For decades one of our most honored and beloved poets, Gerald Stern is also, it turns out, a prolific doodler. Sometimes charming, sometimes scathing, sometimes both, the odd little figures and scenes here are reproduced from drawings on napkins, hotel stationary, and the margins of what seem to be lecture handouts. These are remarkable expressions of a quirky world and a clear vision.
 
Long recognized as one of the most original poets in America, Stern is known for his tragi-comic, irascible vision that has been vividly rendered in hundreds of poems. All along, he has also been drafting these whimsical sketches. The Thurber-esque drawings represented here are daft, graphic expressions of Stern’s fearless and shameless sense of self.
 
In addition to expressing a forgiving and cavalier attitude toward aging, these saucy drawings, until now a well-kept secret of Stern’s creative life, capture something essential about his character. By turns profane and playfully romantic, they are another expression of the cutting wit and inimitable charm of Gerald Stern.

Explains how traditional Cherokee women’s roles were destabilized, modified, recovered, and in some ways strengthened during three periods of great turmoil

American Indian women have traditionally played vital roles in social hierarchies at the family, clan, and tribal levels. In the Cherokee Nation, specifically, women and men are considered equal contributors to the culture. With this study, however, we learn that three key historical events in the 19th and early 20th centuries—removal, the Civil War, and allotment of their lands—forced a radical renegotiation of gender roles and relations in Cherokee society.

Carolyn Johnston (who is related to John Ross, principal chief of the Nation) looks at how Cherokee women navigated these crises in ways that allowed them to retain their traditional assumptions, ceremonies, and beliefs and to thereby preserve their culture. In the process, they both lost and retained power. The author sees a poignant irony in the fact that Europeans who encountered Native societies in which women had significant power attempted to transform them into patriarchal ones and that American women struggled for hundreds of years to achieve the kind of equality that Cherokee women had enjoyed for more than a millennium.

Johnston examines the different aspects of Cherokee women’s power: authority in the family unit and the community, economic independence, personal autonomy, political clout, and spirituality. Weaving a great-grandmother theme throughout the narrative, she begins with the protest of Cherokee women against removal and concludes with the recovery of the mother town of Kituwah and the elections of Wilma Mankiller and Joyce Dugan as principal chiefs of the Cherokee Nation and the Eastern Band of Cherokees.
 

Crying holds a privileged place in conversations around emotions as an expression of authentic feeling. And yet, tears are ambiguous: they might signal the most positive and negative of affects; they might present a sincere revelation of self or be simulated to manipulate others. Unsurprisingly, tears figure prominently on stage and on screen, where actors have experimented with the mechanics of making tears. Cue Tears: On the Act of Crying uses tears as a prism through which to see some of the foundational problems and paradoxes of acting and spectatorship anew, including matters of authenticity and sincerity, the ethics of the witness, the interaction between a speech act and its affective force, liveness and documentation.

Across seven semi-autonomous essays, Cue Tears looks at the mechanisms of tear production, internal and external techniques that actors use to weep, and the effects of tears in performance situations on the stage, in the gallery, and in the classroom. The writing moves with a light touch between theory and criticism of a broad range of instances from literature, theater, performance art, visual art, and cinema, while also embracing a strong autobiographical and personal slant. Author Daniel Sack’s father was a biochemist who studied tears and collected his son’s tears for research during his childhood. These “reflex tears” were produced as a physical response to irritation—an eye stretched past the point of blinking, a cotton swab up the nose. This childhood occupation coincided with his first years taking acting classes, trying to learn how to cry “emotional tears” onstage through psychological stimulation and the recollection of memory. Cue Tears investigates these memories and methods, finding that tears both shore up and dissolve distinctions between truth and artifice, emotional and physical, private and public, sad and humorous.

