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Ernest L. Gibson III

James Baldwin might be imagined as reaching his greatest level of popularity within this current decade. With the growth of social media activist movements like Black Lives Matter, which captures and catalyzes off a Baldwinian rage, and the publishing of works directly evoking Baldwin, his voice appears more pronounced between the years of 2013 and 2015. Scholars in Baldwin studies, along with strangers who were turned into witnesses of his literary oeuvre, have contributed to this renewed interest in Baldwin, or at least have been able to sharpen the significance of the phenomenon. Publications and performances highlight Baldwin’s work and how it prefigured developments in critical race and queer theories, while also demonstrating Baldwin’s critique as both prophetic and “disturbingly” contemporary. Emerging largely from Baldwin’s timelessness in social and political discourse, and from the need to conjure a figure to demystify the absurd American landscape, these interventions in Baldwin studies follow distinct trends. This essay examines the 2013–15 trends from four vantages: an examination of a return, with revision, to popular work by Baldwin; identifying Baldwin’s work as a contributor to theoretical and critical methodology; Baldwin and intertextuality or intervocality; and a new frontier in Baldwin studies.

James Baldwin Review
La pelota vasca: la piel contra la piedra (2003)
Rob Stone

’ (2004: 36) (renounces the differences between real flesh and blood victims and imaginary victims). On the other hand, any analysis of La pelota vasca must also take into account the history of filmmaking in the Basque Country, wherein the union of political thought and action with film theory and practice propagated a forceful faith in documentary as an instrument of record La pelota vasca: la piel contra la piedra 199 and propaganda that contributed to a cultural offensive against the conventions of the centralised film industry during and after the dictatorship

in Julio Medem
Abstract only
Archiving the oneiric
Emily-Rose Baker
Diane Otosaka

). Sliwinski , Sharon ( 2017 ), Dreaming in Dark Times: Six Exercises in Political Thought ( Minneapolis : University of Minnesota Press ). Weaver , Caity , ‘Why Am I Having Weird Dreams Lately?’ , New York Times (13 April 2020), [Online], [accessed 20 February 2022], available from:

in Dreams and atrocity
Abstract only
Reclaiming the oneiric
Emily-Rose Baker
Diane Otosaka

, these are the pertinent questions posed in Sharon Sliwinski’s recent volume Dreaming in Dark Times: Six Exercises in Political Thought ( 2017 ), at the heart of which is an examination of the political capacity of the dreams. Distinguishing between two fundamentally different yet equally political oneiric forms – the ‘dream-as-text’ and the ‘dream-as-dreamt’ – Sliwinski demonstrates the importance of dream-life as a means of challenging

in Dreams and atrocity
Resisting fascism through the oneiric unconscious
Emily-Rose Baker

as an expressly political act in Dreaming in Dark Times , where the author draws upon Beradt’s dream collection and other cultural texts to elevate the status of oneiric episodes as important ‘species of political thought’ with which to work through inimical political environments (Sliwinski, 2017 : 119). I focus specifically on Sliwinski’s discussion of the fact that, while Beradt saw dreams of the Third Reich as evidence of the

in Dreams and atrocity
The short films (2010–11)
Deborah Martin

damp and liquid worlds create different perceptual conditions, or allow for the creation of a different kind of perception, as Deleuze puts it, a ‘liquid perception’, or a ‘marine perception that is deeper than that of things’ (1989, 248). Liquidity of perception is associated with the shift that Deleuze identi­ fies in modern cinema towards direct time-images which are produc­ tive of thought, which are ‘political thought-images’ (Colman 2011, 150).2 For Felicity Colman, following Deleuze, such ‘thought-images reconfigure the other images in the world – however

in The cinema of Lucrecia Martel
Open Access (free)
Dana Mills

the possibility to dance a world in becoming. It is crucial to pause here and illuminate my use of the term ‘world’. The use of the term world does not correspond to a known ontological space from the so-called ‘canon’ of Western political thought. The argument starts from an awareness that what has been termed a ‘known’ world in political theory will tend to lapse into a white, middle-​class, male, Judeo-​ Christian world. My use of the term ‘world’ aims to do the opposite –​to look at diverse subjects who have mobilised their bodies to create systems of

in Dance and politics
Jack Holland

Zombies , p. 76. 31 Y. Harari and D. Perkins, Sapiens: A Brief History of Humankind (London: Harvill Secker, 2014 ). 32 On the role of apocalyptic rhetoric in the Trump administration, see A. McQueen, ‘The Apocalypse in U.S. political thought’, Foreign Affairs (18 July 2016 ), and A. McQueen, Political Realism in Apocalyptic Times (Cambridge: Cambridge University Press, 2017 ). 33 N. Slyomovics, ‘The right-wing agenda of “The Walking Dead”, from Trump to Netanyahu’, Haaretz (14 April 2017). 34 M. Loyola, ‘The Walking Dead’s political

in Fictional television and American Politics
John Corner

be surprised by how little attention has been paid, in our traditions of philosophical and political thought, to their significance. (Arendt, 1973: 10) 132 PART TWO(1) Arendt uses this sense of established practice (and its neglect by analysts) to qualify her judgement of those involved in producing the documents that provide the focus of her comments: Hence, when we talk of lying, and especially about lying among acting men, let us remember that the lie did not creep into politics by some accident of human sinfulness. Moral outrage, for this reason alone, is

in Theorising Media
Contemporary environmental crisis fiction and the post-theory era
Louise Squire

University Press. Clark, Timothy (2015) Ecocriticism on the Edge: The Anthropocene as a Threshold Concept. London: Bloomsbury Academic. Davies, Douglas and Hannah Rumble (2012) Natural Burial: Traditional – Secular Spiritualities and Funeral Innovation. London: Bloomsbury. Derrida, Jacques (1976) Of Grammatology, trans. Gayatri Chakravorty Spivak. Baltimore: Johns Hopkins University Press. Derrida, Jacques (1993) Aporias, trans. Thomas Dutoit. Redwood City: Stanford University Press. Dobson, Andrew (2007) Green Political Thought. Fourth edition. London: Routledge. Elliott

in Extending ecocriticism