In this essay collection, Henighan ranges across continents, centuries and linguistic traditions to examine how literary culture and our perception of history are changing as the world grows smaller. He weaves together daring literary criticism with front-line reporting on events such as the end of the Cold War in Poland and African reactions to the G8 Summit.
Update Culture and the Afterlife of Digital Writing explores “neglected circulatory writing processes” to better understand why and how digital writers compose, revise, and deliver arguments that undergo sometimes constant revision. John R. Gallagher also looks at how digital writers respond to comments, develop a brand, and evolve their arguments—all post-publication. With the advent of easy-to-use websites, ordinary people have become internet writers, disseminating their texts to large audiences. Social media sites enable writers’ audiences to communicate back to the them, instantly and often. Even professional writers work within interfaces that place comments adjacent to their text, privileging the audience’s voice. Thus, writers face the prospect of attending to their writing after they deliver their initial arguments. Update Culture and the Afterlife of Digital Writing describes the conditions that encourage “published” texts to be revisited. It demonstrates—through forty case studies of Amazon reviewers, redditors, and established journalists—how writers consider the timing, attention, and management of their writing under these ever-evolving conditions. Online culture, from social media to blog posts, requires a responsiveness to readers that is rarely duplicated in print and requires writers to consistently reread, edit, and update texts, a process often invisible to readers. This book takes questions of circulation online and shows, via interviews with both writers and participatory audience members, that writing studies must contend with writing’s afterlife. It will be of interest to researchers, scholars, and students of writing studies and the fields of rhetoric, communication, education, technical communication, digital writing, and social media, as well as all content creators interested in learning how to create more effective posts, comments, replies, and reviews.
This study explores Chaucer's present-day cultural reputation by way of popular culture. In just the past two decades his texts have been adapted to a wide variety of popular genres, including television, stage, comic book, hip-hop, science fiction, horror, romance, and crime fiction. This cultural recycling involves a variety of functions but Chaucer's primary association is with the idea of pilgrimage and the prevailing tenor is populist satire. The target is not only cultural elitism but also the dominant discourse of professional Chaucerians. Academics in turn may have doubts about the value of popular Chaucer; popular culture theory, however, would maintain that such skepticism has less to do with critical discrimination than the assertion of social distinction. Nonetheless, the fact that Chaucer has a popular afterlife, and remains an ideological product over which competing groups lay claim, attests to his current cultural vitality.
Portrayals of death and the dead are everywhere within popular culture revealing much about contemporary society’s engagement with mortality. Drawing upon celebrity posthumous careers, organ transplantation mythology and the fictional dead, this book considers how representations of the dead in popular culture exert powerful agency.
In Death, Mourning, and Burial, an indispensable introduction to the anthropology of death, readers will find a rich selection of some of the finest ethnographic work on this fascinating topic. Comprised of six sections that mirror the social trajectory of death: conceptualizations of death; death and dying; uncommon death; grief and mourning; mortuary rituals; and remembrance and regeneration Includes canonical readings as well as recent studies on topics such as organ donation and cannibalism Designed for anyone concerned with issues of death and dying, as well as: violence, terrorism, war, state terror, organ theft, and mortuary rituals Serves as a text for anthropology classes, as well as providing a genuinely cross-cultural perspective to all those studying death and dying
When a new baby arrives among the Beng people of West Africa, they see it not as being born, but as being reincarnated after a rich life in a previous world. Far from being a tabula rasa, a Beng infant is thought to begin its life filled with spiritual knowledge. How do these beliefs affect the way the Beng rear their children? In this unique and engaging ethnography of babies, Alma Gottlieb explores how religious ideology affects every aspect of Beng childrearing practices—from bathing infants to protecting them from disease to teaching them how to crawl and walk—and how widespread poverty limits these practices. A mother of two, Gottlieb includes moving discussions of how her experiences among the Beng changed the way she saw her own parenting. Throughout the book she also draws telling comparisons between Beng and Euro-American parenting, bringing home just how deeply culture matters to the way we all rear our children. All parents and anyone interested in the place of culture in the lives of infants, and vice versa, will enjoy The Afterlife Is Where We Come From. "This wonderfully reflective text should provide the impetus for formulating research possibilities about infancy and toddlerhood for this century." — Caren J. Frost, Medical Anthropology Quarterly “Alma Gottlieb’s careful and thought-provoking account of infancy sheds spectacular light upon a much neglected topic. . . . [It] makes a strong case for the central place of babies in anthropological accounts of religion. Gottlieb’s remarkably rich account, delivered after a long and reflective period of gestation, deserves a wide audience across a range of disciplines.”—Anthony Simpson, Critique of Anthropology
