What did Wordsworth wear, and where did he walk? Who was Byron’s new mistress, and how did his marriage fare? Answers—sometimes accurate, sometimes not—were tantalizingly at the ready in the Romantic era, when confessional poetry, romans à clef, personal essays, and gossip columns offered readers exceptional access to well-known authors. But at what point did familiarity become overfamiliarity? Widely recognized as a social virtue, familiarity—a feeling of emotional closeness or comforting predictability—could also be dangerous, vulgar, or boring. In The Limits of Familiarity, Eckert persuasively argues that such concerns shaped literary production in the Romantic period. Bringing together reception studies, celebrity studies, and literary history to reveal how anxieties about familiarity shaped both Romanticism and conceptions of authorship, this book encourages us to reflect in our own fraught historical moment on the distinction between telling all and telling all too much.

Five decades after the end of World War II, issues relating to the history and meaning of the Holocaust, far from fading from social consciousness, have, if anything intensified. New generations probe the past and its implications for understanding human behavior. As fresh information about the particularities of the Holocaust comes to light, we know more and more about how these events happened, but the deeper question of "why" remains unanswered. In this compelling volume, Jewish and Christian thinkers from Israel, Germany, and Eastern Europe, as well as the United States and Canada, among them scholars from the fields of history, theology, ethics, genetics, the arts, and literature, confront the legacy of the Holocaust and its continuing impact from the perspectives of their disciplines. The issue of religion is central, as the Vatican's 1998 statement We Remember: Reflections on the Shoah prompts Jewish and Christian contributors to address issues of responsibility, evil, and justice within their concrete historical and social settings. The essays in this important interfaith, international, and interdisciplinary volume will leave readers pondering the unavoidable question: what, in view of the crimes of the Holocaust, is the nature of human nature? -- Amazon.com.

Domicile and Diaspora investigates geographies of home and identity for Anglo-Indian women in the 50 years before and after Indian independence in 1947. The first book to study the Anglo-Indian community past and present, in India, Britain and Australia. The first book by a geographer to focus on a community of mixed descent. Investigates geographies of home and identity for Anglo-Indian women in the 50 years before and after Indian independence in 1947. Draws on interviews and focus groups with over 150 Anglo-Indians, as well as archival research. Makes a distinctive contribution to debates about home, identity, hybridity, migration and diaspora.

This book examines the meaning and implications of the sociological maxim, ‘make the familiar strange’. Addressing the methodological questions of why and how sociologists should make the familiar strange, what it means to ‘make the familiar strange’, and how this approach benefits sociological research and theory, it draws on four central concepts: reification, familiarity, strangeness, and defamiliarization. Through a typology of the notoriously ambiguous concept of reification, the author argues that the primary barrier to sociological knowledge is our experience of the social world as fixed and unchangeable. Thus emerges the importance of constituting the familiar as the strange through a process of social defamiliarization as well as making this process more methodical by reflecting on heuristics and patterns of thinking that render society strange. The first concerted effort to examine an important feature of the sociological imagination, this volume will appeal to sociologists of any specialty and theoretical persuasion.

One of Publishers Weekly's Best Books of 2020 (Mystery/Thriller) "From its gripping beginning to its sobering finale, Amy Engel's The Familiar Dark never fails to enthrall with surprising twists."–Associated Press A spellbinding story of a mother with nothing left to lose who sets out on an all-consuming quest for justice after her daughter is murdered on the town playground. Sometimes the answers are worse than the questions. Sometimes it's better not to know. Set in the poorest part of the Missouri Ozarks, in a small town with big secrets, The Familiar Dark opens with a murder. Eve Taggert, desperate with grief over losing her daughter, takes it upon herself to find out the truth about what happened. Eve is no stranger to the dark side of life, having been raised by a hard-edged mother whose lessons Eve tried not to pass on to her own daughter. But Eve may need her mother's cruel brand of strength if she's going to face the reality about her daughter's death and about her own true nature. Her quest for justice takes her from the seedy underbelly of town to the quiet woods and, most frighteningly, back to her mother's trailer for a final lesson. The Familiar Dark is a story about the bonds of family—women doing the best they can for their daughters in dire circumstances—as well as a story about how even the darkest and most terrifying of places can provide the comfort of home.

Rooted in close reading of texts, including the essays of E.B. White, this comprehensive assessment of the oft-slighted subform of the literary essay situates the familiar at the heart of the essay as form.

Faith in the Familiar is an ethnography of religious change in the Netherlands, a country that has moved from strongly pillarized to strongly secularist in the space of fifty years. This book shows how people look back on this, but also how Catholic rituals continue to play a role in the reproduction of place. Furthermore, it shows how forms of spiritualism and new age have become part of a pluralistic local religious landscape, and are used to create new ways of relating to religious authority and to reshape personal relationships. Situating itself within general theories of religious change in Western Europe, it offers a contribution to this discussion from an angle that is often neglected, focusing on locality, rather than on globalization; on what happens to ‘old’ religion, rather than on new religious trends, on popular forms of ‘spirituality’ rather than on middle class and highbrow spirituality.