This article shows how and why some free black families ended up living among the enslaved in the late antebellum era. Enslavers brought free people of colour into forms of informal quasi-slavery that differed little from enslavement despite their free legal status. Despite a lack of evidence, piecing together free blacks’ experiences through surviving sources reveals much about the porous boundary between slavery and freedom where enslavers manipulated marginality for financial gain. There was no sharp delineation between slavery and freedom but instead a continuum of oppression characterized by varying degrees of persecution and fragile freedoms.

This article explores how contemporary US black poetics evidences the entanglement of the history of lyric with the history of race. Through readings of the work of Claudia Rankine, Evie Shockley, Tyehimba Jess and Terrance Hayes, I make the case that this poetics situates American lyric within the violence of Reconstruction to imagine how Black Reconstruction may be enacted in cultural form. My contention is that this poetics makes lyric “unfit for history” and thus exposes the racialization processes embedded in poetry's modern life forms. I show how this poetics does not simply recuperate lyric subjectivity but presents a different model of subjectivity altogether, one that is rooted in a fugitive idea of blackness. I locate this lyric from the publication of Shockley's the new black (2011), as a reckoning with the failures of representation that were pronounced in the colour-blind politics of the Obama era and chart it to Hayes's engagement with Trumpian politics in his sonnet sequence American Sonnets for My Past and Future Assassin (2018). I argue that this contemporary poetics, which makes its argument through a destabilization of genre, unravels the racialization processes embedded in the form of reading poetry that Virginia Jackson refers to as “lyricization.”

In the documentary novel All They Will Call You (2017) Tim Z. Hernandez brings to light the life stories of the Mexican migrant workers who fatally died in a plane accident as they were being deported from California to Mexico in 1948. Inspired by Woody Guthrie's song “Plane Wreck at Los Gatos Canyon” (1961), the novel interweaves testimony, documentation, historical contextualization, and fictional mechanisms to involve the reader ethically in the pursuit of an alternative truth – one that underscores the dialectical relationship between the migrants’ lives, their communities, and neocolonial US–Mexico relations. The author entwines the lives and deaths of US and Mexican citizens and gives them historical and affective significance within the “multidirectional memory” (Rothberg) of a community of mourning enacted within and beyond his narrative. His “mestizx consciousness” (Anzaldúa), a lived awareness of the power imbalances that silence the subaltern across the US–Mexico border, manifests itself through the phenomenological leitmotif of la huesera. This southwestern tale and feminine archetype explains the impulse to bring into being a “new memory” (Irizarry) of a reconstructed community around the plane wreck and to challenge the “hierarchy of grief” (Butler) that silenced the migrants’ life stories.

“‘Between Ownership and the Highway’: Property, Persons, and Freeways in Karen Tei Yamashita's Tropic of Orange” examines the place of the Los Angeles freeway system in the creation and maintenance of the egalitarian communities imagined in the novel. As I show, the freeway serves as an instrument for the economic growth, securitization, and increased powers of the state. Thus, in misusing the freeway, the migrants, narcotraffickers, and homeless stage a resistance to the freeway as metonym for modernity, efficiency, progress, and economic advancement. However, given that the threat posed by the ascendance of the homeless in particular must be understood through discourses regarding the public threat of unlawful migration and narcotrafficking, the homeless represent a population critical both to unmaking the extant state and replacing it with a more equitable society. I reanimate discussions of the novel by proposing that rather than examine transnational migration, and the mutations of time and space figured so prominently in the text as the novel's primary mode of critique, scholars instead turn their attention to the homeless encampment atop the LA freeway system as the boldest insight into how a new political system might be conceived.

This introduction lays out the research design of a project on the Texas state “Campus Carry” gun legislation (SB 11) that went into effect in 2016. The project's transdisciplinary and multi-methodological approach – based on team fieldwork, personal interviews, focus groups, testimonials, visual materials, and a survey – is used to offer an example of phenomenon-based American studies research that is contextualized beyond disciplinary boundaries. Public debates, personal experiences, and cultural analysis demonstrate the de facto ramifications of gun legislation on people's lives. Considering viewpoints both for and against Campus Carry, the discussion reveals deep-seated beliefs about guns as an intrinsic part of “Americanness.”

Isaac Hayes provides a vital public figure through which scholars can analyze, evaluate, and more fully understand the comprehensive nature of the black freedom struggle as it progressed into the 1970s. Hayes merged the integrationist political objectives of mainstream civil rights organizations and leaders with the notions of racial pride, assertiveness, and autonomy that characterized the popular appeal of the black power movement. Hayes, through his “Black Moses” persona and LP of the same name, moved those freedom struggle promises and opportunities into the cultural realm, where he personified African American artistic self-determination. In doing so, he demonstrated that the contemporary conceptualization of black masculinity was not monolithic, as Hayes introduced and embodied an ideal that countered the prevailing notion of black manhood which pervaded popular culture and remains a central component of popular memory concerning black power. Most importantly, Isaac Hayes embodied a model of black masculinity that contradicted the prevailing “black macho” ideal. “Black Moses,” therefore, embodied the freedom of African Americans to move beyond contemporary racial classifications in a cultural capacity and presents scholars with an intriguing model through which to examine the evolution, possibilities, and accomplishments of the post-1960s American black freedom struggle.

