New Southern Studies – serie

This pathbreaking study of region, race, and gender reveals how we underestimate the South's influence on the formation of black masculinity at the national level. Many negative stereotypes of black men—often contradictory ones—have emerged from the ongoing historical traumas initiated by slavery. Are black men emasculated and submissive or hypersexed and violent? Nostalgic representations of black men have arisen as well: think of the philosophical, hardworking sharecropper or the abiding, upright preacher. To complicate matters, says Riché Richardson, blacks themselves appropriate these images for purposes never intended by their (mostly) white progenitors.Starting with such well-known caricatures as the Uncle Tom and the black rapist, Richardson investigates a range of pathologies of black masculinity that derive ideological force from their associations with the South. Military policy, black-liberation discourse, and contemporary rap, she argues, are just some of the instruments by which egregious pathologies of black masculinity in southern history have been sustained. Richardson's sources are eclectic and provocative, including Ralph Ellison's fiction, Charles Fuller's plays, Spike Lee's films, Huey Newton's and Malcolm X's political rhetoric, the O. J. Simpson discourse, and the music production of Master P, the Cash Money Millionaires, and other Dirty South rappers.Filled with new insights into the region's role in producing hierarchies of race and gender in and beyond their African American contexts, this new study points the way toward more epistemological frameworks for southern literature, southern studies, and gender studies.

Hospitality as a cultural trait has been associated with the South for well over two centuries, but the origins of this association and the reasons for its perseverance of­ten seem unclear. Anthony Szczesiul looks at how and why we have taken something so particular as the social habit of hospitality—which is exercised among diverse individuals and is widely varied in its particular practices—and so generalized it as to make it a cultural trait of an entire region of the country.Historians have offered a variety of explanations of the origins and cultural practices of hospitality in the antebellum South. Economic historians have at times portrayed southern hospitality as evidence of conspicuous consumption and competition among wealthy planters, while cultural historians have treated it peripherally as a symptomatic expression of the southern code of honor. Although historians have offered different theories, they generally agree that the mythic dimensions of southern hospitality eventually outstripped its actual practices. Szczesiul examines why we have chosen to remember and valorize this particular aspect of the South, and he raises fundamental ethical questions that underlie both the concept of hospitality and the cultural work of American memory, particularly in light of the region’s historical legacy of slavery and segregation.

The new southern studies has had an uneasy relationship with both American studies and the old southern studies. In Finding Purple America, Jon Smith, one of the founders of the new movement, locates the source of that unease in the fundamentally antimodern fantasies of both older fields.The old southern studies tends to view modernity as a threat to a mystic southern essence—a dangerous outside force taking the form of everything from a "bulldozer revolution" to a "national project of forgetting." Since the rise of the New Americanists, American studies has also imagined itself to be in a permanent crisis mode, seeking to affiliate the field and the national essence with youth countercultures that sixties leftists once imagined to be "the future." Such fantasies, Smith argues, have resulted in an old southern studies that cannot understand places like Birmingham or Atlanta (or cities at all) and an American studies that cannot understand red states.Most Americans live in neither a comforting, premodern Mayberry nor an exciting, postmodern Los Angeles but rather in what postcolonialists call "alternative modernities" and "hybrid cultures" whose relationships to past and future, to stability and change, are complex and ambivalent. Looking at how "the South" has played in global metropolitan pop culture since the nineties and at how southern popular and high culture alike have, in fact, repeatedly embraced urban modernity, Smith masterfully weaves together postcolonial theory, cultural studies, Lacanian psychoanalysis, and, surprisingly, marketing theory to open up the inconveniently in-between purple spaces and places that Americanist and southernist fantasies about "who we are"have so long sought to foreclose.

