital fashion, Instagram, Netflix shows, YouTube videos, moving image practices, eco-sexual movements, and graphic narratives, the chapters in this volume initiate a conversation on what it means to inhabit the world today. An important contribution, this book will be of interest to students and researchers of environmental humanities, planetary humanities, affect studies, digital humanities, and media studies, besides also being of interest to those studying interdisciplinary critical/cultural theory, Television and film studies, philosophy, and architectural theory.

Nonbelievers, Apostates, and Atheists in the Muslim World offers a contemporary, cross-cultural look at nonbelief and nonreligion in Islam. Providing historical, conceptual, statistical, and ethnographic data on nonbelievers from Morocco to Egypt, Turkey, and Bangladesh, it explores the unique nature and challenges of nonreligion for Muslims. It includes 11 chapters by experts on nonbelief, nonreligion, and atheism in an array of Muslim-majority countries. The book features multiple disciplines and offers both ethnographic and statistical information on this important, growing, but neglected population. It explores the unique nature of nonreligion in Islam, illustrating that nonbelief is specific to a particular religious tradition. It also examines how ex-Muslims navigate complexities and dangers of their societies—especially for women—and how nonbelief and nonreligion do not equate to atheism or the total repudiation of religion or of Muslim identity. This book is an outstanding resource for scholars and students of nonbelief, atheism, secularism, religion, and contemporary Islam.

In this bold, innovative work, Dorinne Kondo theorizes the racialized structures of inequality that pervade theater and the arts. Grounded in twenty years of fieldwork as dramaturg and playwright, Kondo mobilizes critical race studies, affect theory, psychoanalysis, and dramatic writing to trenchantly analyze theater's work of creativity as theory: acting, writing, dramaturgy. Race-making occurs backstage in the creative process and through economic forces, institutional hierarchies, hiring practices, ideologies of artistic transcendence, and aesthetic form. For audiences, the arts produce racial affect--structurally over-determined ways affect can enhance or diminish life. Upending genre through scholarly interpretation, vivid vignettes, and Kondo's original play, Worldmaking journeys from an initial romance with theater that is shattered by encounters with racism, toward what Kondo calls reparative creativity in the work of minoritarian artists Anna Deavere Smith, David Henry Hwang, and the author herself. Worldmaking performs the potential for the arts to remake worlds, from theater worlds to psychic worlds to worldmaking visions for social transformation.

The twenty-first century has witnessed a resurgence of economic inequality, racial exclusion, and political hatred, causing questions of collective identity and belonging to assume new urgency. In Making Worlds, Claudia Breger argues that contemporary European cinema provides ways of thinking about and feeling collectivity that can challenge these political trends. Breger offers nuanced readings of major contemporary films such as Michael Haneke’s The White Ribbon, Alejandro González Iñárritu’s Biutiful, Fatih Akın’s The Edge of Heaven, Asghar Farhadi’s A Separation, and Aki Kaurismäki’s refugee trilogy, as well as works by Jean-Luc Godard and Rainer Werner Fassbinder. Through a new model of cinematic worldmaking, Breger examines the ways in which these works produce unexpected and destabilizing affects that invite viewers to imagine new connections among individuals or groups. These films and their depictions of refugees, immigrants, and communities do not simply counter dominant political imaginaries of hate and fear with calls for empathy or solidarity. Instead, they produce layered sensibilities that offer the potential for greater openness to others’ present, past, and future claims. Drawing on the work of Latour, Deleuze, and Rancière, Breger engages questions of genre and realism along with the legacies of cinematic modernism. Offering a rich account of contemporary film, Making Worlds theorizes the cinematic creation of imaginative spaces in order to find new ways of responding to political hatred.

Ambivalent Transnational Belonging in American Literature discusses the extent to which transnational concepts of identity and community are cast within nationalist frameworks. It analyzes how the different narrative perspectives in texts by Olaudah Equiano, Catharina Maria Sedgwick, Henry James, Jamaica Kincaid, and Mohsin Hamid shape protagonists’ complex transnational subjectivities, which exist between or outside national frameworks but are nevertheless interpellated through the nation-state and through particular myths about liberal, sentimental, or cosmopolitan subjects. The notion of ambivalent transnational belonging yields insights into the affective appeal of the transnational as a category of analysis, as an aesthetic experience, and as an idea of belonging. This means bringing the transnational into conversation with the aesthetic and the affective so we may fully address the new conceptual challenges faced by literary studies due to the transnational turn in American studies.