Performance and American Cultures – serie

Under colonial repression and the rationalizing ideals of Enlightenment thought, one practice has long carried the pulse of resistance: dance.Habla! explores how the dancing body speaks – how, through movement, sound, and rhythm, Latinx American communities enact forms of knowing and being that "talk back" to colonial modernity. Centering the traditions of Puerto Rican bomba, Mexican son jarocho, and the global phenomenon of perreo, Jade Power-Sotomayor reveals how these practices transform the body into a site of worldbuilding, social critique, and survival.Introducing the concept of "embodied code-switching" – the corporeal strategies people use to move across cultural, linguistic, and affective registers – Power-Sotomayor traces how dancing navigates and disrupts the logics of separability, ownership, and extraction that underpin Western colonial thought. From bomba's dialogue between dancer and drummer to perreo's unapologetic assertion of a pleasure and power rooted in interdependence, Habla! shows how these embodied traditions sustain collective life and offer new grammars of relation.Through performance, community practice, and activist projects, ¡Habla! demonstrates how the dancing, sounding body continues to generate meaning, connection, and possibility. In its motion—rooted and mobile at once—the dancing body speaks beyond words, carrying forward the histories and futures of Latinx América, and remapping the contours of Our América.

Under colonial repression and the rationalizing ideals of Enlightenment thought, one practice has long carried the pulse of resistance: dance.Habla! explores how the dancing body speaks – how, through movement, sound, and rhythm, Latinx American communities enact forms of knowing and being that "talk back" to colonial modernity. Centering the traditions of Puerto Rican bomba, Mexican son jarocho, and the global phenomenon of perreo, Jade Power-Sotomayor reveals how these practices transform the body into a site of worldbuilding, social critique, and survival.Introducing the concept of "embodied code-switching" – the corporeal strategies people use to move across cultural, linguistic, and affective registers – Power-Sotomayor traces how dancing navigates and disrupts the logics of separability, ownership, and extraction that underpin Western colonial thought. From bomba's dialogue between dancer and drummer to perreo's unapologetic assertion of a pleasure and power rooted in interdependence, Habla! shows how these embodied traditions sustain collective life and offer new grammars of relation.Through performance, community practice, and activist projects, ¡Habla! demonstrates how the dancing, sounding body continues to generate meaning, connection, and possibility. In its motion – rooted and mobile at once – the dancing body speaks beyond words, carrying forward the histories and futures of Latinx América, and remapping the contours of Our América.

Honorable Mention, Barnard Hewitt Award from the American Society for Theater ResearchExplores the intersection and history of American literary realism and the performance of spiritual and racial embodiment. Recovering a series of ecstatic performances in late nineteenth- and early twentieth-century American realism, Realist Ecstasy travels from camp meetings to Native American ghost dances to storefront church revivals to explore realism's relationship to spiritual experience. In her approach to realism as both an unruly archive of performance and a wide-ranging repertoire of media practices—including literature, photography, audio recording, and early film—Lindsay V. Reckson argues that the real was repetitively enacted and reenacted through bodily practice. Realist Ecstasy demonstrates how the realist imagining of possessed bodies helped construct and naturalize racial difference, while excavating the complex, shifting, and dynamic possibilities embedded in ecstatic performance: its production of new and immanent forms of being beside. Across her readings of Stephen Crane, James Weldon Johnson, and Nella Larsen, among others, Reckson triangulates secularism, realism, and racial formation in the post-Reconstruction moment. Realist Ecstasy shows how post-Reconstruction realist texts mobilized gestures—especially the gestures associated with religious ecstasy—to racialize secularism itself. Reckson offers us a distinctly new vision of American realism as a performative practice, a sustained account of how performance lives in and through literary archives, and a rich sense of how closely secularization and racialization were linked in Jim Crow America.