Employing innovations in media studies, southern cultural studies, and approaches to the global South, this collection of essays examines aspects of the southern imaginary in American cinema and offers fresh insight into the evolving field of southern film studies.In their introduction, Deborah Barker and Kathryn McKee argue that the southern imaginary in film is not contained by the boundaries of geography and genre; it is not an offshoot or subgenre of mainstream American film but is integral to the history and the development of American cinema.Ranging from the silent era to the present and considering Hollywood movies, documentaries, and independent films, the contributors incorporate the latest scholarship in a range of disciplines. The volume is divided into three sections: “Rereading the South” uses new critical perspectives to reassess classic Hollywood films; “Viewing the Civil Rights South” examines changing approaches to viewing race and class in the post–civil rights era; and “Crossing Borders” considers the influence of postmodernism, postcolonialism, and media studies on recent southern films.The contributors to American Cinema and the Southern Imaginary complicate the foundational term “southern,” in some places stretching the traditional boundaries of regional identification until they all but disappear and in others limning a persistent and sometimes self-conscious performance of place that intensifies its power.

How could liberalism and apartheid coexist for decades in our country, as they did during the first half of the twentieth century? This study looks at works by such writers as Thomas Dixon, Erskine Caldwell, Zora Neale Hurston, William Faulkner, and Ralph Ellison to show how representations of time in southern narrative first accommodated but finally elucidated the relationship between these two political philosophies.Although racial segregation was codified by U.S. law, says Leigh Anne Duck, nationalist discourse downplayed its significance everywhere but in the South, where apartheid was conceded as an immutable aspect of an anachronistic culture. As the nation modernized, the South served as a repository of the country's romantic notions: the region was represented as a close-knit, custom-bound place through which the nation could temper its ambivalence about the upheavals of progress. The Great Depression changed this. Amid economic anxiety and the international rise of fascism, writes Duck, "the trope of the backward South began to comprise an image of what the United States could become."As she moves from the Depression to the nascent years of the civil rights movement to the early cold war era, Duck explains how experimental writers in each of these periods challenged ideas of a monolithically archaic South through innovative representations of time. She situates their narratives amid broad concern regarding national modernization and governance, as manifest in cultural and political debates, sociological studies, and popular film. Although southern modernists' modes and methods varied along this trajectory, their purpose remained focused: to explore the mutually constitutive relationships between social forms considered "southern" and "national."

The world is flat? Maybe not, says this paradigm-shifting study of globalism's impact on a region legendarily resistant to change. The U.S. South, long defined in terms of its differences with the U.S. North, is moving out of this national and oppositional frame of reference into one that is more international and integrative. Likewise, as the South (home to UPS, CNN, KFC, and other international brands) goes global, people are emigrating there from countries like India, Mexico, and Vietnam—and becoming southerners. Much has been made of the demographic and economic aspects of this shift. Until now, though, no one has systematically shown what globalism means to the southern sense of self.Anthropologist James L. Peacock looks at the South of both the present and the past to develop the idea of "grounded globalism," in which global forces and local cultures rooted in history, tradition, and place reverberate against each other in mutually sustaining and energizing ways. Peacock's focus is on a particular part of the world; however, his model is widely relevant: "Some kind of grounding in locale is necessary to human beings."Grounded Globalism draws on perspectives from fields as diverse as ecology, anthropology, religion, and history to move us beyond the model, advanced by such scholars as C. Vann Woodward, that depicts the South as a region paralyzed by the burden of its past. Peacock notes that, while globalism may lift old burdens, it may at the same time impose new ones. He also maintains that earlier regional identities have not been replaced by the rootless cosmopolitanism of cyberspace or other abstracted systems. Attachments to place remain, even as worldwide markets erase boundaries and flatten out differences and distinctions among nations. Those attachments exert their own pressures back on globalism, says Peacock, with subtle strengths we should not discount.

In the aftermath of the Civil War, the Lost Cause gave white southerners a new collective identity anchored in the stories, symbols, and rituals of the defeated Confederacy. Historians have used the idea of civil religion to explain how this powerful memory gave the white South a unique sense of national meaning, purpose, and destiny. The civil religious perspectives of everyone else, meanwhile, have gone unnoticed.Arthur Remillard fills this void by investigating the civil religious dis­courses of a wide array of people and groups—blacks and whites, men and women, northerners and southerners, Democrats and Republicans, as well as Catholics, Protestants, and Jews. Focusing on the Wiregrass Gulf South region—an area covering north Florida, southwest Georgia, and southeast Alabama—Remillard argues that the Lost Cause was but one civil religious topic among many. Even within the white majority, civil religious language influenced a range of issues, such as progress, race, gender, and religious tolerance. Moreover, minority groups developed sacred values and beliefs that competed for space in the civil religious landscape.

