This article investigates David Foster Wallace's 1996 novel Infinite Jest in terms of the links between Cold Containment, the reconfigured United States energy system and the Cold War. The essay focusses on the Reconfiguration's defensive mechanisms against waste as a retooled version of Ronald Reagan's SDI, both of which are fantasy systems imagined as constructions of glass, mirror and plastic. The materiality of these “defensive” arrangements is, then, of paramount importance: it is this trinity of substances that forms the subject of this essay.

Before his execution in 1859, the radical abolitionist John Brown wrote a series of prison letters that – along with his death itself – helped to cement the abolitionist aesthetic of emancipatory martyrdom. This article charts the adaptation of that aesthetic in antilynching protest literature during the decades that followed. It reveals Brown's own presence in antilynching speeches, sermons, articles, and fiction, and the endurance of the emancipatory martyr symbol that he helped to inaugurate. Between the 1880s and the 1920s, black and white writers imagined lynching's ritual violence as a crucifixion and drew upon the John Brown aesthetic of emancipatory martyrdom, including Frederick Douglass, Stephen Graham, James Weldon Johnson, Walter White, black Baptist ministers, and black educators and journalists. Fusing martyrdom and messianism, these antilynching writers made the black Christ of their texts an avenging liberatory angel. The testamentary body of this messianic martyr figure marks the nation for violent retribution. Turning the black Christ into a Brown-like prophetic sign of God's vengeful judgment, antilynching writers of the late nineteenth and early twentieth centuries warned of disaster, demanded a change of course, challenged white southern notions of redemption, and insisted that African Americans must reemancipate themselves and redeem the nation.

The credit crisis of 2007–8 prompted a Manichean discourse that labeled finance the flighty and unreal other of the solidity of the real economy. Almost overnight the “speculative finance” shifted from a descriptive term to an evaluative one, with freewheeling finance singled out as the main cause of the crisis. The fictionality of finance is, of course, a fiction itself. Not only is finance a part of the real economy but since the 1970s it has played an increasingly significant part in it. This essay aligns with recent work in critical finance studies that puts pressure on the idea that finance can be separated from the real economy. Supplementing the world-historical scale at which this work often remains, this essay theorizes the real abstraction of finance through its lived social experience. The year 1973 was replete with financial events: the end of the Bretton Woods agreement and the gold standard, the Middle East oil crisis, the creation of the Chicago options exchange, and the invention of the Black–Scholes equation governing derivatives. It also saw the birth of the financial thriller with Paul Erdman’s The Billion Dollar Sure Thing. Seizing upon a formulaic genre and opening it up to a flood of real events from the trading floor, the financial thriller acts as a dynamic interface and sensitive seismograph for theorizing the fictionality of finance. This essay opens with a reading of Bret Easton Ellis’s American Psycho (1991) as an example of a work that renders real abstraction in an explicitly social way. Rather than viewing the novel as a hyperbolically postmodern reflection of abstract financial maneuvers, I argue that it is thickly embedded within the historically specific financial cityscape of 1980s Manhattan. I then turn to a comparative reading of recent financial thrillers written in response to the twenty-first-century credit collapse. Unlike Ellis’s novel, these thrillers strive to keep the unreality of finance segregated from the real economy at the level of plot, while also making use of generic strategies to do so at the level of form, pushing financial data into footnotes, descriptive asides, and a different tonal register of narrative. By reading these thrillers alongside American Psycho, a book written before the shock of terminal economic crisis, I offer a more historically nuanced reading of their attempts to salvage a workable economy out of the mess of the twenty-first-century American economy.

This article presents a case study of the filmmaker Stanley Kubrick, considering how his films can be considered an emotional response to the Holocaust, the legacy of European anti-Semitism, and stereotypes of the Jewish American woman. It will argue that there are various clues in Kubrick's films which produce Jewish moments; that is, where, through a complementary directing and acting strategy, in particular one of misdirection, the viewer is given the possibility of “reading Jewish,” albeit not with certainty, for Jewishness is “textually submerged.” Its focus is Kubrick's 1962 adaptation of Vladimir Nabokov's Lolita (1955), in particular the character of Charlotte Haze, played by Shelley Winters, especially in light of Kubrick's choice of casting for the role, and Winters's subsequent performance of it. It will conclude that Holocaust and anti-Semitic stereotypes/reverse stereotypes haunt Kubrick's version of Lolita as an emotional, yet sub-epidermis, presence.

