Browsing by Subject "Literature"

This thesis explores the confluence and clashes between local and global cultural flows in Latin America through the multiple literary movements and tendencies for which the Colombian author, Fernando Vallejo, acts as a unifying agent. My analysis pulls from Decolonial, Aesthetic and World Literary theories, in order to analyze how cosmopolitanism and globalization resonate in contemporary Latin American letters through a survey of three geocultural categories: the Colombian local, the Latin American regional, and the literary global. My analysis of the local tracks the formal evolution of the Colombian Novela de la Violencia into the contemporary Novela Urbana and the parallel political challenge to the conventional Lettered City in Colombia after the Violencia. In terms of the regional, I critique the idea of a positive and universally stabilizing cosmopolitanism through a collective analysis of a generation of Latin American writers that were forced to travel to the cosmopolitan center through exile rather than as an act of freewill, a generation that I refer to in this project as the Generation of '72. And my evaluation of the global considers how a singular World Literary aesthetics and political economy of prestige weights negatively on contemporary Latin American authors. Through a survey of the roughly fifty novels and short stories that fall under the purview of both the Colombian Urban Novel and the Generation of `72, I conclude that aesthetic borders - the places where multiple forms of perception converge- open up spaces and forums of critique of rigid cultural models and century old aesthetic formulae, a tendency that I refer to as a poetics of globalism.

This dissertation applies the concept of a therapeutic emotional style, drawn from the cultural study of the emotions, in a historical and theoretical interpretation of ascendant psychoanalytic discourse in modernist studies. I historicize the ascendance of a “therapeutic style” in modern novels and literary criticism through genealogical analysis of the legacy of Joseph Conrad’s Heart of Darkness. I approach the novel’s tradition historically, in terms of Eva Illouz’s account of therapy, and theoretically, in terms of Edward Said’s ideology critique of imperial culture. Turning to novelists Graham Greene and Paule Constant, the psychoanalytic theory of Sigmund Freud and Karen Horney, and American Vietnam War novels read alongside Robert Jay Lifton’s trauma theory, I establish the basis for understanding why Heart of Darkness has been institutionalized as a paradigmatic text for the therapeutic culture of modern and contemporary literature and literary criticism.

My dissertation, Abolitionist Futures: Black Cultural Imagination at the End of the World, examines abolitionist imagination in the cultural production of black American writers, creatives, activists, and thinkers. From its inception in the nineteenth century, abolitionism has evolved from a social movement to abolish the institution of chattel slavery to a political tradition. Presently, abolition is as a critical method of understanding the genealogy of contemporary practices of racialized social management as an extension of racial subjugation that originated during the era of plantation slavery in the United States. Because the concept of abolition fundamentally grapples with the question of radical social transformation, it also raises a set of questions about the dual tension between hope and despair, optimism and pessimism, fugitivity and enclosure. At its core, abolition is about sustaining the capacity to imagine an otherwise, despite and in spite of violence, captivity, and coercion. With this in mind, this dissertation asks: what is the role of radical imagination in not only envisioning the destruction of existing social structures but in conjuring up and bringing forth abolitionist futures?

In the growing body of academic literature on the subject, abolition is most often considered from the perspective of political theory. In media, contemporary abolitionists are often portrayed as radical militants, who desire violence and destruction. These accounts of abolition do not sufficiently consider the creative impulse that is inherent to abolitionist thought. Black creative imagination, I argue, is fundamental to abolitionism as in itself a form of social critique that draws on speculative imagination to deconstruct reality. In this project, I turn to creative imagination expressed in the twentieth- and twenty-first century black-authored literary and artistic texts that envision the abolition of the social world by imagining alternative futures and speculating about new ways of being in the world. By engaging a range of aesthetic forms across several genres and mediums, I trace abolitionist thinking in black speculative fiction, contemporary multi-media art, and digital activist culture precisely in order to suggest the importance of taking seriously the imaginative potential of abolitionism.