Employing innovations in media studies, southern cultural studies, and approaches to the global South, this collection of essays examines aspects of the southern imaginary in American cinema and offers fresh insight into the evolving field of southern film studies.In their introduction, Deborah Barker and Kathryn McKee argue that the southern imaginary in film is not contained by the boundaries of geography and genre; it is not an offshoot or subgenre of mainstream American film but is integral to the history and the development of American cinema.Ranging from the silent era to the present and considering Hollywood movies, documentaries, and independent films, the contributors incorporate the latest scholarship in a range of disciplines. The volume is divided into three sections: “Rereading the South” uses new critical perspectives to reassess classic Hollywood films; “Viewing the Civil Rights South” examines changing approaches to viewing race and class in the post–civil rights era; and “Crossing Borders” considers the influence of postmodernism, postcolonialism, and media studies on recent southern films.The contributors to American Cinema and the Southern Imaginary complicate the foundational term “southern,” in some places stretching the traditional boundaries of regional identification until they all but disappear and in others limning a persistent and sometimes self-conscious performance of place that intensifies its power.

Apples and Ashes offers the first literary history of the Civil War South. The product of extensive archival research, it tells an expansive story about a nation struggling to write itself into existence. Confederate literature was in intimate conversation with other contemporary literary cultures, especially those of the United States and Britain. Thus, Coleman Hutchison argues, it has profound implications for our understanding of American literary nationalism and the relationship between literature and nationalism more broadly.Apples and Ashes is organized by genre, with each chapter using a single text or a small set of texts to limn a broader aspect of Confederate literary culture. Hutchison discusses an understudied and diverse archive of literary texts including the literary criticism of Edgar Allan Poe; southern responses to Uncle Tom’s Cabin; the novels of Augusta Jane Evans; Confederate popular poetry; the de facto Confederate national anthem, “Dixie”; and several postwar southern memoirs. In addition to emphasizing the centrality of slavery to the Confederate literary imagination, the book also considers a series of novel topics: the reprinting of European novels in the Confederate South, including Charles Dickens’s Great Expectations and Victor Hugo’s Les Misérables; Confederate propaganda in Europe; and postwar Confederate emigration to Latin America.In discussing literary criticism, fiction, poetry, popular song, and memoir, Apples and Ashes reminds us of Confederate literature’s once-great expectations. Before their defeat and abjection—before apples turned to ashes in their mouths—many Confederates thought they were in the process of creating a nation and a national literature that would endure.

In Reconstructing the Native South, Melanie Benson Taylor examines the diverse body of Native American literature in the contemporary U.S. South—literature written by the descendants of tribes who evaded Removal and have maintained ties with their southeastern homelands. In so doing Taylor advances a provocative, even counterintuitive claim: that the U.S. South and its Native American survivors have far more in common than mere geographical proximity. Both cultures have long been haunted by separate histories of loss and nostalgia, Taylor contends, and the moments when those experiences converge in explicit and startling ways have yet to be investigated by scholars. These convergences often bear the scars of protracted colonial antagonism, appropriation, and segregation, and they share preoccupations with land, sovereignty, tradition, dispossession, subjugation, purity, and violence.Taylor poses difficult questions in this work. In the aftermath of Removal and colonial devastation, what remains—for Native and non-Native southerners—to be recovered? Is it acceptable to identify an Indian “lost cause”? Is a deep sense of hybridity and intercultural affiliation the only coherent way forward, both for the New South and for its oldest inhabitants? And in these newly entangled, postcolonial environments, has global capitalism emerged as the new enemy for the twenty-first century? Reconstructing the Native South is a compellingly original work that contributes to conversations in Native American, southern, and transnational American studies.

