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If parapolitics, a branch of radical criminology that studies the interactions between public entities and clandestine agencies, is to develop as an academic discipline, then it must develop a coherent theory of aesthetics in order to successfully perform its primary function: to render perceptible extra-judicial phenomena that have hitherto resisted formal classification.Wilson offers the work of H.P. Lovecraft (1890-1937) as an example of the relevance of subversive literature-in this case, cosmic horror and the weird tale-to the parapolitical criminologist. Cosmic horror is a form of writing that relies heavily upon the epistemological assumption of a radical and irreconcilable disjunction between appearance and reality, perception and truth. In many ways, the well-constructed weird tale strongly resembles the hard-boiled detective story or the noir thriller in that the resolution of the narrative hinges upon a dramatically shattering confrontation with an unspeakable reality. Apart from its obvious utilization of conspiracy theory, the primary attraction of the Lovecraftian text lies with its remarkably sophisticated utilization of two central tropes of classical aesthetic theory-the sublime and the grotesque. Not only does Lovecraft's oeuvre represent a remarkable use of both of these motifs, but the raw literary power of the Lovecraftian weird tale serves as an outstanding exemplar for the parapolitical scholar to emulate in formulating an alternative mode of discourse, or poetics.

This is an age of crisis: economic, political, environmental, and social. Yet the nature of contemporary crisis is often misunderstood. Crisis, rather than being accidental or episodic - as is too often assumed - has been a regular feature of state practice in the neoliberal austerity regimes of contemporary capitalism. In this timely work Jeff Shantz gives special attention to the particular manufactured crises associated with austerity regimes and conditions of precarity within contemporary capitalism, and how Crisis States differ from other forms of state practice.Crisis is a powerful weapon of states and capital in the pursuit of accumulation, exploitation, and control. Engaging insights from anarchism and autonomous Marxism, Shantz lays bare the real nature and character of crisis as political and social pursuits of state and capital under precarious capitalism.Attention is also given to social resistance under crisis state conditions. Contemporary capitalism renders the oppressed and exploited precarious at the same time as opportunities are opened to render the system itself precarious. Understanding Crisis States and precarious capitalism is crucial in considering prospects for resistance.

Is it possible to get outside your assumptions and know the world for what it is? As the 20th century came to a close, the verdict seemed to be a resounding "no," but in recent years a renaissance in speculative thought has sparked new lines of inquiry into de-centering the human. Other Grounds enters this conversation with a decidedly lively voice and an ambitious project to match. Not only can we believe in a reality uncolored by our imaginations, says Lindsay, we can also experience it.Closely argued yet expansive in its reach, Other Grounds is built on the premise that we are by our very nature de-centered - that more than one agent is at work in the human body, and that this plurality can serve as a gateway to the experience of otherness in general. Leading the reader with a steady hand through the literature on coincident entities, set theory and the kinesthetic work of F.M. Alexander, Lindsay makes the case for the possibility of objects interceding on us from their own grounds. The result is that rare specimen in the annals of critical thought: a book that is as reasoned as it is readable, as sage as it is sardonic, and unmistakably original throughout.TABLE OF CONTENTS //Introduction: You're on the List (Oh, Wait-) - Chapter One: Here Comes Two of You - Chapter Two: A Real Class Act - Chapter Three: Stalking the Wild Implicit - Chapter Four: Personal Effects - Chapter Five: Public Things - Appendix: Greater Than Zero, Less Than Everything

