Young Adult Crisis Heterotopias and Feminist Revisions in Colleen Gleason’s Stoker and Holmes Series

In this article, we investigate neo-Victorian YA fiction’s efforts to mirror twenty-first-century feminist ideals in nineteenth-century spaces through examining the role of heterotopia in Colleen Gleason’s Stoker and Holmes series (2013–2019). We first consider how the novels’ steampunk elements figure in Gleason’s feminist framing of neo-Victorian London, particularly in terms of common heterotopias—primarily the garden and the museum—that the protagonists briefly navigate over the course of the series. Second, we explore how the series’ three female protagonists each occupy spaces that function as pseudo—“heterotopias of crisis”—that is, while each of them claims space within which to subvert expectations of women, these spaces and the activities they support are themselves fundamentally insular and yield no socio-cultural critique. Finally, we consider how the spaces created and occupied by the books’ villain, known as the Ankh, serve as heterotopias. We find that the fact that the only truly heterotopic spaces in the novels belong to the villain, whose transgressive deviance the series frames as a bridge too far, illustrates how disappointingly limited neo-Victorian YA can be in its ability to offer subversive mirrors to twenty-first-century feminism.

Memorialization of the Past through Artistic Forms: Rememberance of the Partisan Movement during and after Yugoslavia

In memory studies, the importance of textualization and visualization (cultural mediation) of the socially shared memories of the past is particularly emphasized. However, while the accent is on the issues of the reasons for some representations to become dominant in relation to others, why the preferred images of the past change over time, as well as of the circumstances and actors that facilitate these changes in the choice and representation of the “desirable” past, less attention is paid to the change in the dominant media through which these images are transferred. This paper examines the reasons behind certain socio-political circumstances and historical periods that render particularly relevant some artistic forms in collective representations of the shared past. Can the artistic forms themselves, as the media of transfer of the messages from the past, testify of the socio-historical function of collective memory, as well as of the society that “addresses” its past in this manner? Aiming for the affirmative answer to this question, the text discusses the favoured artistic expressions of the memory of the World War II in three chronological segments in the socialist Yugoslavia and after its collapse, when the memory is 1) marked and institutionalized as the narrative of the partisans’ struggle and victory; 2) disputed and reshaped as the “dissident” narrative; and 3) taken over from the former official memory and transformed into a form of social-cultural critique.

Herbert Marcuse Today: On Ecological Destruction, Neofascism, White Supremacy, Hate Speech, Racist Police Killings, and the Radical Goals of Socialism

Herbert Marcuse’s political-philosophical vision, cultural critique, and social activism continue to offer an intelligent strategic perspective on current concerns – especially issues of ecological destruction, neofascist white supremacy, hate speech, hate crimes, and racist police violence. These can be countered through a recognition of the intersectionality of radical needs of diverse constituencies and radical collaboration, giving rise to system negation as a new general interest, and an ecosocialist strategy of revolutionary activism within a global alliance of transformational forces.

"Desperate Fictions": Space, Identity and Indeterminacy in William Gaddis and Don DeLillo

<p>Don DeLillo has frequently acknowledged William Gaddis as a significant influence, particularly in his concern with the vagaries of self-identity. DeLillo's The Body Artist (2001) and Gaddis's Carpenter's Gothic (1985) both thematically explore the relationship between self and space, employing gothic motifs and metafictional devices which intersect with the dramatic content of the novel, in which characters experience disruption to the stability of the known and located. In both, even the most intimate knowledge of relationships and environments is portrayed as a contingent construction, open to radical revision. As has been acknowledged by a number of critics, the transitory nature of postmodern spatiality is a central thematic preoccupation of both writers. The novels of both writers confront postmodern space by the way they complicate processes of identification and communication through a formalist evocation of indeterminacy. However differences become apparent in a careful comparison of their larger works. In Gaddis's J R (1975) Gaddis attempts to govern this indeterminacy in the service of cultural critique; rhetorically manipulating readerly identification in the service of an overall vision of decline. DeLillo's Underworld (1997), on the other hand, destabilizes meaning, and as a result the reader is directed towards a more ambivalent relationship to postmodern existence.</p>

"Desperate Fictions": Space, Identity and Indeterminacy in William Gaddis and Don DeLillo

