Introduction the Waste-Ern Literary Canon in the Waste-Ern Tradition

Notes

Introduction The Waste-ern Literary Canon in the Waste-ern Tradition

1 . Zygmunt Bauman, Wasted Lives: Modernity and Its Outcasts (Cambridge: Polity Press, 2004), 26. 2 . M a r y D o u g las, Purity and Danger: An Analysis of the Concepts of Pollution and Taboo (London: Routledge, 1966/2002), 2, 44. 3 . Susan Signe Morrison, E xcrement in the Late Middle Ages: Sacred Filth and Chaucer’s Fecopoeticss (New York: Palgrave Macmillan, 2008), 153–158. The book enacts what Dana Phillips labels “excremental ecocriticism.” “Excremental Ecocriticism and the Global Sanitation Crisis,” in M aterial Ecocriticism, ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 184. 4 . M o r r i s o n , Excrementt, 123. 5 . Dana Phillips and Heather I. Sullivan, “Material Ecocriticism: Dirt, Waste, Bodies, Food, and Other Matter,” Interdisci plinary Studies in Literature and Environment 19.3 (Summer 2012): 447. “Our trash is not ‘away’ in landfills but generating lively streams of chemicals and volatile winds of methane as we speak.” Jane Bennett, Vibrant Matter: A Political Ecology of Things (Durham: Duke University Press, 2010), vii. 6 . B e n n e t t , Vibrant Matterr, viii. 7 . I b i d . , vii. 8 . S e e F i gures 1 and 2 in Vincent B. Leitch, Literary Criticism in the 21st Century: Theory Renaissancee (London: Bloomsbury, 2014). 9 . Pippa Marland and John Parham, “Remaindering: The Material Ecology of Junk and Composting,” Green Letters: Studies in Ecocriticism 18.1 (2014): 1. 1 0 . S c o t t S lovic, “Editor’s Note,” Interdisciplinary Studies in Literature and Environment 20.3 (2013): 456. 1 1 . M a r k Edmundson, “Against Readings,” The Chronicle of Higher Education, April 24, 2009: B7–B10. 12 . V é ronique Bragard, “Introduction: Languages of Waste: Matter and Form in Our Garb-age,” Interdisciplinary Studies in Literature and Environmentt 20.3 (2013): 459. The special issues were Critical Inquiry 30 (2004) and PMLA 125 (2010). 202 ● Notes

1 3 . J a m e s J o yce, “The Grandeur That Was Rome,” Ulysses (New York, 1961), 131. Cited by Richard Neudecker, Die Pracht der Latrine. Zum Wandel ö ffentlicher Bedü rfnisanstalten in der kaiserzeitlichen Stadt. Studien zur antiken Stadt, vol. 1 (Munich: Verlag Dr. Friedrich Pfeil, 1994), 7. 1 4 . A n o n y m o u s r e a der of a proposed article on excrement in the Middle Ages, which ultimately became a chapter of Morrison, Excrement t . 1 5 . H e i n r i c h B öll , “In Defense of ‘Rubble Literature,’ ” in Stories, Political Writings, and Autobiographical Works, ed. Martin Black, trans. Leila Vennewitz (New York: Continuum, 2006), 274. 1 6 . I bid., 272–273. 1 7 . P a t r i c i a Y a e ger, “Editor’s Column: The Death of Nature and the Apotheosis of Trash; or, Rubbish Ecology,” PMLA 123 (2008): 338. 1 8 . I b i d . , 325. 19 . Sarah Lyall, “Whimsical Works of Art, Found Sticking to the Sidewalk,” The New York Timess, June 14, 2011, accessed November 22, 2014, http://www.nytimes.com /2011/06/14/world/europe/14muswell.html?_r=1&ref=global-home. 20 . Rubbish ecology witnesses “the act of saving and savoring debris.” Yaeger, “Editor’s Column,” 329. Also Morrison, E xcrement, Chapter 6. 2 1 . See Morrison, Excrement, for a fuller discussion of waste studies with a focus on Piers Plowman , Wynnere and Wastouree, and Chaucer, especially 129–151; see also Eleanor Johnson, “The Poetics of Waste: Medieval English Ecocriticism,” PMLA 127.3 (2012): 460–476; and Vin Nardizzi on an assessment of “Medieval Ecocriticism,” postmedieval: a journal of medieval cultural studies 4.1 (2013): 112–123. 2 2 . S t e v e n J o hnson, “Tool for Thought,” The New York Times Book Revieww , January 30, 2005, accessed October 18, 2014, http://www.nytimes.com/2005/01/30/books /review/30JOHNSON.html . 2 3 . W . J . T . M i t c hell, “Medium Theory: Preface to the 2003 Critical Inquiry Symposium,” Critical Inquiry 30 (2004): 328. 2 4 . E lizabeth V. Spelman, “Combing Through Trash: Philosophy Goes Rummaging,” The Massachusetts Review 52.2 (2011): 324. Will Viney con- templates the academic compulsion to examine waste in W aste: A Philosophy of Things (London: Bloomsbury, 2014), 181. 25 . Susan Stanford Friedman, “Why Not Compare?,” PMLA 126.3 (2011): 753– 762. She uses I. A. Richards’s foundational articulation about how metaphor works, whereby metaphor uses the vehiclee (an image) “to explain something else (the tenor).” The tenor remains primary, the vehicle secondary, though, as Friedman points out, “in much poetic language, the vehicle steals the show, however much it appears to serve the tenor . . . In a world structured in dominance, why should one thing exist to explain another instead of being seen as a thing in itself?” (754). 2 6 . I bid., 755. In fact, she concludes, “in the end it is worse not to compare than to compare” (756). 2 7 . T homas Claviez, “Done and Over With—Finally? Otherness, Metonymy, and the Ethics of Comparison,” P MLA 128.3 (2013): 609, 613. Since the other “is always contingent on the self and thus never stands in a metaphoric, Notes ● 203