The examples of imaginative cultural criticism, as it pertains to abolitionist thought, can be located in the science fiction of W. E. B. Du Bois and in the horror fiction of Jewelle Gomez, in the contemporary mixed-media art of Titus Kaphar and Harmonia Rosales, as well as in digital art produced by digital users on social media platforms. These creative works uncover the ways in which abolitionist imaginary makes an appearance in black cultural and intellectual production that is not immediately considered to be ‘political,’ let alone abolitionist. Nevertheless, as I suggest, it is precisely these obscure creative works of abolitionist imagination that can help understand the many contingencies of abolitionist thought in the present day and, more precisely, help answer the question of what it means to locate and engage in the practice of radical hope in the face of insurmountable violence in slavery’s afterlife.

This dissertation argues that post-1980 postcolonial novels reinvent allegory as a narrative-cum-visual form to reimagine the nation in a globalized, neoliberal world. Postcolonial novels have long been read by literary critics as national allegories, their narratives of private lives interpreted as signs of a people’s collective march towards redemption in historical time. This form is taken to have flourished during the movements for independence when postcolonial societies, specifically their newly forming elites, posited nation-building as the utopian horizon of individual struggles. But I find that increasingly, postcolonial novels undermine the older allegorical form. J.M. Coetzee’s Waiting for the Barbarians (1980), Wilson Harris’ The Carnival Trilogy (1985-1990), and Zadie Smith’s White Teeth (2000) fashion damned worlds in which the actions of characters resist their narrativization into a shared horizon of redemption. I contend that these novels are still allegories, only of a different kind. They assume an aesthetic of critical redemption akin to that of Baroque allegory, which Walter Benjamin, in The Origin of German Tragic Drama, describes as a method for accessing providential meaning in a world from which God has disappeared. These novels pursue redemption through their critique of the now defunct “god” of the sovereign nation as the protector of a people’s unfolding destiny. They register in their narrative fragmentation postcolonial societies’ loss of a collective sense of history in a globalized, neoliberal world. But they also display in the sheer configuration of narrative fragments, captured in an image and read as an allegorical sign unto itself, the historical time experienced by subaltern populations who could never be assimilated into the nation’s teleological progress to begin with. This dissertation identifies the emergence of a new allegorical form in postcolonial literature that invites readers to survey the ruins of the old bourgeois narrative of nationalism for signs of alternative forms of redemptive horizons.

My dissertation offers a whole new method of reading for history in postcolonial novels, one that follows a novel’s development as both a narrative and an image. Each chapter focuses on one of the above four novels, examining its characteristic syntax of narrative fragmentation – parataxis, concretization, and digression, respectively. If this syntax interrupts a novel’s narrative continuity and obscures its narrative history, it simultaneously makes itself visible over time as something to be looked at; it becomes visible as the visual configuration of narrative fragments. Each novel, ultimately, displays in its syntax the substance of its allegorical message. I argue that while my method finds its most adequate object in post-1980 novels, it affords a new insight into the redemptive, utopian impulse of novels from an earlier time that also register in their narrative fragmentation a critique of the nation. I provide Claude Simon’s The Flanders Road (1960) as an example. Coetzee, Harris, and Smith have all cited the Nouveau Roman as a stylistic influence. If these authors inherit Simon’s narrative techniques, their novels, in turn, retroactively make visible the allegorical form of Simon’s 1960 novel.

"Anthropomorphic Attachments" undertakes an examination of the human as a highly nebulous, fluid, multiple, and often contradictory concept, one that cannot be approached directly or in isolation, but only in its constitutive relationality with the world. Rather than trying to find a way outside of the dualism between human and not-human, I take up the concept of anthropomorphization as a way to hypersaturate the question of the human. Within this hypersaturated field of inquiry, I focus on the specific anthropomorphic relationalities between human and humanoid technology. Focusing primarily on contemporary U.S. technologies and cultural forms, my dissertation looks at artificial intelligence and robotics in conversation with their cultural imaginaries in contemporary literature, science fiction, film, performance art, and video games, and in conversation with contemporary philosophies of the human, the posthuman, and technology. In reading these discourses as shaping, informing, and amplifying each other and the multiple conceptions of the human they articulate, "Anthropomorphic Attachments" attends to these multiple humans and the multiple morphologies by which anthropomorphic relationalities imagine and inscribe both humanoid technologies and the human itself.