<p>Don DeLillo has frequently acknowledged William Gaddis as a significant influence, particularly in his concern with the vagaries of self-identity. DeLillo's The Body Artist (2001) and Gaddis's Carpenter's Gothic (1985) both thematically explore the relationship between self and space, employing gothic motifs and metafictional devices which intersect with the dramatic content of the novel, in which characters experience disruption to the stability of the known and located. In both, even the most intimate knowledge of relationships and environments is portrayed as a contingent construction, open to radical revision. As has been acknowledged by a number of critics, the transitory nature of postmodern spatiality is a central thematic preoccupation of both writers. The novels of both writers confront postmodern space by the way they complicate processes of identification and communication through a formalist evocation of indeterminacy. However differences become apparent in a careful comparison of their larger works. In Gaddis's J R (1975) Gaddis attempts to govern this indeterminacy in the service of cultural critique; rhetorically manipulating readerly identification in the service of an overall vision of decline. DeLillo's Underworld (1997), on the other hand, destabilizes meaning, and as a result the reader is directed towards a more ambivalent relationship to postmodern existence.</p>

(Post)Dramatic Strategies: Performing Difference in Pat Kinevane’s Solo Theatre

Pat Kinevane's solo performances focus on identities constituted on the margins of contemporary Irish society. Fusing the comic with the tragic, improvisation with carefully planned execution, and entertainment with serious cultural critique, these performative works range freely through diverse theatrical styles to represent Irish characters marginalized by their communities. Utilizing Hans-Thies Lehmann's ideas in Postdramatic Theatre (2006), this essay demonstrates how Kinevane's theatre inscribes but also contests some of the modalities of postdramatic discourse, creating a platform through which hegemonic political frameworks are challenged and identities are presented outside the established social norm. Through a performative analysis of the constructional, formal, and stylistic techniques, I argue that Kinevane's combined use of dramatic and postdramatic strategies can be seen as an essential part of his attempts to create consciousness raising and promote critical thinking among audiences.

The ‘Cultures’ of Global Mental Health

Global Mental Health is a field of research and practice that addresses the expansion of universal and equitable mental health care worldwide. This article explores the ways the concept of culture is employed in Global Mental Health literature. Global Mental Health advocates and critics assume an ontological separation between ‘nature’ and ‘culture’ to typify mental illness, linking it predominantly to one or the other of these two categories. Advocates of Global Mental Health view mental disorders as a nature–culture hybrid, while critics see them as typically cultural phenomena. The cultural critique of Global Mental Health can be strengthened by a sociological approach to both the role of critique and the uses of the concept of culture within social sciences. As an alternative to the ontologization of culture, we propose a different theoretical approach to the social issues involved in the expansion of international public health care in mental health: Arthur Kleinman's and Didier Fassin’s moral anthropological approaches.

“MISS RONA IS REALLY CLAPPING THE WHITE SUPREMACISTS”: BLACK TWITTER'S POLITICAL HUMOR IN COVID-19 TIMES

As has been widely reported, the COVID-19 pandemic has disproportionately sickened and killed Black Americans. At the same time, however, there is a significant body of conversation on Black Twitter that jokes about the pandemic. This includes tweets that nickname the pandemic as "Miss Rona,” as in “god i need a drink so bad, miss rona i promise i will be good.” Through an analysis of tweets using the “Miss Rona” nickname, we examine how Black Twitter humor serves as a site of political critique of both public policy failures and the Trump administration more broadly, with users leveraging practices like Signifyin’, African American Vernacular English (AAVE), and wordplay to resist legibility by outsiders as they orient toward their own community. Black humor is political commentary that resonates with the Black community because the tweets address or refer to Black trauma during the pandemic: dealing with continued racial violence, white supremacist ideology, and medical disparities based on race. The tweets are also expressions of Black Twitter catharsis (joy despite pain) through witty one-sided Twitter banters that skillfully and playfully engage with several facets of the social and political climate. We consider how these conversations go beyond laughing to keep from crying to coded political statements and cultural alliance, and argue that Black Twitter’s jokes about the collective trauma of COVID-19 is a resource for online camaraderie, cultural critique, and community affiliation.

Birthing Black Mothers

In Birthing Black Mothers Black feminist theorist Jennifer C. Nash examines how the figure of the “Black mother” has become a powerful political category. “Mothering while Black” has become synonymous with crisis as well as a site of cultural interest, empathy, fascination, and support. Cast as suffering and traumatized by their proximity to Black death—especially through medical racism and state-sanctioned police violence—Black mothers are often rendered as one-dimensional symbols of tragic heroism. In contrast, Nash examines Black mothers’ self-representations and public performances of motherhood—including Black doulas and breastfeeding advocates alongside celebrities such as Beyoncé, Serena Williams, and Michelle Obama—that are not rooted in loss. Through cultural critique and in-depth interviews, Nash acknowledges the complexities of Black motherhood outside its use as political currency. Throughout, Nash imagines a Black feminist project that refuses the lure of locating the precarity of Black life in women and instead invites readers to theorize, organize, and dream into being new modes of Black motherhood.