comparative relation to the self . . . this relation has to be reconceived as a met- onymic one” (613). 2 8 . T i m o t h y Morton, E cology without Nature: Rethinking Environmental Aesthetics (Cambridge, MA and London: Harvard University Press, 2007), 175. 29 . Friedman, “Why Not Compare?,” 758. She cites Djelal Kadir, “Comparative Literature Hinternational,” in Comparative Literature: States of the Artt, ed. Djelal Kadir, Special issue of World Literature Today 69.2 (1995): 245–303, here 246; and Kenneth Reinhard, “Kant with Sade, Lacan with Levinas,” MLNN 110.4 (1995): 785–808. 3 0 . F r i e dman, “Why Not Compare?,” 759. 3 1 . L o i s P a r kinson Zamora, “Eccentric Periodization: Comparative Perspectives on the Enlightenment and the Baroque,” PMLA 128.3 (2013): 690–697. See Tim Edenson, “Waste Matter: The Debris of Industrial Ruins and the Disordering of the Material World,” Journal of Material Culturee 10.3 (2005): 312. 32 . Nirvana Tanoukhi, “The Movement of Specificity,” P MLA 128.3 (2013): 669. See Chimamanda Ngozi Adichie, “The Danger of a Single Story,” TED Talks , October 2009, accessed November 27, 2014, http://www.ted.com/speakers /chimamanda_ngozi_adichie . 33 . Vilashini Cooppan, “Net Work: Area Studies, Comparison, and Connectivity,” PMLA 128.3 (2013): 616. I am aware of the inherent dangers of articulating literary waste relations in this way. See Robert T. Tally, Jr., “World Literature and Its Discontents,” English Language and Literaturee 60.3 (2014): 401–402. 34 . Kate Soper, “Response Essay: The Postmedieval Project: Promise and Paradox,” postmedieval: a journal of medieval cultural studies 1 (2010): 259–260; also Kate Soper, “Waste Matters,” Capitalism, Nature, Socialism 1 4.2 (2003): 129. Gee contends that waste is “always made e, not found.” Sophie Gee, Making Waste: Leftovers and the Eighteenth-Century Imagination (Princeton, NJ: Princeton University Press, 2010), 9. 3 5 . “ A bout Discard Studies,” accessed November 22, 2014, http://discardstudies .com/about/ . 3 6 . I bid., and h ttp://discardstudies.com/2014/09/04/why-discard-studies-why-not -waste-studies-2/. In her column “Why ‘Discard Studies’? Why not ‘Waste Studies?’ ” from September 4, 2013, Liboiron continues, “While discard stu dies is absolutely about the material and especially the materiality of what is thrown away, it is more about the mass of social, political, cultural, technical and economic systems around the object that premises or supports its status as waste or wasted.” 37 . Waste specifically signifying useless or worthless refuse or trash dates from c. 1450 according to the Middle English Dictionaryy. See also Steven Connor, “Exhaust: On Aerial Rejectamenta,” in Aesthetic Fatigue: Modernity and the Language of Wastee, ed. John Scanlan and John F. M. Clark (Newcastle upon Tyne: Cambridge Scholars, 2013), 72. 38 . For more on the history of the word, see Viney, Wastee, 18. 39 . Valerie Allen, “Commentary on Susan Signe Morrison’s Waste Studies—A New Paradigm for Literary Analysis: Something Is Rotten in the Denmark of Beowulf f and Hamlett ,” The 2009 Compass Interdisciplinary Virtual 204 ● Notes

Conference, accessed October 18, 2014, htt p://compassconference.files.word press.com/2009/10/civc-commentary-valerie-allen-john-jay-college-cuny-on -waste-studies-a-new-paradigm-for-literary-analysis-susan-signe-morrison. pdf . 4 0 . A dditionally, as Suzanne Raitt argues, “To call something ‘waste’ [as opposed to ‘rubbish, ‘garbage,’ and ‘litter’] is to invoke its history.” “Psychic Waste: Freud, Fechner, and the Principle of Constancy,” in Culture and Waste: The Creation and Destruction of Value , ed. Gay Hawkins and Stephen Muecke (Lanham, MD: Rowman & Littlefield, 2003), 73. For Gee, Raitt’s point shows how “a narrative of its production is what distinguishes waste from all other types of leftover.” Gee, Making Wastee, 9. 4 1 . “ M e t a p horically capacious,” waste encompasses “categories of garbage, shit, sexual excess, economic surplus, unproductive labor, idleness, and aesthetic imbalance.” Christopher Schmidt, The Poetics of Waste: Queer Excess in Stein, Ashbery, Schuyler, and Goldsmith (New York: Palgrave Macmillan, 2014), 16. 4 2 . G e e , Making Wastee, 5. 43 . Serenella Iovino and Serpil Oppermann, “Material Ecocriticsm: Materiality, Agency, and Models of Narrativity,” Ecozon@ 3.1 (2012): 83. 44 . Tadeusz Sł awek, “The Vase and Broken Pieces: Productivity and the Margin of Waste,” in Rubbish, Waste and Litter: Culture and Its Refuse/als , ed. Tadeusz Rachwa ł (Warsaw: Wydawnictwo SWPS Academica, 2008), 19. 4 5 . B r a gard, “Languages of Waste,” 460. 4 6 . L e v i R . B r yant, “Substantial Powers, Active Affects: The Intentionality of Objects,” Deleuze Studies 6.4 (2012): 542. 4 7 . Z s u z s a G i lle, From the Cult of Waste to the Trash Heap of History: The Politics of Waste in Socialist and Postsocialist Hungary (Bloomington: Indiana University Press, 2007), 18. 4 8 . S c hmidt, The Poetics of Wastee, 16. 4 9 . G i lle, From the Cult of Wastee, 19–20. 50 . “Surely when a word can mean everything it risks meaning nothing. But the interesting thing is that in spite of differences in the scope of our definitions we all meet everyday certain statements that everyone recognizes as metaphor and class by that name.” Wayne C. Booth, “Metaphor as Rhetoric: The Problem of Evaluation,” in On Metaphorr, ed. Sheldon Sacks (Chicago: University of Chicago Press, 1979), 48. 5 1 . G r a h a m H a r m a n , “Gold,” in Prismatic Ecology: Ecotheory beyond Green , ed. Jeffrey Jerome Cohen (Minneapolis: University of Minnesota Press, 2013), 106. 5 2 . S l a v o j Ž i ž ek, Living in the End Times (London: Verso, 2010), 35. 5 3 . S t e v e M e n t z , “Brown,” in Prismatic Ecology: Ecotheory beyond Green , ed. Jeffrey Jerome Cohen (Minneapolis: University of Minnesota Press, 2013), 195, quoting Timothy Morton, The Ecological Thoughtt (Harvard: Harvard University Press, 2012). 5 4 . C hristine Temko, “Regulation and Refuse Matter in Don DeLillo’s Underworld and Eugene Marten’s Waste ,” Interdisciplinary Studies in Literature and Environment 20.3 (2013): 505. Notes ● 205