This thesis investigates two episodic television shows, Arrested Development and Scrubs, and attempts to establish why one succeeded with audiences and the other failed. Following the work of genre theory, it is asserted that the two shows resonate with opposing narratives framing lived experience. The former presents the institutional (or restrictive) force of language to guide one's thoughts, mark disassociations between the self and others, and determine action. The latter appeals to the creative (or liberating) use of dialogue and narrative to inspire agency. In privileging the concrete situations in which interactions with others enable growth without restricting the will, and in which others are engaged in the same self-investigation, Scrubs calls for an acknowledgement of others. Arrested Development points to the metaphysical language and power systems that make such acknowledgements impossible. It is argued thereafter that both world-pictures have their place. The opposition between Arrested Development and Scrubs develops into a dual affirmation of how ordinary uses of language have the potential to create arbitrary limits between the self and others, but also how ordinary language in a state of emergence from the particular lives of a multiplicity of speakers enables us to meaningfully communicate in the first place and antagonizes the metaphysical pictures that hold us captive. This thesis concludes by exploring the way that fiction, as a series of propositions, occupies the middle space between an epistemological opening up and closing off of the self to others, allowing it to be used for either purpose, or for both at once.

Literary modernism followed a century during which philosophical speculations about the mechanistic basis of human life found experimental validation in the work of physiologists, who stressed the power of environment to shape and delimit thought and action. By the late 19th century, the hypothesis that humans were "automata," as Descartes had conjectured, began to seem much more than philosophical speculation, as statesmen and industrialists appropriated blueprints of the human machine originally mapped by the sciences. So dominant was the conjunction of politics and habit that, writing in 1890s, the American psychologist William James would call the automatic operations of body and mind the very engine of political life: "Habit," he declared, "is the enormous fly-wheel of society, its most precious conservative agent. It alone is what keeps us all within the bounds of ordinance, and saves the children of fortune from the envious uprisings of the poor." But James was only anticipating the wide range of thinkers who would associate physiological automatism with politics in the coming years. By century's end, the belief that habit determined social action and circumscribed individual volition was to find wide currency in a variety of cultural fields, including literary modernism.

Situating literary modernism in relation to this emergent sense of political modernity, Automatic Modernism argues that modernists reconfigured the discourse of automatism for political and aesthetic ends. Wary of the new political environment in which government, political parties and industry exploited the science of conditioned reflex to ensure automatic responses from docile subjects, writers of this period turned to the resources of literature in order to both disrupt the clichés of thought and action enforced by environmental stimuli and to imagine forms of politics adapted to the physiologically automatic body. Looking in particular at the fiction and non-fiction work of D. H. Lawrence, Wyndham Lewis, Rebecca West, and Samuel Beckett, this dissertation attempts to understand the recurrent equation of automatic behavior and twentieth-century modernity. Even as modernists vigorously rejected habitual behavior as the very element of twentieth century life that imperiled authentic art and social belonging, they forged alternative notions of bodily being, investing in the potentialities of human automatism as the basis of aesthetic possibility and social coherence. The formal experiments of these modernists emerge, then, as efforts to foreground, manipulate, rupture, and mimic the political habits of readers.

This study argues that Chaucer's poetry belongs to a far-reaching conversation about the forms of consolation (philosophical, theological, and poetic) that are available to human persons. Chaucer's entry point to this conversation was Boethius's Consolation of Philosophy, a sixth-century dialogue that tried to show how the Stoic ideals of autonomy and self-possession are not simply normative for human beings but remain within the grasp of every individual. Drawing on biblical commentary, consolation literature, and political theory, this study contends that Chaucer's interrogation of the moral and intellectual ideals of the Consolation took the form of philosophical disconsolations: scenes of profound poetic rupture in which a character, sometimes even Chaucer himself, turns to philosophy for solace and yet fails to be consoled. Indeed, philosophy itself becomes a source of despair. In staging these disconsolations, I contend that Chaucer asks his readers to consider the moral dimensions of the aspirations internal to ancient philosophy and the assumptions about the self that must be true if its insights are to console and instruct. For Chaucer, the self must be seen as a gift that flowers through reciprocity (both human and divine) and not as an object to be disciplined and regulated.