Honorable Mention, 2024 Callaway Prize for the Best Book on Drama, Theatre, and Performance Studies (New York University)2024 College Language Association Book Award Winner2023 Hooks National Book Award Winner (Benjamin L. Hooks Institute for Social Change)Honorable Mention, Association for the Study of the Arts of the Present 2023 Book PrizeHonorable Mention, 2023 John W. Frick Book Award (American Theatre and Drama Society)Finalist, 2022 George Freedley Memorial Award of the Theatre Library Association.Finalist, Barnard Hewitt Award for Outstanding Research in Theatre History (ASTR)Finalist, ATHE Outstanding Book Award A bold rethinking of the Civil Rights Movement through the lens of Black theater"Freedom, Now!" This rallying cry became the most iconic phrase of the Civil Rights Movement, challenging the persistent command that Black people wait—in the holds of slave ships and on auction blocks, in segregated bus stops and schoolyards—for their long-deferred liberation. In Black Patience, Julius B. Fleming Jr. argues that, during the Civil Rights Movement, Black artists and activists used theater to energize this radical refusal to wait. Participating in a vibrant culture of embodied political performance that ranged from marches and sit-ins to jail-ins and speeches, these artists turned to theater to unsettle a violent racial project that Fleming refers to as "Black patience." Inviting the likes of James Baldwin, Lorraine Hansberry, Alice Childress, Douglas Turner Ward, Duke Ellington, and Oscar Brown Jr. to the stage, Black Patience illuminates how Black artists and activists of the Civil Rights era used theater to expose, critique, and repurpose structures of white supremacy. In this bold rethinking of the Civil Rights Movement, Fleming contends that Black theatrical performance was a vital technology of civil rights activism, and a crucial site of Black artistic and cultural production.

Honorable Mention, 2024 Callaway Prize for the Best Book on Drama, Theatre, and Performance Studies (New York University)2024 College Language Association Book Award Winner2023 Hooks National Book Award Winner (Benjamin L. Hooks Institute for Social Change)Honorable Mention, Association for the Study of the Arts of the Present 2023 Book PrizeHonorable Mention, 2023 John W. Frick Book Award (American Theatre and Drama Society)Finalist, 2022 George Freedley Memorial Award of the Theatre Library Association.Finalist, Barnard Hewitt Award for Outstanding Research in Theatre History (ASTR)Finalist, ATHE Outstanding Book Award A bold rethinking of the Civil Rights Movement through the lens of Black theater"Freedom, Now!" This rallying cry became the most iconic phrase of the Civil Rights Movement, challenging the persistent command that Black people wait—in the holds of slave ships and on auction blocks, in segregated bus stops and schoolyards—for their long-deferred liberation. In Black Patience, Julius B. Fleming Jr. argues that, during the Civil Rights Movement, Black artists and activists used theater to energize this radical refusal to wait. Participating in a vibrant culture of embodied political performance that ranged from marches and sit-ins to jail-ins and speeches, these artists turned to theater to unsettle a violent racial project that Fleming refers to as "Black patience." Inviting the likes of James Baldwin, Lorraine Hansberry, Alice Childress, Douglas Turner Ward, Duke Ellington, and Oscar Brown Jr. to the stage, Black Patience illuminates how Black artists and activists of the Civil Rights era used theater to expose, critique, and repurpose structures of white supremacy. In this bold rethinking of the Civil Rights Movement, Fleming contends that Black theatrical performance was a vital technology of civil rights activism, and a crucial site of Black artistic and cultural production.

