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The Materiality of Nothing explores the invisible, intangible and transient materials and objects of everyday life and the relationships we have with them. Drawing on over 15 years of original, empirical research, it builds on growing research on the everyday, and unites the established field of material culture and materiality with emerging sociological studies exploring notions of nothing and the unmarked. The chapters cover topics such as lost property, museum curation, plastic microfibres, thrift, music and even hair, illuminating how invisible and intangible materials conjure memories, meanings and identities, inextricably binding us to other people, places and things. In turn, the book also engages with issues of sustainability and consumption, raising questions regarding society’s increasing need for material accumulation and posing some alternatives.
There have been claims that meaninglessness has become epidemic in the contemporary world. One perceived consequence of this is that people increasingly turn against both society and the political establishment with little concern for the content (or lack of content) that might follow. Most often, encounters with meaninglessness and nothingness are seen as troubling. "Meaning" is generally seen as being a cornerstone of the human condition, as that which we strive towards. This was famously explored by Viktor Frankl in Man’s Search for Meaning in which he showed how even in the direst of situations individuals will often seek to find a purpose in life. But what, then, is at stake when groups of people negate this position? What exactly goes on inside this apparent turn towards nothing, in the engagement with meaninglessness? And what happens if we take the meaningless seriously as an empirical fact?
Through films that alternate between containment, order, and symmetry on the one hand, and obsession, explosiveness, and a lack of control on the other, Chantal Akerman has gained a reputation as one of the most significant filmmakers working today. Her 1975 film Jeanne Dielman, 23 Quai du Commerce, 1080 Bruxelles is widely regarded as the most important feminist film of that decade. In Nothing Happens, Ivone Margulies presents the first comprehensive study of this influential avant-garde Belgian filmmaker. Margulies grounds her critical analysis in detailed discussions of Akerman's work--from Saute ma ville, a 13-minute black-and-white film made in 1968, through Jeanne Dielman and Je tu il elle to the present. Focusing on the real-time representation of a woman's everyday experience in Jeanne Dielman, Margulies brings the history of social and progressive realism and the filmmaker's work into perspective. Pursuing two different but related lines of inquiry, she investigates an interest in the everyday that stretches from postwar neorealist cinema to the feminist rewriting of women's history in the seventies. She then shows how Akerman's "corporeal cinema" is informed by both American experiments with performance and duration and the layerings present in works by European modernists Bresson, Rohmer, and Dreyer. This analysis revises the tired opposition between realism and modernism in the cinema, defines Akerman's minimal-hyperrealist aesthetics in contrast to Godard's anti-illusionism, and reveals the inadequacies of popular characterizations of Akerman's films as either simply modernist or feminist. An essential book for students of Chantal Akerman's work, Nothing Happens will also interest international film critics and scholars, filmmakers, art historians, and all readers concerned with feminist film theory.
No geology is neutral. Tracing the color line of the Anthropocene, this book examines how the grammar of geology is foundational to establishing the extractive economies of subjective life and the earth under colonialism and slavery. The author initiates a transdisciplinary conversation between feminist black theory, geography, and the earth sciences, addressing the politics of the Anthropocene within the context of race, materiality, deep time, and the afterlives of geology.
Things make us just as much as we make things. And yet, unlike the study of languages or places, there is no discipline devoted to the study of material things. This book shows why it is time to acknowledge and confront this neglect and how much we can learn from focusing our attention on stuff. The book opens with a critique of the concept of superficiality as applied to clothing. It presents the theories that are required to understand the way we are created by material as well as social relations. It takes us inside the very private worlds of our home possessions and our processes of accommodating. It considers issues of materiality in relation to the media, as well as the implications of such an approach in relation, for example, to poverty. Finally, the book considers objects which we use to define what it is to be alive and how we use objects to cope with death. Based on more than thirty years of research in the Caribbean, India, London and elsewhere, Stuff is nothing less than a manifesto for the study of material culture and a new way of looking at the objects that surround us and make up so much of our social and personal life.
Modernism and the Materiality of Texts argues that elements of modernist texts that are meaningless in themselves are motivated by their authors' psychic crises. Physical features of texts that interest modernist writers, such as sound patterns and anagrams, cannot be dissociated from abstraction or made a refuge from social crisis; instead, they reflect colonial and racial anxieties of the period. Rudyard Kipling's fear that he is indistinguishable from empire subjects, J. M. Barrie's object-relations theater of infantile separation, and Virginia Woolf's dismembered anagram self are performed by the physical text and produce a new understanding of textuality. In readings that also include diverse works by Gertrude Stein and Alice Toklas, P. G. Wodehouse and Conan Doyle, J. M. Barrie, George Herriman, and Sigmund Freud, this study produces a new reading of modernism's psychological text and of literary constructions of materiality in the period.
This special collection assembles some of the most pre-eminent scholars in the field in African, African American, and American Studies to explore the ways writers reclaim the Black female body in African American literature using the theoretical, social, cultural, and religious frameworks of spirituality and religion. Central to these discussions is Black women’s agency within these realms—their uncanny ability to invent and reinvent themselves within individual and communal spaces that frame them as both outsider and insider, unworthy and worthy, deviant and sacred, excess and minimal. Scholars have sought to discuss these tensions, acknowledged and affirmed in prose, poetry, music, essays, speeches, written plays, or short stories. Forgiveness, healing, redemption, and reclamation provide entry into these vibrant explorations of self-discovery, passion, and self-creation that interrogate traditional views of what is spiritual and what is religious. Discussed writers include Toni Morrison, Phillis Wheatley, James Baldwin, Tina McElroy Ansa, Toni Cade Bambara, and Thomas Dorsey.
Oerlemans extends current eco-critical views by synthesizing a range of viewpoints from the Romantic period.
Derek Ryan demonstrates how materiality is theorised in Woolf's writings by focusing on the connections she makes between culture and nature, embodiment and environment, human and nonhuman, life and matter.
The Materiality and Efficacy of Balinese Letters examines traditional uses of writing on the Indonesian island of Bali, focusing on the power attributed to Balinese script.The approach is interdisciplinary and comparative, bringing together insights from anthropological and philological perspectives. Scholars have long recognized a gap between the practices of philological interpretation and those of the Javano-Balinese textual tradition. The question is what impact this gap should have on our conception of ‘the text’. Of what relevance, for example, are the uses to which Balinese script has been put in the context of ceremonial rites? What ideas of materiality, power and agency are at work in the production and preservation of palm-leaf manuscripts, inscribed amulets and other script-bearing instruments? Contributors include: Andrea Acri, Helen Creese, Richard Fox, H.I.R. Hinzler, Annette Hornbacher, Thomas M. Hunter and Margaret Wiener.