Lit Z (Fordham University Press)

How do we read after the so-called death of literature? If we are to attend to the proclamations that the representational apparatuses of literature and politics are dead, what aesthetic, ethical, and political possibilities remain for us today? Our critical moment, Graff Zivin argues, demands an archaeological reading: reading for the blind spots, errors, points of opacity or untranslatability in works of philosophy and art. Rather than applying concepts from philosophy in order to understand or elucidate cultural works, the book exposes works of philosophy, literary theory, narrative, poetry, film, and performance art and activism to one another. Working specifically with art, film, and literature from Argentina (Jorge Luis Borges, Juán José Saer, Ricardo Piglia, César Aira, Albertina Carri, the Internacional Errorista), Graff Zivin allows such thinkers as Levinas, Derrida, Badiou, and Rancière to be inflected by Latin American cultural production. Through these acts of interdiscursive and interdisciplinary (or in disciplinary) exposure, such ethical and political concepts as identification and recognition, decision and event, sovereignty and will, are read as constitutively impossible, erroneous. Rather than weakening either ethics or politics, however, the an archaeological reading these works stage and demand opens up and radicalizes the possibility of justice.

On the Nature of Marx's Things traces to Marx's earliest writings on the Epicurean tradition a subterranean, Lucretian practice that Lezra calls necrophilological translation. "Translation" here is extensively used, and covers practices that put different natural and national languages into relation, often across periods; but also practices or mechanisms internal to each language. Obscured by later critical attention to the contradictory lexicons-of fetishism and of chrematistics-that Capital uses to describe how value accrues to commodities, and by the dialectical approach that's framed Marx's work since Engels sought to marry it to the natural philosophy of his time, necrophilological translation has a troubling, definitive influence in Marx's thought and in his wake. It entails a radical revision of what counts as translation, and wholly new ways of imagining what an "object" is; "matter;" "value;" "sovereignty;" "mediation;" and "number." In On the Nature of Marx's Things a materialism "of the encounter," as recent criticism in the vein of the late Althusser calls it, encounters Marxological value-form theory; the development of so-called divisible sovereignty in post-Schmittian political philosophy; Meillassoux's critique of correlationism; the resurgence of humanism in object-oriented-ontologies; and philosophies of translation and untranslatability in debt to Quine, Cassin, and Derrida. Marx through Lucretius; through Spinoza's marranismo; through his translators. Freud's account of the agency of the unconscious, through Schiller's Don Karlos; Adorno's exilic antihumanism, against Said's cosmopolitan humanism; the absolutization of what is not-one, in Badiou, Meillassoux and Freud through Donne and Neruda: "Lezra," writes Vittorio Morfino in his preface, "transfers all of the power of the Althusserian encounter into his conception of translation: translation is never simple, and in every translation a multiplicity of mediations come into play, without which these mediations would be guaranteed by a telos."

With the arrival of the so-called era of the Anthropocene, certain contemporary theoretical approaches have led us to think that we are only now properly beginning to speculate on an inhuman world that is not for us, as well as confronting our fears and anxieties around ecological, political, social, and philosophical extinction. Reflections on apocalypse and disaster, however, were not foreign to what we historically call romanticism, but in Last Things, Jacques Khalip begins with the end of things differently, treating lastness otherwise than either a privation or a conclusion. He emphasizes quieter and non-emphatic modes of thinking the end of the world of thought itself. Without fear, foreshadowing, or catastrophe, Khalip explores lastness as a form, structure, or unit that marks the limits of our life and world, and he reads the fate of romanticism (and romantic studies) within the key of the last. Although this is a reading one could never wish for, it is one, Khalip argues, that we urgently have to make today. The book is not an elegy to the human, or to romanticism; rather, it polemically argues that we should read romanticism as a negative force that exceeds theories, narratives, and figures of survival and sustainability. Each chapter explores a diverse range of romantic and contemporary materials: poetry by John Clare, Emily Dickinson, John Keats, Percy Shelley, and William Wordsworth; philosophical texts by William Godwin, David Hume, Immanuel Kant, and Jean-Jacques Rousseau; paintings by Hubert Robert, Caspar David Friedrich, and Paterson Ewen; installations by Tatsuo Miyajima and James Turrell; and photography by John Dugdale, Peter Hujar, and Joanna Kane. Shuttling between different temporalities, Last Things undertakes an original reorganization of romantic thought for contemporary culture. It examines an archive that is on the side of disappearance, perishing, the inhuman, and lastness.