Finalist for The Barnard Hewitt Award for Outstanding Research in Theatre History, given by the American Society for Theatre Research. Silver Medal Winner of The Victor Villaseñor Best Latino Focused Non-Fiction Book Award, given by the International Latino Book Awards. Honorable Mention for the Best LGBTQ+ Themed Book, given by the International Latino Book Awards.A queer genealogy of the famous performance space and the nuyorican aestheticOne could easily overlook the Nuyorican Poets Cafe, a small, unassuming performance venue on New York City's Lower East Side. Yet the space once hosted the likes of Victor Hernández Cruz, Allen Ginsberg, and Amiri Baraka and is widely credited as the homespace for the emergent nuyorican literary and aesthetic movement of the 1990s. Founded by a group of counterculturalist Puerto Rican immigrants and artists in the 1970s, the space slowly transformed the Puerto Rican ethnic and cultural associations of the epithet "Nuyorican," as the Cafe developed into a central hub for an artistic movement encompassing queer, trans, and diasporic performance.The Queer Nuyorican is the first queer genealogy and critical study of the historical, political, and cultural conditions under which the term "Nuyorican" shifted from a raced/ethnic identity marker to "nuyorican," an aesthetic practice. The nuyorican aesthetic recognizes and includes queer poets and performers of color whose writing and performance build upon the politics inherent in the Cafe's founding. Initially situated within the Cafe's physical space and countercultural discursive history, the nuyorican aesthetic extends beyond these gendered and ethnic boundaries, broadening the ethnic marker Nuyorican to include queer, trans, and diasporic performance modalities.Hip-hop studies, alongside critical race, queer, literary, and performance theories, are used to document the interventions made by queer and trans artists of color—Miguel Piñero, Regie Cabico, Glam Slam participants, and Ellison Glenn/Black Cracker—whose works demonstrate how the Nuyorican Poets Cafe has operated as a queer space since its founding. In focusing on artists who began their careers as spoken word artists and slam poets at the Cafe, The Queer Nuyorican examines queer modes of circulation that are tethered to the increasing visibility, commodification, and normalization of spoken word, slam poetry, and hip-hop theater in the United States and abroad.

Finalist for The Barnard Hewitt Award for Outstanding Research in Theatre History, given by the American Society for Theatre Research. Silver Medal Winner of The Victor Villaseñor Best Latino Focused Non-Fiction Book Award, given by the International Latino Book Awards. Honorable Mention for the Best LGBTQ+ Themed Book, given by the International Latino Book Awards.A queer genealogy of the famous performance space and the nuyorican aestheticOne could easily overlook the Nuyorican Poets Cafe, a small, unassuming performance venue on New York City's Lower East Side. Yet the space once hosted the likes of Victor Hernández Cruz, Allen Ginsberg, and Amiri Baraka and is widely credited as the homespace for the emergent nuyorican literary and aesthetic movement of the 1990s. Founded by a group of counterculturalist Puerto Rican immigrants and artists in the 1970s, the space slowly transformed the Puerto Rican ethnic and cultural associations of the epithet "Nuyorican," as the Cafe developed into a central hub for an artistic movement encompassing queer, trans, and diasporic performance.The Queer Nuyorican is the first queer genealogy and critical study of the historical, political, and cultural conditions under which the term "Nuyorican" shifted from a raced/ethnic identity marker to "nuyorican," an aesthetic practice. The nuyorican aesthetic recognizes and includes queer poets and performers of color whose writing and performance build upon the politics inherent in the Cafe's founding. Initially situated within the Cafe's physical space and countercultural discursive history, the nuyorican aesthetic extends beyond these gendered and ethnic boundaries, broadening the ethnic marker Nuyorican to include queer, trans, and diasporic performance modalities.Hip-hop studies, alongside critical race, queer, literary, and performance theories, are used to document the interventions made by queer and trans artists of color—Miguel Piñero, Regie Cabico, Glam Slam participants, and Ellison Glenn/Black Cracker—whose works demonstrate how the Nuyorican Poets Cafe has operated as a queer space since its founding. In focusing on artists who began their careers as spoken word artists and slam poets at the Cafe, The Queer Nuyorican examines queer modes of circulation that are tethered to the increasing visibility, commodification, and normalization of spoken word, slam poetry, and hip-hop theater in the United States and abroad.