5 5 . G a r y Snyder, The Real Work: Interviews and Talks: 1964–19799 (New York: New Directions, 1980), 174, quoted in Marland and Parham, “Remaindering,” 3. 5 6 . R o b e r t E a glestone, E thical Criticism: Reading after Levinas (Edinburgh: Edinburgh University Press, 1997), 167. 5 7 . D e r e k A t t r i d ge’s contention. “What Does It Make You Feel? Responding Affectively to Literature,” Literary and Critical Theory Seminar, Institute of English Studies, School of Advanced Study, London, February 14, 2011. 5 8 . W i lliam Rathje and Cullen Murphy, Rubbish! The Archaeology of Garbage (New York: HarperCollins, 1992), 33. 5 9 . “ N o n - H a z a r dous Waste Management Hierarchy,” accessed November 22, 2014, http://www.epa.gov/waste/nonhaz/municipal/hierarchy.htm . 60 . Simin Davoudi, “Planning for Waste Management: Changing Discourses and Institutional Relationships,” Progress in Planningg 53 (2000): 171. 6 1 . S lovic, “Editor’s Note,” 454. 62 . “There is no ‘away’ to throw our waste or pollution and thus makes every ‘there’ a ‘here.’ ” Samantha Clark, “Strange Strangers and Uncanny Hammers: Morton’s The Ecological Thoughtt and the Phenomenological Tradition,” Green Letters: Studies in Ecocriticism 17.2 (2013): 99. 6 3 . B r u n o L a t o u r , “Real politik to Dingpolitik —Or How to Make Things Public,” 1–31, accessed January 29, 2013, http://www.bruno-latour.fr/sites/default/files /96-DINGPOLITIK-GB.pdf). Bill Brown, “All Thumbs,” Critical Inquiry 30 (2004): 456. 6 4 . S c h m i d t , The Poetics of Wastee, 157. 65 . Ottmar Ette, “Literature as Knowledge for Living, Literary Studies as Science for Living,” trans. Vera M. Kutzinski, PMLA 125 (2010): 983. 6 6 . I b i d. 6 7 . A ll scholars want to make a difference with our academic work. The danger with “making a difference” is if we stay, as Roger Griffin has articulated, “splitters,” specializing only in our home fields. If we bridge disciplines as “lumpers,” we run the risk of antagonizing those whose field we trespass on. Yet we can possibly effect more of a “difference” by making forays into other disciplinary “cultures.” Roger Griffin, “The Rainbow Bridge,” The 2009 Compass Interdisciplinary Virtual Conference, accessed June 4, 2010, http:// compassconference.wordpress.com/2009/10/19/griffin/ . 6 8 . P e r s o n a l communication. 6 9 . J a n e B e n n e t t , “ S y s t e m s a n d Things: A Response to Graham Harman and Timothy Morton,” New Literary Theory 43 (2012): 225. 7 0 . S c h m i d t , The Poetics of Wastee. 7 1 . I b i d . , 5. 7 2 . I b i d . , xii. 7 3 . I b i d . , 5. 7 4 . Y a e ger, “Editor’s Column,” 327. Walter Moser has pointed out, “Garbage, long considered alien and impure, something to be excluded from cultural production, has in recent decades made a progressive entry into the systems of art and culture in many and diverse ways.” “Garbage and Recycling: From Literary Theme to Mode of Production,” Other Voices 3.1 (2007): accessed April 18, 2012, http://www.othervoices.org/3.1/wmoser/index.php. 206 ● Notes

7 5 . Viney, Waste, 35. Italo Calvino notes the silence of plastic garbage lids in “La Poubelle Agréé e,” in The Road to San Giovanni, trans. Tim Parks (New York: Pantheon, 1993), 95, 97. 7 6 . E lizabeth Shove, Matthew Watson, Martin Hand, and Jack Ingram (eds.), T he Design of Everyday Lifee (Oxford: Berg 2007), 105–106. See Graham Harman, Tool-Being: Heidegger and the Metaphysics of Objects (Peru, IL: Open Court, 2002), especially 20–35; and Harman’s article, “The Well-Wrought Broken Hammer: Object-Oriented Literary Criticism,” New Literary History 4 3.2 (2012): 183–203. Timothy Morton amusingly plays with Harmans’s take on Heidegger’s hammer. Timothy Morton, “An Object-Oriented Defense of Poetry,” New Literary History 43 (2012): 215. 77 . Slovic , “Editor’s Note,” 454.

1 Codification: The Anxiety of Ambiguity

1 . A s B i ll Brown points out citing Marcel Mauss’s anthropological work, “however material stable objects may seem, they are, let us say, different things in different scenes.” Bill Brown, “Thing Theory,” Critical Inquiryy 28.1 (2001): 9. 2 . M a r y D o u glas, P urity and Danger: An Analysis of the Concepts of Pollution and Taboo (London: Routledge, 1966/2002), 85. 3 . N i gel Barley points out that “problems of pollution are logical problems, problems of classification, and therefore physical hygiene presupposes mental hygiene.” There is a “desire to categorise and assign boundaries” and “a concern for the symbolic load of bodily secretions and processes.” “The Letter to Brother Edward,” Neu philologische Mitteilungen 79 (1978): 23–24. 4 . Babylonian Talmud: Tractate Berakoth . Thanks to Teresa Ann Ellis for this fascinating material, accessed October 23, 2014, http://www.come-and-hea r .com/berakoth/berakoth_23.html . 5 . “ Q . W hen are we supposed to recite the blessing ‘over the washing of hands?’ A. The blessing ‘over the washing of hands’ is recited when one washes his hands upon rising from bed. It is also proper to recite this blessing when one comes out of a privy, and washes one’s hands in order to recite the Minha services.” Irving A. Agus, R abbi Meir of Rothenburg: His Life and His Works as Sources for the Religious, Legal, and Social History of the Jews of Germany in the Thirteenth Century (New York: Ktav, 1970), 179. 6 . I bid., 183. 7 . Thanks to Don Singer for this valuable information. Rabbi Richard Sarason, Asher Yatsar [Our Bodily Needs]], Mishkan T’filah, 194–195. June 26, 2008, Week 241, Day 4, 23 Sivan 5768, accessed October 23, 2014, http://tmt.ur j .net/archives/4jewishethics/062608.htm. 8 . “ D i s s o l v i n g the barrier between ingestion and excretion” produces anxiety, due to the subsequent intermingling of “oppositions such as inside/outside, top/bottom, before/after, form/formlessness, positive/negative.” Barley, “The Letter to Brother Edward,” 23–24. 9 . John T. McNeill and Helena M. Gamer (eds. and trans.). Medieval Handbooks of Penance: A Translation of the Principle Libri Poenitentiales (New York: Columbia University Press, 1938/1990), 191. Notes ● 207

