By Reginald Dyck, Cheli Reutter
In a single consequential quantity, Crisscrossing Borders in Literature of the yankee West provides the cross-section of a fast-changing and enormously elevated box. via interdisciplinary essays, this quantity at the post-national West demanding situations the belief of a unified nationwide tale sustained via strategic exclusions. participants learn the commercial and environmental exploitation depicted in working-class Western literature, emphasize the transnational via impending either the North/South and cross-Atlantic axes grapple with the position of Mormons, and dissect the hot masculinity of “Silicon Gunslingers.” each one essay effectively and compellingly types a brand new and fruitful method of attractive the West.
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Additional resources for Crisscrossing Borders in Literature of the American West
For Wolfe, describing the roots of modern computing culture, western tropes are not used unconsciously or lightly, but signal a larger ethos at work that ascribes these values to a fading form of masculinity, and may be seen as part of a larger effort to shore up the same masculinity against the supposed degradations of the latter part of the twentieth century. Wolfe’s use of western elements in “Two Young Men Who Went West” parallels Jane Tompkins’s argument, that “[the western] is about men’s fear of losing their mastery, and hence their identity, both of which the Western tirelessly reinvents” (45).
When you try to come from behind your line they kill you. 1 Other conceptual and spatial divides along ethnic and racial lines had emerged almost simultaneously with the Western frontier, however, and were available to absorb and transform its conceptual signiﬁcance. The most obvious was that between European and African Americans embodied in the codes, economy, and practices of slavery and subsequent segregation. Such lines of segregation became particularly 38 Robert Crooks sharp in urban settings.
Police, who threaten to pin a series of murders on his friend Mouse (White Butterﬂy). More important than these connections with the white community, however, is Easy Rawlins’s discovery that there is no simple way to work for order and justice in his African American community when what counts as “order” and “justice” is deﬁned, at least in part, by a dominant white supremacist ideology. Rawlins does not share the common illusion of the privileged, that such terms can be deﬁned outside of ideology.