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BAD SUBJECTS offers a critique of the post-1960s left in the United States and attempts to reclaim a utopian vision. Simultaneously a valuable resource and an inspiration, BAD SUBJECTS is an example of a progressive political community making use of new technologies. It covers everything from popular culture and high technology to economic restructuring and political organizing, from Raymond Williams to The Dead Kennedys.
In a lively account that spans continents, Jennifer J. Davis considers what it meant to be called a libertine in early modern France and its colonies. Libertinage was a polysemous term in early modern Europe and the Atlantic World, generally translated as “debauchery” or “licentiousness” in English. Davis assesses the changing fortunes of the quasi-criminal category of libertinage in the French Atlantic, based on hundreds of cases drawn from the police and judicial archives of seventeenth- and eighteenth-century France and its Atlantic colonies alongside the literature inspired by those proceedings. The libertine life was not merely a subject for fiction nor a topos against which to play out potential revolutions. It was a charge authorities imposed on a startlingly wide array of behaviors, including gambling, selling alcohol to Native Americans, and secret marriages. Once invoked by family and state authorities, the charge proved nearly impossible for the accused to contest, for a libertine need not have committed any crimes to be perceived as disregarding authority and thereby threatening families and social institutions. The research in Bad Subjects provides a framework for analysis of libertinage as a set of anti-authoritarian practices and discourses that circulated among the peoples of France and the Atlantic World, ultimately providing a compelling blueprint for alternative social and economic order in the Revolutionary period.
Writers as diverse as Carolivia Herron, Charles Johnson, Paule Marshall, Toni Morrison, and Derek Walcott have addressed the history of slavery in their literary works. In this groundbreaking new book, Arlene R. Keizer contends that these writers theorize the nature and formation of the black subject and engage established theories of subjectivity in their fiction and drama by using slave characters and the condition of slavery as focal points. In this book, Keizer examines theories derived from fictional works in light of more established theories of subject formation, such as psychoanalysis, Althusserian interpellation, performance theory, and theories about the formation of postmodern subjects under late capitalism. Black Subjects shows how African American and Caribbean writers' theories of identity formation, which arise from the varieties of black experience re-imagined in fiction, force a reconsideration of the conceptual bases of established theories of subjectivity. The striking connections Keizer draws between these two bodies of theory contribute significantly to African American and Caribbean Studies, literary theory, and critical race and ethnic studies.
This, the second anthology of their writing, collects the Bad Subjects Collective's most interesting and provocative articles from the last six years. Covering diverse personal and political ground, the contributors explore cultural and media studies, racial identities, sexual politics, globalization, alternative communities, activism, the complexities of history, alternative consciousness and many other topics, in an incendiary mix of political radicalism and rigourous debate that's intended to provoke further discussion among academics and activists worldwide. Contributors include Doug Henwood, Richard D. Wolff, Annalee Newitz, Rick Prelinger, David Hawkes, Joel Schalit, Megan Shaw Prelinger, John Brady, Arturo Aldama, Joe Lockard, Jonathan Sterne, Charlie Bertsch, Mike Mosher, Cynthia Hoffman, Kim Nicolini, J.C. Myers, Scott Schaffer, Fred Aldama, Zach Furness, Elisabeth Hurst, Matt Wray, Tomas Sandoval and Viet Thanh Nguyen. 'Bad Subjects is a collective that seeks to revitalize progressive politics in retreat. We think too many people on the left have taken their convictions for granted. So we challenge progressive dogma by encouraging readers to think about the political dimension to all aspects of everyday life.' From the Bad Subjects manifesto
This book analyzes the genre subjects created by Jean Siméon Chardin in the 1730s and 1740s as exemplars of a period-specific aesthetic known as the goût moderne or Modern taste, a category shaped by the literary Quarrel of the Ancients versus the Moderns.
How early American Catholics justified secularism and overcame suspicions of disloyalty, transforming ideas of religious liberty in the process. In colonial America, Catholics were presumed dangerous until proven loyal. Yet Catholics went on to sign the Declaration of Independence and helped to finalize the First Amendment to the Constitution. What explains this remarkable transformation? Michael Breidenbach shows how Catholic leaders emphasized their church’s own traditions—rather than Enlightenment liberalism—to secure the religious liberty that enabled their incorporation in American life. Catholics responded to charges of disloyalty by denying papal infallibility and the pope’s authority to intervene in civil affairs. Rome staunchly rejected such dissent, but reform-minded Catholics justified their stance by looking to conciliarism, an intellectual tradition rooted in medieval Catholic thought yet compatible with a republican view of temporal independence and church-state separation. Drawing on new archival material, Breidenbach finds that early American Catholic leaders, including Maryland founder Cecil Calvert and members of the prominent Carroll family, relied on the conciliarist tradition to help institute religious toleration, including the Maryland Toleration Act of 1649. The critical role of Catholics in establishing American church–state separation enjoins us to revise not only our sense of who the American founders were, but also our understanding of the sources of secularism. Church–state separation in America, generally understood as the product of a Protestant-driven Enlightenment, was in key respects derived from Catholic thinking. Our Dear-Bought Liberty therefore offers a dramatic departure from received wisdom, suggesting that religious liberty in America was not bestowed by liberal consensus but partly defined through the ingenuity of a persecuted minority.