"What Nia Simone Bijou desires, she works hard to achieve. Her accomplishments as a respected writer have not only brought her to Hollywood, but she's now poised for worldwide success, and pursued and desired by Prada, a man of international power and wealth. With everything Nia has, she remains restless and on a journey to quell her inner storm. Then someone introduces her to a place called Decadence ..."--Page [4] cover.
Decadent Culture in the United States traces the development of the decadent movement in America from its beginnings in the 1890s to its brief revival in the 1920s. During the fin de siècle, many Americans felt the nation had entered a period of decline since the frontier had ended and the country's "manifest destiny" seemed to be fulfilled. Decadence—the cultural response to national decline and individual degeneracy so familiar in nineteenth-century Europe—was thus taken up by groups of artists and writers in major American cities such as New York, Boston, Chicago, and San Francisco. Noting that the capitalist, commercial context of America provided possibilities for the entrance of decadence into popular culture to a degree that simply did not occur in Europe, David Weir argues that American-style decadence was driven by a dual impulse: away from popular culture for ideological reasons, yet toward popular culture for economic reasons. By going against the grain of dominant social and cultural trends, American writers produced a native variant of Continental Decadence that eventually dissipated "upward" into the rising leisure class and "downward" into popular, commercial culture.
From the New York Times columnist and bestselling author of Bad Religion, a “clever and stimulating” (The New York Times Book Review) portrait of how our turbulent age is defined by dark forces seemingly beyond our control. The era of the coronavirus has tested America, and our leaders and institutions have conspicuously failed. That failure shouldn’t be surprising: Beneath social-media frenzy and reality-television politics, our era’s deep truths are elite incompetence, cultural exhaustion, and the flight from reality into fantasy. Casting a cold eye on these trends, The Decadent Society explains what happens when a powerful society ceases advancing—how the combination of wealth and technological proficiency with economic stagnation, political stalemate, and demographic decline creates a unique civilizational crisis. Ranging from the futility of our ideological debates to the repetitions of our pop culture, from the decline of sex and childbearing to the escapism of drug use, Ross Douthat argues that our age is defined by disappointment—by the feeling that all the frontiers are closed, that the paths forward lead only to the grave. Correcting both optimism and despair, Douthat provides an enlightening explanation of how we got here, how long our frustrations might last, and how, in renaissance or catastrophe, our decadence might ultimately end.
This is a beautiful introduction to the multicultural art and architecture of the "Crescent City," the cognomen given to the city nestled along a tight bend of the Mississippi River. In this introductory history, the reader is familiarized with many new terms reflecting the multiethnic complexity of the local population. The combination of African, French, and Anglo-American immigrants formed a unique Creole culture that has produced its own music, cuisine, art, and architecture, displayed superbly in a vast variety of photographs.
A richly detailed history of Britain at its imperial zenith, revealing the simmering tensions and explosive rivalries beneath the opulent surface of the late Victorian and Edwardian eras. The popular memory of Britain in the years before the Great War is of a powerful, contented, orderly, and thriving country. Britain commanded a vast empire: she bestrode international commerce. Her citizens were living longer, profiting from civil liberties their grandparents only dreamed of and enjoying an expanding range of comforts and pastimes. The mood of pride and self-confidence can be seen in Edward Elgar’s Pomp and Circumstance marches, newsreels of George V’s coronation, and London’s great Edwardian palaces. Yet beneath the surface things were very different In The Age of Decadence, Simon Heffer exposes the contradictions of late-Victorian and Edwardian Britain. He explains how, despite the nation’s massive power, a mismanaged war against the Boers in South Africa created profound doubts about her imperial destiny. He shows how attempts to secure vital social reforms prompted the twentieth century’s gravest constitutional crisis—and coincided with the worst industrial unrest in British history. He describes how politicians who conceded the vote to millions more men disregarded women so utterly that female suffragists’ public protest bordered on terrorism. He depicts a ruling class that fell prey to degeneracy and scandal. He analyses a national psyche that embraced the motor-car, the sensationalist press, and the science fiction of H. G. Wells, but also the nostalgia of A. E. Housman.