When the Texas legislature in August 2016 allowed concealed handguns on campuses, the implementation of the legislation assumed a spatial meaning. At issue was not so much what the impact of firearms in educational establishments would be but where concealed guns could be carried and which specific locations were to be determined as exclusion zones. The decision-making process boiled down to a negotiation of rights by the federal government, state legislature, university, and members of the campus community. In particular, the question of gun rights was interpreted through notions of space, freedom, and privacy, as understood through amendments to the US Constitution.

This article examines a small selection of children's books by Julius Lester, a black power activist, considering them in the context of the black power movement. Lester is frequently cited for his activism and polemical works on black power but no study of his works for children has yet been published. The works considered in this article provide an example of how children's books during this period reflected aspects of black power ideology, language and imagery. Whilst books for black children in the USA had a long history of trying to instil racial pride and knowledge of African American history, these efforts were nevertheless restricted for various reasons. This article argues that it was the black power movement that provided a context in which books directed at black children could flourish. Librarians, activists, educators and publishers now engaged in providing literature for black children in a more comprehensive and directed way than before. Within this context, authors like Julius Lester could write books that celebrated African American history and folklore and could at the same time address issues of racial tension and white cultural hegemony.

This article examines Edgar G. Ulmer's Detour (1945) as an example of film noir's exploration of the affective dimension of early oil-regime America. Drawing on the work of energy-humanities scholars, the article finds the film, and by extension the genre, providing a much-needed ground-level perspective on the efforts of industry and government to stimulate oil consumption by creating desires in a public struggling with the inherent paradoxes of new technologies, foremost among them the car. The automobile gave rise to “automobility,” seemingly an expansion of democratic freedoms, yet that new way of life also entrapped its participants within destructive habits of consumption involving an entire suite of beliefs, practices, habits, and other technologies. These features of the new life, in turn, were understood within a racialized narrative of whiteness to be productive rather than extractive habits. The shadowy and fated network to which film noir gestures, the article thus argues, is not some abstract metaphysical contemplation or generalized conclusion on a period of war, but a felt recognition of the ways the rapidly expanding network of extraction, distribution, and consumption was compelling Americans to remake their lives in dramatic ways that felt beyond their control.

The CIA is increasingly symbolic of major controversies in American foreign policy. It also presents the academic researcher with a fascinating paradox – since it is simultaneously secret and yet high-profile. In part, this is due to the CIA's willingness to allow former operatives to write memoirs. We argue that the memoir literature, authored by CIA personnel both high and low, together with others who worked alongside them, is now so dense that this allows us a degree of triangulation. Yet these memoirs are increasingly collective productions, involving censors, ghostwriters and teams of researchers, introducing conflicting voices into the text, and adding layers of separation between author and reader. We suggest that these ghosted memoirs, therefore, operate on several levels. For good or ill, these books shape the American public's perception of the CIA and should be studied closely, especially by those interested in the subjectivities of image management. This essay seeks to explore these issues by comparing four memoirs by CIA directors and acting directors who have served since 9/11.

This article examines the resurgence of an especially deterministic form of naturalism in contemporary American culture, which can be linked to particular attributes of neoliberalism. In particular, neoliberal power is shown to have been exercised partly through what the author terms “exonerative determinism,” a discourse whereby those in power claim to have been forced by outside circumstances into morally dubious policies. Two neo-naturalist texts – Dave Eggers's novel Your Fathers, Where Are They? And the Prophets, Do They Live Forever?, and the television miniseries The Night Of – are employed as case studies in order to examine the discourse of exonerative determinism. The essay concludes with a brief examination of how this discourse has been more overtly employed during the Trump administration.

This article argues that postwar Seventeen magazine, a publication deeply invested in enforcing heteronormativity and conventional models of girlhood and womanhood, was in fact a more complex and multivocal serial text whose editors actively sought out, cultivated, and published girls’ creative and intellectual work. Seventeen's teen-authored “Curl Up and Read” book review columns, published from 1958 through 1969, are examples of girls’ creative intellectual labor, introducing Seventeen's readers to fiction and nonfiction which ranged beyond the emerging “young-adult” literature of the period. Written by young people – including thirteen-year-old Eve Kosofsky (later Sedgwick) – who perceived Seventeen to be an important publication venue for critical work, the “Curl Up and Read” columns are literary products in their own right, not simply juvenilia. Seventeen provided these young authors the opportunity to publish their work in a forum which offered girl readers and writers opportunities for intellectual development and community.

