Oliver (philosophy, Vanderbilt U.) does not attempt to apply psychoanalysis to oppression. Rather she transforms psychoanalytic concepts such as alienation, melancholy, and shame into social concepts by developing a psychoanalytic theory based on a notion of the individual or psyche that is thoroughly social. The psyche and the social world are so

Debunking the Myths of Colonization. examines Salman Rushdie's thesis on the paradoxical nature of colonialism and its horrific impact on the psyche of the colonized. It probes Frantz Fanon's theories concerning the relationship between colonizers and colonized, and attempts to apply these theories to modern Arabic literature. Like Rushdi and Fanon, many Arab writers have embarked on a journey to the metropolis of their ex-colonial masters. Due to their encounter with English or French culture, they have written memoirs, poems, or fictions in which they have represented themselves and the 'other.' Their representations differ markedly according to their own make up as human beings, their class, education, experiences, and gender. Yet what brings them together is their love-hate relationship with the ex-colonizer. In the case of the Palestinian writers, however, there is only bitterness and bewilderment at Israel as a colonizing power in the 21st century and its Jewish citizens, who were once victims in Europe but now have turned into victimizers.

Much philosophical work on pop culture apologises for its use; using popular culture is a necessary evil, something merely useful for reaching the masses with important philosophical arguments. But works of pop culture are important in their own right--they shape worldviews, inspire ideas, change minds. We wouldn't baulk at a book dedicated to examining the philosophy of The Great Gatsby or 1984--why aren't Star Trek and Superman fair game as well? After all, when produced, the former were considered pop culture just as much as the latter. This will be the first major reference work to right that wrong, gathering together entries on film, television, games, graphic novels and comedy, and officially recognizing the importance of the field. It will be the go-to resource for students and researchers in philosophy, culture, media and communications, English and history and will act as a springboard to introduce the reader to the other key literature in the field.

Nothing embodies the mystery of faith quite like prayer. Although sometimes an elusive practice that may baffle and confuse, prayer is not otherworldly, for it is in prayer, in talking and listening to our infinite, loving creator, that we truly find our way in this world. In the twenty-first issue of The Other Journal, contributors consider the transformative mystery of prayer in all its questions and practicalities. They carefully think through intercessory prayer and prayerful political theology and what it means to commune with God and one another. They dance, laugh, and pray like fools. The issue features essays and reviews by Emmanuel Katongole, Erin Lane, Timothy McGee, L. Roger Owens, Andrew Prevot, Carl Raschke, and Lauren Smelser White; interviews by Kate Rae Davis, Ashleigh Elser, Jen Grabarczyk, and SueJeanne Koh with Sarah Coakley, Peter Ochs, Dominique Ovalle, and Richard Twiss; and fiction, creative nonfiction, and poetry by Mary M. Brown, Kate Rae Davis, Denise Frame Harlan, Katie Manning, Tania Moore, Jillena Rose, Nicholas Samaras, and Robert Vander Lugt.

Stoddard uses the Anglophone Caribbean and Ireland to examine the complex inflections of women and race as articulated in-between the colonial discursive and material formations of the eighteenth century and those of the (post)colonial twentieth century, as structured by the defined spaces of the colonizers' estates.

Colonial Trauma is a path-breaking account of the psychosocial effects of colonial domination. Following the work of Frantz Fanon, Lazali draws on historical materials as well as her own clinical experience as a psychoanalyst to shed new light on the ways in which the history of colonization leaves its traces on contemporary postcolonial selves. Lazali found that many of her patients experienced difficulties that can only be explained as the effects of “colonial trauma” dating from the French colonization of Algeria and the postcolonial period. Many French feel weighed down by a colonial history that they are aware of but which they have not experienced directly. Many Algerians are traumatized by the way that the French colonial state imposed new names on people and the land, thereby severing the links with community, history, and genealogy and contributing to feelings of loss, abandonment, and injustice. Only by reconstructing this history and uncovering its consequences can we understand the impact of colonization and give individuals the tools to come to terms with their past. By demonstrating the power of psychoanalysis to illuminate the subjective dimension of colonial domination, this book will be of great interest to anyone concerned with the long-term consequences of colonization and its aftermath.

We are all haunted by things we fear, repress, and those things of which we have no conscious knowledge. We are thus haunted by a variety of "ghosts" in our lives so that, at times, we might notice those things we have ignored, and so too allow the repressed elements of our world a chance to speak more directly to us. Being honest with ourselves means listening better to what haunts us, and to wrestle with our own ghosts, as humans have often claimed throughout history to wrestle with God. Recognizing how we are ceaselessly haunted by that which threatens to undo our representations of ourselves is what draws together a series of reflections in this book on how we will never be able to rid ourselves of such hauntings. By examining a series of "hauntings," this study looks at what continues to haunt the field of continental philosophy, the various things that haunt our sovereign construction of ourselves, the church, our words and language in general, and even how our texts are endlessly haunted by the autobiographical "I" we are often taught to exclude from our writings.