This book examines the affinity between "theory" and "deconstruction" that developed in the American academy in the 1970s by way of the "Yale Critics": Harold Bloom, Paul de Man, Geoffrey Hartman, and J. Hillis Miller, sometimes joined by the French philosopher Jacques Derrida. With this semi-fictional collective, theory became a media event, first in the academy and then in the wider print media, in and through its phantasmatic link with deconstruction and with "Yale." The important role played by aesthetic humanism in American pedagogical discourse provides a context for understanding theory as an aesthetic scandal, and an examination of the ways in which de Man's work challenges aesthetic pieties helps us understand why, by the 1980s, he above all had come to personify "theory." Combining a broad account of the "Yale Critics" phenomenon with a series of careful reexaminations of the event of theory, Redfield traces the threat posed by language's unreliability and inhumanity in chapters on lyric, on Hartman's representation of the Wordsworthian imagination, on Bloom's early theory of influence in the 1970s together with his later media reinvention as the genius of the Western Canon, and on John Guillory's influential attempt to interpret de Manian theory as a symptom of literature's increasing marginality. A final chapter examines Mark Tansey's paintings Derrida Queries de Man and Constructing the Grand Canyon, paintings that offer subtle, complex reflections on the peculiar event of theory-as-deconstruction in America.

Corporate Romanticism offers an alternative history of the connections between modernity, individualism, and the novel. In early nineteenth-century England, two developments-the rise of corporate persons and the expanded scale of industrial action-undermined the basic assumption underpinning both liberalism and the law: that individual human persons can be meaningfully correlated with specific actions and particular effects. Reading works by Godwin, Austen, Hogg, Mary Shelley, and Dickens alongside a wide-ranging set of debates in nineteenth-century law and Romantic politics and aesthetics. Daniel Stout argues that the novel, a literary form long understood as a reflection of individualism's ideological ascent, in fact registered the fragile functionality of accountable individuals in a period defined by corporate actors and expansively entangled fields of action. Examining how liberalism, the law, and the novel all wrestled with the moral implications of a highly collectivized and densely packed modernity. Corporate Romanticism reconfigures our sense of the nineteenth century and its novels, arguing that we see in them not simply the apotheosis of laissez-fair individualism but the first chapter of a crucial and distinctly modern problem about how to fit the individualist and humanist terms of justice onto a world in which the most consequential agents are no longer persons.

Poetry is dead. Poetry is all around us. Both are trite truisms that this book exploits and challenges. In his 1798 Advertisement to Lyrical Ballads, William Wordsworth anticipates that readers accustomed to the poetic norms of the day might not recognize his experiments as poems and might signal their awkward confusion upon opening the book by looking round for poetry, as if seeking it elsewhere. Look Round for Poetry transforms Wordsworth's idiomatic expression into a methodological charge. By placing tropes and figures common to Romantic and Post-Romantic poems in conjunction with contemporary economic, technological, and political discourse, Look Round for Poetry identifies poetry's untimely echoes in discourses not always read as poetry or not always read poetically. Once one begins looking round for poetry, McGrath insists, one might discover it in some surprising contexts. In chapters that spring from poems by Wordsworth, Lucille Clifton, John Keats, and Percy Bysshe Shelley, McGrath reads poetic examples of understatement alongside market demands for more; the downturned brow as a figure for economic catastrophe; Romantic cloud metaphors alongside the rhetoric of cloud computing; the election of the dead as a poetical, and not just a political, act; and poetic investigations into the power of prepositions as theories of political assembly. For poetry to retain a vital power, McGrath argues, we need to become ignorant of what we think we mean by it. In the process we may discover critical vocabularies that engage the complexity of social life all around us.

