Beowulf's presence on the popular cultural radar has increased in the past two decades, coincident with cultural crisis and change. Why? By way of a fusion of cultural studies, adaptation theory, and monster theory, Beowulf's Popular Afterlife examines a wide range of Anglo-American retellings and appropriations found in literary texts, comic books, and film. The most remarkable feature of popular adaptations of the poem is that its monsters, frequently victims of organized militarism, male aggression, or social injustice, are provided with strong motives for their retaliatory brutality. Popular adaptations invert the heroic ideology of the poem, and monsters are not only created by powerful men but are projections of their own pathological behavior. At the same time there is no question that the monsters created by human malfeasance must be eradicated.

Reconceptualizing the epic genre and opening it up to a world of storytelling, The Epic World makes a timely and bold intervention toward understanding the human propensity to aestheticize and normalize mass deployments of power and violence. The collection broadly considers three kinds of epic literature: conventional celebratory tales of conquest that glorify heroism, especially male heroism; anti-epics or stories of conquest from the perspectives of the dispossessed, the oppressed, the despised, and the murdered; and heroic stories utilized for imperialist or nationalist purposes. The Epic World illustrates global patterns of epic storytelling, such as the durability of stories tied to religious traditions and/or to peoples who have largely "stayed put"; the tendency to reimagine and retell stories in new ways over centuries; and the imbrication of epic storytelling and forms of colonialism and imperialism, especially those perpetuated and glorified by Euro-Americans over the past 500 years, resulting in unspeakable and immeasurable harms to humans, other living beings, and the planet Earth. The Epic World is a go-to volume for anyone interested in epic literature in a global framework. Engaging with powerful stories and ways of knowing beyond those of the predominantly white Global North, this field-shifting volume exposes the false premises of "Western civilization" and "Classics," and brings new questions and perspectives to epic studies.

This collection explores Beowulf’s extensive impact on contemporary culture across a wide range of forms. The last 15 years have seen an intensification of scholarly interest in medievalism and reimaginings of the Middle Ages. However, in spite of the growing prominence of medievalism both in academic discourse and popular culture—and in spite of the position Beowulf itself holds in both areas—no study such as this has yet been undertaken. Beowulf in Contemporary Culture therefore makes a significant contribution both to early medieval studies and to our understanding of Beowulf’s continuing cultural impact. It should inspire further research into this topic and medievalist responses to other aspects of early medieval culture. Topics covered here range from film and television to video games, graphic novels, children’s literature, translations, and versions, along with original responses published here for the first time. The collection not only provides an overview of the positions Beowulf holds in the contemporary imagination, but also demonstrates the range of avenues yet to be explored, or even fully acknowledged, in the study of medievalism.

Beowulf's presence on the popular cultural radar has increased in the past two decades, coincident with cultural crisis and change. Why? By way of a fusion of cultural studies, adaptation theory, and monster theory, Beowulf's Popular Afterlife examines a wide range of Anglo-American retellings and appropriations found in literary texts, comic books, and film. The most remarkable feature of popular adaptations of the poem is that its monsters, frequently victims of organized militarism, male aggression, or social injustice, are provided with strong motives for their retaliatory brutality. Popular adaptations invert the heroic ideology of the poem, and monsters are not only created by powerful men but are projections of their own pathological behavior. At the same time there is no question that the monsters created by human malfeasance must be eradicated.