Finalist, 2025 PROSE Awards: LiteratureA new history of manhood, race, and hierarchy in American childhoodLike Children argues that the child has been the key figure giving measure and meaning to the human in thought and culture since the early American period. Camille Owens demonstrates that white men's power at the top of humanism's order has depended on those at the bottom. As Owens shows, it was childhood's modern arc—from ignorance and dependence to reason and rights—that structured white men's power in early America: by claiming that black adults were like children, whites naturalized black subjection within the American family order. Demonstrating how Americans sharpened the child into a powerful white supremacist weapon, Owens nevertheless troubles the notion that either the child or the human have been figures of unadulterated whiteness or possess stable boundaries.Like Children recenters the history of American childhood around black children and rewrites the story of the human through their acts. Through the stories of black and disabled children spectacularized as prodigies, Owens tracks enduring white investment in black children's power and value, and a pattern of black children performing beyond white containment. She reconstructs the extraordinary interventions and inventions of figures such as the early American poet Phillis Wheatley, the nineteenth-century pianist Tom Wiggins (Blind Tom), a child known as "Bright" Oscar Moore, and the early-twentieth century "Harlem Prodigy," Philippa Schuyler, situating each against the racial, gendered, and developmental rubrics by which they were designated prodigious exceptions. Ultimately, Like Children displaces frames of exclusion and dehumanization to explain black children's historical and present predicament, revealing the immense cultural significance that black children have negotiated and what they have done to reshape the human in their own acts.

Finalist, 2025 PROSE Awards: LiteratureA new history of manhood, race, and hierarchy in American childhoodLike Children argues that the child has been the key figure giving measure and meaning to the human in thought and culture since the early American period. Camille Owens demonstrates that white men's power at the top of humanism's order has depended on those at the bottom. As Owens shows, it was childhood's modern arc—from ignorance and dependence to reason and rights—that structured white men's power in early America: by claiming that black adults were like children, whites naturalized black subjection within the American family order. Demonstrating how Americans sharpened the child into a powerful white supremacist weapon, Owens nevertheless troubles the notion that either the child or the human have been figures of unadulterated whiteness or possess stable boundaries.Like Children recenters the history of American childhood around black children and rewrites the story of the human through their acts. Through the stories of black and disabled children spectacularized as prodigies, Owens tracks enduring white investment in black children's power and value, and a pattern of black children performing beyond white containment. She reconstructs the extraordinary interventions and inventions of figures such as the early American poet Phillis Wheatley, the nineteenth-century pianist Tom Wiggins (Blind Tom), a child known as "Bright" Oscar Moore, and the early-twentieth century "Harlem Prodigy," Philippa Schuyler, situating each against the racial, gendered, and developmental rubrics by which they were designated prodigious exceptions. Ultimately, Like Children displaces frames of exclusion and dehumanization to explain black children's historical and present predicament, revealing the immense cultural significance that black children have negotiated and what they have done to reshape the human in their own acts.

Reveals the theatrical dimensions of civilian support for the revolutionary GI Movement of the 1960s-70sPerformance played a role both crucial and complicated in the antiwar activism of the 1960s and 1970s. As soldiers and civilian actors, activists, and celebrities worked together to end the Vietnam War, their theatrical acts of solidarity and resistance connected liberation struggles across the lines of race, gender, enlisted status, and nationality.F*ck The Army! offers the first, fully narrated history of the FTA, an antiwar variety show featuring Jane Fonda that played to tens of thousands of active-duty troops over the course of nine months in 1971. From its very conception, the civilian-led show was directed towards the project of making visible the growing antiwar movement organized by GIs, inspired by but also acting as a rebuttal to the increasingly out-of-touch USO tours presented by Bob Hope. Through an analysis of the FTA's tactical performances of solidarity and resistance, Lindsay Goss brings into view the theatrical dimensions of the GI movement itself, revealing it as representative of the revolutionary and theatrical politics and tactics of the period. The volume highlights how, due to the movement's subsequent historical erasure, a renewed anti-theatricality emerged from the 1960s and became a potent feature of contemporary political discourse.The author's deft methodological and analytic strategies, in tandem with her elegantly accessible style demonstrate how seemingly little-known performance practices can activate consequential understandings of what we thought we knew about the recent past. At the same time, she encourages essential conversations about pressing contemporary issues that demand our attention. At its core, F*ck The Army! reveals the fundamentally theatrical character of radical activism when it seeks to challenge the status quo.