This volume explores current images of afterlife/afterdeath and the presence of the dead in the imaginations of the living in Indian and European traditions. Specifically, it focuses on the deepest and most fundamental uncertainty of human existence---the awareness of human mortality, on which depends any assignment of meaning to earthly existence as also to notions of worldly and otherworldly salvation. This central idea is addressed in the literature, arts, audiovisual media and other cultural artefacts of the two traditions. The chapters are based on two main assumptions: First, that one cannot report on the direct experience of death; so it is only possible to speak allegorically of it. Second, in contemporary Western societies, marked by structural atheism, people look at literature, the arts and mass media to study their depiction and reading of traditionally religious questions of disease, death and the Beyond. This is in contrast to Asian civilizations whose preoccupation with death and Beyond is persistent and perhaps central to the civilizations’ highest thought. The chapters cover a wide spectrum of disciplinary approaches, from psychoanalysis to religious, anthropological, literary and film studies, from sociology and philosophy to art history, and address issues of unsettling power: comforting illusions of afterlife; the relations between afterlife and fertility; visions of technological immortalization of mankind; the problem of thinking about death after the “death of God”; socialist utopias of bodily immortality; fear of Hell and punishment; different concepts in relating the living and the dead; near-death experiences; and cultural practices of spiritualism, occultism and suicide.
Death Across Cultures: Death and Dying in Non-Western Cultures, explores death practices and beliefs, before and after death, around the non-Western world. It includes chapters on countries in Africa, Asia, South America, as well as indigenous people in Australia and North America. These chapters address changes in death rituals and beliefs, medicalization and the industry of death, and the different ways cultures mediate the impacts of modernity. Comparative studies with the west and among countries are included. This book brings together global research conducted by anthropologists, social scientists and scholars who work closely with individuals from the cultures they are writing about.
An unusually comprehensive study of death as both a social and scientific phenomenon, When We Die is as frank as it is informed. This far-reaching discussion considers mortality from the personal and the universal perspective, generously citing past and present poets and physicians from a diverse and telling range of traditions. Mims, who for two decades served as Professor of Microbiology at London's Guys Hospital, brings a humane, inquisitive, and learned sensibility to his topic. "This book is a light-hearted but wide-ranging survey of death, the causes of death, and the disposal of corpses," writes Mims. "It tells why we die and how we die, and what happens to the dead body and its bits and pieces. It describes the ways corpses are dealt with in different religions and in different parts of the world; the methods for preserving bodies; and the ways—fascinating in their diversity—in which corpses or parts of corpses are used and abused." The volume also explores such crucial death-based notions as the afterlife, the soul, and the prospect of immortality. By way of the book's main focus, Mims continues: "We should take a more matter-of-fact view of death (and) accept it and talk about it more than we do—as we have done with the once taboo subject of sex." This is a work that any student of social anthropology will find equally enlightening and essential.
Food has played a major role in funerary and memorial practices since the dawn of the human race. In the ancient Roman world, for example, it was common practice to build channels from the tops of graves into the crypts themselves, and mourners would regularly pour offerings of food and drink into these conduits to nourish the dead while they waited for the afterlife. Funeral cookies wrapped with printed prayers and poems meant to comfort mourners became popular in Victorian England; while in China, Japan, and Korea, it is customary to offer food not only to the bereaved, but to the deceased, with ritual dishes prepared and served to the dead. Dying to Eat is the first interdisciplinary book to examine the role of food in death, bereavement, and the afterlife. The contributors explore the phenomenon across cultures and religions, investigating topics including tombstone rituals in Buddhism, Catholicism, and Shamanism; the role of death in the Moroccan approach to food; and the role of funeral casseroles and church cookbooks in the Southern United States. This innovative collection not only offers food for thought regarding the theories and methods behind these practices but also provides recipes that allow the reader to connect to the argument through material experience. Illuminating how cooking and corpses both transform and construct social rituals, Dying to Eat serves as a fascinating exploration of the foodways of death and bereavement.