Chapter one focuses on the Consolation of Philosophy. I argue that recent attempts to characterize Chaucer's relationship to this text as skeptical fail to engage the Consolation on its own terms. The allegory of Lady Philosophy's revelation to a disconsolate Boethius enables philosophy to become both an agent and an object of inquiry. I argue that Boethius's initial skepticism about the pretentions of philosophy is in part what Philosophy's therapies are meant to respond to. The pressures that Chaucer's poetry exerts on the ideals of autonomy and self-possession sharpen one of the major absences of the Consolation: viz., the unanswered question of whether Philosophy's therapies have actually consoled Boethius. Chapter two considers one of the Consolation's fascinating and paradoxical afterlives: Robert Holcot's Postilla super librum sapientiae (1340-43). I argue that Holcot's Stoic conception of wisdom, a conception he explicitly links with Boethius's Consolation, relies on a model of agency that is strikingly similar to the powers of self-knowledge that Philosophy argues Boethius to posses. Chapter three examines Chaucer's fullest exploration of the Boethian model of selfhood and his ultimate rejection of it in Troilus and Criseyde. The poem, which Chaucer called his "tragedy," belonged to a genre of classical writing he knew of only from Philosophy's brief mention of it in the Consolation. Chaucer appropriates the genre to explore and recover mourning as a meaningful act. In Chapter four, I turn to Dante and the House of Fame to consider Chaucer's self-reflections about his ambitions as a poet and the demands of truth-telling.

In 1949, Bell Lab mathematician Claude Shannon modeled telephone communication by assigning statistic regularity to the rather irregular usage of human language. His lab mate Warren Weaver took a step further, putting the novel Alice in Wonderland through a translation machine in pursuit of a unified form of intercultural communication. Amidst the ideological polarities of the Cold War, this rationalist pursuit was idealistic. Yet today it still guides the scholarly approach to intercultural communication. This approach to data analysis poses a problem: the corporate sector simply has far superior systems of aggregating data and manipulating information, while individual academics would either have to ally with the world’s most popular social media or be forever trapped in isolation and by deficits. My work, on the contrary, focuses on the advantages of studying deficits. It questions why and how details are deliberately stripped out, why and how experience is transformed into algorithmic power, all for creating the impression of mere “data.”

This dissertation has two main objectives, one inwardly focused, the other outwardly oriented: first, to create a dialogue between literary studies and media studies through discussions of informational loss; second, to shift the narrow focus of North American and German media theory by drawing broadly on the material history of literature, media, and art from modern and contemporary China. China studies, a field born out of Cold War contexts in the West, have thus far developed under the growing pressure to track the particularities of this cultural other like China, without paying much attention to what documents are doing to a history rife with deliberately omitted information. This dissertation rectifies this mistreatment of lost details. Targeting communication scholar Marshall McLuhan’s provocation that “the medium is the message,” we may say that what is missing is the message; preserving what is missing in a cultural other end up making us not see China at all.

How do we approach objects that are opaque and always disappearing from view? This study locates this issue at the intersection of media theory and literary theory through reviewing key historical moments in both fields: this study examines the archival compression of the historical figure and the corpus called “Lu Xun” (1881-1936) to rethink the destructive role of print media in constructing Chinese modernity; returns to the industrial production of “books to lose” in the Great Leap Forward (1958-1960) to rethink the inevitable, functional bias of preservation in historiography; reviews the 1980s’ indulgence in a kind of “information fetishism” to reveal that opacity, too, can be a political ideal; and evaluates the claim of China’s 5G and AI “authoritarian networks” to expose the problematic metaphors of informatics. Each of the four chapters draws on literary and artistic texts, including Lu Xun’s untranslated essays (chapter 1), Yan Lianke’s fictional historiographies (chapter 2), Liu Cixin’s politicized science fiction (chapter 3), and emerging media arts in China (chapter 4). Referring to what tends to be hidden by acts of collecting, what becomes opaque, and what gets erased when the technological context is neglected, I borrow the term “lossy” from computer science. This term circumvents the notion of history based on static archives and their imaginary solidity. Interweaving two distinct threads of exposition (media studies and literature), this dissertation provides a multi-fold narrative about history, politics, and China.