Be sure to fasten your seatbelts while reading Craig Dionne's POSTHUMAN LEAR. In addition to being a wild ride through time and space, hurtling from late antiquity to post-Fukushima-radiated Japan by way of Shakespeare's motley crew of castaways on a storm-battered heath, the book also offers a reparative salve for our troubled anthropocene. As long as we speak what we feel, and reversing Edgar's famous line, even what we *ought* to say, with the shards and broken fragments of borrowed proverbial speech, we will at least have shelter with each other and with a newly denuded world, and in a consoling if partly ruined human language, from the coming Winter. Eileen JoyCraig Dionne has written Shakespearean criticism as it should be written: theoretically sophisticated, historically situated, while tied to the present moment, and thoroughly engaging as a piece of writing. Posthuman Lear will change the way you think ... about Lear and about the work we do. Sharon O'DairApproaching King Lear from an eco-materialist perspective, Posthuman Lear examines how the shift in Shakespeare's tragedy from court to stormy heath activates a different sense of language as tool-being - from that of participating in the flourish of aristocratic prodigality and circumstance, to that of survival and pondering one's interdependence with a denuded world. Dionne frames the thematic arc of Shakespeare's tragedy about the fall of a king as a tableaux of our post-sustainable condition. For Dionne, Lear's progress on the heath works as a parable of flat ontology.At the center of Dionne's analysis of rhetoric and prodigality in the tragedy is the argument that adages and proverbs, working as embodied forms of speech, offer insight into a nonhuman, fragmentary mode of consciousness. The Renaissance fascination with memory and proverbs provides an opportunity to reflect on the human as an instance of such enmeshed being where the habit of articulating memorized patterns of speech works on a somatic level. Dionne theorizes how mnemonic memory functions as a potentially empowering mode of consciousness inherited by our evolutionary history as a species, revealing how our minds work as imprinted machines to recall past prohibitions and useful affective scripts to aid in our interaction with the environment. The proverb is that linguistic inscription that defines the equivalent of human-animal imprinting, where the past is etched upon collective memory within 'adagential' being that lives on through the generations as autonomic cues for survival.Dionne's reimagining of this tragedy is important in the way it places Shakespeare's central existential questions - the meaning of familial love, commitments to friends, our place in a secular world - in a new relation to the main question of surviving within fixed environmental limits. Along the way, Dionne reflects on the larger theoretical implications of recycling the old historicism of early modern culture to speak to an eco-materialism, and why the modernist textual aesthetics of the self-distancing text seems inadequate when considering the uncertainty and trauma that underscores life in a post-sustainable culture. Dionne's final appeal is to "repurpose" our fatalism in the face of ecological disaster.

A professor of poetry uses a deck of playing cards to measure the time until her lover returns from Afghanistan. Congolese soldiers find their loneliness reflected in the lyrics of rumba songs. Survivors of the siege of Sarajevo discuss which book they would have never burned for fuel. A Romanian political prisoner writes her memoir in her head, a book no one will ever read. These are the arts of survival in times of crisis.Rumba Under Fire proposes we think differently about what it means for the arts and liberal arts to be "in crisis." In prose and poetry, the contributors to Rumba Under Fire explore what it means to do art in hard times. How do people teach, create, study, and rehearse in situations of political crisis? Can art and intellectual work really function as resistance to power? What relationship do scholars, journalists, or even memoirists have to the crises they describe and explain? How do works created in crisis, especially at the extremes of human endurance, fit into our theories of knowledge and creativity?The contributors are literary scholars, anthropologists, and poets, covering a broad geographic range - from Turkey to the United States, from Bosnia to the Congo. Rumba Under Fire includes essays, poetry and interviews by Tim Albrecht, Carla Baricz, Greg Brownderville, William Coker, Andrew Crabtree, Cara De Silva, Irina Dumitrescu, Denis Ferhatovic, Susannah Hollister, Prashant Keshavmurthy, Sharon Portnoff, Anand Taneja, and Judith Verweijen.

