A look at the phenomenon of the dandy from Regency England to the contemporary Congolese Sapeurs, with stops at Wodehouse, Wilde, Grant, and more The dandy is not just an elaborately or even well-dressed man, nor is he an exclusively English phenomenon. He is something far more universal and intriguing, and this study explores his cultural significance. It starts with Beau Brummell, acknowledged as the very first dandy, a man whose ancestors had been servants, yet who invented a new paradigm of courtesy, wit, independence, and elegance to lord over the aristocrats of England. Brummell died in exile, forgotten and impoverished—the best dandies often die in debt. But his image lived on, to haunt and inspire generations around the world, from the boulevards of Paris and St. Petersburg in the 1830s to the studios of Hollywood a century later. Byron, Disraeli, Bulwer, Pushkin, Chopin, Delacroix, Balzac, Baudelaire, Wilde, Proust, Boni de Castellane, Hugo von Hofmannstahl, Beerbohm, Noël Coward, Cary Grant, Fred Astaire, Vladimir Nabokov, Ortega y Gassett, Mikhael Bulgakov, Evelyn Waugh, Scott Fitzgerald, Tom Wolfe, Nick Foulkes—all were bedazzled by the image of the dandy.

Dandies: Fashion and Finesse in Art and Culture considers the visual languages, politics, and poetics of personal appearance. Dandyism has been most closely associated with influential caucasian Western men-about-town, epitomized by the 19th century style-setting of Oscar Wilde and by Tom Wolfe's white suits. The essays collected here, however, examine the spectacle and workings of dandyism to reveal that these were not the only dandies. On the contrary, art historians, literary and cultural historians, and anthropologists identify unrecognized dandies flourishing among early 19th century Native Americans, in Soviet Latvia, in Africa, throughout the African-American diaspora, among women, and in the art world. Moving beyond historical and fictional accounts of dandies, this volume juxtaposes theoretical models with evocative images and descriptions of clothing in order to link sartorial self-construction with artistic, social, and political self-invention. Taking into consideration the vast changes in thinking about identity in the academy, Dandies provides a compelling study of dandyism's destabilizing aesthetic enterprise. Contributors: Jennifer Blessing, Susan Fillin-Yeh, Rhonda Garelick, Joe Lucchesi, Kim Miller, Robert E. Moore, Richard J. Powell, Carter Ratcliffe, and Mark Allen Svede.

Dandyism's queerness, both in the traditional sense of its strangeness and oddness regarding conventionality and in the contemporary sense of resisting and contesting imprisoning gender and sexual labels, including homosexuality, underscores reading Machado and his poetry differently. Given the poet's fondness for the visual arts, as well as the pictorial quality of his verse, the image of the museum functions as an appropriate phenomenological space where to house, organize, categorize and display Machado's diverse poetry in order to examine and analyze the desires of this dandy period."--Jacket.

Though the Russian Symbolist movement was dominated by a concern with transcending sex, many of the writers associated with the movement exhibited an intense preoccupation with matters of the flesh. Drawing on poetry, plays, short stories, essays, memoirs, and letters, as well as feminist and psychoanalytic theory, Beyond the Flesh documents the often unexpected form that this obsession with gender and the body took in the life and art of two of the most important Russian Symbolists. Jenifer Presto argues that the difficulties encountered in reading Alexander Blok and Zinaida Gippius within either a feminist or a traditional, binary gendered framework derive not only from the peculiarities of their creative personalities but also from the specific Russian cultural context. Although these two poets engaged in gendered practices that, at times, appeared to be highly idiosyncratic and even incited gossip among their contemporaries, they were not operating in a vacuum. Instead, they were responding to philosophical concepts that were central to Russian Symbolism and that would continue to shape modernism in Russia.