I argue in this dissertation that “climate impasse” — knowing much and doing little about climate change — has become a defining political, social, and cultural problem of the contemporary period (1980s to the present). Supposing that representations of impasse reveal something about the origins, features, and trajectories of U.S. climate politics, I perform close readings and historical analyses of exemplary texts across a range of media (novels, feature films, eco-political manifestos) to consider how the gap between knowing about climate change and doing something about it has been narrated in four U.S. environmental discourses: an “ecocritical” discourse that narrates impasse in terms of representational failure; an “ecofascist” discourse that closes the gap between knowing and doing by vowing to defend Northern borders against rising seas and migrant tides; an “ecofugitive” discourse that holds out the possibility of escape from the dangers of the present; and an “ecosocialist” discourse that resolves impasse by imagining decommodified forms of “social reproduction” that decouple life from fossil fuels. I find, first, that the material and epistemological dimensions of impasse arise from the ownership structure of “fossil capitalism” in the neoliberal period, which not only yokes the reproduction of waged/salaried life to the combustion of fossil fuels, but also profoundly shapes how climate change passes into the cultural imagination. I observe, second, that climate impasse calls into question the political imaginary of U.S. liberalism, which understands social progress to be driven by cycles of revelation and reform. Finally, I conclude that the imagination has a crucial role to play in moving beyond impasse — not by making the effects of climate change more visible, immediate, or dramatic, but by illuminating concrete strategies for abolishing the political economic structures that give rise to impasse in the first place.

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This study examines Irish modernist literature in order to complicate established critical modes which read modernist movements as reflective of distinctly vernacular or cosmopolitan aesthetic and political commitments. I argue that neither recent models of vernacular modernism nor older models of cosmopolitan modernism entirely account for the stylistic innovations and formal experiments of modernist literature. Instead, modernist writers negotiate a field of tension between the poles of cosmopolitan and vernacular, and demonstrate that their works represent forms of identity that accommodate elements of both national belonging and cosmopolitan individualism.

Examining works by four authors - William Butler Yeats, Elizabeth Bowen, Samuel Beckett, and Raymond Queneau - this project argues that modernist literature represents a set of idiosyncratic, dynamic efforts to negotiate the tensions between the limits of the nation-state system and a variety of emerging transnational modes of cultural exchange in the late nineteenth and early twentieth centuries. The nature of modernist writers' efforts to negotiate a period of passage between national and global systems of exchange is, I think, especially visible in the case of Irish modernism. Ireland's transition from a part of the United Kingdom to an independent nation-state in the interwar period makes that nation's literature an exemplary case for my argument, as does the critical importance of Irish writing in the modernist canon.

By examining these and other critical and historical perspectives alongside a sampling of plays, novels, short stories, and memoirs, this study makes the case that modernist literary aesthetics spring from writers' efforts to make sense of competing desires for national belonging and cosmopolitan autonomy. Focusing on works that cross categorical boundaries between Irish and cosmopolitan modernism, this study traces the ways in which modernist aesthetics construct dynamic, adaptive relationships between the global and the national, and suggest that we can imagine them as something other than static, exclusive alternatives.

This dissertation examines the emergence of Far West adventure tales in France across the second colonial empire (1830-1962) and their reigning popularity in the field of Franco-Belgian bande dessinée (BD), or comics, in the era of decolonization. In contrast to scholars who situate popular genres outside of political thinking, or conversely read the “messages” of popular and especially children’s literatures homogeneously as ideology, I argue that BD adventures, including Westerns, engaged openly and variously with contemporary geopolitical conflicts. Chapter 1 relates the early popularity of wilderness and desert stories in both the United States and France to shared histories and myths of territorial expansion, colonization, and settlement. Across the nineteenth century, as the United States acquired territories west of the Mississippi and assembled its continental empire, France annexed and incorporated Algeria as “national” space and expanded its second colonial empire into Africa and Asia. I show that tales of white heroics in dramatic frontier landscapes traveled between and across both empires and served the colonizing and civilizing missions of both. Chapter 2 charts the emergence of the Western genre on both sides of the Atlantic at the turn of the twentieth century and its conquest of French audiences by the interwar period. I demonstrate how Western storylines across media – in fiction, in the arena, in comics, and on screen – responded to shifting sentiment in America and France regarding past conquests, the livability of the industrial present, and the viability of colonial rule. Chapter 3 argues that BD adventures from the late 1940s to the early 1960s, including Westerns, worked through the challenges, legacies, and impasses of empire-building and colonization, even as censorship in France during the Algerian war of independence levied content restrictions on the children’s press. Moral referenda on comics in general steered the adventure into “acceptable” territory, which for the overlapping postwar, Cold War, decolonizing periods meant future-oriented stories in which cowboy heroes far from home played out the winning of the “West” across France’s own frontiers in Africa and Asia. My final chapter takes up BD Westerns published in France across the final decades of empire. I argue that tales of cowboys and Indians both circumvented censure and provided adolescents with a variety of ways to think within and beyond empire by displacing contemporary concerns about the wars in Indochina and Algeria onto the mythico-historical context of the settling of the American West. Using key examples from Sitting Bull, Jerry Spring, and Blueberry, I show that realist Westerns invited young baby boomers to envision different futures for France, explore taboo subjects, and work through contested histories and memories of colonial occupation in ways that colonizer tales set in Africa did not.