In this article, I read the television shows The Sopranos and Breaking Bad to explore how an illegitimate economy represents a legitimate one. I argue that what holds these shows together in some proto-generic organization is that money functions as both a criminal outside to capital and a structural assertion that capital has no outside. Thus I claim that capital is best represented by its own double, that legitimate enterprise is best represented by illegitimate enterprise, but that representation is only efficacious because ultimately there is no capitalist activity that, for the right price, cannot become legitimate. I suggest we might best see fiction itself as a kind of liquidity, one of the forms that circulating capital takes, and thus representation and the potential for accumulation become theoretical cognates.

Much has been made of Olive Higgins Prouty's character Stella Dallas, who appeared first in serial form in 1922 followed by a best-selling novel in 1923. Like other Prouty novels, Stella Dallas was adapted into film only two years later in 1925 and again in 1937. Directed by King Vidor and starring Barbara Stanwyck, the 1937 adaptation garnered Oscar nominations for Stanwyck, inspired a long-running radio show, and attracted much scholarly attention. In this essay, I argue that the story of Prouty's titular character can be in large part attributed to its overarching narrative of mother love as sacrifice. Yet this narrative includes a subtext of interclass female collusion that drives the plot and has mass appeal. Stella and Helen collude to exploit their class differences both as women and as maternal figures in the making and maintenance of the early twentieth-century status quo of motherhood and of womanhood, but also of interclass white female relations.

Self-emancipated author, activist and philosopher turned art historian, Frederick Douglass spent a lifetime visualizing back to a white dominant schema intent on trading in racist grotesques of socially determinist and politically reductive contortions of black bodies and souls. Across his photographic and fine-art portraits, he endorsed a revisionist aesthetic theory and carved out an alternative iconographic space within which to expose, debunk and demythologize the racist claim that “Negroes look all like.” Douglass's visual aesthetic took as its starting point the formal, political and ideological importance of representing black subjects as psychologically complex individuals rather than as generic types. At the heart of Douglass's theory of portraiture was his conviction that all likenesses of African American subjects must do justice to “the face of the fugitive slave” by conveying the “inner” via the “outer man,” and thereby privilege emotional depth rather than physical surface in order to extrapolate a full gamut of lived realities otherwise annihilated out of existence. Douglass worked extensively with the signifying possibilities of his own physiognomy as a representative test case by which to bear witness to the interior complexities of black subjects missing from, or remaining fugitives at large within, white artists' surface-only renderings.

At the end of the 1960s, the United States military was rocked by race-related violence and riots. Growing fears of black “militancy” eventually compelled the military's largely white leadership to implement policies aimed at ameliorating racial disparities. One of the most significant changes was the establishment of the Defense Race Relations Institute (DRRI) and the requirement that all troops partake in race relations education. Largely overlooked in histories of military race relations and rarely viewed in terms of its place in the larger landscape of US race relations, DRRI was founded to train the military's race relations educators. Its original curriculum and methodology, during the years 1971–74, represented a radical response to the problems of racism in the military, and central to its framework was a critique of whiteness as a nexus of racialized power. This paper attempts to present a complex understanding of the motivations involved in the founding of the DRRI as it historicizes the military's quest to contain race “militancy” through the establishment of DRRI.

The novels by Russian immigrant writer Ayn Rand (1905–82) still attract a large readership, not least thanks to a recent renaissance of libertarian ideas in the US. Was it Rand's intention, when writing her novels, to construct political tracts, as many insinuate, or was she indeed trying to imitate her literary idols, as she herself claimed? The answer is complicated due to Rand's own contradictory statements on fiction's impact. Although Rand suggested that it was the reader who gave text meaning, she also believed her books to have an unambiguous message that should have a distinct effect on the reader.

The concluding words of Erna Brodber's The Rainmaker's Mistake, a novel prompted in part by the two-hundredth anniversary of the 1807 Act to Abolish the Slave Trade in Britain's Caribbean Colonies, affirm its engagement with history and historiography, emphasizing the need for Caribbean writers of the twenty-first century to search the past – uncover its traumas, its mysteries, and its treasures – in order to make sense of the present and project a future “in the free.” Brodber's work, of course, is part of a much larger and longer conversation among Caribbean novelists about what it means “to search and to reproduce and to cultivate,” literally and metaphorically. To explore the implications of this conversation, my essay focusses on this various and vexed cultural work as performed in three key Caribbean novels: E. L. Joseph's Warner Arundell: The Adventures of a Creole, published in 1838, the year that “full freedom” was granted by the British Parliament to the enslaved population of the British West Indies after a four-year apprenticeship period; Paule Marshall's 1969 The Chosen Place, The Timeless People, produced during a period of independence for many Anglo-Caribbean nations, including her parents' native Barbados in 1968; and, finally, Brodber's 2007 “Afrofuturistic” novel The Rainmaker's Mistake.