1 0 . I b i d . , 185. 1 1 . I b i d . , 186. 1 2 . I b i d . , 197. 1 3 . I b i d . , 199. 1 4 . I b i d . , 191. 15 . “The production of ‘official fear’ is the key to the power’s effectiveness,” due to “human vulnerability and uncertainty.” Zygmunt Bauman, Wasted Lives: Modernity and Its Outcasts (Cambridge: Polity Press, 2004), 50. 16 . Al l r e f e r e n c e s f r o m M e d i e v a l S o u r c e b o o k : T w e l f t h E c u m e n i c a l C o u n c i l : Lateran IV 1215, accessed February 15, 2010, http://www.fordham.edu/halsall /basis/lateran4.html . 1 7 . M c N e i ll and Gamer, 188. 1 8 . Eyrbyggja Saga, trans. Hermann Pá lsson and Paul Edwards (London: Penguin, 1989), 28. 1 9 . I bid., 29. 2 0 . I bid., 30. 2 1 . I bid., 34. 2 2 . I bid., 37. 23 . Kevin J. Wanner, “Purity and Danger in Earliest Iceland: Excrement, Blood, Sacred Space, and Society in Eyrbyggja saga,” Viking and Medieval Scandinavia 5.5 (2009): 214. 24 . P á lsson and Edwards, Eyrbyggja Saga , 68–69. 2 5 . I b i d . , 69. 2 6 . I b i d . , 70. 2 7 . I b i d . , 79. 2 8 . R e x F e r guson, “Garbage and Gatsby,” in Aesthetic Fatigue: Modernity and the Language of Wastee, ed. John Scanlan and John F. M. Clark (Newcastle upon Tyne: Cambridge Scholars, 2013), 206–219. 29 . F. Scott Fitzgerald, The Great Gatsby (New York: Scribner, 1925/2004), 5. 3 0 . I b i d . , 10. 3 1 . I bid., 107. 3 2 . I bid., 176. 3 3 . I bid., 3. 3 4 . I bid., 180. 35 . How Lord Voldemort is referred to. By naming him, Harry Potter undermines the power of his enemy. 3 6 . G e o r g e B a t a i lle, T he Accursed Share: An Essay on General Economy, Vol. II: The History of Eroticism, Vol. III: Sovereignty, trans. Robert Hurley (New York: Zone Books, 1993), 56. 3 7 . “ S hit is what is left behind undifferentiated.” John Berger, Keeping a Rendezvous (New York: Vintage, 1991), 40. 3 8 . I b i d . , 37. 3 9 . I b i d . , 38. 4 0 . B a u m a n , Wasted Lives , 101. 4 1 . D o n D e L i l l o , Underworld d (London: Picador, 1997), 77, quoted in John Scanlan, On Garbagee (London: Reaktion Books, 2005), 179. 42 . P á lsson and Edwards, Eyrbyggja Saga , 62. 208 ● Notes

4 3 . C h r i s t o p h e r S c h m i d t , The Poetics of Waste: Queer Excess in Stein, Ashbery, Schuyler, and Goldsmith (New York: Palgrave Macmillan, 2014), 41. 4 4 . J ulia Kristeva, Powers of Horror: An Essay on Abjection, trans. Leon S. Roudiez (New York: Columbia University Press, 1987), 103. 4 5 . D o u g las, Purity and Dangerr, 66. 4 6 . G e r a ld Vizenor, Landfill Meditation: Crossblood Stories (Hanover, NH: Wesleyan University Press/University Press of New England, 1991), 58. 4 7 . I bid., 64. 4 8 . F i t z g e r a ld, The Great Gatsbyy, 12–13. 4 9 . F e r g u s o n , “ G a r bage,” 209. 5 0 . F i t z gerald, The Great Gatsbyy, 13. 5 1 . I b i d . , 130. 5 2 . A l l r e f e r e n c e s t o W i l l i a m S h a k e s p e a r e , The Arden Edition of the Works of William Shakespeare: Hamlett, ed. Ann Thompson and Neil Taylor (London: Thomson, 2006). 53 . Miles Wilson, “Everything,” in Line of Falll (Iowa City: University of Iowa Press, 1989), 18. 5 4 . M i c h e l F o u c a u l t , The Order of Things: An Archaeology of the Human Sciences (New York: Vintage Books, 1973), xv. 55 . “The monstrous quality that runs through Borges’s enumeration consists, on the contrary, in the fact that the common ground on which such meetings are possible has itself been destroyed.” Foucault, The Order of Things , xvi. However, Steve Mentz, “Brown,” in Prismatic Ecology: Ecotheory beyond Green , ed. Jeffrey Jerome Cohen (Minneapolis: University of Minnesota Press, 2013), 209, argues that the list is not as random as it appears. 5 6 . F o u c a u lt, The Order of Things, xviii. 5 7 . D o n a ld Barthelme, “Nothing: A Preliminary Account,” in Sixty Stories (New York: G. P. Putnam’s Sons, 1981): 245, 246. 5 8 . I bid., 247. 59 . Mentz, “Brown,” 208, citing the work of Ian Bogost.