New Critical Nostalgia weighs the future of literary study by reassessing its past. It tracks today's impassioned debates about method back to the discipline's early professional era, when an unprecedented makeover of American higher education with far-reaching social consequences resulted in what we might call our first crisis of academic life. Rovee probes literary study's nostalgic attachments to this past, by recasting an essential episode in the historiography of English-the vigorous rejection of romanticism by American New Critics-in the new light of the American university's tectonic growth. In the process, he demonstrates literary study's profound investment in romanticism and reveals the romantic lyric's special affect, nostalgia, as having been part of English's professional identity all along. New Critical Nostalgia meticulously shows what is lost in reducing mid-century American criticism and the intense, quirky, and unpredictable writings of central figures, such as Cleanth Brooks, Josephine Miles, and W. K. Wimsatt, to a glib monolith of New Critical anti-romanticism. In Rovee's historically rich account, grounded in analysis of critical texts and enlivened by archival study, readers discover John Crowe Ransom's and William Wordsworth's shared existential nostalgia, witness the demolition of the "immature" Percy Shelley in the revolutionary textbook Understanding Poetry, explore the classroom give-and-take prompted by the close reading of John Keats, consider the strange ambivalence toward Lord Byron on the part of formalist critics and romantic scholars alike, and encounter the strikingly contemporary quantitative studies by one of the mid-century's preeminent poetry scholars, Josephine Miles. These complex and enthralling engagements with the romantic lyric introduce the reader to a dynamic intellectual milieu, in which professionals with varying methodological commitments (from New Critics to computationalists), working in radically different academic locales (from Nashville and New Haven to Baton Rouge and Berkeley), wrangled over what it means to read, with nothing less than the future of the discipline at stake.

In this book, Jaime Rodríguez Matos proposes the "formless" as a point of departure in thinking through the relationship between politics and time. Thinking through both literary and political writings around the Cuban Revolution, Rodríguez Matos explores the link between abstract symbolic procedures and various political experiments that have sought to give form to a principle of sovereignty based on the category of representation. In doing so, he proposes the formless as the limit of modern and contemporary reflections on the meaning of politics while exploring the philosophical consequences of a formless concept of temporality for the critique of metaphysics. Rodríguez Matos takes the writing and thought of José Lezama Lima as the guiding thread in exploring the possibility of a politicity in which time is imagined beyond the disciplining functions it has had throughout the metaphysical tradition-a time of the absence of time, in which the absence of time no longer means eternity.

On the Horizon of World Literature compares literary texts from asynchronous periods of incipient literary modernity in different parts of the world: Romantic England and Republican China. These moments were oriented alike by "world literature" as a discursive framework of classifications that connected and re-organized local articulations of literary histories and literary modernities. World literature thus provided-and continues to provide-a condition of possibility for conversation between cultures as well as for their mutual provincialization. The book offers readings of a selection of literary forms that serve also as textual sites for the enactment of new socio-political forms of life. The literary manifesto, the tale collection, the familiar essay, and the domestic novel function as testing grounds for questions of both literary-aesthetic and socio-political importance: What does it mean to attain a voice? What is a common reader? How does one dwell in the ordinary? What is a woman? In different languages and activating heterogeneous literary and philosophical traditions, works by Percy Bysshe Shelley, Lu Xun, Charles and Mary Lamb, Lin Shu, Zhou Zuoren, Jane Austen, and Eileen Chang explore the far-from-settled problem of what it means to be modern in different lifeworlds. Sun's book brings to light the disciplinary-historical impact world literature has had in shaping literary traditions and practices around the world. The book renews the practice of close reading by offering the model of a deprovincialized close reading loosened from confinement within monocultural hermeneutic circles. By means of its own focus on England and China, the book provides methods useful for comparatists working between other Western and non-Western languages. It establishes the critical significance of Romanticism for the discipline of literary studies and opens up new paths of research in global Romanticism and global nineteenth-century studies. And it offers a new approach to analyzing the cosmopolitan character of the literary and cultural transformations of early twentieth-century China.

Holocaust and Hope shows one of our preeminent critics grappling with a subject to which he had returned for decades: literary, cultural, political, and historiographical implications of the Holocaust and its aftermath in Europe and America. In his last planned book, Geoffrey Hartman confronts contradictions that pose a challenge for our present and future. The passing of Holocaust survivors and their immediate families makes continued acts of witnessing more necessary even as distance in time makes the identities and acts of future witnessing more complicated. In addition, the particular kinds of amplification that we may be accustomed to or expect from our contemporary media environment can call forth not an intensity of response but rather an inertia, an "unreality effect," that can come unexpectedly from the heightening of the real, or the hyperreality of too much, too fast, too strong. Holocaust and Hope takes seriously the difference between our coming after Auschwitz and our being past it. With characteristic intensity and humanity, Hartman's essays explore the full complexity of how to transmit knowledge of the Holocaust to the future in ways that avoid simplification, the illusion of synthesis, or the aspiration to final closure, on the one hand, or compulsive repetition on the other. A significant part of the answer, for Hartman, requires special attention to the role of literary and audiovisual forms in promoting an active witnessing to extreme suffering that is relevant both for our time and the encroaching future.