Anything that can be automated, will be. The "magic" that digital technology has brought us - self-driving cars, Bitcoin, high frequency trading, the internet of things, social networking, mass surveillance, the 2009 housing bubble - has not been considered from an ideological perspective. The Critique of Digital Capitalism identifies how digital technology has captured contemporary society in a reification of capitalist priorities, and also describes digital capitalism as an ideologically "invisible" framework that is realized in technology. Written as a series of articles between 2003 and 2015, the book provides a broad critical scope for understanding the inherent demands of capitalist protocols for expansion without constraint (regardless of social, legal or ethical limits) that are increasingly being realized as autonomous systems that are no longer dependent on human labor or oversight and implemented without social discussion of their impacts. The digital illusion of infinite resources, infinite production, and no costs appears as an "end to scarcity," whereby digital production supposedly eliminates costs and makes everything equally available to everyone. This fantasy of production without consumption hides the physical costs and real-world impacts of these technologies.The critique introduced in this book develops from basic questions about how digital technologies directly change the structure of society: why is "Digital Rights Management" not only the dominant "solution" for distributing digital information, but also the only option being considered? During the burst of the "Housing Bubble" burst 2009, why were the immaterial commodities being traded of primary concern, but the actual physical assets and the impacts on the people living in them generally ignored? How do surveillance (pervasive monitoring) and agnotology (culturally induced ignorance or doubt, particularly the publication of inaccurate or misleading scientific data) coincide as mutually reinforcing technologies of control and restraint? If technology makes the assumptions of its society manifest as instrumentality - then what ideology is being realized in the form of the digital computer? This final question animates the critical framework this analysis proposes.Digital capitalism is a dramatically new configuration of the historical dynamics of production, labor and consumption that results in a new variant of historical capitalism. This contemporary, globalized network of production and distribution depends on digital capitalism's refusal of established social restraints: existing laws are an impediment to the transcendent aspects of digital technology. Its utopian claims mask its authoritarian result: the superficial "objectivity" of computer systems are supposed to replace established protections with machinic function - the uniform imposition of whatever ideology informs the design. However, machines are never impartial: they reify the ideologies they are built to enact. The critical analysis of capitalist ideologies as they become digital is essential to challenging this process. Contesting their domination depends on theoretical analysis. This critique challenges received ideas about the relationship between labor, commodity production and value, in the process demonstrating how the historical Marxist analysis depends on assumptions that are no longer valid. This book therefore provides a unique, critical toolset for the analysis of digital capitalist hegemonics.

There is not one corner of the earth where the alleged crime of sodomy has not had shrines and votaries. (Marquis de Sade, Philosophy in the Bedroom)Maybe the target nowadays is not to discover what we are, but to refuse what we are....We have to promote new forms of subjectivity through the refusal of this kind of individuality. (Michel Foucault, 'The Subject and Power')Do opposites attract? Is desire lack? These assumptions have become so much a part of the ways in which we conceive desire that they are rarely questioned. Yet, what do they say about how homosexuality - a desire for the same - is viewed in our culture? This book takes as its starting point the absence of a suitable theory of homosexual desire, a theory not predicated on such heterological assumptions. It is an investigation into how such assumptions acquired meaning within homosexual discourse, and as such is offered as an interruption within the hegemony of desire. As such, homosexual desire constitutes the biggest challenge to Western binaric thinking in that it dissolves the sacred distinctions between Same/Other, Desire/Identification, subject/object, male/female.Homotopia? (composed in 1997 but not published until now) investigates the development of a homosexual discourse at the end of the nineteenth century and the beginning of the twentieth century, and reveals how that discourse worked within heterosexualized models of desire. Andre Gide's Corydon, Edward Carpenter's The Intermediate Sex, and John Addington Symond's A Problem in Modern Ethics are all pseudo-scientific texts written by non-medical men of letters, and were, in their time, highly influential on the emerging homosexual discourse. The fourth text, the twenty-odd pages of Marcel Proust's novel A la recherché de temps perdu usually referred to as 'La Race maudite, ' is the most problematic, in that it appeared under the guise of fiction. But Proust originally planned this 'essay-within-a-novel' to be published separately. In it, he offers a pseudo-scientific theory of male-male love. These four texts were published between the years 1891 and 1924, an historical moment when the concept of a distinct homosexual identity took shape within a medicalized discourse centered on essential identity traits and characteristics, and they all work within the rubric of science, contributing to a discourse which saw the human race divided into two distinct categories: heterosexuals and homosexuals. How did this division come about, and what were its effects? How was this discourse sustained, and how were the meanings it produced received? For men whose erotic interest was exclusively in other men, what did it mean to see oneself and one's desires as the outcome of biology rather than moral lapse?