This piece provides a detailed engagement with Don DeLillo's depiction of the 2003 Iraq War in his latest novel, Point Omega. Framed through both formal aesthetic signposting of the interrelations between modernist and postmodernist practice and also through explicit thematic comparison between the conflicts, I trace DeLillo's treatment of Iraq in Point Omega back to his earlier writing on the Cold War in Underworld and focus upon the ways in which this comparative historical metaphor can be read with particular emphasis upon its implications for the nation-1state.

This article explores whether or to what extent the contemporary espionage novel is able to map and interrogate transformations in the post-9/11 security environment. It asks how well a form or genre of writing, typically handcuffed to the machinations and demands of the Cold War and state sovereignty, is able to adapt to a new security environment characterized by strategies of “risk assessment” and “resilience-building” and by modes or regimes of power not reducible to, or wholly controlled by, the state. In doing so, it thinks about the capacities of this type of fiction for “resisting” the formations of power it wants to make visible and is partly complicit with.

How does slavery's memory work its way out in Afro-Brazilian syncretic culture (and particularly carnival) today? How does this African interculturation react with white Brazilian culture? I shall begin an answer to these questions by paying methodological homage to Raymond Williams and by turning to the contemplation of some “key words” which I believe provide “a vocabulary of [Afro Brazilian syncretic] culture and society.” Batuque and calunga are at the heart of the ceremony performed by Recife's Afro-Brazilian afoxés during the Noite do Tambores Silenciosos (“Night of the Silent Drums”). They are key words which encapsulate music and ritual focussed upon a remarkably charged engagement with Brazil's African inheritance, and its positive cultural manifestations both within and beyond slavery. They are also conceptually multivalent terms that finally emphasize their resistance to, and untranslatability within, the modes of white Euro-American academic thought.

From The Road to The Walking Dead, contemporary apocalyptic fictions narrativize the conjunction of two central “crises”: late liberal capitalism and twenty-first-century masculinity. This conjunction underlines the insights of a variety of scholars and cultural critics who analyze the “crisis” of contemporary masculinity, often specifically white masculinity, as a product of recent economic and social transformations, including the perceived disempowering of white male authority in a neoliberal era of affective labor, joblessness and multiculturalism. But the apocalypse, especially as a television series, is a rather peculiar narrative vehicle for the articulation of a transformative future for – or a nostalgic return to – masculine agency and authority. Focussing on questions of subjection and agency in the late liberal/neoliberal moment, I suggest that zombie apocalypse stages a debate on the status of masculine agency that has roots extending deep into the foundations of liberal modernity and the gendered selfhood it produces – roots that are ironically exposed by the popular cultural referent that dominates The Walking Dead: the frontier myth. The frontier and the apocalypse both draw from Hobbesian prognostications of a state of nature as relentless competition and a war of “all against all” that are foundational to modern liberal political theory and questions of sovereignty, self-interest, and collective governance. But they also index a narrative antidote to the erasure of political agency as traditionally enshrined in liberal democratic norms and traditions. Like the western, the zombie apocalypse speculates about possible ways in which masculine agency in liberal modernity might be reimagined and/or reinvigorated. In the place of a tired, automated neo-“official man”, the apocalypse in The Walking Dead promises an opportunity to “finally start living” – reminding us that white masculinity figures precisely the Enlightenment liberal subject-citizen and the authoritative, if highly fictional, agency which has been notoriously crushed within regimes of late capitalist biopower. And yet, even as the zombie apocalypse engages foundational myths of liberal modernity, it elaborates them in surprisingly nihilistic set pieces and an apparently doomed, serial narrative loop (there is no end to the zombie apocalypse and life in it is remarkably unpleasant). The eruption of haptic elements in the television show – especially in the visual and aural technologies that allow representations of bodies, suffering, dismemberment, mutability, disgust – further counters the apparent trajectory of apocalyptic allegory and opens it to alternative logics and directions. The narrative options of the zombie apocalypse thus seem to be moving “back” to a brutal settler colonial logic or “forward” to an alternative, perhaps more ethical, “zombie logic,” but without humans. This essay is interested in what these two trajectories have to say to each other and what that dialogue, and dialectic, indicate about contemporary economic governance as it is experienced and translated affectively into popular narrative and cultural product. That is, to what extent is the racist and economic logic of settler colonialism already infected by the specter of another logic of abjection and otherness, one that is figured both by the zombies and by the nonnarrative function of spectacles of embodied male suffering? And what does that slippage between logics and directions tell us about the internal workings of settler colonialism and economic liberalism that have always been lodged within mythic fantasies of the frontier?