Imperium in Imperio (1899) was the first black novel to countenance openly the possibility of organized black violence against Jim Crow segregation. Its author, a Baptist minister and newspaper editor from Texas, Sutton E. Griggs (1872–1933), would go on to publish four more novels; establish his own publishing company, one of the first secular publishing houses owned and operated by an African American in the United States; and help to found the American Baptist Theological Seminary in Tennessee. Alongside W. E. B. Du Bois and Booker T. Washington, Griggs was a key political and literary voice for black education and political rights and against Jim Crow.Jim Crow, Literature, and the Legacy of Sutton E. Griggs examines the wide scope of Griggs’s influence on African American literature and politics at the turn of the twentieth century. Contributors engage Griggs’s five novels and his numerous works of nonfiction, as well as his publishing and religious careers. By taking up Griggs’s work, these essays open up a new historical perspective on African American literature and the terms that continue to shape American political thought and culture.

In Keywords for Southern Studies, editors Scott Romine and Jennifer Rae Greeson have compiled an eclectic collection of new essays that address the fluidity of southern studies by adopting a transnational, interdisciplinary focus. The essays are structured around critical terms pertinent both to the field and to modern life in general.The nonbinary, nontraditional approach of Keywords unmasks and refutes standard binary thinking—First World/Third World, self/other, for instance—that postcolonial studies revealed as a flawed rhetorical structure for analyzing empire. Instead, Keywords promotes a holistic way of thinking that begins with southern studies but extends beyond.

In Reconstructing the Native South, Melanie Benson Taylor examines the diverse body of Native American literature in the contemporary U.S. South—literature written by the descendants of tribes who evaded Removal and have maintained ties with their southeastern homelands. In so doing Taylor advances a provocative, even counterintuitive claim: that the U.S. South and its Native American survivors have far more in common than mere geographical proximity. Both cultures have long been haunted by separate histories of loss and nostalgia, Taylor contends, and the moments when those experiences converge in explicit and startling ways have yet to be investigated by scholars. These convergences often bear the scars of protracted colonial antagonism, appropriation, and segregation, and they share preoccupations with land, sovereignty, tradition, dispossession, subjugation, purity, and violence.Taylor poses difficult questions in this work. In the aftermath of Removal and colonial devastation, what remains—for Native and non-Native southerners—to be recovered? Is it acceptable to identify an Indian “lost cause”? Is a deep sense of hybridity and intercultural affiliation the only coherent way forward, both for the New South and for its oldest inhabitants? And in these newly entangled, postcolonial environments, has global capitalism emerged as the new enemy for the twenty-first century? Reconstructing the Native South is a compellingly original work that contributes to conversations in Native American, southern, and transnational American studies.

In the aftermath of the Civil War, the Lost Cause gave white southerners a new collective identity anchored in the stories, symbols, and rituals of the defeated Confederacy. Historians have used the idea of civil religion to explain how this powerful memory gave the white South a unique sense of national meaning, purpose, and destiny. The civil religious perspectives of everyone else, meanwhile, have gone unnoticed.Arthur Remillard fills this void by investigating the civil religious dis­courses of a wide array of people and groups—blacks and whites, men and women, northerners and southerners, Democrats and Republicans, as well as Catholics, Protestants, and Jews. Focusing on the Wiregrass Gulf South region—an area covering north Florida, southwest Georgia, and southeast Alabama—Remillard argues that the Lost Cause was but one civil religious topic among many. Even within the white majority, civil religious language influenced a range of issues, such as progress, race, gender, and religious tolerance. Moreover, minority groups developed sacred values and beliefs that competed for space in the civil religious landscape.

Apples and Ashes offers the first literary history of the Civil War South. The product of extensive archival research, it tells an expansive story about a nation struggling to write itself into existence. Confederate literature was in intimate conversation with other contemporary literary cultures, especially those of the United States and Britain. Thus, Coleman Hutchison argues, it has profound implications for our understanding of American literary nationalism and the relationship between literature and nationalism more broadly.Apples and Ashes is organized by genre, with each chapter using a single text or a small set of texts to limn a broader aspect of Confederate literary culture. Hutchison discusses an understudied and diverse archive of literary texts including the literary criticism of Edgar Allan Poe; southern responses to Uncle Tom’s Cabin; the novels of Augusta Jane Evans; Confederate popular poetry; the de facto Confederate national anthem, “Dixie”; and several postwar southern memoirs. In addition to emphasizing the centrality of slavery to the Confederate literary imagination, the book also considers a series of novel topics: the reprinting of European novels in the Confederate South, including Charles Dickens’s Great Expectations and Victor Hugo’s Les Misérables; Confederate propaganda in Europe; and postwar Confederate emigration to Latin America.In discussing literary criticism, fiction, poetry, popular song, and memoir, Apples and Ashes reminds us of Confederate literature’s once-great expectations. Before their defeat and abjection—before apples turned to ashes in their mouths—many Confederates thought they were in the process of creating a nation and a national literature that would endure.