At the community of Little Gidding from the late 1620s through the 1640s, in a special room known as the Concordance Chamber, Mary Ferrar, Anna Collett, and their sisters sliced apart printed Bibles and engravings, then pasted them back together into elaborate collages of text and image that harmonize the four gospels into a single narrative. They then bound these books between elaborate covers using a method taught to them by a bookbinder's daughter from Cambridge. The resulting volumes were so meticulously designed that one family member described the process as "a new kind of printing." Collectively, these books are known as the Little Gidding Harmonies, and they are the subject of Cut/Copy/Paste.

By close-reading the Little Gidding Harmonies, Cut/Copy/Paste illuminates a unique Caroline devotional aesthetic in which poets, designers, and printmakers collaboratively explored the capacity of the codex to harmonize sectarianism. Proceeding chronologically, I begin in the Elizabethan and early Stuart periods, when women writers like Isabella Whitney, Mary Sidney Herbert, and a range of anonymous needleworkers laid the groundwork for the Harmonies' cut-up aesthetic by marrying the language of text-making to textile labor (Chapter 1). Situating women's authorship in the context of needlework restores an appreciation for the significance and centrality of ideologically gendered skills to the process of authoring the Harmonies. Building on this chapter's argument, I turn next to the earliest Harmony to show how the Ferrar and Collett women of Little Gidding, in conversation with their friend George Herbert, used cutting and pasting as a way of bypassing the stigma of print without giving up the validation that publication, as in making public, brings. This early volume attracted the attention of the court, and Little Gidding soon found itself patronized by King Charles, Archbishop Laud, and an elite coterie who saw in the women's cut-and-paste "handiwork" a mechanism for organizing religious dissention (Chapter 2). In response, Little Gidding developed ever more elaborate collages of text and image, transforming their writing practice into a full-fledged devotional aesthetic. This aesthetic came to define the poetry of an under-appreciated network of affiliated writers, from Frances Quarles and Edward Benlowes to Royalist expatriate John Quarles, Mary Ferrar at Little Gidding, and her close friend Richard Crashaw (Chapter 3). It fell out of favor in the eighteenth century, derided by Alexander Pope and others as derivative and populist; yet annotations and objects left in one Little Gidding Harmony during the nineteenth century witness how women, still denied full access to publishing in print, continued to engage with scissors and paste as tools of a proto-feminist editorial practice (Chapter 4). The second half of the last chapter and a digital supplement turn to the Harmonies today to argue for a reorientation of digital humanities, electronic editing, and "new media" studies around deeper histories of materialist or technical tropes of innovation, histories that do not always begin and end with the perpetual avant-gardism of modernity.

