Eroding Witness

Paracritical Hinge is a collection of varied yet interrelated pieces highlighting Nathaniel Mackey’s multifaceted work as writer and critic. It embraces topics ranging from Walt Whitman’s interest in phrenology to the marginalization of African American experimental writing; from Kamau Brathwaite’s “calibanistic” language practices to Federico García Lorca’s flamenco aesthetic of duende and its continuing repercussions; from H. D.’s desert measure and coastal way of knowing to the altered spatial disposition of Miles Davis’s trumpet sound; from Robert Duncan’s serial poetics to diasporic syncretism; from the lyric poem’s present-day predicaments to gnosticism. Offering illuminating commentary on these and other artists including Amiri Baraka, Mississippi Fred McDowell, Wilson Harris, Jack Spicer, John Coltrane, Jay Wright, and Bob Kaufman, Paracritical Hinge also sheds light on Mackey’s own work as a poet, fiction writer, and editor.

Opera, poetics, and the fate of humanism : Ezra Pound and Charles Bernstein -- "Measure, then, is my testament" : Robert Creeley and the poet's music -- Orpheus in the garden : John Taggart -- Eurydice takes the mic : improvisation and ensemble in the work of Tracie Morris -- "Orphic bend" : music and meaning in the work of Nathaniel Mackey.

Experimental poetry and prose by black writers rejects traditional interpretations of social protest and identity formation to reveal radical new ways of perceiving the world. Winner, 2016 William Sanders Scarborough Prize, Modern Language Association Standard literary criticism tends to either ignore or downplay the unorthodox tradition of black experimental writing that emerged in the wake of protests against colonization and Jim Crow–era segregation. Histories of African American literature likewise have a hard time accounting for the distinctiveness of experimental writing, which is part of a general shift in emphasis among black writers away from appeals for social recognition or raising consciousness. In Freedom Time, Anthony Reed offers a theoretical reading of "black experimental writing" that presents the term both as a profound literary development and as a concept for analyzing how writing challenges us to rethink the relationships between race and literary techniques. Through extended analyses of works by African American and Afro-Caribbean writers—including N. H. Pritchard, Suzan-Lori Parks, NourbeSe Philip, Kamau Brathwaite, Claudia Rankine, Douglas Kearney, Harryette Mullen, and Nathaniel Mackey—Reed develops a new sense of the literary politics of formally innovative writing and the connections between literature and politics since the 1960s. Freedom Time reclaims the power of experimental black voices by arguing that readers and critics must see them as more than a mere reflection of the politics of social protest and identity formation. With an approach informed by literary, cultural, African American, and feminist studies, Reed shows how reworking literary materials and conventions liberates writers to push the limits of representation and expression.

Winner of the Sillerman First Book Prize for African Poetry, The Rinehart Frames questions the boundaries of diaspora and narrative through a tethering of voices and forms that infringe upon monolithic categorizations of Blackness and what can be intersected with it.

The spiritual and religious beliefs and practices of Native Americans and African Americans have long been sources of fascination and curiosity, owing to their marked difference from the religious traditions of white writers and researchers. Matter, Magic, and Spirit explores the ways religious and magical beliefs of Native Americans and African Americans have been represented in a range of discourses including anthropology, comparative religion, and literature. Though these beliefs were widely dismissed as primitive superstition and inferior to "higher" religions like Christianity, distinctions were still made between the supposed spiritual capacities of the different groups. David Murray's analysis is unique in bringing together Indian and African beliefs and their representations. First tracing the development of European ideas about both African fetishism and Native American "primitive belief," he goes on to explore the ways in which the hierarchies of race created by white Europeans coincided with hierarchies of religion as expressed in the developing study of comparative religion and folklore through the nineteenth century. Crucially this comparative approach to practices that were dismissed as conjure or black magic or Indian "medicine" points as well to the importance of their cultural and political roles in their own communities at times of destructive change. Murray also explores the ways in which Indian and African writers later reformulated the models developed by white observers, as demonstrated through the work of Charles Chesnutt and Simon Pokagon and then in the later conjunctions of modernism and ethnography in the 1920s and 1930s, through the work of Zora Neale Hurston, Zitkala Sa, and others. Later sections demonstrate how contemporary writers including Ishmael Reed and Leslie Silko deal with the revaluation of traditional beliefs as spiritual resources against a background of New Age spirituality and postmodern conceptions of racial and ethnic identity.

Dissonant Voices uncovers the interracial collaboration at the heart of the postwar avant-garde. While previous studies have explored the writings of individual authors and groups, this work is among the first to trace the cross-cultural debate that inspired and energized midcentury literature in America and beyond. By reading a range of poets in the full context of the friendships and romantic relationships that animated their writing, this study offers new perspectives on key textual moments in the foundation and development of postmodern literature in the U.S. Ultimately, these readings aim to integrate our understanding of New American Poetry, the Black Arts Movement, and the various contemporary approaches to poetry and poetics that have been inspired by their examples.

Poetry, for Jed Rasula, bears traces of our entanglement with our surroundings, and these traces define a collective voice in modern poetry independent of the more specific influences and backgrounds of the poets themselves. In This Compost Rasula surveys both the convictions asserted by American poets and the poetics they develop in their craft, all with an eye toward an emerging ecological worldview. Rasula begins by examining poets associated with Black Mountain College in the 1950s—Charles Olson, Robert Creeley, and Robert Duncan—and their successors. But This Compost extends to include earlier poets like Robinson Jeffers, Ezra Pound, Louis Zukofsky, Kenneth Rexroth, and Muriel Rukeyser, as well as Clayton Eshleman, Gary Snyder, Michael McClure, and other contemporary poets. Walt Whitman and Emily Dickinson also make appearances. Rasula draws this diverse group of poets together, uncovering how the past is a "compost" fertilizing the present. He looks at the heritage of ancient lore and the legacy of modern history and colonial violence as factors contributing to ecological imperatives in modern poetry. This Compost restores the dialogue between poetic language and the geophysical, biological realm of nature that so much postmodern discourse has sought to silence. It is a fully developed, carefully argued book that deals with an underrepresented element in modern American culture, where the natural world and those who write about it have been greatly neglected in contemporary literary history and theory.

In No One's Witness Rachel Zolf activates the last three lines of a poem by Jewish Nazi holocaust survivor Paul Celan—“No one / bears witness for the / witness”—to theorize the poetics and im/possibility of witnessing. Drawing on black studies, continental philosophy, queer theory, experimental poetics, and work by several writers and artists, Zolf asks what it means to witness from the excessive, incalculable position of No One. In a fragmentary and recursive style that enacts the monstrous speech it pursues, No One's Witness demonstrates the necessity of confronting the Nazi holocaust in relation to transatlantic slavery and its afterlives. Thinking along with black feminist theory's notions of entangled swarm, field, plenum, chorus, No One's Witness interrogates the limits and thresholds of witnessing, its dangerous perhaps. No One operates outside the bounds of the sovereign individual, hauntologically informed by the fleshly no-thingness that has been historically ascribed to blackness and that blackness enacts within, apposite to, and beyond the No One. No One bears witness to becomings beyond comprehension, making and unmaking monstrous forms of entangled future anterior life.

"Human rights and the protection of refugees is not a concern of left or right, or of the US only; it is an issue of importance to all Koreans, and indeed all countries. Haggard and Noland provide compelling evidence of the ongoing transformation of North Korean society and offer thoughtful proposals as to how the outside world might facilitate peaceful evolution."--Yoon Young-kwan, former Foreign Minister, Rob Moo-byun government --Book Jacket