Jay Watson argues that southern literary studies has been overidealized and dominated by intellectual history for too long. In Reading for the Body, he calls for the field to be rematerialized and grounded in an awareness of the human body as the site where ideas, including ideas about the U.S. South itself, ultimately happen.Employing theoretical approaches to the body developed by thinkers such as Karl Marx, Colette Guillaumin, Elaine Scarry, and Friedrich Kittler, Watson also draws on histories of bodily representation to mine a century of southern fiction for its insights into problems that have preoccupied the region and nation alike: slavery, Jim Crow, and white supremacy; the marginalization of women; the impact of modernization; the issue of cultural authority and leadership; and the legacy of the Vietnam War. He focuses on the specific bodily attributes of hand, voice, and blood and the deeply embodied experiences of pain, illness, pregnancy, and war to offer new readings of a distinguished group of literary artists who turned their attention to the South: Mark Twain, Jean Toomer, Zora Neale Hurston, William Faulkner, Richard Wright, Katherine Anne Porter, Bobbie Ann Mason, and Walker Percy.In producing an intensely embodied U.S. literature these writers, Watson argues, were by turns extending and interrogating a centuries-old tradition in U.S. print culture, in which the recalcitrant materiality of the body serves as a trope for the regional alterity of the South. Reading for the Body makes a powerful case for the body as an important methodological resource for a new southern studies.

With Latining America, Claudia Milian proposes that the economies of blackness, brownness, and dark brownness summon a new grammar for Latino/a studies that she names “Latinities.” Milian’s innovative study argues that this ensnared economy of meaning startles the typical reading practices deployed for brown Latino/a embodiment.Latining America keeps company with and challenges existent models of Latinidad, demanding a distinct paradigm that puts into question what is understood as Latino and Latina today. Milian conceptually considers how underexplored “Latin” participants—the southern, the black, the dark brown, the Central American—have ushered in a new world of “Latined” signification from the 1920s to the present.Examining not who but what constitutes the Latino and Latina, Milian’s new critical Latinities disentangle the brown logic that marks “Latino/a” subjects. She expands on and deepens insights in transamerican discourses, narratives of passing, popular culture, and contemporary art. This daring and original project uncovers previously ignored and unremarked upon cultural connections and global crossings whereby African Americans and Latinos traverse and reconfigure their racialized classifications.

With Latining America, Claudia Milian proposes that the economies of blackness, brownness, and dark brownness summon a new grammar for Latino/a studies that she names “Latinities.” Milian’s innovative study argues that this ensnared economy of meaning startles the typical reading practices deployed for brown Latino/a embodiment.Latining America keeps company with and challenges existent models of Latinidad, demanding a distinct paradigm that puts into question what is understood as Latino and Latina today. Milian conceptually considers how underexplored “Latin” participants—the southern, the black, the dark brown, the Central American—have ushered in a new world of “Latined” signification from the 1920s to the present.Examining not who but what constitutes the Latino and Latina, Milian’s new critical Latinities disentangle the brown logic that marks “Latino/a” subjects. She expands on and deepens insights in transamerican discourses, narratives of passing, popular culture, and contemporary art. This daring and original project uncovers previously ignored and unremarked upon cultural connections and global crossings whereby African Americans and Latinos traverse and reconfigure their racialized classifications.