This project participates in what has been called the "material turn" in the humanities. As libraries digitize their collections, the material specificity of textual objects - the inlays, paste-downs, typesetting, and typography occluded by print editions - becomes newly visible through high-resolution facsimiles. Cut/Copy/Paste seizes this moment of mass remediation as an opportunity to rethink the categories, concepts, and relationships that define and delimit Renaissance literature. By reading early modern cultural production materially, I reveal the richness of the long-neglected Caroline period as a time of literary experimentation, when communities like Little Gidding and their affiliates developed a multimedia, multimodal aesthetic of devotion. Yet, even as this project mines electronic collections to situate canonical texts within a wider field of media objects and material writing practices, it also acknowledges that digital media obscure as much as they elucidate, flattening three-dimensional book objects to fit the space of the screen. In my close readings and digital supplement, I always return to the polyphonic dance of folds and openings in the Harmonies - to the page as a palimpsest, thickly layered with paper, ink, glue, annotations, and evidence of later readers' interactions with it. By attending to the emergent materiality of the Harmonies over the longue durée, Cut/Copy/Paste both deepens our knowledge of seventeenth-century devotional literature and widens the narrow lens of periodization to consider the role of Little Gidding's cut-up method in past, present, and future media ecologies.

Digitization of library collections has made millions of books, newspapers, and academic journal articles accessible. These resources present an opportunity for historians interested in identifying patterns in cultural production that emerge over the space of decades or even centuries. For example, considerable interest has been expressed in studying the emergence, decline, and transmission across national and linguistic boundaries of literary form in the tens of thousands of novels published in Europe in the eighteenth and nineteenth centuries. Navigating such a large collection of texts, however, requires the use of quantitative methods rarely used in literary studies; the single, direct reading of even a thousand texts exceeds the time and resources available to most historians.

This dissertation demonstrates the application of probabilistic model of texts in the study of literary history. The major finding of the dissertation is that regularities previously identified by literary historians can be captured by probabilistic models. Following the first chapter, "How to Read 22,198 Journal Articles: Studying the History of German Studies Using Topic Models," which introduces representations of texts used in the dissertation, chapter 3, "Inferring Novelistic Genre in the English Novel, 1800-1836," and chapter 4, "Networks of Literary Production," illustrate the contribution probabilistic models of novelistic production are positioned to make to long-standing questions in literary history. Both chapters are concerned with the detection and description of empirical regularities in surviving nineteenth-century English novels, such as the recurrence of novelistic genres--e.g., gothic, silver fork, and national tale novels. Chapter 3 makes use of a corpus that includes a random sample of novels published in the British Isles between 1800 and 1836. The use of a random sample and of probabilistic methods, both uncommon in literary studies, serves to develop new conceptual resources for future work in literary history and the sociology of literature.

The turn of the nineteenth to twentieth century saw unprecedented growth and change in the demographics of United States urban environs. Not only did U.S. cities grow bigger, they grew increasingly multicultural and multiracial. American architects, urban planners, and social reformers responded to this change by attempting to instill democratic values in American cities through zoning, gridding, and housing reform that sought to alternately include immigrant populations while excluding populations seen as not white (in particular, black communities). Designing Community: Architecture, Race, and Democracy in American Life Writing, 1900-1950 examines autobiographies produced in this era that use architectural metaphors in order to either enforce or challenge this democratizing project. Narrations of the self granted space for members of minoritized populations to show the limits of the architectural project to build democracy.

In a critical introduction and three subsequent chapters, I use methods of literary analysis to study life writing as well as novels, essays, newspaper articles, and poetry. Through my analysis of three life writing texts, I center autobiography as a genre critical to the production of community formation in the United States. Each chapter examines both a particular writer as well as a particular autobiographical technique. In my first chapter, I primarily examine the 1924 autobiography of Louis Sullivan titled The Autobiography of an Idea. I argue that Sullivan uses techniques lifted from the Bildungsroman in order to show his readers who they, too, can develop into democratic subjects. In my second chapter, I examine the 1950 memoir of the Jewish immigrant writer Anzia Yezierska titled Red Ribbon on a White Horse. I argue that her use of the confessional produces space for her to generate self-determination as a critical component to the production of multi-ethnic community. In my third chapter, I examine Richard Wright’s 1945 memoir Black Boy. I argue that his use of the testimonial enables readers to see human life as innately interconnected. In my conclusion I show that architectural metaphors continue to govern contemporary visions of democratic life in the United States, particularly as Donald Trump’s administration has campaigned to build a wall on the United States’s southern border. I argue that this is a moment in which those invested in racial justice should listen to minoritized voices.