Reveals the theatrical dimensions of civilian support for the revolutionary GI Movement of the 1960s-70sPerformance played a role both crucial and complicated in the antiwar activism of the 1960s and 1970s. As soldiers and civilian actors, activists, and celebrities worked together to end the Vietnam War, their theatrical acts of solidarity and resistance connected liberation struggles across the lines of race, gender, enlisted status, and nationality.F*ck The Army! offers the first, fully narrated history of the FTA, an antiwar variety show featuring Jane Fonda that played to tens of thousands of active-duty troops over the course of nine months in 1971. From its very conception, the civilian-led show was directed towards the project of making visible the growing antiwar movement organized by GIs, inspired by but also acting as a rebuttal to the increasingly out-of-touch USO tours presented by Bob Hope. Through an analysis of the FTA's tactical performances of solidarity and resistance, Lindsay Goss brings into view the theatrical dimensions of the GI movement itself, revealing it as representative of the revolutionary and theatrical politics and tactics of the period. The volume highlights how, due to the movement's subsequent historical erasure, a renewed anti-theatricality emerged from the 1960s and became a potent feature of contemporary political discourse.The author's deft methodological and analytic strategies, in tandem with her elegantly accessible style demonstrate how seemingly little-known performance practices can activate consequential understandings of what we thought we knew about the recent past. At the same time, she encourages essential conversations about pressing contemporary issues that demand our attention. At its core, F*ck The Army! reveals the fundamentally theatrical character of radical activism when it seeks to challenge the status quo.

Winner, 2025 C.L.R. James Award, awarded by the Working-Class Studies AssociationFinalist, 2025 PROSE Awards: Music and the Performing Arts A cultural history of disability, performance, and work in the modern United StatesIn 1967, the US government funded the National Theatre of the Deaf, a groundbreaking rehabilitation initiative employing deaf actors. This project aligned with the postwar belief that transforming bodies, minds, aesthetics, and institutions could liberate disabled Americans from economic reliance on the state, and demonstrated the growing optimism that performance could provide job opportunities for people with disabilities.Disability Works offers an original cultural history of disability and performance in modern America, exploring rehabilitation's competing legacies. The book highlights an unexpected alliance of rehabilitation professionals, deaf teachers, policy makers, disability activists, queer artists, and religious leaders who championed performance's rehabilitative potential. At the same time, some disabled artists imagined a different political itinerary for theatrical practice. Rather than acquiescing to the terms of productive citizenship, these artists recuperated rehabilitation as a creative resource for imagining and building a world beyond work. Using previously unexplored archives, Disability Works portrays the history of disabled Americans' performance labor as both a national aspiration and a national problem. The book reveals how disabled artists and activists ingeniously used rehabilitative resources to fuel their performance practices, breaking free from the grasp of rehabilitation and fostering more just institutions.From state-funded "sign-mime" to Black modern dance, community theatre to Stanislavskian actor training, speculative activism to epistolary performance, Disability Works recovers an expansive repertoire of aesthetic and infrastructural investigations into the terms of how disability works in modern American culture.

