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Historically speaking, theology can be said to operate “materiaphobically.” Protestant Christianity in particular has bestowed upon theology a privilege of the soul over the body and belief over practice, in line with the distinction between a disembodied God and the inanimate world “He” created. Like all other human, social, and natural sciences, religious studies imported these theological dualisms into a purportedly secular modernity, mapping them furthermore onto the distinction between a rational, “enlightened” Europe on the one hand and a variously emotional, “primitive,” and “animist” non-Europe on the other. The “new materialisms” currently coursing through cultural, feminist, political, and queer theories seek to displace human privilege by attending to the agency of matter itself. Far from being passive or inert, they show us that matter acts, creates, destroys, and transforms—and, as such, is more of a process than a thing. Entangled Worlds examines the intersections of religion and new and old materialisms. Calling upon an interdisciplinary throng of scholars in science studies, religious studies, and theology, it assembles a multiplicity of experimental perspectives on materiality: What is matter, how does it materialize, and what sorts of worlds are enacted in its varied entanglements with divinity? While both theology and religious studies have over the past few decades come to prioritize the material contexts and bodily ecologies of more-than-human life, Entangled Worlds sets forth the first multivocal conversation between religious studies, theology, and the body of “the new materialism.” Here disciplines and traditions touch, transgress, and contaminate one another across their several carefully specified contexts. And in the responsiveness of this mutual touching of science, religion, philosophy, and theology, the growing complexity of our entanglements takes on a consistent ethical texture of urgency.

Moved by Aboriginal or Indigenous understandings of tracks, Norie Neumark’s Voicetracks seeks to deepen understandings of voice through listening to a variety of media and contemporary art works from Australia, Europe, and the United States. The author aims to bring voice studies into conversation with new materialism to broaden thinking within both. Through a methodology based in listening, she brings theories of affect and carnal and situated knowledge into conversation with her examples and the theories she works with. Through her examples, Neumark engages with artists working with animal sounds and voices; voices of place, placed voices in installation works; voices of technology; and “unvoicing,” disturbances in the image/voice relationship and in the idea of what voice is. Neumark evokes both the literal—the actual voices within the works with which she engages—and the metaphorical—in a new materialist exploration of voice encompassing humans, animals, things, and assemblages. Not content with the often dry tone of academic writing, the author engages a “wayfaring” process that brings together theories from sound, animal, and posthuman studies in order to change the ways we think about and act with and within the assemblages of living creatures, things, places and histories around us. Finally, she considers ethics and politics, and describes how her own work has shaped her understandings and apprehensions of voice.

Writing about marginalized lives has the power to shift norms. In telling their own stories, John Rechy, Aurora Levins Morales, Gloria Anzaldúa, and other Latinx writers make visible experiences and bodies that are rarely at the center of the stories we read, and they dramatize the complexity of human agencies and responsibilities. Yet the memoirs this book analyzes move beyond focus on the human as their subjects’ personal histories intertwine with communities, animals, spirits, and the surrounding environment. This interconnectedness resonates with critical developments in posthumanist theory as well as recalling indigenous worldviews that are “other-than-Humanist,” outside of Western intellectual genealogies. Bringing these two frameworks into dialogue with feminist theory, queer theory, disability studies, and ecocriticism enables an expansive way of viewing life itself. Rejecting the structures of Humanism, Shared Selves decenters the individualism of memoir and highlights the webs of relation that mediate experience, agency, and identity.

Exposed argues for a material feminist posthumanism that departs from the predominant modes of humanist transcendence in theory, science, consumerism, and popular culture. Featuring three sections, the book calls for an environmental stance in which humanity thinks, feels, and acts as the very stuff of the world. As a work within the environmental humanities, it grapples with climate change, biodiversity, sustainability, ocean conservation, environmental activism, and the depiction of the anthropocene. And as a study in new materialism it focuses on how the materiality of human bodies provoke modes of posthumanist pleasure, environmental protest, and a sense of immersion within the strange agencies that constitute the world.

Inheriting Possibility is concerned with the ways we have come to understand and produce knowledge about the reproduction of power relations and how those understandings have rested on a premise that nature is made of fixed universals that create the stage for the play of culture. It is said that “truth” exists in nature and that culture contaminates our access to these “truths.” It is argued that this same dualism underpins theories and research on inheritance, social reproduction, and human learning and development. Given work in the physical and biological sciences and new materialist philosophy, it is not only argued that nature is culture but also that the assumed nature/culture binary has ultimately limited our understanding of how power relations are reproduced. Thus, Inheriting Possibility develops new arguments about the forces of inheritance (i.e., the double injunction and intra-action of material-discursive forces, timespace, and assemblages) and rethinks approaches to quantitative inquiry on social reproduction in education. Inheriting Possibility delineates how the limitations of knowledge production have been due to the false assumptions about the possibilities of unlocking nature’s “truths” with quantification. It puts forward an alternative ontology, epistemology, and methodology that attempt to carve out a space within critical inquiry for quantitative methods. Inheriting Possibility empirically demonstrates how parenting practices and grandchild SAT performance are both results of myriad forces that are multigenerational, events, and material phenomena that cannot be reduced to pathology or deficiency but rather convey the inheritance of reconfiguring and enfolding historialities of differential patterns of possibility.

Countering an unflagging modernist infatuation with the new, Antiquities beyond Humanism maps out the ground for a richer and more sustained encounter with Greco-Roman antiquity, excavating an ante-humanism that nonetheless does not seek any kind of return to a pre-humanist arcadia. The volume arises from a commitment to actively engage the ancient philosophical tradition as a powerful field through which to tackle some of the most urgent questions addressed by the new materialisms and forms of post- and non-humanism. The papers gathered here take up ancient Greek philosophical and literary texts as at once live with possibilities for the present and uncannily distant. Collectively, they approach antiquity as neither origin nor telos but as asynchronous or untimely in Nietzsche’s sense. By bringing together a range of international scholars actively working at the intersections of ancient philosophy, literature, continental philosophy, feminist theory, and political theory, the volume opens up new vectors for thinking beyond the human that are informed by and responsive to the contemporary world while proposing a complex set of relationships to the longue durée of Western history, to deep time, and to the profound strangeness and unsettling familiarity of the Greco-Roman world. In this way, the volume resists and displaces the seductions of presentism, scientism, and technological determinism that often limit the horizons of new materialist thinking.

Women in Greek epic are treated as objects, as commodities to be exchanged in marriage or as the spoils of warfare. However, women also use objects to negotiate their own agency, subverting the male viewpoint by using the very form they themselves are thought by men to embody. Female objects in Homer can be symbolically significant and powerfully characterizing. They can be tools of recognition and identification. They can pause narrative and be used agonistically. They can send messages and be vessels for memory. This book brings together Gender Theory and the burgeoning field of New Materialisms, combining an approach predicated on the idea of the woman as object with one which questions the very distinction between subject and object. This productive tension leads us to decentre the male subject—and to put centre stage not only the woman as object but also the agency of women and objects. Homeric women are shown to be not only objectified but also well-versed users of objects. This is something that Homer portrays clearly, that Odysseus understands—but that has often escaped many other men, from Odysseus’ alter ego Aethon in Odyssey 19 to modern experts on Homeric epic.