In this dissertation, I analyze the critical, creative, and personal work of Toni Morrison, Hortense Spillers, and Alice Walker in order to suggest that spirituality can be a useful component of Black feminist self-repair. Within the scope of Black women’s literary history, I argue that Morrison, Spillers, and Walker each functioned as three figures from Afrodiasporic spiritual traditions: the griot, the conjurer, and the medium, respectively. This project contends that there is significant overlap between spirituality and magic, the latter of which is defined as the use of ritual activities or observances which are intended to influence the course of events or to manipulate the natural world. In the context of this project, I interpret “magic” as a collection of stylistic choices, inherited traditions, and behaviors that enable Black Americans to repair the psychic, physical, and emotional damage that has been internalized in the wake of the transatlantic slave trade and Jim Crow segregation. This practice of self-repair through magic draws on ritual activities and observances that exist within both Afrodiasporic spiritual traditions as well as a body of Black feminist literary knowledge that has been passed down through generations of Black women writers. I contend that Black Americans’ ability to perform self-repair through spirituality is a practice of world-making that is rooted in Black feminist thought.

By combining literary, ecocritical, and media techniques with a mindfulness of the environment, “Digital Environmental Metabolisms: An Ecocritical Project of the Digital Environmental Humanities” contributes to the urgent task of re-orienting media theory toward environmental concerns. It is informed by the premise that, in our present Anthropocenic age defined by humans acting as a geophysical force, human bodies, cultural technologies, and the earth are intersecting material practices. I argue this intersectionality is neither cyborgian nor posthuman, as some media scholars insist, but is something far more natural: it is a metabolic relationship wherein each system is inherently implicated in the perpetuation of the others. Through a series of chapters that dispense with standard maps of cyberspace and the social network replacing them with a digital geography of wires, workers, warehouses, and waste, this project shifts the media theoretical focus from one grounded in computation to one fully rooted in the earth. Unlike others, like those mentioned here within, who are contributing to what may be called an emerging environmental media studies, I offer several practical and theoretical interventions, including Permaculture and Ecocritical Digital Humanities, that are capable of moving us toward more sustainable digital practice and a more robust Anthropocene Humanities.

This dissertation explores how the contemporary Anglophone novel asks its readers to imagine and respond to disposable life as it emerges in our present-day biopolitical landscape. As the project frames it, disposable life is not just life that is disposed of; it is life whose disposal is routine and unremarkable, even socially and legally sanctioned for such purposes as human consumption, scientific knowledge-production, and economic and political gain. In the novels considered, disposability is tied to excess--to the "too many" who cannot be counted, much less individuated on a case-by-case basis.

This project argues that the contemporary novel forces a global readership to confront the mechanisms of devaluing life that are part of everyday existence. And while the factory-farmed animal serves as the example of disposable life par excellence, this project frames disposability as a form of normalized violence that has the power to operate across species lines to affect the human as well. Accordingly, each chapter examines the contemporary condition of disposability via a different figure of disposable life: the nonhuman (the animal in J. M. Coetzee's The Lives of Animals and Disgrace), the replicated human (the clone in David Mitchell's Cloud Atlas and Kazuo Ishiguro's Never Let Me Go), the woman (in Margaret Atwood's MaddAddam trilogy), and the postcolonial subject (the victim of industrial disaster in Indra Sinha's Animal's People and political violence in Michael Ondaatje's Anil's Ghost). Chapter by chapter, the dissertation demonstrates how the contemporary novel both exposes the logic and operations of disposability, and, by mobilizing literary techniques like intertextual play and uncanny narration, offers up a set of distinctively literary solutions to it.

The dissertation argues that the contemporary novel disrupts the workings of disposability by teaching its audience to read differently--whether, for instance, by destabilizing the reader's sense of mastery over the text or by effecting paradigm shifts in the ethical frameworks the reader brings to bear on the encounter with the literary work. Taken together, the novels discussed in this dissertation move their readership away from a sympathetic imagination based on the potential substitutability of the self for the other and toward a form of readerly engagement that insists on preserving the other's irreducible difference. Ultimately, this project argues, these modes of reading bring those so-called disposable lives, which are abjected by dominant social, economic, and political frameworks, squarely back into the realm of ethical consideration.