A mesmerizing trip across America to investigate the changing face of death in contemporary life Death in the United States is undergoing a quiet revolution. You can have your body frozen, dissected, composted, dissolved, or tanned. Your family can incorporate your remains into jewelry, shotgun shells, paperweights, and artwork. Cremations have more than doubled, and DIY home funerals and green burials are on the rise. American Afterlives is Shannon Lee Dawdy’s lyrical and compassionate account of changing death practices in America as people face their own mortality and search for a different kind of afterlife. As an anthropologist and archaeologist, Dawdy knows that how a society treats its dead yields powerful clues about its beliefs and values. As someone who has experienced loss herself, she knows there is no way to tell this story without also reexamining her own views about death and dying. In this meditative and gently humorous book, Dawdy embarks on a transformative journey across the United States, talking to funeral directors, death-care entrepreneurs, designers, cemetery owners, death doulas, and ordinary people from all walks of life. What she discovers is that, by reinventing death, Americans are reworking their ideas about personhood, ritual, and connection across generations. She also confronts the seeming contradiction that American death is becoming at the same time more materialistic and more spiritual. Written in conjunction with a documentary film project, American Afterlives features images by cinematographer Daniel Zox that provide their own testament to our rapidly changing attitudes toward death and the afterlife.

The Afterlives of the Terror explores how those who experienced the mass violence of the French Revolution struggled to come to terms with it. Focusing on the Reign of Terror, Ronen Steinberg challenges the presumption that its aftermath was characterized by silence and enforced collective amnesia. Instead, he shows that there were painful, complex, and sometimes surprisingly honest debates about how to deal with its legacies. As The Afterlives of the Terror shows, revolutionary leaders, victims' families, and ordinary citizens argued about accountability, retribution, redress, and commemoration. Drawing on the concept of transitional justice and the scholarship on the major traumas of the twentieth century, Steinberg explores how the French tried, but ultimately failed, to leave this difficult past behind. He argues that it was the same democratizing, radicalizing dynamic that led to the violence of the Terror, which also gave rise to an unprecedented interrogation of how society is affected by events of enormous brutality. In this sense, the modern question of what to do with difficult pasts is one of the unanticipated consequences of the eighteenth century's age of democratic revolutions. Thanks to generous funding from Michigan State University and its participation in TOME (Toward an Open Monograph Ecosystem), the ebook editions of this book are available as Open Access (OA) volumes, available on the Cornell University Press website and other Open Access repositories.

During May 1968, students and workers in France united in the biggest strike and the largest mass movement in French history. Protesting capitalism, American imperialism, and Gaullism, 9 million people from all walks of life, from shipbuilders to department store clerks, stopped working. The nation was paralyzed—no sector of the workplace was untouched. Yet, just thirty years later, the mainstream image of May '68 in France has become that of a mellow youth revolt, a cultural transformation stripped of its violence and profound sociopolitical implications. Kristin Ross shows how the current official memory of May '68 came to serve a political agenda antithetical to the movement's aspirations. She examines the roles played by sociologists, repentant ex-student leaders, and the mainstream media in giving what was a political event a predominantly cultural and ethical meaning. Recovering the political language of May '68 through the tracts, pamphlets, and documentary film footage of the era, Ross reveals how the original movement, concerned above all with the question of equality, gained a new and counterfeit history, one that erased police violence and the deaths of participants, removed workers from the picture, and eliminated all traces of anti-Americanism, anti-imperialism, and the influences of Algeria and Vietnam. May '68 and Its Afterlives is especially timely given the rise of a new mass political movement opposing global capitalism, from labor strikes and anti-McDonald's protests in France to the demonstrations against the World Trade Organization in Seattle.

The American Revolution Reborn parts company with the American Revolution of our popular imagination and renders it as a time of intense ambiguity and frightening contingency. With an introduction by Spero and a conclusion by Zuckerman, this volume heralds a substantial and revelatory rebirth in the study of the American Revolution.

From 1680 until the French Revolution, when legislation abolished restrictions on theatrical enterprise, a single theatre held sole proprietorship of Molière’s works. After 1791, his plays were performed in new theatres all over Paris by new actors, before audiences new to his works. Both his plays and his image took on new dimensions. In Molière, the French Revolution, and the Theatrical Afterlife, Mechele Leon convincingly demonstrates how revolutionaries challenged the ties that bound this preeminent seventeenth-century comic playwright to the Old Regime and provided him with a place of honor in the nation’s new cultural memory. Leon begins by analyzing the performance of Molière’s plays during the Revolution, showing how his privileged position as royal servant was disrupted by the practical conditions of the revolutionary theatre. Next she explores Molière’s relationship to Louis XIV, Tartuffe, and the social function of his comedy, using Rousseau’s famous critique of Molière as well as appropriations of George Dandin in revolutionary iconography to discuss how Moliérean laughter was retooled to serve republican interests. After examining the profusion of plays dealing with his life in the latter years of the Revolution, she looks at the exhumation of his remains and their reentombment as the tangible manifestation of his passage from Ancien Régime favorite to new national icon. The great Molière is appreciated by theatre artists and audiences worldwide, but for the French people it is no exaggeration to say that the Father of French Comedy is part of their national soul. By showing how he was represented, reborn, and reburied in the new France—how the revolutionaries asserted his relevance for their tumultuous time in ways that were audacious, irreverent, imaginative, and extreme—Leon clarifies the important role of theatrical figures in preserving and portraying a nation’s history.

The term ‘revolutionary’ is used liberally in histories of Indian anticolonialism, but scarcely defined. Implicitly understood, it functions as a signpost or a badge, generously conferred in hagiographies, loosely invoked in historiography, and strategically deployed in contemporary political contests. It is timely, then, to ask the question: Who counts as a ‘revolutionary’ in South Asia? How can we read ‘the revolutionary’ in Indian political formations? And what does it really mean to be ‘revolutionary’ in turbulent late colonial times? This volume takes a biographical approach to the question, by examining the life stories of a series of activists, some well known, who all defined themselves in explicitly revolutionary terms in the early twentieth century: Shyamaji Krishnavarma, V. D. Savarkar, M. K. Gandhi, Bhagat Singh, Jawaharlal Nehru, J.P. Narayan and Hansraj Vohra. The authors interrogate the subversive lives of these figures, tracing their polyglot influences and transnational impacts, to map out the discursive travels of ‘the revolutionary’ in Indian historical and literary worlds from the early 1900s, and to indicate its reverberations in the politics of the present. This book was published as a special issue of Postcolonial Studies.