As the author-pay model spreads across academic publishing, what are the possible consequences? Will the current rage for open-source scholarship actually accomplish anything other than shifting the furniture around on the Titanic? Will not Open Source in combination with Digital Humanitiesfurther destroy the very idea of "slow" and "thoughtful" work in humanistic studies?...It would seem that the author-pay model (formerly attributed to predatory publishers) is just another way of extracting tribute for the "privilege" of being published-enforceable only because academia has ratcheted up the stakes by enforcing research metrics and citations, in the public universities a practice that is primarily enforced by external "industrial" connections. Almost all public and private universities are heading toward measuring output with metrics-many academics now tailoring their CVs to show why they are "important," mirroring the social-media campaigns of celebrities and politicians, and many universities now citing their own "corporate" rankings when promoting their product (the University, the Institute, the Department, the Professor). Where this is all going is toward increased precarity for anyone who does not play the game. Individual, solitary scholars will have few options. Gavin Keeney, "Symptom 'A': The End," Knowledge, Spirit, LawKnowledge, Spirit, Law - as project - is a de facto phenomenology of scholarship in the age of Cognitive Capitalism. The six essays (plus Appendices) presented here cover topics and circle themes related to the problems and crises specific to neo-liberal academia, while proposing creative paths around the various obstructions. The obstructions include metrics-obsessed academia, circular and incestuous peer review, digitalization of research as stalking horse for text- and data-mining, and violation by global corporate fiat of Intellectual Property Rights and the Moral Rights of Authors. These issues, while addressed obliquely in the main text, definitively inform the various implied proscriptive aspects of the essays and, via the Introduction and Appendices, underscore the necessity of developing new-old means to no obvious end in the production of knowledge - that is to say, a return to forms of non-instrumentalized intellectual inquiry. To be developed in two concurrent volumes, Knowledge, Spirit, Law will serve as a "moving and/or shifting anthology" of new forms of expression in humanistic studies.TABLE OF CONTENTS // Preface/Acknowledgments - Introduction: Radical Scholarship - Essay 1: Re-universalizing Knowledge - Essay 2: Estranged Dawns - Essay 3: The Film-essay - Essay 4: Film Mysticism and "The Haunted Wood" - Essay 5: Circular Discourses - Essay 6: Verb Tenses and Time-senses - Appendix A: Agence 'X' Publishing Advisory - Appendix B: Perpetual Petition for the Right of the Author to Have No Digital Rights - Appendix C: Symptom "A" The End - References

Joseph Nechvatal's epic passion poem, Destroyer of Naivetes, takes up a position of excess from within a society that believes that the less you conceal, the stranger you become. We live and love in a culture where surveillance/intrusion is tied to our drive for self-revealing everything (an anti-private-life culture of curiosity, egotism, solitude, fear, voyeurism, exhibitionism and resentment - where the feeling is that nothing could or should remain unknown to us).The sex farce poetic overindulgence of Destroyer of Naivetes takes inspiration from the books of Jean Genet, Marcel Duchamp's The Bride Stripped Bare by Her Bachelors, Even, drawings by Hans Bellmer, film/performances of Bradley Eros, and the erotic scribblings of Giacomo Casanova, Georges Bataille, Petronius, Vladimir Nabokov, Marquis de Sade, Yukio Mishima, Ovid, Leopold von Sacher-Masoch, Kathy Acker and I Am a Beautiful Monster by Francis Picabia.

Over the past several years, scholars, activists, and analysts have begun to examine the growing divide between the wealthy and the rest of us, suggesting that the divide can be traced to the neoliberal turn. "I'm not a business man; I'm a business, man." Perhaps no better statement gets at the heart of this turn. Increasingly we're being forced to think of ourselves in entrepreneurial terms, forced to take more and more responsibility for developing our "human capital." Furthermore a range of institutions from churches to schools to entire cities have been remade, restructured to in order to perform like businesses. Finally, even political concepts like freedom, and democracy have been significantly altered.As a result we face higher levels of inequality than any other time over the last century. In Knocking the Hustle: Against the Neoliberal Turn in Black Politics, Lester K. Spence writes the first book length effort to chart the effects of this transformation on African American communities, in an attempt to revitalize the black political imagination. Rather than asking black men and women to "hustle harder" Spence criticizes the act of hustling itself as a tactic used to demobilize and disempower the communities most in need of empowerment.