Winner, 2025 C.L.R. James Award, awarded by the Working-Class Studies AssociationFinalist, 2025 PROSE Awards: Music and the Performing Arts A cultural history of disability, performance, and work in the modern United StatesIn 1967, the US government funded the National Theatre of the Deaf, a groundbreaking rehabilitation initiative employing deaf actors. This project aligned with the postwar belief that transforming bodies, minds, aesthetics, and institutions could liberate disabled Americans from economic reliance on the state, and demonstrated the growing optimism that performance could provide job opportunities for people with disabilities.Disability Works offers an original cultural history of disability and performance in modern America, exploring rehabilitation's competing legacies. The book highlights an unexpected alliance of rehabilitation professionals, deaf teachers, policy makers, disability activists, queer artists, and religious leaders who championed performance's rehabilitative potential. At the same time, some disabled artists imagined a different political itinerary for theatrical practice. Rather than acquiescing to the terms of productive citizenship, these artists recuperated rehabilitation as a creative resource for imagining and building a world beyond work. Using previously unexplored archives, Disability Works portrays the history of disabled Americans' performance labor as both a national aspiration and a national problem. The book reveals how disabled artists and activists ingeniously used rehabilitative resources to fuel their performance practices, breaking free from the grasp of rehabilitation and fostering more just institutions.From state-funded "sign-mime" to Black modern dance, community theatre to Stanislavskian actor training, speculative activism to epistolary performance, Disability Works recovers an expansive repertoire of aesthetic and infrastructural investigations into the terms of how disability works in modern American culture.

The story of a new style of art—and a new way of life—in postwar America: confessionalism. What do midcentury "confessional" poets have in common with today's reality TV stars? They share an inexplicable urge to make their lives an open book, and also a sense that this book can never be finished. Christopher Grobe argues that, in postwar America, artists like these forged a new way of being in the world. Identity became a kind of work—always ongoing, never complete—to be performed on the public stage. The Art of Confession tells the history of this cultural shift and of the movement it created in American art: confessionalism. Like realism or romanticism, confessionalism began in one art form, but soon pervaded them all: poetry and comedy in the 1950s and '60s, performance art in the '70s, theater in the '80s, television in the '90s, and online video and social media in the 2000s. Everywhere confessionalism went, it stood against autobiography, the art of the closed book. Instead of just publishing, these artists performed—with, around, and against the text of their lives. A blend of cultural history, literary criticism, and performance theory, The Art of Confession explores iconic works of art and draws surprising connections among artists who may seem far apart, but who were influenced directly by one another. Studying extraordinary art alongside ordinary experiences of self-betrayal and -revelation, Christopher Grobe argues that a tradition of "confessional performance" unites poets with comedians, performance artists with social media users, reality TV stars with actors—and all of them with us. There is art, this book shows, in our most artless acts.

Considers the character of the "Stage Indian" in American theater and its racial and political impact Redface unearths the history of the theatrical phenomenon of redface in nineteenth- and twentieth-century America. Like blackface, redface was used to racialize Indigenous peoples and nations, and even more crucially, exclude them from full citizenship in the United States. Arguing that redface is more than just the costumes or makeup an actor wears, Bethany Hughes contends that it is a collaborative, curatorial process through which artists and audiences make certain bodies legible as "Indian." By chronicling how performances and definitions of redface rely upon legibility and delineations of race that are culturally constructed and routinely shifting, this book offers an understanding of how redface works to naturalize a very particular version of history and, in doing so, mask its own performativity.Tracing the "Stage Indian" from its early nineteenth-century roots to its proliferation across theatrical entertainment forms and turn of the twenty-first century attempts to address its racist legacy, Redface uses case studies in law and civic life to understand its offstage impact. Hughes connects extensive scholarship on the "Indian" in American culture to the theatrical history of racial impersonation and critiques of settler colonialism, demonstrating redface's high stakes for Indigenous and non-Indigenous alike. Revealing the persistence of redface and the challenges of fixing it, Redface closes by offering readers an embodied rehearsal of what it would mean to read not for the "Indian" but for Indigenous theater and performance as it has always existed in the US.