2 The Fragmented and Corruptible Body: Gendered Waste

1 . A. R. Ammons, Garbagee (New York: W. W. Norton, 2002), 105. 2 . Michael Thompson, R ubbish Theory: The Creation and Destruction of Value (Oxford: Oxford University Press, 1979), 10. 3 . Theodor W. Adorno, “Trying to Understand Endgamee,” trans. Michael T. Jones, New German Critiquee, Critical Theory and Modernityy 26 (Spring–Summer, 1982): 133. 4 . Alice Sebold, “Living with the Dead,” The New York Timess , September 11, 2005, accessed October 16, 2014, http://www.nytimes.com/2005/09/11/opinio n /11sebold.html?_r=0 . 5 . James Schmidt, ed., What is Enlightenment? Eighteenth-Century Answers and Twentieth-Century Questions (Berkeley: University of California Press, 1996), 78–79. 6 . Julia Kristeva, Powers of Horror: An Essay on Abjection , trans. Leon S. Roudiez (New York: Columbia University Press, 1987), 70. Notes ● 209

7 . Linda Holler, Erotic Morality: The Role of Touch in Moral Agency (New Brunswick, NJ: Rutgers University Press, 2002), 90. In its most pernicious extreme, mind-body duality can cause societal dysfunction and has been shown to be prevalent in those with mental illness. “The Cartesian certainty, ‘I think, therefore I am,’ appears similar in its solipsism to forms of psychosis.” This is a legacy we have inherited. Holler, Erotic Morality , 62. 8 . E m m a n u e l L e v i n a s , O n Escape. De l’é vasion , trans. Bettina Bergo, Introduction by Jacques Rolland (Stanford, CA: Stanford University Press, 2003), 64–65. 9 . Heinrich B ö ll, “In Defense of Washtubs,” in Stories, Political Writings, and Autobiographical Works , ed. Martin Black, trans. Leila Vennewitz (New York: Continuum, 2006), 274–275. 1 0 . S u s a n S t r a s s e r , Waste and Want: A Social History of Trash (New York: Henry Holt, 2000), 16. 1 1 . I t a lo Calvino, “La Poubelle Agr éé e,” in The Road to San Giovanni , trans. Tim Parks (New York: Pantheon, 1993), 103. 1 2 . I bid., 104. 1 3 . I bid., 103. 1 4 . I bid., 93, 102. 1 5 . I bid., 104. 1 6 . K r i s t e v a , Powers of Horrorr, 3–4. As she writes, “The body’s inside, in that case, shows up in order to compensate for the collapse of the border between inside and outside . . . Urine, blood, sperm, excrement then show up in order to reassure a subject that is lacking its ‘own and clean self’ ” (53). 17 . “If waste is one of our most immediate others, and establishing our difference and separation from it the condition of possibility for a self, then its persistence, its refusal to go, is a primordial threat to the drive for wholeness.” Gay Hawkins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 35. 18 . “The abnormal body suggests that one’s coherent identity is actually a dream- like construction that merely conceals the fundamentally fragmentary nature of identity.” Vincent B. Leitch on Lennard J. Davis, “Enforcing Normalcy: Disability, Deafness, and the Body,” in Visualizing the Disabled Body: The Classical Nude and the Fragmented Torso , reprinted in The Norton Anthology of Theory and Criticism , ed. Vincent B. Leitch (New York: Norton, 2001), 2399. 1 9 . D a v i s , “ E n forcing Normalcy,” 2403. 20 . Compare to the homo sacer of Roman culture as discussed by Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Lifee, trans. Daniel Heller- Roazen (Stanford, CA: Stanford University Press, 1998). 2 1 . S o phocles, Philoctetes, trans. Carl Phillips (Oxford: Oxford University Press, 2003), 70, lines 926, 943. 2 2 . I b i d . , 40, lines 179–181. 2 3 . I b i d . , 42, line 223. 2 4 . I b i d . , 53, line 496. 2 5 . I b i d . , 35, line 45. 2 6 . I b i d . , 59, lines 646–647. 2 7 . I b i d . , 78, lines 1142–1147. 210 ● Notes

2 8 . I b i d . , 85, line 1341. 29 . See Jacqueline Vanhoutte, “Denmark’s Rotting Reconsidered,” Philological Quarterly 91.3 (2012): 397. Hayden White comments that “perceived differences between men had less significance for Greeks and Romans than they had for Hebrews and Christians. For the former, differentness was perceived as physical and cultural; for the latter, as moral and metaphysical.” “The Forms of Wildness: Archaeology of an Idea,” Tropics of Discourse: Essays in Cultural Criticism (Baltimore, MD: Johns Hopkins University Press, 1978), 156. Quoted in Michael Uebel, Ecstatic Transformation: On the Uses of Alterity in the Middle Ages (New York: Palgrave Macmillan, 2005), 18. 30 . Lothario Dei Segni (Pope Innocent III), On the Misery of the Human Condition: De miseria humane conditionis, ed. Donald R. Howard, trans. Margaret Mary Dietz (Indianapolis: Bobbs-Merrill, 1969), 71. 3 1 . D a v i s , “ E n forcing Normalcy,” 2410. 3 2 . I bid., 2405. While evoking Bakhtin’s concept of the grotesque, Lennard Davis points out that, nonetheless, “what the term [grotesque] has failed to liberate is the notion of actual bodies” (2418). 3 3 . “ G i g a n t i c features, scatological references, inverse political power were all hallmarks of the grotesque—an aesthetic that ultimately was displaced by humanistic notions of order, regularity, and of course power during the Renaissance.” Ibid., 2418. 3 4 . Jean Baudrillard, Simulacra and Simulation , trans. Sheila Faria Glaser (Ann Arbor: University of Michigan Press, 1994), 105. Baudrillard continues, “The body can be nothing but the waste product of its own residue, the fallout of its own fallout.” S imulacra and Simulation , p. 148. Mikhail Bakhtin, Rabelais and His Worldd, trans. Hé l é ne Iswolsky (Bloomington: Indiana University Press, 1968/1984), 320. See also Michael Mayerfeld Bell, “Deep Fecology: Mikhail Bakhtin and the Call of Nature,” Capitalism, Nature, Socialism 5.4 (1994): especially 73–75. “The grotesque body is a popular-festive body that, outgrowing itself, threatens forms of established order for the sake of its own immediate self-celebration and for the long-term goal of promoting social cohesion and purposiveness from below.” For Bakhtin, then, the body is of interest as an “instrument of political critique.” Gail Kern Paster, The Body Embarrassed: Drama and the Disciplines of Shame in Early Modern England (Ithaca, NY: Cornell University Press, 1993), 14–15. See Bakhtin, Rabelais and His Worldd, 147. 3 5 . B a khtin, Rabelais and His Worldd, 321. 3 6 . T hompson, Rubbish Theoryy, 10; see also, famously, Mary Douglas, Purity and Danger: An Analysis of the Concepts of Pollution and Taboo (London: Routledge, 1966/2002). 3 7 . C a r o line Walker Bynum, Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion (New York: Zone Books, 1991), 285; Margaret E. Owens, Stages of Dismemberment: The Fragmented Body in Late Medieval and Early Modern Drama (Newark: University of Delaware Press, 2005), 53. “If in Christ and in the martyrs part is whole, perhaps we too shall be—even are—whole in every fragment no matter how threatened by consumption, death, and decay.” Caroline Walker Bynum, The Resurrection of the Notes ● 211

