Sigmund Freud infamously referred to women's sexuality as a “dark continent” for psychoanalysis, drawing on colonial explorer Henry Morton Stanley’s use of the same phrase to refer to Africa. While the problematic universalism of psychoanalysis led theorists to reject its relevance for postcolonial critique, Ranjana Khanna boldly shows how bringing psychoanalysis, colonialism, and women together can become the starting point of a postcolonial feminist theory. Psychoanalysis brings to light, Khanna argues, how nation-statehood for the former colonies of Europe institutes the violence of European imperialist history. Far from rejecting psychoanalysis, Dark Continents reveals its importance as a reading practice that makes visible the psychical strife of colonial and postcolonial modernity. Assessing the merits of various models of nationalism, psychoanalysis, and colonialism, it refashions colonial melancholy as a transnational feminist ethics. Khanna traces the colonial backgrounds of psychoanalysis from its beginnings in the late nineteenth century up to the present. Illuminating Freud’s debt to the languages of archaeology and anthropology throughout his career, Khanna describes how Freud altered his theories of the ego as his own political status shifted from Habsburg loyalist to Nazi victim. Dark Continents explores how psychoanalytic theory was taken up in Europe and its colonies in the period of decolonization following World War II, focusing on its use by a range of writers including Jean-Paul Sartre, Simone de Beauvoir, Octave Mannoni, Aimé and Suzanne Césaire, René Ménil, Frantz Fanon, Albert Memmi, Wulf Sachs, and Ellen Hellman. Given the multiple gendered and colonial contexts of many of these writings, Khanna argues for the necessity of a postcolonial, feminist critique of decolonization and postcoloniality.

Peasants, religious heretics, witches, pirates, runaway slaves, prostitutes and pornographers, frequenters of taverns and fraternal society lodge rooms, revolutionaries, blues and jazz musicians, beats, and contemporary youth gangs--those who defied authority, choosing to live outside the defining cultural dominions of early insurgent and, later, dominant capitalism are what Bryan D. Palmer calls people of the night. These lives of opposition, or otherness, were seen by the powerful as deviant, rejecting authority, and consequently threatening to the established order. Constructing a rich historical tapestry of example and experience spanning eight centuries, Palmer details lives of exclusion and challenge, as the "night travels" of the transgressors clash repeatedly with the powerful conventions of their times. Nights of liberation and exhilarating desire--sexual and social--are at the heart of this study. But so too are the dangers of darkness, as marginality is coerced into corners of pressured confinement, or the night is used as a cover for brutalizing terror, as was the case in Nazi Germany or the lynching of African Americans. Making extensive use of the interdisciplinary literature of marginality found in scholarly work in history, sociology, cultural studies, literature, anthropology, and politics, Palmer takes an unflinching look at the rise and transformation of capitalism as it was lived by the dispossessed and those stamped with the mark of otherness.

This interdisciplinary study undertakes a profound exploration of the representation and symbolism surrounding female genitalia, seeking to challenge entrenched patriarchal narratives. By delving into works by Charles Burns, Angela Carter, and Patrick Süskind, the analysis unveils the intricate interplay between female sexuality and the male psyche. Employing the works of feminist theorists such as Luce Irigaray, Julia Kristeva, Hélène Cixous, Barbara Creed, Riana Eisler, Bracha Ettinger, and Marija Gimbutas, this analysis places the androcentric views reflected in the works of Freud, Lacan and Jung under scrutiny. Departing from conventional approaches, this research celebrates the reproductive features of women, aiming to resurrect a primordial representation rooted in procreational power. Drawing from diverse fields including myth, psychology, archaeology, philosophy, and religion, the study illuminates the layers of unconscious thought embedded in literary works. Ultimately, this study advocates for a non-binary understanding of femininity, positioning the female reproductive body as an enduring gateway between animate and inanimate realms; both alluring and repelling.

In this work of feminist film criticism, Mary Ann Doane examines questions of sexual difference and knowledge in cinematic, theoretical, and psychoanalytic discourses. "Femmes Fatales" examines Freud, the female spectator, the meaning of the close-up, and the nature of stardom. Doane's analyses of such figures as Pabst's Lulu and Rita Hayworth's Gilda trace the thematics and mechanics of maskes, masquerade, and veiling, with specific attention to the form and technology of the cinema. Working through and against the intellectual frameworks of post-structuralist and psychoanalytic theory, Doane interrogates cinematic and theoretical claims to truth about women which rely on judgements about vision and its stability or instability. Reflecting the shift in conceptual priorities within feminist film theory over the last decade, "Femmes Fatales" addresses debates over female spectatorhsip, essentialism and anti-essentialism, the tensions between psychoanalysis and history, and the relations between racial and sexual difference. Doane's nuanced and original readings of the "femme fatale" in cinema illustrate confrontations between feminism, film theory and psychoanalysis. This book should be of interest to students and lecturers in women's studies, communications studies and film theory.

French Cultural Studies provides a theoretical framework for reconsidering the domain of knowledge and expertise traditionally associated with the discipline of French. The contributors accompany their analysis of a wide variety of topics in French and Francophone Studies with a spirit of critical self-awareness that continually challenges traditional disciplinary boundaries. Ranging from a reevaluation of Baudelaire's poetic interlude in the Mascarene Islands to a discussion of Patrick Chamoiseau's fictional blueprint for Caribbean resistance, these essays address the theoretical and pedagogical implications of redefining French Studies as an interdisciplinary field, while providing practical examples of the kind of criticism that such a shift would entail. Contributors include Réda Bensmaia, Ross Chambers, Michele Druon, Jeanne Garane, Cilas Kemedjio, Larry Kritzman, Marie-Pierre Le Hir, Francoise Lionnet, Jean Elisabeth Pedersen, Leslie Rabine, Mireille Rosello, Timothy Scheie, Janice Spleth, Dana Strand, and Alawa Toumi.