Martin Luther King Jr. is widely read through his association with Gandhi's ideas and practice. Whilst it is important to neither overstate nor ignore this influence, the paper retraces the work undertaken behind the scenes to script this relationship for wider audiences. It questions how King's casting as America's black Gandhi was strategically undertaken, by whom and for what purposes, as well as exploring why it was ultimately short-lived. Although King experimented with Gandhism briefly in the late 1950s, by the early 1960s the idea had largely been dropped. In particular, the paper focusses on the role played by the American pacifist movement up to, and including, organizing King's visit to India in 1959. These sources are used to make a broader argument that King's ability to inhabit Gandhi's legacy during the movement's early years was critical to forging global anticolonial connections. As such the paper argues that nonviolence was more than a repertoire of resistance techniques, but a spatial mechanism which could fold scale, bridge distance, and thereby produce and reshape racial solidarity itself.

In 1959, T. S. Eliot said of his poetry, “My urban imagery was that of St. Louis.” This paper reads Eliot's The Waste Land in light of this comment, investigating the extent to which the construction of his hometown, St. Louis, in the nineteenth century, impinges upon the poem. The paper outlines the cultural conditions of St. Louis's construction as part of a settler colonial project, heavily influenced by certain narratives of quest and conquest. Throughout the construction of St. Louis, geographical and historical realities were continually replaced by an urban landscape which served to reflect these settler narratives. Using three separate case studies – the construction of the Eads Bridge, the destruction of the Cahokia mounds, and the St. Louis fire of 1849 – this paper makes the case that Eliot's characterization of urban space in The Waste Land as “unreal” is rooted in the construction of his hometown.

This essay reflects on the use of competing rhetorical frames of fear strategically used by the academic community of The University of Texas at Austin in the debate on Campus Carry policy. With the legalization of concealed handguns on campus, fear emerged as a prominent trope in public discussions, albeit used in very different ways by supporters or opponents of the law. Against the more standard interpretation of fear-based rhetoric as an exploitation of others’ insecurities, this essay draws on mixed-methods research to examine expressions of fear by activist opponents of Campus Carry and the way in which supporters of the law sought to deconstruct it.

The Pacific War Memorial on Corregidor Island in the Philippines was erected by the United States government to commemorate Filipino and American soldiers who had lost their lives during the Second World War. Inaugurated in 1968, it was the first American memorial on Philippine soil since the United States had recognized the Philippines as an independent country in 1946, following almost fifty years of colonial rule. This article interprets the monument and the wider Corregidor memoryscape. It examines how the United States, the Philippines and the Second World War are depicted both within and around the memorial and what this suggests about the creation and persistence of colonial memory. The article explores the tensions between colonial and decolonized remembrance, and the extent to which the Pacific War Memorial serves as a historical marker for the United States’ achievements in the Philippines.

This article takes as its starting point a consideration of the ways in which the ideological methodology of “New Americanist” criticism has closed off possibilities of reading that might choose to value ambiguity, contradiction, and excess – elements which militate against the discursive neatness of critique. In readings of Ralph Waldo Emerson and José Martí, I argue that resolutely politicized interpretations of Emerson fail to do justice to the unstable texture of his prose. In turn, Martí's writing about the United States is more uneven, surreal and excessive than a straightforward account of postcolonial resistance allows. Both Emerson and Martí exhibit a discursive flexibility that puts pressure on readings driven by inflexible ideological parameters seeking to position both men within frameworks of political quietism and postcolonial revolution respectively. I explore how the idea of revolution is imagined by Emerson in ways that run counter to our more conventional understanding of political transformation. To be sure, Martí's revolutionary actions in the cause of Cuban independence were tangible in ways that Emerson could never have countenanced for himself; nevertheless Emerson's understanding of resistance as differently located and performed provoked in Martí a high, and consistent, degree of sympathy.

In 1857, Henry Box Brown starred in Edward Gascoigne Burton's The Fugitive Free and The Nubian Captive, two “slave dramas” based on his life. His performance inevitably infused both with an antislavery message: in a radical departure from conventional black abolitionist strategies of resistance in the British Isles, the plays change our understanding of British anti-slavery, of Brown, and of black British performance in general. Despite his short acting career, Brown should be placed alongside fellow African American actors like Ira Aldridge for his integral role in challenging the white racial schema on the Victorian stage.

Undergraduates from three Texas universities were given free rein to draw and write about their experiences with the state's Campus Carry law. Through analyzing the personal stories, rationalizations, poems, and drawings the students produced, we offer insight into how they view the law and how it has impacted their sense of security. What emerges is a complex picture, revealing that students hold inconsistent – or even contradictory – beliefs in the dichotomy of being either for or against guns on campus. This essay complements existing research on the Campus Carry debate by uncovering the ambivalence that quantitative approaches alone may not capture.

This study investigates the shifting meanings invested in the ragtime song “A Hot Time in the Old Time, Tonight” at the turn of the twentieth century. Complicating the tune's place in the canon of military, political, and national anthems was its associations with “vice,” black culture, and white supremacy. By mapping the ritual and representational uses of the song, this investigation demonstrates how “A Hot Time” served paradoxical functions that simultaneously affirmed and unsettled American exceptionalism. In doing so, this article traces the processes of obfuscation whereby black musical traditions and white supremacy defined America's distinctive national identity.