New Orleans’s reputation as a decadent city stems in part from its environmental precariousness, its Francophilia, its Afro-Caribbean connections, its Catholicism, and its litany of alleged “vices,” encompassing prostitution, miscegenation, homosexuality, and any number of the seven deadly sins. An evocative work of cultural criticism, Robert Azzarello’s Three Hundred Years of Decadence argues that decadence can convey a more nuanced meaning than simple decay or decline conceived in physical, social, or moral terms. Instead, within New Orleans literature, decadence possesses a complex, even paradoxical relationship with concepts like beauty and health, progress, and technological advance. Azzarello presents the concept of decadence, along with its perception and the uneasy social relations that result, as a suggestive avenue for decoding the long, shifting story of New Orleans and its position in the transatlantic world. By analyzing literary works that span from the late seventeenth century to contemporary speculations about the city’s future, Azzarello uncovers how decadence often names a transfiguration of values, in which ideas about supposed good and bad cannot maintain their stability and end up morphing into one another. These evolving representations of a decadent New Orleans, which Azzarello traces with attention to both details of local history and insights from critical theory, reveal the extent to which the city functions as a contact zone for peoples and cultures from Europe, Africa, and the Americas. Drawing on a deep and understudied archive of New Orleans literature, Azzarello considers texts from multiple genres (fiction, poetry, drama, song, and travel writing), including many written in languages other than English. His analysis includes such works of transcription and translation as George Washington Cable’s “Creole Slave Songs” and Mary Haas’s Tunica Texts, which he places in dialogue with canonical and recent works about the city, as well as with neglected texts like Ludwig von Reizenstein’s German-language serial The Mysteries of New Orleans and Charles Chesnutt’s novel Paul Marchand, F.M.C. With its careful analysis and focused scope, Three Hundred Years of Decadence uncovers the immense significance—historically, politically, and aesthetically—that literary imaginings of a decadent New Orleans hold for understanding the city’s position as a multicultural, transatlantic contact zone.
Romantic writers had found in Christianity a poetic cult of the imagination, an assertion of the spiritual quality of beauty in an age of vulgar materialism. The decadents, a diverse movement of writers, were the climax and exhaustion of this romantic tradition. In their art, they enacted the romance of faith as a protest against the dreariness of modern life. Ellis Hanson teases out two strands--eroticism and aestheticism--that rendered the decadent interest in Catholicism extraordinary. More than any other literary movement, the decadents explored the powerful historical relationship between homoeroticism and Roman Catholicism. Why, throughout history, have so many homosexuals been attracted to Catholic institutions that vociferously condemn homosexuality? This perplexing question is pursued in this elegant and innovative book. Late-nineteenth-century aesthetes found in the Church a peculiar language that gave them a means of artistic and sexual expression. The brilliant cast of characters that parades through this book includes Oscar Wilde, Charles Baudelaire, J.-K. Huysmans, Walter Pater, and Paul Verlaine. Art for these writers was a mystical and erotic experience. In decadent Catholicism we can glimpse the beginnings of a postmodern valorization of perversity and performativity. Catholicism offered both the hysterical symptom and the last hope for paganism amid the dullness of Victorian puritanism and bourgeois materialism.
Many of these artists - Moreau; Toorop, the brilliant half-Balinese, half-Dutch painter and draftsman; the French Odilon Redon, the great master of Symbolist art; the Viennese Klimt; and the Belgian Khnopff --
"Freedman's final book is a tour de force that examines the history of Jewish involvement in the decadent art movement. While decadent art's most notorious practitioner was Oscar Wilde, as a movement it spread through western Europe and even included a few adherents in Russia. Jewish writers and artists such as Catulle Mèndes, Gustav Kahn, and Simeon Solomon would portray non-stereotyped characters and produce highly influential works. After decadent art's peak, Walter Benjamin, Marcel Proust, and Sigmund Freud would take up the idiom of decadence and carry it with them during the cultural transition to modernism. Freedman expertly and elegantly takes readers through this transition and beyond, showing the lineage of Jewish decadence all the way through to the end of the twentieth century"--