The new southern studies has had an uneasy relationship with both American studies and the old southern studies. In Finding Purple America, Jon Smith, one of the founders of the new movement, locates the source of that unease in the fundamentally antimodern fantasies of both older fields.The old southern studies tends to view modernity as a threat to a mystic southern essence—a dangerous outside force taking the form of everything from a "bulldozer revolution" to a "national project of forgetting." Since the rise of the New Americanists, American studies has also imagined itself to be in a permanent crisis mode, seeking to affiliate the field and the national essence with youth countercultures that sixties leftists once imagined to be "the future." Such fantasies, Smith argues, have resulted in an old southern studies that cannot understand places like Birmingham or Atlanta (or cities at all) and an American studies that cannot understand red states.Most Americans live in neither a comforting, premodern Mayberry nor an exciting, postmodern Los Angeles but rather in what postcolonialists call "alternative modernities" and "hybrid cultures" whose relationships to past and future, to stability and change, are complex and ambivalent. Looking at how "the South" has played in global metropolitan pop culture since the nineties and at how southern popular and high culture alike have, in fact, repeatedly embraced urban modernity, Smith masterfully weaves together postcolonial theory, cultural studies, Lacanian psychoanalysis, and, surprisingly, marketing theory to open up the inconveniently in-between purple spaces and places that Americanist and southernist fantasies about "who we are"have so long sought to foreclose.

“We’re seeing people that we didn’t know exist,” the director of FEMA acknowledged in the wake of Hurricane Katrina. Sacral Grooves, Limbo Gateways offers a corrective to some of America’s institutionalized invisibilities by delving into the submerged networks of ritual performance, writing, intercultural history, and migration that have linked the coastal U.S. South with the Caribbean and the wider Atlantic world. This interdisciplinary study slips beneath the bar of rigid national and literary periods, embarking upon deeper—more rhythmic and embodied—signatures of time. It swings low through ecologies and symbolic orders of creolized space. And it reappraises pluralistic modes of knowledge, kinship, and authority that have sustained vital forms of agency (such as jazz) amid abysses of racialized trauma.Drawing from Haitian Vodou and New Orleanian Voudou and from Cuban and South Floridian Santería, as well as from Afro-Baptist (Caribbean, Geechee, and Bahamian) models of encounters with otherness, this book reemplaces deep-southern texts within the counterclockwise ring-stepping of a long Afro-Atlantic modernity. Turning to an orphan girl’s West African initiation tale to follow a remarkably traveled body of feminine rites and writing (in works by Paule Marshall, Zora Neale Hurston, Lydia Cabrera, William Faulkner, James Weldon Johnson, and LeAnne Howe, among others), Cartwright argues that only in holistic form, emergent from gulfs of cross-cultural witness, can literary and humanistic authority find legitimacy. Without such grounding, he contends, our educational institutions blind and even poison students, bringing them to “swallow lye,” like the grandson of Phoenix Jackson in Eudora Welty’s “A Worn Path.” Here, literary study may open pathways to alternative medicines—fetched by tenacious avatars like Phoenix (or an orphan Kumba or a shell-shaking Turtle)—to remedy the lies our partial histories have made us swallow.

Sounding the Color Line explores how competing understandings of the U.S. South in the first decades of the twentieth century have led us to experience musical forms, sounds, and genres in racialized contexts. Yet, though we may speak of white or black music, rock or rap, sounds constantly leak through such barriers. A critical disjuncture exists, then, between actual interracial musical and cultural forms on the one hand and racialized structures of feeling on the other. This is nowhere more apparent than in the South.Like Jim Crow segregation, the separation of musical forms along racial lines has required enormous energy to maintain. How, asks Nunn, did the protocols structuring listeners’ racial associations arise? How have they evolved and been maintained in the face of repeated transgressions of the musical color line? Considering the South as the imagined ground where conflicts of racial and national identities are staged, this book looks at developing ideas concerning folk song and racial and cultural nationalism alongside the competing and sometimes contradictory workings of an emerging culture industry. Drawing on a diverse archive of musical recordings, critical artifacts, and literary texts, Nunn reveals how the musical color line has not only been established and maintained but also repeatedly crossed, fractured, and reformed. This push and pull—between segregationist cultural logics and music’s disrespect of racially defined boundaries—is an animating force in twentieth-century American popular culture.