Darkness divides and enlivens opinion. Some are afraid of the dark, or at least prefer to avoid it, and there are many who dislike what it appears to stand for. Others are drawn to this strange domain, delighting in its uncertainties, lured by all the associations of folklore and legend, by the call of the mysterious and of the unknown. The history of our attitudes toward darkness—toward what we cannot quite make out, in all its physical and metaphorical manifestations—challenges the very notion of a world that we can fully comprehend. In this book, Nina Edwards explores darkness as both a physical feature and cultural image, through themes of sight, blindness, consciousness, dreams, fear of the dark, night blindness, and the in-between states of dusk or fog, twilight and dawn, those points or periods of obscuration and clarification. Taking us across the ages, from the dungeons of Gothic novels to the concrete bunkers of Nordic Noir TV shows, Edwards interrogates the full sweep of humanity’s attempts to harness and suppress the dark first through our ability to control fire and, later, illuminate the world with electricity. She explores how the idea of darkness pervades art, literature, religion, and our everyday language. Ultimately, Edwards reveals how darkness, whether a shifting concept or palpable physical presence, has fed our imaginations.

This comprehensive annotated bibliography reviews nearly 500 English-language studies published between 1915 and 2001 that examine the depiction of ethnic, racial, and national groups as portrayed in United States feature films from the inception of cinema through the present. Coverage includes books, reference works, book chapters within larger works, and individual essays from collections and anthologies. Concise annotations provide content summaries; unique features; major films and filmmakers discussed; and useful information on related titles, purpose, and intended readership. The studies included range from specialized scholarly treatises to popular illustrated books for general readers, making ^IProjecting Ethnicity and Race^R an invaluable resource for researchers interested in ethnic and racial film imagery. Entries are arranged alphabetically by title for easy access, while four separate indexes make the work simple to navigate by author, subject, gender, race, ethnic group, nationality, country, religion, film title, filmmaker, performer, or theme. Although the majority of studies published examine images of African Americans, Hispanic Americans, Native Americans, Asian Americans, and Asians in film, the volume contains studies of groups including Africans, Arabs, the British, Canadians, South Sea Islanders, Tibetans, Buddhists, and Muslims—making it a unique reference book with a wide range of uses for a wide range of scholars.

From xenophobic appropriations of Joan of Arc to Afro-futurism and cyberpunk, the "national" characters of the colonial era often seem to be dissolving into postnational and virtual subjects. In Continental Drift, Emily Apter deftly analyzes the French colonial and postcolonial experience as a case study in the erosion of belief in national destiny and the emergence of technologically mediated citizenship. Among the many topics Apter explores are the fate of national literatures in an increasingly transnational literary climate; the volatile stakes of Albert Camus's life and reputation against the backdrop of Algerian civil strife; the use of literary and theatrical productions to "script" national character for the colonies; belly-dancing and aesthetic theory; and the impact of new media on colonial and postcolonial representation, from tourist photography to the videos of Digital Diaspora. Continental Drift advances debates not just in postcolonial studies, but also in gender, identity, and cultural studies; ethnography; psychoanalysis; and performance studies.

The first edition of 'Women in Film Noir' (1978) assembled a group of scholars and critics committed to understanding the cinema in terms of gender, sexuality, politics, psychoanalysis and semiotics. This edition is expanded to include further essays which reflect the renewed interest in Film Noir. Exploring 'neo-noir', postmodernism and other contemporary trends, new essays offer readings of, among others, 'Bound' and 'Basic Instinct', broadening the scope of the book to include questions of race and homosexuality.

New European Cinema offers a compelling response to the changing cultural shapes of Europe, charting political, aesthetic, and historical developments through innovative readings of some of the most popular and influential European films of the 1990s. Made around the time of the revolutions of 1989 but set in post-World War II Europe, these films grapple with the reunification of Germany, the disintegration of the Balkans, and a growing sense of historical loss and disenchantment felt across the continent. They represent a period in which national borders became blurred and the events of the mid-twentieth-century began to be reinterpreted from a multinational European perspective. Featuring in-depth case studies of films from Italy, Germany, eastern Europe, and Scandinavia, Rosalind Galt reassesses the role that nostalgia, melodrama, and spectacle play in staging history. She analyzes Giuseppe Tornatore's Cinema Paradiso, Michael Radford's Il Postino, Gabriele Salvatores's Mediterraneo, Emir Kusturica's Underground, and Lars von Trier's Zentropa, and contrasts them with films of the immediate postwar era, including the neorealist films of Roberto Rossellini and Vittorio De Sica, socialist realist cinema in Yugoslavia, Billy Wilder's A Foreign Affair, and Carol Reed's The Third Man. Going beyond the conventional focus on national cinemas and heritage, Galt's transnational approach provides an account of how post-Berlin Wall European cinema inventively rethought the identities, ideologies, image, and popular memory of the continent. By connecting these films to political and philosophical debates on the future of Europe, as well as to contemporary critical and cultural theories, Galt redraws the map of European cinema.