Body in Western Christianity, 200–13366 (New York: Columbia University Press, 1995), 316. It would be appropriate to explore the relic according to Harman’s take on Levinas. Graham Harman, in referencing Totality and Infinityy, 160, suggests that things “must always be there, always supporting the thing as a whole,” not just when humans regard them. Graham Harman, “Levinas and the Triple Critique of Heidegger,” Philosophy Todayy 53 (2009): 412. 38 . Hermann P á lsson and Paul Edwards, trans., E yrbyggja Saga (London: Penguin, 1989), 75. 3 9 . C harles Scribner III, “Celestial Eyes—From Metamorphosis to Masterpiece,” Princeton Library Chroniclee 53.2 (1992): 141–142. 40 . F. Scott Fitzgerald, The Great Gatsby (New York: Scribner, 1925/2004), 13. 4 1 . I b i d . , 23. 4 2 . I b i d . , 63. 4 3 . I b i d . , 69. 44 . We later hear of the hair in nostrils again. Ibid., 171. 4 5 . I b i d . , 85. 4 6 . I b i d . , 105. 4 7 . H . G . A d l e r , The Journey: A Novell, trans. Peter Filkins (New York: Random House, 2008), 82. 4 8 . I b i d . , 233. 4 9 . I b i d . , 99. 5 0 . Kristeva, Powers of Horrorr, 109. Georges Bataille equates “defecation . . . death and the cult of cadavers (above all, insofar as it involves the stinking decom- position of bodies) . . . shit, gods, and cadavers.” Georges Bataille, “The Notion of Expenditure,” in Visions of Excess: Selected Writings, 1927–19399, ed. Allan Stoekl, trans. Allan Stoekl, et al., Theory and History of Literature, vol. 14 (Minneapolis, MN: University of Minnesota Press, 1985), 94. As Dominique Laporte puts it, “Corpses are no more and no less than waste that one buries.” Dominique Laporte, History of Shitt, trans. Nadia Benabid and Rodolphe el-Khoury, Introduction by Rodolph el-Khoury (Cambridge, MA: MIT Press, 1993), 60. See also how Peter Ackroyd equates the dead with rubbish in London: A Biography (New York: Doubleday, 2000), 337. “To rise above the body is to equate the body with excrement . . . T]he peculiar human fascination with excrement is the peculiar human fascination with death . . . Excrement is the dead life of the body.” Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History (Middletown, CT: Wesleyan University Press, 1959), 295. 5 1 . T h o m a s G . L o n g, “Chronicle of a Death We Can’t Accept,” The New York Times, October 31, 2009, accessed October 18, 2014, http://www.nytimes.com /2009/11/01/opinion/01long.html . 5 2 . J o yce Carol Oates, “Landfill,” The New Yorkerr, October 9, 2006, accessed April 20, 2010, http://www.newyorker.com/magazine/2006/10/09/landfill . 5 3 . F r o m J e n kins in William Shakespeare, T he Arden Edition of the Works of William Shakespeare: Hamlett, ed. Harold Jenkins (London: Methuen, 1982), 551. 5 4 . A ll quotes from Oxford, Bodleian Library, MS Ashmole 1434, 292–294. The manuscript consists of three sections or works sewn together; the final one 212 ● Notes

dating from, apparently, 1586. See Will Stockton, Playing Dirty: Sexuality and Waste in Early Modern Comedy (Minneapolis, MN: University of Minnesota Press, 2011), xv, for more on excrements and hair; and Will Fisher, “The Renaissance Beard: Masculinity in Early Modern Europe,” Renaissance Quarterly 54 (2001): 168, 174, 177 [155–187] on the beard as excrement. 5 5 . L evinas, On Escapee, 53. 5 6 . I bid., 66. 5 7 . S a m u e l Beckett, Endgamee (New York: Grove Press, 1958), 23. 5 8 . I bid., 49. 5 9 . T his “portmanteau” word, coined by Teresa Mack, combines “monstrous” and “menstrual.” 6 0 . M a r t ha C. Nussbaum, From Disgust to Humanity: Sexual Orientation and Constitutional Law (Oxford/New York: Oxford University Press, 2010), 7. 6 1 . M a r t h a C . N u s s b a u m , U pheavals of Thought: The Intelligence of Emotions (Cambridge: Cambridge University Press, 2001), 205. 6 2 . K r i s t e v a , Powers of Horrorr, 65. 63. Elizabeth V. Spelman, “Woman as Body: Ancient and Contemporary Views,” Feminist Studies 8.1 (1982): 109–131. 64 . Emily Martin, “The Egg and the Sperm: How Science Has Constructed a Romance Based on Stereotypical Male-Female Roles,” in Feminist Theory and the Body: A Readerr, ed. Janet Price and Margrit Shildrick (New York: Routledge, 1999), 180. In discussing various bodily fluids, Cyrille Harpet comments, “Le sang garde sa valeur ‘excr é mentielle’ ou ‘de perte’ seulement dans le cas des menstrues du fait de sa libé ration spontané e et ‘naturelle’ par un orifice dit ‘inf é rieur’.” De Dé chet: Philosophie des Immondices Corps, Ville, Industriee (Paris: L’Harmattan, 1998), 124. 6 5 . G a r y W a ller, The Virgin Mary in Late Medieval and Early Modern English Literature and Popular Culturee (Cambridge: Cambridge University Press, 2011), 40. 6 6 . D a v i d Darst, “Witchcraft in Spain: The Testimony of Mart í n de Casta ñ ega’s Treatise on Superstition and Witchcraft (1529),” Proceedings of the American Philosophical Society 123 (1979): 309. “These three problems of madness, illegitimacy, and anomaly came together in the figure of woman, who within the medico-moral legacy of Galen and Aristotle was typically regarded as an anomalous and monstrous creature, or a secondary creation.” Bryan S. Turner, “The Body in Western Society: Social Theory and Its Perspectives,” in Religion and the Bodyy , ed. Sarah Coakley (Cambridge: Cambridge University Press, 1997), 24. As Georges Bataille has commented, “Menstrual blood seems to have condensed the abhorrence and the fear.” Georges Bataille, The Accursed Share: An Essay on General Economy, Vol. II: The History of Eroticism, Vol. III: Sovereigntyy, trans. Robert Hurley (New York: Zone Books, 1993), 65. 6 7 . N u s s b a u m , From Disgust to Humanity, xvii. 6 8 . N u s s b a u m , Upheavals of Thoughtt, 302. 6 9 . I t has been argued that liquid was linked to goddesses in old matrilineal tribes. “Why is Beowulf so hostile to the sea that he must swim with his sword in his hand? Perhaps because the water was especially thought the domain of the Notes ● 213

