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Drawing on more than thirty novels by nineteen writers, Fables of Subversion is both a survey of mid-twentieth century American fiction and a study of how these novels challenged the conventions of satire. Steven Weisenburger focuses on the rise of a radically subversive mode of satire from 1930 to 1980. This postmodern satire, says Weisenburger, stands in crucial opposition to corrective, normative satire, which has served a legitimizing function by generating, through ridicule, a consensus on values. Weisenburger argues that satire in this generative mode does not participate in the oppositional, subversive work of much twentieth-century art. Chapters focus on theories of satire, early subversions of satiric conventions by Nathanael West, Flannery O'Connor, and John Hawkes, the flowering of "Black Humor" fictions of the sixties, and the forms of political and encyclopedic satire prominent throughout the period. Many of the writers included here, such as Vladimir Nabokov, William Gaddis, Kurt Vonnegut, Robert Coover, and Thomas Pynchon, are acknowledged masters of contemporary humor. Others, such as Mary McCarthy, Chester Himes, James Purdy, Charles Wright, and Ishmael Reed, have not previously been considered in this context. Posing a seminal challenge to existing theories of satire, Fables of Subversion explores the iconoclastic energies of the new satires as a driving force in late modern and post-modern novel writing.
A history and examination of dystopia and angst in popular culture that speaks to our current climate of dread. At the dawn of the 20th century, a wide-ranging utopianism dominated popular and intellectual cultures throughout Europe and America. However, in the aftermathof the World Wars, with such canonical examples as Brave New World and Nineteen-Eighty-Four, dystopia emerged as a dominant genre, in literature and in social thought. The continuing presence and eventual dominance of dystopian themes in popular culture-e.g., dismal authoritarian future states, sinister global conspiracies, post-apocalyptic landscapes, a proliferation of horrific monsters, and end-of-the-world fantasies-have confirmed the degree to which the 21st is also a dystopian century. Drawing on literature as varied as H.G. Wells's The Time Machine, Neil Gaiman's American Gods, and Suzanne Collins's The Hunger Games, and on TV and film such as The Walking Dead, Black Mirror, and The Last of Us, Robert T. Tally Jr. explores the landscape of angst created by the monstrous accumulation of dystopian material. The Fiction of Dread provides an innovative reading of contemporary culture and offers an alternative vision for critical theory and practice at a moment when, as has been famously observed, it is easier to imagine the end of the world than the end of capitalism.
At this time of climate crisis, here is a practical Christian ecospirituality. It emerges from the pastoral and theological experience of Reverend Robert Shore-Goss, who worked with his congregation by making the earth a member of the church, by greening worship, and by helping the church building and operations attain a carbon neutral footprint. Shore-Goss explores an ecospirituality grounded in incarnational compassion. Practicing incarnational compassion means following the lived praxis of Jesus and the commission of the risen Christ as Gardener. Jesus becomes the "green face of God." Restrictive Christian spiritualities that exclude the earth as an original blessing of God must expand. This expansion leads to the realization that the incarnation of Christ has deep roots in the earth and the fleshly or biological tissue of life. This book aims to foster ecological conversation in churches and outlines the following practices for congregations: meditating on nature, inviting sermons on green topics, covenanting with the earth, and retrieving the natural elements of the sacraments. These practices help us recover ourselves as fleshly members of the earth and the network of life. If we fall in love with God's creation, says Shore-Goss, we will fight against climate change.
This book by one of our most admired and influential medievalists offers a fundamental reconception of the person generally assumed to be the first woman writer in French, the author known as Marie de France. The Anonymous Marie de France is the first work to consider all of the writing ascribed to Marie, including her famous Lais, her 103 animal fables, and the earliest vernacular Saint Patrick's Purgatory. Evidence about Marie de France's life is so meager that we know next to nothing about her-not where she was born and to what rank, who her parents were, whether she was married or single, where she lived and might have traveled, whether she dwelled in cloister or at court, nor whether in England or France. In the face of this great writer's near anonymity, scholars have assumed her to be a simple, naive, and modest Christian figure. Bloch's claim, in contrast, is that Marie is among the most self-conscious, sophisticated, complicated, and disturbing figures of her time-the Joyce of the twelfth century. At a moment of great historical turning, the so-called Renaissance of the twelfth century, Marie was both a disrupter of prevailing cultural values and a founder of new ones. Her works, Bloch argues, reveal an author obsessed by writing, by memory, and by translation, and acutely aware not only of her role in the preservation of cultural memory, but of the transforming psychological, social, and political effects of writing within an oral tradition. Marie's intervention lies in her obsession with the performative capacities of literature and in her acute awareness of the role of the subject in interpreting his or her own world. According to Bloch, Marie develops a theology of language in the Lais, which emphasize the impossibility of living in the flesh along with a social vision of feudalism in decline. She elaborates an ethics of language in the Fables, which, within the context of the court of Henry II, frame and form the urban values and legal institutions of the Anglo-Norman world. And in her Espurgatoire, she produces a startling examination of the afterlife which Bloch links to the English conquest and occupation of medieval Ireland. With a penetrating glimpse into works such as these, The Anonymous Marie de France recovers the central achievements of one of the most pivotal figures in French literature. It is a study that will be of enormous value to medievalists, literary scholars, historians of France, and anyone interested in the advent of female authorship.
This book explores the formative correlations and inventive transmissions of Anglophone Arab representations ranging from early 20th century Mahjar writings to contemporary transnational Palestinian resistance art. Tracing multiple beginnings and seminal intertexts, the comparative study of dissonant truth-making presents critical readings in which the notion of cross-cultural translation gets displaced and strategic unreliability, representational opacity, or matters of act advance to essential qualities of the discussed works' aesthetic devices and ethical concerns. Questioning conventional interpretive approaches, Markus Schmitz shows what Anglophone Arab studies are and what they can become from a radically decentered relational point of view. Among the writers and artists discussed are such diverse figures as Rabih Alameddine, William Blatty, Kahlil Gibran, Ihab Hassan, Jabra Ibrahim Jabra, Emily Jacir, Walid Raad, Ameen Rihani, Edward Said, Larissa Sansour, and Raja Shehadeh.