Don Lee reworked his eight magazine stories to varying degrees, arranged the sequence of the stories in a specific order, and published a short-story cycle in 2001. Significantly, the writer changed the ethnic identity of some characters from white American to Asian American. He also added and highlighted Asian American themes and issues. In short, Lee made an “Asian American” short-story cycle par excellence by coloring his stories yellow. This essay examines Lee's rewriting and arrangement of his magazine stories for an Asian American short-story cycle. It first compares the differences between the magazine and cycle versions of the stories. It goes on to examine totalizing devices such as the common setting, recurrent places, connective characters, and unifying themes. Lastly, it elucidates the arrangement of the eight stories and significance of the title story in the cycle. It ultimately argues that Don Lee retrofitted his magazine stories extensively and meticulously for a short-story cycle in order to portray the diverse aspects of post-immigrant Asian America at the turn of the century from his positionality as a third-generation Korean American.

Langston Hughes (1902–67), the wondering wandering poet, has left behind a rich legacy of books that never grow dusty on the shelves. There seems to be no path that Hughes left untrodden; he wrote drama, novels, short stories, two autobiographies, poetry, journalistic prose, an opera libretto, history, children's stories, and even lyrics for songs, in addition to his translations. Hughes was the first African American author to earn his living from writing and his career spans a long time, from the 1920s until the 1960s – he never stopped writing during this period. The Harlem Renaissance introduced prominent black writers who engraved their names in the American canon, such as Countee Cullen, Claude McKay, Jean Toomer and Zora Neale Hurston, but Hughes markedly stands out for his artistic achievements and longer career. Hughes had been identified by many as the spokesperson for his race since his works dug deep into black life, and his innovative techniques embraced black dialect and the rhythms of black music. He captured the essence of black life with conspicuous sensitivity and polished his voice throughout four decades. His name also had long been tied to the politics of identity in America. Brooding over his position, Hughes chose to take pride in being black in a racist nation. In his case, the dialectics of identity are more complicated, as they encompass debates involving Africa, black nationalism and competing constructions surrounding a seeming authentic blackness, in addition to Du Bois's double consciousness. Critics still endeavour to decipher the many enigmas Hughes left unresolved, having been a private person and a controversial writer. His career continues to broach speculative questions concerning his closeted sexual orientation and his true political position. The beginning of the new millennium coincided with the centennial of his birth and heralded the advent of new well-researched scholarship on his life and works, including Emily Bernard's Remember Me to Harlem: The Letters of Langston Hughes and Carl Van Vechten, 1925–1964 (2001), Kate A. Baldwin's Beyond the Color Line and the Iron Curtain: Reading Encounters between Black and Red, 1922–1963 (2002), Anthony Dawahare's Nationalism, Marxism, and African American Literature between the Wars: A New Pandora's Box (2002), Bruce R. Schwartz's Langston Hughes: Working toward Salvation (2003), and John Edgar Tidwell and Cheryl R. Ragar's edited collection Montage of a Dream: The Art and Life of Langston Hughes (2007), among others.

We academics who write about music, something often eminently enjoyable, are privileged people. It doesn't mean that we sit around spending an inordinate amount of time grooving to various recordings, although this kind of activity is not unknown to exist. Many historians fall in love with their subject matter to some extent, while keeping a sense of impartiality in their work, but perhaps with music this affection is easier to cultivate compared to other subjects. During my two decades in academia, I have noticed that some seem to want to justify their working in such a field by infusing their writing with impenetrable jargon and theory known only to a few hundred fellow travellers, making the research they publish largely indecipherable to the general reading public. It's as if they're intimating that there must be an existential price to pay for daring to write about a subject that some (incorrectly) see as only pleasurable, that obfuscation needs to be applied to make work about music seem sufficiently serious for academics to justify doing it.

This essay examines the fascination with bodily conversion that characterizes recent HBO programming. Dramas and comedies like True Blood, Veep, Silicon Valley, and True Detective describe human forms in various states of transformation: into a menagerie of supernatural creatures, polling data, digital information and, even, the landscape of the American South. These transformations anticipate and seek to rationalize the exchange of the programs in which they appear into and out of diverse forms of Time Warner brand equity – even as they rehearse anxieties that the network's famed “quality” diminishes in the face of such exchanges. Female characters bear the brunt of this reflexivity; their forcibly contorted and monetized bodies figure the temporary material form assumed by otherwise liquid equity as it moves within Time Warner and, ultimately, over Internet lines and into the viewer's home. The network's famed misogyny is, in this respect, self-conscious and idiosyncratic, and reveals something essential about the incoherence of HBO's parent company at the moment that the network discovers new pathways for the direct distribution of its product.