chthonic female deity.” Frank Battaglia, “The Germanic Earth Goddess in Beowulff ?” The Mankind Quarterly 31 (1997): 427 [415–446]. 7 0 . E d i t i o n s c o n s u l t e d w e r e Klaeber’s Beowulf and the Fight at Finnsburgg, ed. R. D. Fulk, Bobert E. Bjork, and John D. Niles, 4th ed. (Toronto: University of Toronto Press, 2008) and Beowulf: An Edition , ed. Bruce Mitchell and Fred C. Robinson (Oxford: Blackwell, 1998). 7 1 . A lcuin Blamires, ed., Woman Defamed and Woman Defended: An Anthology of Medieval Texts (Oxford: Clarendon Press, 1992), 44; Isidore of Seville, Isidori Hispalensis Episcopi, Etymologiarum sive Originum , ed. W. M. Lindsay (Oxford: Clarendon Press, 1962), XI. i. 140–141. 7 2 . B x 8 5 5 8 fol. 152r; B77.04.06. 7 3 . D e i S e g n i , On the Misery of the Human Condition, 9. 7 4 . B e de, The Ecclesiastical History of the English People, trans. Leo Sherley-Price (Harmondsworth: Penguin, 1990), 84. 75 . Dana M. Oswald, “ ‘Wigge under Wæ tere’: Beowulf’s Revision of the Fight with Grendel’s Mother,” Exemplaria 21 (2009): 64. 7 6 . H a w k i n s , The Ethics of Wastee, 46. 77 . See Jacqueline Murray, “Men’s Bodies, Men’s Minds: Seminal Emissions and Sexual Anxiety in the Middle Ages,” Annual Review of Sex Research 8 (1997): 1–26. 78 . Susan Signe Morrison, Excrement in the Late Middle Ages: Sacred Filth and Chaucer’s Fecopoeticss (New York: Palgrave Macmillan, 2008), 52. 7 9 . H i l d e gard of Bingen, Scivias, trans. Mother Columba Hart and Jane Bishop (New York: Paulist Press, 1990), 493, quoted by Madeline H. Caviness, Visualizing Women in the Middle Ages: Sight, Spectacle, and Scopic Economy (Philadelphia: University of Pennsylvania Press, 2001), 172. 8 0 . H i ldegard, Scivias, 508. Italics in original. 81 . Michael Swanton (trans. and ed.), Anglo-Saxon Prosee (London: Everyman, 1993), 181. See a parallel Gertrude Stein’s poem as discussed by Christopher Schmidt, The Poetics of Waste: Queer Excess in Stein, Ashbery, Schuyler, and Goldsmith (New York: Palgrave Macmillan, 2014), 43. 8 2 . S c hmidt, The Poetics of Wastee, 43. A stank is a pond or ditch filled with water. 8 3 . P e t e r S u c hsland and Erika Weber, Deutsche Volksb ü cher in Drei B ä nden, Zweiter Bandd (Berlin/Weimar: Auf bau Verlag, 1968), 150; Paul Oppenheimer, trans., Till Eulenspiegel: His Adventures (New York: Routledge, 2001), 184. 8 4 . W a l l e r , The Virgin Mary , 34. 85 . Ibid., 14. Chapter One , describing a number of these savage attacks, per- ceptively analyzes the psychological anger behind them. Later chapters eloquently describe the tragic effect this had on many of the Catholic faithful. Sacred items such as altars or holy water fonts were turned to profane use such as tables or chamber pots (15). 86 . For the full argument, see Susan Signe Morrison, “Waste Space: Pilgrim Badges, Ophelia, and Walsingham Remembered,” in W alsingham in Literature and Culture from the Middle Ages to Modernityy, ed. Gary Waller and Dominic Janes (Farnham, England: Ashgate, 2010), 49–66. 214 ● Notes

8 7 . P e t e r S e n g, “Ophelia’s Songs in Hamlet t ,” Durham University Journall 25 (1964): 77–85. 88 . “Yet [Ophelia] ‘speaks’ through snatches of ordinary, albeit disjointed, discourse: popular ballads, traditional legends, routine pieties, even familiar expressions of greeting and farewell. The important work her psyche attempts, to pervert convention in order to find a vehicle through which she can pro- test her lifetime of repression, is ultimately undermined by the very conven- tionality of her discourse.” Her conversation is “irrational and disconnected.” Gabrielle Dane, “Reading Ophelia’s Madness,” Exemplaria 10 (1998): 419. 89 . The act of processing waste even becomes associated with women when, in 1903 in Woolwich, England, a new refuse destructor had engines baptized “ ‘Flavia’, ‘Wilhelmina’, ‘Gertrude’, and ‘Muriel’ after the names of the wives of the engineer and the Electricity Committee.” J. F. M. Clark, “ ‘The incineration of refuse is beautiful’: Torquay and the introduction of municipal refuse destructors.” Urban History 34 (2007): 273. 9 0 . F i t z g e r a ld, The Great Gatsbyy, 24. 9 1 . I bid., 79. 9 2 . D o r o t hy Allison, T rash (New York: Plume, 1988/2002), xvi. 9 3 . I bid., 11. 9 4 . I bid., 12. 9 5 . I bid., 20. 9 6 . I b i d . , 26. 9 7 . I b i d . , 23. 9 8 . I b i d . , 25. 9 9 . I b i d . , 30. 1 0 0 . I b i d . , 44. 1 0 1 . E l f r i e d e Jelinek, Services, in Gate Biennalee, trans. Nick Grindell (London: Methuen, 1996), 82. 1 0 2 . I b i d . , 96. 1 0 3 . I b i d . , 128. 104. Michel Serres, Malfeasance: Appropriation through Pollution??, trans. Anne- Marie Feenberg-Dibon (Stanford: Stanford University Press, 2011), 28–29. 1 0 5 . I bid., 31.

