Discusses literary representations of death to explore the relation between writing and death--death understood as both the death of the individual and the death of meaning.
In 2002, Neil Whitehead published Dark Shamans: Kanaimà and the Poetics of Violent Death, in which he applied the concept of poetics to the study of violence and observed the power of violence in the creation and expression of identity and social relationships. The Poetics of Processing applies Whitehead’s theory on violence to mortuary and skeletal assemblages in the Andes, Mexico, the US Southwest, Jordan, Ethiopia, Egypt, and Turkey, examining the complex cultural meanings of the manipulation of remains after death. The contributors interpret postmortem treatment of the physical body through a poetics lens, examining body processing as a mechanism for the re-creation of cosmological events and processing’s role in the creation of social memory. They analyze methods of processing and the ways in which the living use the physical body to stratify society and gain power, as evidenced in rituals of body preparation and burial around the world, objects buried with the dead and the hierarchies of tomb occupancy, the dissection of cadavers by medical students, the appropriation of living spaces once occupied by the dead, and the varying treatments of the remains of social outsiders, prisoners of war, and executed persons. The Poetics of Processing combines social theory and bioarchaeology to examine how the living manipulate the bodies of the dead for social purposes. These case studies—ranging from prehistoric to historic and modern and from around the globe—explore this complex material relationship that does not cease with physical death. This volume will be of interest to mortuary archaeologists, bioarchaeologists, and cultural anthropologists. Contributors: Dil Singh Basanti, Roselyn Campbell, Carlina de la Cova, Eric Haanstad, Scott Haddow, Christina Hodge, Christopher Knusel, Kristin Kuckelman, Clark Spencer Larsen, Debra Martin, Kenneth Nystrom, Adrianne Offenbecker, Megan Perry, Marin Pilloud, Beth K. Scaffidi, Mehmet Somel, Kyle D. Waller
An innovative study of the Renaissance practice of making epitaphic gestures within other English genres. A poetics of quotation uncovers the ways in which writers including Shakespeare, Marlowe, Holinshed, Sidney, Jonson, Donne, and Elizabeth I have recited these texts within new contexts.
The long form poem is a practice of poetics in joy, gratitude, sadness, resilience and pain. This literary work serves as a practice of self-reflection and accountability in the wake of the prison system. This poem is dirge work acknowledging unjust atrocities, but reveling in our human resilience.
On the little-known and darker side of shamanism there exists an ancient form of sorcery called kanaimà, a practice still observed among the Amerindians of the highlands of Guyana, Venezuela, and Brazil that involves the ritual stalking, mutilation, lingering death, and consumption of human victims. At once a memoir of cultural encounter and an ethnographic and historical investigation, this book offers a sustained, intimate look at kanaimà, its practitioners, their victims, and the reasons they give for their actions. Neil L. Whitehead tells of his own involvement with kanaimà—including an attempt to kill him with poison—and relates the personal testimonies of kanaimà shamans, their potential victims, and the victims’ families. He then goes on to discuss the historical emergence of kanaimà, describing how, in the face of successive modern colonizing forces—missionaries, rubber gatherers, miners, and development agencies—the practice has become an assertion of native autonomy. His analysis explores the ways in which kanaimà mediates both national and international impacts on native peoples in the region and considers the significance of kanaimà for current accounts of shamanism and religious belief and for theories of war and violence. Kanaimà appears here as part of the wider lexicon of rebellious terror and exotic horror—alongside the cannibal, vampire, and zombie—that haunts the western imagination. Dark Shamans broadens discussions of violence and of the representation of primitive savagery by recasting both in the light of current debates on modernity and globalization.
An examination of the ways major novels by Marcel Proust, James Joyce, and Virginia Woolf draw attention to their embodiment in the object of the book, The Death of the Book considers how bookish format plays a role in some of the twentieth century’s most famous literary experiments. Tracking the passing of time in which reading unfolds, these novels position the book’s so-called death in terms that refer as much to a simple description of its future vis-à-vis other media forms as to the sense of finitude these books share with and transmit to their readers. As he interrogates the affective, physical, and temporal valences of literature’s own traditional format and mode of access, John Lurz shows how these novels stage intersections with the phenomenal world of their readers and develop a conception of literary experience not accounted for by either rigorously historicist or traditionally formalist accounts of the modernist period. Bringing together issues of media and mediation, book history, and modernist aesthetics, The Death of the Book offers a new and deeper understanding of the way we read now.
In this deft analysis, Vernon Shetley shows how writers and readers of poetry, operating under very different conventions and expectations, have drifted apart, stranding the once-vital poetic enterprise on the distant margins of contemporary culture. Along with a clear understanding of where American poetry stands and how it got there, After the Death of Poetry offers a compelling set of prescriptions for its future, prescriptions that might enable the art to regain its lost stature in our intellectual life. In exemplary case studies, Shetley identifies the very different ways in which three postwar poets--Elizabeth Bishop, James Merrill, and John Ashbery--try to restore some of the challenge and risk that characterized modernist poetry's relation to its first readers. Sure to be controversial, this cogent analysis offers poets and readers a clear sense of direction and purpose, and so, the hope of reaching each other again.
In Dying Modern, one of our foremost literary critics inspires new ways to read, write, and talk about poetry. Diana Fuss does so by identifying three distinct but largely unrecognized voices within the well-studied genre of the elegy: the dying voice, the reviving voice, and the surviving voice. Through her deft readings of modern poetry, Fuss unveils the dramatic within the elegiac: the dying diva who relishes a great deathbed scene, the speaking corpse who fancies a good haunting, and the departing lover who delights in a dramatic exit. Focusing primarily on American and British poetry written during the past two centuries, Fuss maintains that poetry can still offer genuine ethical compensation, even for the deep wounds and shocking banalities of modern death. As dying, loss, and grief become ever more thoroughly obscured from public view, the dead start chattering away in verse. Through bold, original interpretations of little-known works, as well as canonical poems by writers such as Emily Dickinson, Randall Jarrell, Elizabeth Bishop, Richard Wright, and Sylvia Plath, Fuss explores modern poetry's fascination with pre- and postmortem speech, pondering the literary desire to make death speak in the face of its cultural silencing.
From the depths of sorrow following the sudden death of her closest female mentor, Brenda Hillman asks anguished questions in this book of poems about separation, spiritual transcendence, and the difference between life and death. Both personal and philosophical, her work can be read as a spirit-guide for those mourning the loss of a loved one and as a series of fundamental ponderings on the inevitability of death and separation. At first refusing to let go, desperate to feel the presence of her friend, the poet seeks solace in a belief in the spirit world. But life, not death, becomes the issue when she begins to see physical existence as "an interruption" that preoccupies us with shapes and borders. "Shape makes life too small," she realizes. Comfort at last comes in the idea of "reverse seeing": that even if she cannot see forward into the spirit world, her friend can see "backward into this world" and be with her. Death Tractates is the companion volume to a philosophical poetic work entitles Bright Existence, which Hillman was in the midst of writing when her friend died. Published by Wesleyan University Press in 1993, it shares many of the same Gnostic themes and sources.