The field of disability studies significantly contributes to contemporary discussions of the marginalization of and social justice for individuals with disabilities. However, what of disability in the past? The Medieval Disability Sourcebook: Western Europe explores what medieval texts have to say about disability, both in their own time and for the present.This interdisciplinary volume on medieval Europe combines historical records, medical texts, and religious accounts of saints' lives and miracles, as well as poetry, prose, drama, and manuscript images to demonstrate the varied and complicated attitudes medieval societies had about disability. Far from recording any monolithic understanding of disability in the Middle Ages, these contributions present a striking range of voices-to, from, and about those with disabilities-and such diversity only confirms how disability permeated (and permeates) every aspect of life.The Medieval Disability Sourcebook is designed for use inside the undergraduate or graduate classroom or by scholars interested in learning more about medieval Europe as it intersects with the field of disability studies. Most texts are presented in modern English, though some are preserved in Middle English and many are given in side-by-side translations for greater study. Each entry is prefaced with an academic introduction to disability within the text as well as a bibliography for further study. This sourcebook is the first in a proposed series focusing on disability in a wide range of premodern cultures, histories, and geographies.

Why should there only be literary scholarship about authors who actually lived, and texts which exist? Where are the articles on Enoch Campion, Linus Withold, Redondo Panza, Darshan Singh, or Heidi B. Morton? That none of these are real authors should be no impediment to interpreting their invented writings. In the first collection of its kind, The Anthology of Babel publishes academic articles by scholars on authors, books, and movements that are completely invented. Blurring the lines between scholarship and creative writing, The Anthology of Babel inaugurates a completely new literary genre perfectly attuned to the era we live in, a project evocative of Jorge Luis Borges, Umberto Eco, and Italo Calvino.

Jody Cohen and Anne Dalke construe "classrooms" as testing grounds, paradoxically boxed-in spaces that cannot keep their promise to enclose, categorize, or name. Exploring what is usually left out can create conditions ripe for breaking through, where real and abstract reverse and melt, the distinction between them disappearing. These are ecotones, transitional spaces that are testing grounds, places of danger and opportunity.In college classrooms, an urban high school, a public library, a playground, and a women's prison, Anne and Jody share scenes where teaching and learning take them by surprise; these are moments of uncertainty, sometimes constructed as failure. Digging into and exploding such moments reveals that they might be results of institutional pressures, socioeconomic and other diversities not acknowledged but operating and entangling individuals and ideas. Classrooms are sometimes "stolen" by the complex systems surrounding and permeating the activities that take place there; Jody and Anne explore ways to steal them back. Examining what is hidden but present in such moments can turn them into breakthroughs, powerful learning for educators and students-revealing how failure itself might not be what it seems.Moving back and forth between micro and macro in a continual interplay across individuals, groups, and institutions, and organizing their experiences and philosophies of teaching under the rubrics of Playing, Haunting, Silencing, Unbecoming, Leaking, Befriending, Slipping, and Reassembling, Anne and Jody try out alternative tales, exploring a pedagogical orientation that is ecological in the largest sense, engaging teachers and students in re-thinking learning and teaching in classrooms, and in their larger lives, as complex, enmeshed, volatile eco-systems.Jody and Anne weave through their own voices those of students and colleagues, demonstrating the complex playfulness of collaborative and transdisciplinary forms of teaching and learning. Not solving the contradictions, but abstracting from the immediate, they offer a dialogue, telling hard stories and funny ones, involving others' stories in response, demonstrating the complex playfulness of collaborative and transdisciplinary work. They make concrete suggestions about how academic and other structures might open up; they also remain porous and interactive, inviting reader-participants to join in transfiguring what spaces of teaching and learning are and can be-and-do.For nearly two decades, Anne Dalke and Jody Cohen were colleagues at Bryn Mawr College, where they co-wrote and co-taught cross-disciplinary classes on campus, and worked with a number of their students to establish a reading and writing program in a local women's jail. Now Jody teaches Language Arts at YouthBuild Philadelphia, a school for young people who have been out of school. Her students write about experiences in their homes and communities, about education and the criminal justice system, and about making change in their own lives and in the world. An education researcher and activist, Jody writes about community-based engagement with education policy and practice. Anne now volunteers with The Petey Greene Program, The Inside-Out Prison Exchange Program, and "Let's Circle Up," a Restorative Justice project. She works with readers and writers in Philadelphia county jails and Pennsylvania state prisons, where they search for personal, political and transformational responses to their shared questions about accountability and equity. A prison abolitionist and Quaker with a particular interest in resistant teaching practices, Anne is the author of Teaching to Learn/Learning to Teach: Meditations on the Classroom (Peter Lang, 2002) and co-editor, with Barbara Dixson, of Minding the Light: Essays in Friendly Pedagogy (Peter Lang, 2004).