front cover of Nostalgia for a World Where We Can Live
Nostalgia for a World Where We Can Live
Monica Berlin
Southern Illinois University Press, 2018
Monica Berlin’s Nostalgia for a World Where We Can Live resides at the turbulent confluence of relentless news cycles and the repeated rending of our interior lives. In Berlin’s poetry sorrow makes its own landscape—solitary, intimate, forward-looking. Whether we attempt to traverse it or choose bypass, her poems show us where we live, how we carry on.

These poems notice the day in the wind, the night tucked up to the train tracks, and a slipping-in of yesterday, memory-laden, alongside the promise of a more hopeful tomorrow. Here is the Midwest, vibrant and relic, in the ongoing years of collapse and recovery. Here the constant companionship of weather lays claim to its own field of vision. Here, too, devastation: what’s left after. Berlin reminds us we are at the mercy of rivers, oceans, earth, wind, rain, blizzard, drought, and each other. “Maybe what I mean / to say is that I’ve come to see all the names we might / recognize destruction by,” Berlin’s speaker discovers. “We might / sometimes, stupidly, call it love.”

On her familiar prairie of lyricism and tumult, beauty and ruin, Berlin’s poems insist, plead, and seek to reassure. In a collection both mournful and urgent, both a “little book of days” and a song, this poet meditates on loss, wonder, and always the consolations of language. 
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front cover of Nostalgia for the Future
Nostalgia for the Future
West Africa after the Cold War
Charles Piot
University of Chicago Press, 2010

Since the end of the cold war, Africa has seen a dramatic rise in new political and religious phenomena, including an eviscerated privatized state, neoliberal NGOs, Pentecostalism, a resurgence in accusations of witchcraft, a culture of scamming and fraud, and, in some countries, a nearly universal wish to emigrate. Drawing on fieldwork in Togo, Charles Piot suggests that a new biopolitics after state sovereignty is remaking the face of one of the world’s poorest regions.

In a country where playing the U.S. Department of State’s green card lottery is a national pastime and the preponderance of cybercafés and Western Union branches signals a widespread desire to connect to the rest of the world, Nostalgia for the Future makes clear that the cultural and political terrain that underlies postcolonial theory has shifted. In order to map out this new terrain, Piot enters into critical dialogue with a host of important theorists, including Agamben, Hardt and Negri, Deleuze, and Mbembe. The result is a deft interweaving of rich observations of Togolese life with profound insights into the new, globalized world in which that life takes place.

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front cover of Nostalgia for the Modern
Nostalgia for the Modern
State Secularism and Everyday Politics in Turkey
Esra Özyürek
Duke University Press, 2006
As the twentieth century drew to a close, the unity and authority of the secularist Turkish state were challenged by the rise of political Islam and Kurdish separatism on the one hand and by the increasing demands of the European Union, the International Monetary Fund, and the World Bank on the other. While the Turkish government had long limited Islam—the religion of the overwhelming majority of its citizens—to the private sphere, it burst into the public arena in the late 1990s, becoming part of party politics. As religion became political, symbols of Kemalism—the official ideology of the Turkish Republic founded by Mustafa Kemal Atatürk in 1923—spread throughout the private sphere. In Nostalgia for the Modern, Esra Özyürek analyzes the ways that Turkish citizens began to express an attachment to—and nostalgia for—the secularist, modernist, and nationalist foundations of the Turkish Republic.

Drawing on her ethnographic research in Istanbul and Ankara during the late 1990s, Özyürek describes how ordinary Turkish citizens demonstrated their affinity for Kemalism in the ways they organized their domestic space, decorated their walls, told their life stories, and interpreted political developments. She examines the recent interest in the private lives of the founding generation of the Republic, reflects on several privately organized museum exhibits about the early Republic, and considers the proliferation in homes and businesses of pictures of Atatürk, the most potent symbol of the secular Turkish state. She also explores the organization of the 1998 celebrations marking the Republic’s seventy-fifth anniversary. Özyürek’s insights into how state ideologies spread through private and personal realms of life have implications for all societies confronting the simultaneous rise of neoliberalism and politicized religion.

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