Worldly Things

Finalist for the 2022 Minnesota Book Award in Poetry “Sometimes,” Michael Kleber-Diggs writes in this winner of the Max Ritvo Poetry Prize, “everything reduces to circles and lines.” In these poems, Kleber-Diggs names delight in the same breath as loss. Moments suffused with love—teaching his daughter how to drive; watching his grandmother bake a cake; waking beside his beloved to ponder trumpet mechanics—couple with moments of wrenching grief—a father’s life ended by a gun; mourning children draped around their mother’s waist; Freddie Gray’s death in police custody. Even in the refuge-space of dreams, a man calls the police on his Black neighbor. But Worldly Things refuses to “offer allegiance” to this centuries-old status quo. With uncompromising candor, Kleber-Diggs documents the many ways America systemically fails those who call it home while also calling upon our collective potential for something better. “Let’s create folklore side-by-side,” he urges, asking us to aspire to a form of nurturing defined by tenderness, to a kind of community devoted to mutual prosperity. “All of us want,” after all, “our share of light, and just enough rainfall.” Sonorous and measured, the poems of Worldly Things offer needed guidance on ways forward—toward radical kindness and a socially responsible poetics. Additional Recognition: A New York Times Book Review "New & Noteworthy Poetry" Selection A Library Journal "Poetry Title to Watch 2021" A Chicago Review of Books "Poetry Collection to Read in 2021" A Reader's Digest "14 Amazing Black Poets to Know About Now" Selection A Books Are Magic "Recommended Reading" Selection An Indie Gift Guide 2021 Indie Next Selection

Young Bezalel is different from the other Israelite slaves in Egypt. He loves to collect stones, bugs, bits of string—these all seem beautiful to him. He keeps everything in his Beautiful Things Box and takes it with him everywhere. As the Israelites wander in the desert, God asks them to build a very special house—and Bezalel may be the only one who can create something beautiful enough to honor God.

This broad interdisciplinary and comparative study of the ways in which we discursively "make" the world and its things aims to go beyond the "poetic thinking" of Heidegger toward a more pragmatic way of interpreting concrete social, cultural, and political experience. The book outlines three constitutive functions of world-making. Endowing signifies the direct provision of the "wherewithal" that must come into being if anything else is to come into being. Enabling develops or facilitates what is endowed; it is a kind of education in being-in-the-world. Entitling embraces the realm of justice and decision; it concerns what is right for human beings to have and do and be. Placing these functions in contemporary contexts, the book offers as an alternative some perspectives of American pragmatism (Dewey, Peirce, James, Mead, Buchler) and Continental philosophy (Arendt, Merleau-Ponty, Heidegger, Husserl, Barthes, Gramsci). The book closely examines the thinking of Hobbes, Descartes, Vico, Calderón, and Jefferson and several literary figures and thinkers (Yeats, Emerson, Hopkins, Baudelaire, Pascal, Rilke, Frost, Brecht). Throughout, the book investigates and questions the tradition of possessive individualism interpreted by modern scholars, notably Pocock. The book is in five parts. Part I argues a need to move beyond deconstructing toward reconstructing. Part II considers the interactions of endowing, enabling, and entitling. In Part III, the author explores the ways in which discourse works in the Cartesian discourse of reason, and the phenomenon of Manifest Destiny as rendered by Frost. The focus of Part IV is incorporating, which builds on Merleau-Ponty's concept of flesh, or the process by which the body acts and becomes fully worldly. Part V addresses the phenomena of experience in a variety of modes, including the role of story and natality, experimental theater, the epistolary novel, and representations of the heroic Lucretia. A postscript, exploring the "conclusion" with which scholarly books typically end, offers a perspectivist reading of the final text, Emerson's "Experience."

The Oldest Living Things in the World is an epic journey through time and space. Over the past decade, artist Rachel Sussman has researched, worked with biologists, and traveled the world to photograph continuously living organisms that are 2,000 years old and older. Spanning from Antarctica to Greenland, the Mojave Desert to the Australian Outback, the result is a stunning and unique visual collection of ancient organisms unlike anything that has been created in the arts or sciences before, insightfully and accessibly narrated by Sussman along the way. Her work is both timeless and timely, and spans disciplines, continents, and millennia. It is underscored by an innate environmentalism and driven by Sussman’s relentless curiosity. She begins at “year zero,” and looks back from there, photographing the past in the present. These ancient individuals live on every continent and range from Greenlandic lichens that grow only one centimeter a century, to unique desert shrubs in Africa and South America, a predatory fungus in Oregon, Caribbean brain coral, to an 80,000-year-old colony of aspen in Utah. Sussman journeyed to Antarctica to photograph 5,500-year-old moss; Australia for stromatolites, primeval organisms tied to the oxygenation of the planet and the beginnings of life on Earth; and to Tasmania to capture a 43,600-year-old self-propagating shrub that’s the last individual of its kind. Her portraits reveal the living history of our planet—and what we stand to lose in the future. These ancient survivors have weathered millennia in some of the world’s most extreme environments, yet climate change and human encroachment have put many of them in danger. Two of her subjects have already met with untimely deaths by human hands. Alongside the photographs, Sussman relays fascinating – and sometimes harrowing – tales of her global adventures tracking down her subjects and shares insights from the scientists who research them. The oldest living things in the world are a record and celebration of the past, a call to action in the present, and a barometer of our future.