The Story of the Longest and Largest Forced Migration of Native Americans in American History
The Indian Removal Act of 1830 was the culmination of the United States’ policy to force native populations to relocate west of the Mississippi River. The most well-known episode in the eviction of American Indians in the East was the notorious “Trail of Tears” along which Southeastern Indians were driven from their homes in Georgia, Alabama, and Mississippi to reservations in present-day Oklahoma. But the struggle in the South was part of a wider story that reaches back in time to the closing months of the War of 1812, back through many states—most notably Ohio—and into the lives of so many tribes, including the Delaware, Seneca, Shawnee, Ottawa, and Wyandot (Huron). They, too, were forced to depart from their homes in the Ohio Country to Kansas and Oklahoma. The Other Trail of Tears: The Removal of the Ohio Indians by award-winning historian Mary Stockwell tells the story of this region’s historic tribes as they struggled following the death of Tecumseh and the unraveling of his tribal confederacy in 1813. At the peace negotiations in Ghent in 1814, Great Britain was unable to secure a permanent homeland for the tribes in Ohio setting the stage for further treaties with the United States and encroachment by settlers. Over the course of three decades the Ohio Indians were forced to move to the West, with the Wyandot people ceding their last remaining lands in Ohio to the U.S. Government in the early 1850s. The book chronicles the history of Ohio’s Indians and their interactions with settlers and U.S. agents in the years leading up to their official removal, and sheds light on the complexities of the process, with both individual tribes and the United States taking advantage of opportunities at different times. It is also the story of how the native tribes tried to come to terms with the fast pace of change on America’s western frontier and the inevitable loss of their traditional homelands. While the tribes often disagreed with one another, they attempted to move toward the best possible future for all their people against the relentless press of settlers and limited time.

Djibouti, a hot, impoverished little country on the Horn of Africa, is a place of great strategic importance, for off its coast lies a crucial passage for the world’s oil. In this novel by Abdourahman A. Waberi, Djibril, a young Djiboutian voluntarily exiled in Montreal, returns to his native land to prepare a report for an American economic intelligence firm. Meanwhile, a shadowy, threatening figure imprisoned in an island cell seems to know Djibril’s every move. He takes dictation from his preaching cellmate known as his “Venerable Master,” but as the words are put on the page, a completely different text appears—the life of Walter Benjamin, Djibril’s favorite author.

 

Passage of Tears cleverly mixes many genres and forms of writing—spy novel, political thriller, diary (replete with childhood memories), travel notebook, legends, parables, incantations, and prayers. Djibril’s reminiscences provide a sense of Djibouti’s past and its people, while a satire of Muslim fundamentalism is unwittingly delivered through the other Djiboutian voice. Waberi’s inventive parody is a lesson in tolerance, while his poetic observations reveal his love and concern for his homeland.

 

“Disguised as a political thriller, Passage of Tears is above all a great novel of childhood, murderous identities, and exile.”—Le Monde des Livres

 

“A gripping book, burning with urgency and tension.”—Télérama.

River of Tears is the first ethnography of Brazilian country music, one of the most popular genres in Brazil yet least-known outside it. Beginning in the mid-1980s, commercial musical duos practicing música sertaneja reached beyond their home in Brazil’s central-southern region to become national bestsellers. Rodeo events revolving around country music came to rival soccer matches in attendance. A revival of folkloric rural music called música caipira, heralded as música sertaneja’s ancestor, also took shape. And all the while, large numbers of Brazilians in the central-south were moving to cities, using music to support the claim that their Brazil was first and foremost a rural nation.

Since 1998, Alexander Sebastian Dent has analyzed rural music in the state of São Paulo, interviewing and spending time with listeners, musicians, songwriters, journalists, record-company owners, and radio hosts. Dent not only describes the production and reception of this music, he also explains why the genre experienced such tremendous growth as Brazil transitioned from an era of dictatorship to a period of intense neoliberal reform. Dent argues that rural genres reflect a widespread anxiety that change has been too radical and has come too fast. In defining their music as rural, Brazil’s country musicians—whose work circulates largely in cities—are criticizing an increasingly inescapable urban life characterized by suppressed emotions and an inattentiveness to the past. Their performances evoke a river of tears flowing through a landscape of loss—of love, of life in the countryside, and of man’s connections to the natural world.