Drawing on the context in which the protection of the white female body is linked with guarding the U.S. southern body politic, Harriet Pollack traces a pattern in Eudora Welty’s fiction in which a sheltered middle-class daughter is disturbed or delighted by an other-class woman who takes pleasure in “making a spectacle” of her corporeal self.Welty herself seeks a parallel self-exposure both through these stories that pair protected girls with at-risk flashers and through her photography’s innovating representations of the black female body. Welty’s escape from sheltering continues when, after finding herself in love with a man unwilling to acknowledge his homosexuality and so sharing the silence of his closet, she varies the plot of the other woman in a series of midcareer fictions.Additionally, Pollack addresses several critical controversies spawned by Welty’s handling of other women’s bodies. These concern the comic woman writer’s relationship to issues of class and feminism, her puzzled-over and sometimes joyful rape plots, and her handling of race in fictions written when her region was immersed in its Jim Crow regulation of the black body. Two special features of the book are its significant reading of sixty-two visual images and its extensive work with Welty’s unpublished manuscripts, in particular those begun during the turmoil of the civil rights struggle in the 1960s and continuing through the 1980s.

In Keywords for Southern Studies, editors Scott Romine and Jennifer Rae Greeson have compiled an eclectic collection of new essays that address the fluidity of southern studies by adopting a transnational, interdisciplinary focus. The essays are structured around critical terms pertinent both to the field and to modern life in general.The nonbinary, nontraditional approach of Keywords unmasks and refutes standard binary thinking—First World/Third World, self/other, for instance—that postcolonial studies revealed as a flawed rhetorical structure for analyzing empire. Instead, Keywords promotes a holistic way of thinking that begins with southern studies but extends beyond.

A bold book, built of close readings, striking in its range and depth, The Signifying Eye shows Faulkner's art take shape in sweeping arcs of social, labor, and aesthetic history. Beginning with long-unpublished works (his childhood sketches and his hand-drawn and hand-illustrated play The Marionettes) and early novels (Mosquitoes and Sartoris), working through many major works (The Sound and the Fury, As I Lay Dying, Sanctuary, Light in August, and Absalom, Absalom!), and including more popular fictions (The Wild Palms and The Unvanquished) and late novels (notably Intruder in the Dust and The Town), The Signifying Eye reveals Faulkner's visual obsessions with artistic creation as his work is read next to Wharton, Cather, Toomer, and—in a tour de force intervention—Willem de Kooning.After coloring in southern literature as a "reverse slave narrative," Waid's Eye locates Faulkner's fiction as the "feminist hinge" in a crucial parable of art that seeks abstraction through the burial of the race-defined mother. Race is seen through gender and sexuality while social fall is exposed (in Waid's phrase) as a "coloring of class." Locating "visual language" that constitutes a "pictorial vocabulary," The Signifying Eye delights in literacy as the oral meets the written and the abstract opens as a site to see narrative. Steeped in history, this book locates a heightened reality that goes beyond representation to bring Faulkner's novels, stories, and drawings into visible form through Whistler, Beardsley, Gorky, and de Kooning. Visionary and revisionist, Waid has painted the proverbial big picture, changing the fundamental way that both the making of modernism and the avant-garde will be seen.

The work of considering, imagining, and theorizing the U.S. South in regional, national, and global contexts is an intellectual project that has been going on for some time. Scholars in history, literature, and other disciplines have developed an ad­vanced understanding of the historical, social, and cultural forces that have helped to shape the U.S. South. However, most of the debates on these subjects have taken place within specific academic disciplines, with few attempts to cross-engage.Navigating Souths broadens these exchanges by facilitating transdisciplinary conversations about southern studies scholarship. The fourteen original essays in Navigating Souths articulate questions about the significances of the South as a theoretical and literal “home” base for social science and humanities researchers. They also examine challenges faced by researchers who identify as southern studies scholars, as well as by those who live and work in the regional South, and show how researchers have responded to these challenges. In doing so, this book project seeks to reframe the field of southern studies as it is currently being practiced by social science and humanities scholars and thus reshape historical and cultural conceptualizations of the region.

