The blending of people and living machines is a central element in the futurist "reconstruction of the universe." However, prior to the futurist break, a group of early-twentieth-century poets, later dubbed crepuscolari (crepusculars), had already begun an attack against the dominant cultural system, using their poetry as the locus in which useless little objects clashed with the traditional poetry of human greatness and stylistic perfection. The Quiet Avant-Garde draws from a number of twenty-first-century theories – vital materialism, object-oriented ontology, and environmental humanities – as well as Bruno Latour’s criticism of modernity to illustrate how the crepuscular movement sabotaged the modern mindset and launched the counter-discourse of the Italian avant-garde by blurring the line dividing people from "things." This liminal poetics, at the crossroad of tradition, modernism, and the avant-garde, acted as the initiator of the ethical and environmental transition from a universe subjected to humans to human-thing co-agency. This book proposes a contemporary reading of Italian twentieth-century movements and offers a foothold for scholars outside Italian studies to access authors who are still unexplored in North American literature.

The Wallflower Avant-Garde argues for the importance of a strain of modernist formalism based in ekphrasis, the literary imitation of the visual arts. Often associated with a conservative aesthetic of wholeness, permanence, and autonomy, ekphrastic writing also involves excess, failure, and mimesis, conjuring an aesthetic sense of closure and unity out of impossible imitations. This choreography of imitation and autonomy resonates with many of the foundational insights of queer theory: the way it situates identity as an effect of performativity, artifice, and mimesis. Unlike many queer theorists, however, this book insists that we value both the imitations and the aspirations that guide them, underlining not only the illusoriness of identity but also its allure. This more capacious formalism allows aspects of modernists aesthetic that have seemed regressive or repressive to be read as generative forms of stasis, quiet, reserve, shyness, and so on.

The blending of people and living machines is a central element in the futurist "reconstruction of the universe." However, prior to the futurist break, a group of early-twentieth-century poets, later dubbed crepuscolari (crepusculars), had already begun an attack against the dominant cultural system, using their poetry as the locus in which useless little objects clashed with the traditional poetry of human greatness and stylistic perfection. The Quiet Avant-Garde draws from a number of twenty-first-century theories - vital materialism, object-oriented ontology, and environmental humanities - as well as Bruno Latour's criticism of modernity to illustrate how the crepuscular movement sabotaged the modern mindset and launched the counter-discourse of the Italian avant-garde by blurring the line dividing people from "things." This liminal poetics, at the crossroad of tradition, modernism, and the avant-garde, acted as the initiator of the ethical and environmental transition from a universe subjected to humans to human-thing co-agency. This book proposes a contemporary reading of Italian twentieth-century movements and offers a foothold for scholars outside Italian studies to access authors who are still unexplored in North American literature.

By gathering both original essays and several newly translated documents into a single volume, editors Douglas Kahn and Gregory Whitehead provide a close audition to some of the most telling and soundful moments in the "deaf century," including the fantastic acoustic scenarios projected through the writings of Raymond Roussel, the "gap music" of Marcel Duchamp, the varied sonic activities of the early Russian avant-garde and of French Surrealism, the language labyrinths constructed by the producers of New German Horspiel, and the cut-up ventriloquism of William S. Burroughs. Approaches in the essays vary from detailed historical reconstructions to more speculative theory, providing a rich chorus of challenges to the culturally entrenched "regime of the visual." Supporting documents include F.T. Marinetti's explosive manifesto on the aesthetics of Futurist radio and the full text of Antonin Artaud's blistering radio performance, To Have Done with the Judgment of God.

A wry and beautifully observed memoir about coming of age in the era of conceptual art. Growing up in the suburbs—confused about his sexuality, about his consumer-oriented world, about the death of his older brother—Bernard Cooper falls in love with Pop art and sets off for the California Institute of the Arts, the center of the burgeoning field of conceptual art, in this beguiling memoir. The most famous, and infamous, artists of the time drift through the place, including Allan Kaprow and John Baldessari, not to mention the student who phones the Identi-Kit division of the Los Angeles Police Department and has them make a composite drawing of the Mona Lisa. My Avant-Garde Education is at once an artist's coming-of-age story and a personal chronicle of the era of conceptual art, from a writer "of uncommon subtlety and nuance" (David Ulin, Los Angeles Times). It is a record of the wonders and follies of a certain era in art history, always aware that awakening to art is, for a young person, inseparable from awakening to the ever-shifting nature of the self.

Features a collection of significant avant-garde plays from around the world, along with essays that explore the evolution, objectives, and concerns facing the art form during the second half of the twentieth century.

John Cage is the outstanding composer of avant-garde music today. The Saturday Review said of him: "Cage possesses one of the rarest qualities of the true creator- that of an original mind- and whether that originality pleases, irritates, amuses or outrages is irrelevant." "He refuses to sermonize or pontificate. What John Cage offers is more refreshing, more spirited, much more fun-a kind of carefree skinny-dipping in the infinite. It's what's happening now." –The American Record Guide "There is no such thing as an empty space or an empty time. There is always something to see, something to hear. In fact, try as we may to make a silence, we cannot. Sounds occur whether intended or not; the psychological turning in direction of those not intended seems at first to be a giving up of everything that belongs to humanity. But one must see that humanity and nature, not separate, are in this world together, that nothing was lost when everything was given away."