Frontier: the border between two countries; the limits of civilization; the bounds of established knowledge; a new field of activity. At a time when all borders, boundaries, margins, and limits are being-often violently-challenged, erased, or reinforced, we must rethink the concept of frontier itself. But is there even such a concept? Through an original and imaginative reading of Kant, Geoffrey Bennington casts doubt upon the conceptual coherence of borders. The frontier is the very element of Kant's thought yet the permanent frustration of his conceptuality. Bennington brings out the frontier's complex, abyssal, fractal structure that leaves a residue of violence in every frontier and complicates Kant's most rational arguments in the direction of cosmopolitanism and perpetual peace. Neither a critique of Kant nor a return to Kant, this book proposes a new reflection on philosophical reading, for which thinking the frontier is both essential and a recurrent, fruitful, interruption.

Any reader engaging the work of Keats, Shelley, or Coleridge must confront the role biography has played in the canonization of each. Each archive is saturated with stories of the life prematurely cut off or, in Coleridge's case, of promise wasted in indolence. One confronts reminiscences of contemporaries who describe subjects singularly unsuited to this world, as well as still stranger materials-death masks, bits of bone, locks of hair, a heart-initially preserved by circles and then circulating more widely, often in tandem with bits of the literary corpus. Especially when it centers on the early deaths of Keats and Shelley, biographical interest tends to be dismissed as a largely Victorian and sentimental phenomenon that we should by now have put behind us. And yet a line of verse by these poets can still trigger associations with biographical detail in ways that spark pathos or produce intimations of prolepsis or fatality, even for readers suspicious of such effects. Biographical fascination-the untoward and involuntary clinging of attention to the biographical subject-is thus "posthumous" in Keats's evocative sense of the term, its life equivocally sustained beyond its period. Lives of the Dead Poets takes seriously the biographical fascination that has dogged the prematurely arrested figures of three romantic poets. Arising in tandem with a sense of the threatened end of poetry's allotted period, biographical fascination personalizes the precariousness of poetry, binding poetry, the poet-function, and readers to an irrecuperable singularity. Reading romantic poets together with the modernity of Benjamin and Baudelaire, Swann shows how poets' afterlives offer an opening for poetry's survival, from its first nineteenth-century death sentences into our present.

Old Schools marks out a modernist countertradition. The book makes sense of an apparent anachronism in twentieth-century literature and cinema: a fascination with outmoded, paradigmatically pre-modern educational forms that persists long after they are displaced in progressive pedagogical theories. Advocates of progressive education turned against Latin in particular. The dead language-taught through time-tested means including memorization, recitation, copying out, and other forms of repetition and recall-needed to be updated or eliminated, reformers argued, so that students could breathe free and become modern, achieving a break with convention and constraint. Yet McGlazer's remarkable book reminds us that progressive education was championed not only by political progressives, but also by Fascists in Italy, where it was an object of Gramsci's critique. Building on Gramsci's pages on the Latin class, McGlazer shows how figures in various cultural vanguards, from Victorian Britain to 1970s Brazil, returned to and reimagined the old school. Strikingly, the works that McGlazer considers valorize this school's outmoded techniques even at their most cumbersome and conventional. Like the Latin class to which they return, these works produce constraints that feel limiting but that, by virtue of that limitation, invite valuable resistance. As they turn grammar drills into verse and repetitious lectures into voiceovers, they find unlikely resources for critique in the very practices that progressive reformers sought to clear away. Registering the past's persistence even while they respond to the mounting pressures of modernization, writers and filmmakers from Pater to Joyce to Pasolini retain what might look like retrograde attachments-to tradition, transmission, scholastic rites, and repetitive forms. But the counter-progressive pedagogies that they devise repeat the past to increasingly radical effect. Old Schools teaches us that this kind of repetition can enable the change that it might seem to impede.