If following Jesus involves a life of sacrifice and suffering, is it wrong for a Christian to seek purpose and joy in this world? Many Christians sense a tension between their desire to enjoy life in this world—the beauty of God’s creation, the rich love of deep relationships with others—and the reality that this world is fallen and broken, in need of redemption. How can we embrace and thrive in the tension between enjoying creation and promoting redemption? By living out our God-given purpose. As “worldly saints,” created in the image of God, we are natural creatures with a supernatural purpose—to know and love God. Because we live in a world that is stained by the curse of sin, we must learn to embrace our nature as creatures created in the image of God while recognizing our desperate need for the grace that God offers to us in the gospel. Writing in a devotional style that is theologically rich, biblically accurate, and aimed at ordinary readers, Mike Wittmer helps readers understand who they are, why they are here, and the importance of the story they tell themselves. In Becoming Worldly Saints, he gives an integrated vision that shows how we can be heavenly minded in a way that leads to earthly good, empowering believers to seize the abundant life God has for them.

What is the spirit that animates collective action? What is the ethos of democracy? Worldly Ethics offers a powerful and original response to these questions, arguing that associative democratic politics, in which citizens join together and struggle to shape shared conditions, requires a world-centered ethos. This distinctive ethos, Ella Myers shows, involves care for "worldly things," which are the common and contentious objects of concern around which democratic actors mobilize. In articulating the meaning of worldly ethics, she reveals the limits of previous modes of ethics, including Michel Foucault's therapeutic model, based on a "care of the self," and Emmanuel Levinas's charitable model, based on care for the Other. Myers contends that these approaches occlude the worldly character of political life and are therefore unlikely to inspire and support collective democratic activity. The alternative ethics she proposes is informed by Hannah Arendt's notion of amor mundi, or love of the world, and it focuses on the ways democratic actors align around issues, goals, or things in the world, practicing collaborative care for them. Myers sees worldly ethics as a resource that can inspire and motivate ordinary citizens to participate in democratic politics, and the book highlights civic organizations that already embody its principles.

Pan-Worldly Things: The Hermetic Realm of the Opposites comprises twelve lyrical poems designed to prompt readers to entertain an amalgam of concerning matters through a rhymical, rhyming standard. The cadenced framework is measured for offering a sound, counterbalancing sway upon certain solemn subjects bantered about the book. The book is founded in endless wonder over why Cosmic Things seem metaphysically flanked by two contrasting poles, such as with Cosmic Matter (Planetary Realms, magnetically set between North and South Poles); Cosmic Matters (Political Realms, rhetorically set between Far Left and Far Right speech); and Cosmic Concepts (Mental Realms, mentally set between Absolutist and Open-Minded perspectives). Overall, the book’s Socratic design is intended to energize more interest in contesting certain narratives rather than to end dialogue through scare tactics.

Winner of the Modern Language Association’s Prize for Studies in Native American Literatures, Cultures, and Languages Winner of the American Historical Association’s Albert J. Beveridge Award Winner of NAISA's Best Subsequent Book Award Winner of the Western History Association's John C. Ewers Award Finalist for the John Hope Franklin Prize What if we saw indigenous people as the active agents of global exploration rather than as the passive objects of that exploration? What if, instead of conceiving of global exploration as an enterprise just of European men such as Columbus or Cook or Magellan, we thought of it as an enterprise of the people they “discovered”? What could such a new perspective reveal about geographical understanding and its place in struggles over power in the context of colonialism? The World and All the Things upon It addresses these questions by tracing how Kanaka Maoli (Native Hawaiian people) explored the outside world and generated their own understandings of it in the century after James Cook’s arrival in 1778. Writing with verve, David A. Chang draws on the compelling words of long-ignored Hawaiian-language sources—stories, songs, chants, and political prose—to demonstrate how Native Hawaiian people worked to influence their metaphorical “place in the world.” We meet, for example, Ka?iana, a Hawaiian chief who took an English captain as his lover and, while sailing throughout the Pacific, considered how Chinese, Filipinos, Pacific Islanders, and Native Americans might shape relations with Westerners to their own advantage. Chang’s book is unique in examining travel, sexuality, spirituality, print culture, gender, labor, education, and race to shed light on how constructions of global geography became a site through which Hawaiians, as well as their would-be colonizers, perceived and contested imperialism, colonialism, and nationalism. Rarely have historians asked how non-Western people imagined and even forged their own geographies of their colonizers and the broader world. This book takes up that task. It emphasizes, moreover, that there is no better way to understand the process and meaning of global exploration than by looking out from the shores of a place, such as Hawai?i, that was allegedly the object, and not the agent, of exploration.

What could the supernatural world of Stranger Things have in common with the Bible? The paranormal television series Stranger Things taps into the mysterious elements that have fueled spiritual questions for millennia. The otherworldly manifestations in Hawkins, Indiana offer compelling portrayals of important spiritual truths--and many of these truths are echoed in the supernatural worldview of the Bible. For Michael Heiser, Stranger Things is the perfect marriage of his interest in popular culture and the paranormal. In The Unseen Realm, he opened the eyes of thousands, helping readers understand the supernatural worldview of the Bible. Now he turns his attention to the worldwide television phenomenon, exploring how Stranger Things relates to Christian theology and the Christian life. In The World Turned Upside Down, Heiser draws on this supernatural worldview to help us think about the story of Jesus and discover glimpses of the gospel in the Upside Down. He argues that this celebrated series helps us understand the gospel in unique and overlooked ways. The spiritual questions and crises raised by Stranger Things are addressed the same way they are in the gospel, with mystery and transcendent power.