By the mid-1930s, Emil Cioran was already known as a leader of a new generation of politically committed Romanian intellectuals. Researching another, more radical book, Cioran was spending hours in a library poring over the lives of saints. As a modern hagiographer, Cioran "dreamt" himself "the chronicler of these saints' falls between heaven and earth, the intimate knower of the ardors in their hearts, the historian of God's insomniacs." Inspired by Nietzsche's Beyond Good and Evil, Cioran "searched for the origin of tears." He asked himself if saints could be "the sources of tears' better light."

"Who can tell?" he wrote in the first paragraph of this book, first published in Romania in 1937. "To be sure, tears are their trace. Tears did not enter the world through the saints; but without them we would never have known that we cry because we long for a lost paradise." By following in their traces, "wetting the soles of one's feet in their tears," Cioran hoped to understand how a human being can renounce being human. Written in Cioran's characteristic aphoristic style, this flamboyant, bold, and provocative book is one of his most important—and revelatory—works.

Cioran focuses not on martyrs or heroes but on the mystics—primarily female—famous for their keening spirituality and intimate knowledge of God. Their Christianity was anti-theological, anti-institutional, and based solely on intuition and sentiment. Many, such as Catherine of Siena, Teresa of Avila, and Saint John of the Cross, have produced classic works of mystical literature; but Cioran celebrates many more minor and unusual figures as well.

Following Nietzsche, he focuses explicitly on the political element hidden in saints' lives. In his hands, however, their charitable deeds are much less interesting than their thirst for pain and their equally powerful capacity to endure it. Behind their suffering and their uncanny ability to renounce everything through ascetic practices, Cioran detects a fanatical will to power.

"Like Nietzsche, Cioran is an important religious thinker. His book intertwines God and music with passion and tears. . . . [Tears and Saints] has a chillingly contemporary ring that makes this translation important here and now."—Booklist

The remarkable story of a North Carolina Cherokee community who avoided forced removal on the Trail of Tears
 
During the 1838 forced Cherokee removal by the US government, a number of close-knit Cherokee communities in the Southern Appalachian Mountains refused to relinquish their homelands, towns, and way of life. Using a variety of tactics, hundreds of Cherokees avoided the encroaching US Army and remained in the region.
 
In his book Their Determination to Remain: A Cherokee Community’s Resistance to the Trail of Tears in North Carolina, Lance Greene explores the lives of wealthy plantation owners Betty and John Welch who lived on the southwestern edge of the Cherokee Nation. John was Cherokee and Betty was White. Although few Cherokees in the region participated in slavery, the Welches held nine African Americans in bondage.
 
During removal, the Welches assisted roughly 100 Cherokees hiding in the steep mountains. Afterward, they provided land for these Cherokees to rebuild a new community, Welch’s Town. Betty became a wealthy and powerful plantation mistress because her husband could no longer own land. Members of Welch’s Town experienced a transitional period in which they had no formal tribal government or clear citizenship yet felt secure enough to reestablish a townhouse, stickball fields, and dance grounds.
 
Greene’s innovative study uses an interdisciplinary approach, incorporating historical narrative and archaeological data, to examine how and why the Welches and members of Welch’s Town avoided expulsion and reestablished their ways of life in the midst of a growing White population who resented a continued Cherokee presence. The Welch strategy included Betty’s leadership in demonstrating outwardly their participation in modern Western lifestyles, including enslavement, as John maintained a hidden space—within the boundaries of their land—for the continuation of traditional Cherokee cultural practices. Their Determination to Remain explores the complexities of race and gender in this region of the antebellum South and the real impacts of racism on the community.