This book offers a manifesto for a radical existentialism aiming to regenerate the place of the outside that contemporary theory underestimates. Neyrat calls this outside "atopia": not utopia, a dreamt place out of the world where everything would be perfect, but atopia, the internal outside that is at the core of every being. Atopia is neither an object that an "object-oriented ontology" would be able to formalize, nor the matter that "new materialisms" could identify. Atopia is what constitutes the existence of any object or subject, its singularity or more precisely its "eccentricity." Etymologically, to exist means "to be outside" and the book argues that every entity is outside, thrown in the world, wandering without any ontological anchor. In this regard, a radicalized existentialism does not privilege human beings (as Sartre and Heidegger did), but considers existence as a universal condition that concerns every being. It is important to offer a radical existentialism because the current denial of the outside is politically, and aesthetically, damaging. Only an atopian philosophy-a bizarre, extravagant, heretic philosophy-can care for our fear of the outside. For therapeutic element, a radical existentialism favors everything that challenges the compact immanence in which we are trapped, losing capacity to imagine political alternatives. To sustain these alternatives, the book identifies the atopia as a condition of the possibility to break immanence and analyze these breaks in human and animal subjectivity, language, politics and metaphysics.

Modernity's Mist explores an understudied aspect of Romanticism: its future-oriented poetics. Whereas Romanticism is well known for its relation to the past, Emily Rohrbach situates Romantic epistemological uncertainties in relation to historiographical debates that opened up a radically unpredictable and fast- approaching future. As the rise of periodization made the project of defining the "spirit of the age" increasingly urgent, the changing sense of futurity rendered the historical dimensions of the present deeply elusive. While historicist critics often are interested in what Romantic writers and their readers would have known, Rohrbach draws attention to moments when these writers felt they could not know the historical dimensions of their own age. Illuminating the poetic strategies Keats, Austen, Byron, and Hazlitt used to convey that sense of mystery, Rohrbach describes a poetic grammar of future anteriority-of uncertainty concerning what will have been. Romantic writers, she shows, do not simply reflect the history of their time; their works make imaginable a new way of thinking the historical present when faced with the temporalities of modernity.

Reading with John Clare argues that at the heart of contemporary biopolitical thinking is an insistent repression of poetry. By returning to the moment at which biopolitics is said to emerge simultaneously with romanticism, this project renews our understanding of the operations of contemporary politics and its relation to aesthetics across two centuries. Guyer focuses on a single, exemplary case: the poetry and autobiographical writing of the British poet John Clare (1793-1864). Reading Clare in combination with contemporary theories of biopolitics, Guyer reinterprets romanticism's political legacies, specifically the belief that romanticism is a direct precursor to the violent nationalisms and redemptive environmentalisms of the twentieth and twenty-first centuries. Guyer offers an alternative account of many of romanticism's foundational concepts, like home, genius, creativity, and organicism. She shows that contemporary critical theories of biopolitics, despite repeatedly dismissing the aesthetic or poetic dimensions of power as a culpable ideology, emerge within the same rhetorical tradition as the romanticism they denounce. The book thus compels a rethinking of the biopolitical critique of poetry and an attendant reconsideration of romanticism and its concepts.

The scenes of Babel and Pentecost, the original confusion of tongues and their redemption through translation, haunt German Romanticism and Idealism. This book begins by retracing the ways in which the task of translation, so crucial to Romantic writing, is repeatedly tied to prophecy, not in the sense of telling future events, but in the sense of speaking in the place of another-most often unbeknownst to the speaker herself. In prophetic speech, the confusion of tongues repeats, each time anew, as language takes place unpredictably in more than one voice and more than one tongue at once. Mendicino argues that the relation between translation and prophecy drawn by German Romantic writers fundamentally changes the way we must approach this so-called "Age of Translation." Whereas major studies of the period have taken as their point of departure the opposition of the familiar and the foreign, Mendicino suggests that Romantic writing provokes the questions: how could one read a language that is not one? And what would such a polyvocal, polyglot language, have to say about philology-both for the Romantics, whose translation projects are most intimately related to their philological preoccupations, and for us? In Prophecies of Language, these questions are pursued through readings of major texts by G. W. F. Hegel, Wilhelm von Humboldt, Friedrich Schlegel, and Friedrich Hölderlin. These readings show how, when one questions the presupposition of works composed by individual authors in one tongue, these texts disclose more than a monoglot reading yields, namely the "plus" of their linguistic plurality. From such a surplus, each chapter goes on to advocate for a philology that, in and through an inclination toward language, takes neither its unity nor its structure for granted but allows itself to be most profoundly affected, addressed-and afflicted-by it.

