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The book explores not only the print, pictorial art, and theater of early nineteenth-century England and Europe but also communicative technologies invented after the British Romantic period, such as photography, film, video, and digital screens. This proleptic abutting points to one way we can understand the implicit exceptionality wagered by reading Romanticism through media studies and media theory.

Techno-Magism argues that both media studies and the concept of mediation in general can benefit from a more robust confrontation with, or recovery of, the arguments of deconstruction, an unavoidable consequence of thinking about the relationship between Romanticism and media. The book thinks that relationship through the catachrestic practice of a techno-magism, a technics of inscription always outside the causalities of a dialectical economy. The book further pursues two interrelated ideas: the structural incommensurability of the cut and the unapologetic presentism of the constellation. Marked by its late capitalist moment of composition, the book explores the continuity between the social character of Romantic and post-Romantic media, in terms of commodity culture, revolution, and the ecological devastation of the anthropocene.

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Whether engaged in same-sex desire or gender nonconformity, black queer individuals live with being perceived as a threat while simultaneously being subjected to the threat of physical, psychological, and socioeconomic injury. Attending to and challenging threats has become a defining element in queer black artists’ work throughout the black diaspora. GerShun Avilez analyzes the work of diasporic artists who, denied government protections, have used art to create spaces for justice. He first focuses on how the state seeks to inhibit the movement of black queer bodies through public spaces, whether on the street or across borders. From there, he pivots to institutional spaces--specifically prisons and hospitals--and the ways such places seek to expose queer bodies in order to control them. Throughout, he reveals how desire and art open routes to black queer freedom when policy, the law, racism, and homophobia threaten physical safety, civil rights, and social mobility.

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Has postcolonial literary criticism been affected by the postcritical antihistoricist turn? The short answer is no. It is hard to imagine what an antihistoricist postcolonial literary criticism might look like, since any investment in the term postcolonial assumes a simultaneous commitment to history and politics. While the term from its inception has been subject to criticism, it continues to hold its own despite more recent terms like global and world. While they may signal a post-postcolonial turn, a term initially used by Erin O’Connor (2003) to critique postcolonial analyses of Victorian novels, the use of and engagement with the postcolonial still provide a methodological challenge to modes of criticism advanced under the global and the world. Postcolonial literary criticism remains attuned to questions of aesthetics and ethics.

Find the Volume 81 Issue 4 here.