Considers the character of the "Stage Indian" in American theater and its racial and political impact Redface unearths the history of the theatrical phenomenon of redface in nineteenth- and twentieth-century America. Like blackface, redface was used to racialize Indigenous peoples and nations, and even more crucially, exclude them from full citizenship in the United States. Arguing that redface is more than just the costumes or makeup an actor wears, Bethany Hughes contends that it is a collaborative, curatorial process through which artists and audiences make certain bodies legible as "Indian." By chronicling how performances and definitions of redface rely upon legibility and delineations of race that are culturally constructed and routinely shifting, this book offers an understanding of how redface works to naturalize a very particular version of history and, in doing so, mask its own performativity.Tracing the "Stage Indian" from its early nineteenth-century roots to its proliferation across theatrical entertainment forms and turn of the twenty-first century attempts to address its racist legacy, Redface uses case studies in law and civic life to understand its offstage impact. Hughes connects extensive scholarship on the "Indian" in American culture to the theatrical history of racial impersonation and critiques of settler colonialism, demonstrating redface's high stakes for Indigenous and non-Indigenous alike. Revealing the persistence of redface and the challenges of fixing it, Redface closes by offering readers an embodied rehearsal of what it would mean to read not for the "Indian" but for Indigenous theater and performance as it has always existed in the US.

Uncovers a haunting yet vital record of bodies commodified, archived, and performedCurrencies of Cruelty is a bold and incisive reconsideration of the relationship between enslavement, disability, and performance in 19th- and early 20th-century America. Danielle Bainbridge traces how the transition from slavery to legal freedom became entangled with the spectacle of the freak show stage, where disabled and racialized performers – often denied traditional labor opportunities – became highly lucrative attractions.At the heart of this powerful study are conjoined twins Millie Christine McKoy, born into slavery and later emancipated, and the so-called "original Siamese Twins," Chang and Eng Bunker, who navigated the freak show circuit not only as performers but also as enslavers. Their stories reveal how archival practices surrounding enslavement and performance labor worked in tandem, creating a system where unfree and newly freed bodies were simultaneously valued and devalued – exploited for their spectacle yet rendered abject within traditional labor economies.Blending historical analysis with innovative archival theory, Currencies of Cruelty challenges conventional narratives of labor, freedom, and human worth. Bainbridge introduces the concept of the "future perfect" archive – one that anticipates what will have been rather than merely recording the past – offering a radical new way to engage with histories of enslavement, disability, and performance. A gripping exploration of race, commerce, and bodily spectacle, this book sheds crucial light on how histories of subjugation continue to shape our understanding of value and visibility today.

Uncovers a haunting yet vital record of bodies commodified, archived, and performedCurrencies of Cruelty is a bold and incisive reconsideration of the relationship between enslavement, disability, and performance in 19th- and early 20th-century America. Danielle Bainbridge traces how the transition from slavery to legal freedom became entangled with the spectacle of the freak show stage, where disabled and racialized performers – often denied traditional labor opportunities – became highly lucrative attractions.At the heart of this powerful study are conjoined twins Millie Christine McKoy, born into slavery and later emancipated, and the so-called "original Siamese Twins," Chang and Eng Bunker, who navigated the freak show circuit not only as performers but also as enslavers. Their stories reveal how archival practices surrounding enslavement and performance labor worked in tandem, creating a system where unfree and newly freed bodies were simultaneously valued and devalued – exploited for their spectacle yet rendered abject within traditional labor economies.Blending historical analysis with innovative archival theory, Currencies of Cruelty challenges conventional narratives of labor, freedom, and human worth. Bainbridge introduces the concept of the "future perfect" archive – one that anticipates what will have been rather than merely recording the past – offering a radical new way to engage with histories of enslavement, disability, and performance. A gripping exploration of race, commerce, and bodily spectacle, this book sheds crucial light on how histories of subjugation continue to shape our understanding of value and visibility today.