Constellations of a Contemporary Romanticism takes its title and point of departure from Walter Benjamin's concept of the historical constellation, which puts both contemporary and romanticism in play as period designations and critical paradigms. Featuring fascinating and diverse contributions by an international roster of distinguished scholars working in and out of romanticism-from deconstruction to new historicism, from queer theory to postcolonial studies, from visual culture to bio-politics-this volume makes good on a central tenet of Benjamin's conception of history: These critics "grasp the constellation" into which our "own era has formed with a definite earlier one." Each of these essays approaches romanticism as a decisive and unexpired thought experiment that makes demands on and poses questions for our own time: What is the unlived of a contemporary romanticism? What has romanticism's singular un-timeliness bequeathed to futurity? What is romanticism's contemporary "redemption value" for painting and politics, philosophy and film?

Published posthumously, Ending and Unending Agony is Philippe Lacoue-Labarthe's only book entirely devoted to the French writer and essayist Maurice Blanchot (1907–2003). The place of Blanchot in Lacoue-Labarthe's thought was both discreet and profound, involving difficult, agonizing questions about the status of literature, with vast political and ethical stakes. Together with Plato, Holderlin, Nietzsche, Benjamin, and Heidegger, Blanchot represents a decisive crossroads for Lacoue-Labarthe's central concerns. In this book, they converge on the question of literature, and in particular of literature as the question of myth-in this instance, the myth of the writer born of the autobiographical experience of death. However, the issues at stake in this encounter are not merely autobiographical; they entail a relentless struggle with processes of figuration and mythicization inherited from the age-old concept of mimesis that permeates Western literature and culture. As this volume demonstrates, the originality of Blanchot's thought lies in its problematic but obstinate deconstruction of precisely such processes. In addition to offering unique, challenging readings of Blanchot's writings, setting them among those of Montaigne, Rousseau, Freud, Winnicott, Artaud, Bataille, Lacan, Malraux, Leclaire, Derrida, and others, this book offers fresh insights into two crucial twentieth-century thinkers and a new perspective on contemporary debates in European thought, criticism, and aesthetics.

Techno-Magism explores how British Romantic literature abuts and is organized around both print and non-print media. The book explores not only the print, pictorial art, and theater of early nineteenth-century England and Europe, but also communicative technologies invented after the British Romantic period, such as photography, film, video, and digital screens. This proleptic abutting points to one way we can understand the implicit exceptionality wagered by reading Romanticism through media studies and media theory. Techno-Magism argues that both media studies and the concept of mediation in general can benefit from a more robust confrontation with, or recovery of, the arguments of deconstruction, an unavoidable consequence of thinking about the relationship between Romanticism and media. The book thinks that relationship through the catachrestic practice of a techno-magism, a technics of inscription always outside the causalities of a dialectical economy. The book further pursues two interrelated ideas: the structural incommensurability of the cut and the unapologetic presentism of the constellation. Marked by its late capitalist moment of composition, the book explores the continuity between the social character of Romantic and post-Romantic media, in terms of commodity culture, revolution, and the ecological devastation of the anthropocene.

In the Book of Judges, the Gileadites use the word shibboleth to target and kill members of a closely related tribe, the Ephraimites, who cannot pronounce the initial shin phoneme. In modern European languages, shibboleth has come to mean a hard-to-falsify sign that winnows identities and establishes and confirms borders. It has also acquired the ancillary meanings of slogan or cliché. The semantic field of shibboleth thus seems keyed to the waning of the logos in an era of technical reproducibility—to the proliferation of technologies and practices of encryption, decryption, exclusion and inclusion that saturate modern life. The various phenomena we sum up as neoliberalism and globalization are unimaginable in the absence of shibboleth-technologies. In the context of an unending refugee crisis and a general displacement, monitoring and quarantining of populations within a global regime of technics, Paul Celan's subtle yet fierce reorientation of shibboleth merits scrupulous reading. This book interprets the episode in Judges together with Celan's poems and Jacques Derrida's reading of them, as well as passages from William Faulkner's Absalom! Absalom! and Doris Salcedo's 2007 installation Shibboleth at the Tate Modern. Redfield pursues the track of shibboleth: a word to which no language can properly lay claim—a word that is both less and more than a word, that signifies both the epitome and the ruin of border control technology, and that thus, despite its violent role in the Biblical story, offers a locus of poetico-political affirmation.