Where the New World Is assesses how fiction published since 1980 has resituated the U.S. South globally and how earlier twentieth-century writing already had done so in ways traditional southern literary studies tended to ignore. Martyn Bone argues that this body of fiction has, over the course of some eighty years, challenged received readings and understandings of the U.S. South as a fixed place largely untouched by immigration (or even internal migration) and economic globalization.The writers discussed by Bone emphasize how migration and labor have reconfigured the region’s relation to the nation and a range of transnational scales: hemispheric (Jamaica, the Bahamas, Haiti), transatlantic/Black Atlantic (Denmark, England, Mauritania), and transpacific/global southern (Australia, China, Vietnam). Writers under consideration include Zora Neale Hurston, Nella Larsen, John Oliver Killens, Russell Banks, Erna Brodber, Cynthia Shearer, Ha Jin, Monique Truong, Lan Cao, Toni Morrison, Peter Matthiessen, Dave Eggers, and Laila Lalami.The book also seeks to resituate southern studies by drawing on theories of “scale” that originated in human geography. In this way, Bone also offers a new paradigm in which the U.S. South is thoroughly engaged with a range of other scales from the local to the global, making both literature about the region and southern studies itself truly transnational in scope.

Red States uses a regional focus in order to examine the tenets of white southern nativism and Indigenous resistance to colonialism in the U.S. South. Gina Caison argues that popular misconceptions of Native American identity in the U.S. South can be understood by tracing how non-Native audiences in the region came to imagine indigeneity through the presentation of specious histories presented in regional literary texts, and she examines how Indigenous people work against these narratives to maintain sovereign land claims in their home spaces through their own literary and cultural productions. As Caison demonstrates, these conversations in the U.S. South have consequences for how present-day conservative political discourses resonate across the United States.Assembling a newly constituted archive that includes regional theatrical and musical performances, pre-Civil War literatures, and contemporary novels, Caison illuminates the U.S. South’s continued investment in settler colonialism and the continued Indigenous resistance to this paradigm. Ultimately, she concludes that the region is indeed made up of red states, but perhaps not in the way readers initially imagine.

Edgar Allan Poe’s image and import shifted during the twentieth century, and this shift is clearly connected to the work of three writers from the Río de la Plata region of South America—Uruguayan Horacio Quiroga and Argentines Jorge Luis Borges and Julio Cortázar. In Borges’s Poe, Emron Esplin focuses on the second author in this trio and argues that Borges, through a sustained and complex literary relationship with Poe’s works, served as the primary catalyst that changed Poe’s image throughout Spanish America from a poet-prophet to a timeless fiction writer.Most scholarship that couples Poe and Borges focuses primarily on each writer’s detective stories, refers only occasionally to their critical writings and the remainder of their fiction, and deemphasizes the cultural context in which Borges interprets Poe. In this book, Esplin explores Borges’s and Poe’s published works and several previously untapped archival resources to reveal an even more complex literary relationship between the two writers. Emphasizing the spatial and temporal context in which Borges interprets Poe—the Río de la Plata region from the 1920s through the 1980s—Borges’s Poe underlines Poe’s continual presence in Borges’s literary corpus. More important, it demonstrates how Borges’s literary criticism, his Poe translations, and his own fiction create a disparate Poe who serves as a precursor to Borges’s own detective and fantastic stories and as an inspiration to the so-called Latin American Boom.Seen through this more expansive context, Borges’s Poe shows that literary influence runs both ways since Poe’s writings visibly affect Borges the poet, story writer, essayist, and thinker while Borges’s analyses and translations of Poe’s work and his responses to Poe’s texts in his own fiction forever change how readers of Poe return to his literary corpus.

Hospitality as a cultural trait has been associated with the South for well over two centuries, but the origins of this association and the reasons for its perseverance of­ten seem unclear. Anthony Szczesiul looks at how and why we have taken something so particular as the social habit of hospitality—which is exercised among diverse individuals and is widely varied in its particular practices—and so generalized it as to make it a cultural trait of an entire region of the country.Historians have offered a variety of explanations of the origins and cultural practices of hospitality in the antebellum South. Economic historians have at times portrayed southern hospitality as evidence of conspicuous consumption and competition among wealthy planters, while cultural historians have treated it peripherally as a symptomatic expression of the southern code of honor. Although historians have offered different theories, they generally agree that the mythic dimensions of southern hospitality eventually outstripped its actual practices. Szczesiul examines why we have chosen to remember and valorize this particular aspect of the South, and he raises fundamental ethical questions that underlie both the concept of hospitality and the cultural work of American memory, particularly in light of the region’s historical legacy of slavery and segregation.