How Black maternal grief sustains, resists, and remakes Black lifeIn 1955, Mamie Till-Mobley's decision to display her son's brutalized body transformed private mourning into public activism, establishing a paradigm of "grief capital." In Mama, Don't You Weep, Rhaisa Kameela Williams interrogates this phenomenon, arguing that Black maternal grief functions simultaneously as a political and financial commodity and a deeply embodied experience. Williams traces how Black women navigate the "murky waters" where their pain is leveraged as symbolic currency—reproducible, marketable, and subject to contract—while they simultaneously perform the quiet, ongoing labor of living with loss.Spanning the years 1955 to 1986, Williams employs performance studies to analyze the shift from the racial liberalism of the Civil Rights era to the rise of liberal multiculturalism. She examines a diverse archive, contrasting the "grief tours" of Mamie Till-Mobley with the debt resistance of the National Welfare Rights Organization and the creative works of Toni Morrison and Gloria Naylor. Williams challenges the "frozen image" of the strong Black mother, distinguishing between grievance—the linear, legal demand for justice—and grief, which is cyclical, messy, and pervasive. By shifting focus away from the spectacle of murdered Black men and toward the material realities of the women left behind, Mama, Don't You Weep reveals how Black maternal grief is generative, capacious, and inextricably bound to the nation's political economy.

How Black maternal grief sustains, resists, and remakes Black lifeIn 1955, Mamie Till-Mobley's decision to display her son's brutalized body transformed private mourning into public activism, establishing a paradigm of "grief capital." In Mama, Don't You Weep, Rhaisa Kameela Williams interrogates this phenomenon, arguing that Black maternal grief functions simultaneously as a political and financial commodity and a deeply embodied experience. Williams traces how Black women navigate the "murky waters" where their pain is leveraged as symbolic currency—reproducible, marketable, and subject to contract—while they simultaneously perform the quiet, ongoing labor of living with loss.Spanning the years 1955 to 1986, Williams employs performance studies to analyze the shift from the racial liberalism of the Civil Rights era to the rise of liberal multiculturalism. She examines a diverse archive, contrasting the "grief tours" of Mamie Till-Mobley with the debt resistance of the National Welfare Rights Organization and the creative works of Toni Morrison and Gloria Naylor. Williams challenges the "frozen image" of the strong Black mother, distinguishing between grievance—the linear, legal demand for justice—and grief, which is cyclical, messy, and pervasive. By shifting focus away from the spectacle of murdered Black men and toward the material realities of the women left behind, Mama, Don't You Weep reveals how Black maternal grief is generative, capacious, and inextricably bound to the nation's political economy.

Honorable Mention, Barnard Hewitt Award from the American Society for Theater ResearchExplores the intersection and history of American literary realism and the performance of spiritual and racial embodiment. Recovering a series of ecstatic performances in late nineteenth- and early twentieth-century American realism, Realist Ecstasy travels from camp meetings to Native American ghost dances to storefront church revivals to explore realism's relationship to spiritual experience. In her approach to realism as both an unruly archive of performance and a wide-ranging repertoire of media practices—including literature, photography, audio recording, and early film—Lindsay V. Reckson argues that the real was repetitively enacted and reenacted through bodily practice. Realist Ecstasy demonstrates how the realist imagining of possessed bodies helped construct and naturalize racial difference, while excavating the complex, shifting, and dynamic possibilities embedded in ecstatic performance: its production of new and immanent forms of being beside. Across her readings of Stephen Crane, James Weldon Johnson, and Nella Larsen, among others, Reckson triangulates secularism, realism, and racial formation in the post-Reconstruction moment. Realist Ecstasy shows how post-Reconstruction realist texts mobilized gestures—especially the gestures associated with religious ecstasy—to racialize secularism itself. Reckson offers us a distinctly new vision of American realism as a performative practice, a sustained account of how performance lives in and through literary archives, and a rich sense of how closely secularization and racialization were linked in Jim Crow America.