3 The Civilizing Process: Divisive Divisions

1 . R o a ld Dahl, The BFGG (New York: Scholastic, 1982), 67. 2 . G e o r ges Bataille, The Accursed Share: An Essay on General Economy, Vol. II: The History of Eroticism, Vol. III: Sovereigntyy, trans. Robert Hurley (New York: Zone Books, 1993), 53. 3 . See Charlotte Allen, “A Dark Age for Medievalists: At Their Annual Congress in Kalamazoo, It’s no Longer Your Grandfather’s Middle Ages,” The Weekly Standardd 13.36 (June 2, 2008), accessed October 17, 2014, http://www.weekly standard.com/Content/Public/Articles/000/000/015/146etleh.asp and the blogosphere response. 4 . P a u l O ppenheimer (trans.), Till Eulenspiegel: His Adventures (New York: Routledge, 2001), 31. Notes ● 215

5 . Peter Suchsland and Erika Weber, D eutsche Volksb ü cher in Drei B ä nden. Zweiter Bandd (Berlin/Weimar: Aufbau Verlag, 1968), 135; Oppenheimer, Till Eulenspiegell, 168. 6 . B a t a i l l e , The Accursed Sharee , 63. 7 . I b i d . , 62–63. 8 . I b i d . , 63. 9 . G a y Hawkins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 1. 1 0 . B a t a i lle, The Accursed Share, 66. 1 1 . V i llain as a person of low repute or dubious intentions and actions comes from the related word in Anglo-Norman and Old French: vilein , villain, or v illain . 1 2 . “ D i r t i n dicates not only a lack of civilization but the nature of peasant toil, productive, useful, but unpleasant and so degrading as to remove the unfortu- nate victim from full consideration as human.” Paul Freedman, Images of the Medieval Peasantt (Stanford, CA: Stanford University Press, 1999), 143; see also 150. 1 3 . O p p e n heimer, Till Eulenspiegell, 178–180. 1 4 . D a v i d R o l l o , Kiss My Relics: Hermaphroditic Fictions of the Middle Ages (Chicago, IL: University of Chicago Press, 2011), 126. 15 . “In short, French was the language of honour, of chivalry, and even of justice, while the far more manly and expressive Anglo-Saxon was abandoned to the use of rustics and hinds, who knew no other.” Sir Walter Scott, Ivanhoe e , Chapter One . “It has been said that we have a synonym at each level— popular [English], literary [French], and learned [Latin],” Albert C. Baugh and Thomas Cable, A History of the English Languagee, 6th ed. (Upper Saddle River, NJ: Prentice Hall, 2013), 182. See also Caroline Walker Bynum, “Why All the Fuss about the Body? A Medievalist’s Perspective,” Critical Inquiry 22 (1995): 7; Valerie Allen, On Farting: Language and Laughter in the Middle Ages (New York: Palgrave Macmillan, 2007), 11; Thomas W. Ross, “Taboo-Words in Fifteenth-Century English,” in Fifteenth-Century Studies: Recent Essays , ed. Robert F. Yeager (Hamden, CT: Archon, 1984), 140; Steven Pinker, The Stuff of Thought: Language as a Window into Human Naturee (New York: Viking, 2007), 319–320, 344–346. 1 6 . M o r r i s o n , Excrement in the Late Middle Ages: Sacred Filth and Chaucer’s Fecopoetics (New York: Palgrave Macmillan, 2008), 16–17. 1 7 . S ee Morrison, Excrement , Chapter 5 ; William Ian Miller, Th e Anatomy of Disgust (Cambridge, MA: Harvard University Press, 1997), 154; Caroline Holmes, The Not so Little! Book of Dungg (Thrupp: Sutton, 2006), 38; Karma Lochrie, Covert Operations: The Medieval Uses of Secrecy (Philadelphia: University of Pennsylvania Press, 1999), 164. 18 . Sarah Lyall, “Why Can’t the English Just Give Up that Class Folderol?” T he New York Times, A pril 26, 2007, accessed October 18, 2014, htt p://www.nytimes .com/2007/04/26/world/europe/26britain.html?pagewanted=print . 19 . Cited in Dolly Jø r gensen, “The Metamorphosis of Ajax,” Early English Studies 3 (2010): 1–31; from John Harington, A New Discourse of a Stale Subject, Called the Metamorphosis of Ajax , ed. Elizabeth Story Donno (New York: Columbia University Press, 1962), 186. See also J. F. M. Clark, “ ‘The Incineration 216 ● Notes

of Refuse is Beautiful’: Torquay and the Introduction of Municipal Refuse Destructors,” Urban History 34 (2007): 259, on waste stream problems. 2 0 . Morrison, Excrementt, 130–133. 2 1 . J o n a t han Bate comments that “the word is thus removed from the earth and linked to the advance of society. It is, if you will, removed from the country to the city—cultivation comes to mean civility, a word which has its root in the Latin civilis , meaning ‘of, or pertaining to, the city.’ ” Jonathan Bate, Song of the Earth (Cambridge, MA: Harvard University Press, 2000), 4. 2 2 . E a c h bodily part is associated with its own excrement: stomach with feces, the liver with urine; sweat, hair, nails, and mucus were likewise viewed as excrements. Michael Schoenfeldt, “Fables of the Belly in Early Modern England,” in The Body in Parts: Fantasies of Corporeality in Early Modern Europee, ed. David Hillman and Carla Mazzio (New York: Routledge, 1997), 242–243, 245. 2 3 . N o r b e r t E l i a s , The Civilizing Process (Oxford: Blackwell, 1994/2000), 100–102. 2 4 . C a r o l i n e W a l k e r B ynum, Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (Berkeley: University of California Press, 1987), Chapter 2. 2 5 . E l i a s , The Civilizing Process , 90. 2 6 . L o t hario Dei Segni (Pope Innocent III), On the Misery of the Human Condition: De miseria humane conditionis, ed. Donald R. Howard, trans. Margaret Mary Dietz (Indianapolis: Bobbs-Merrill, 1969), 46. 2 7 . I bid., 71. 2 8 . O ppenheimer, Till Eulenspiegell, 104–106. 2 9 . I bid., 142–144. 3 0 . J o n a t han Dollimore, Sexual Dissidence: Augustine to Wilde, Freud to Foucault (Oxford: Clarendon Press, 1991), 111. 3 1 . O ppenheimer, Till Eulenspiegell, 164–165. 3 2 . Bate, Song of the Earth, 4. Bate writes, “Originally ‘culture’ was the work done by a labourer in the fields, whereas for [Matthew] Arnold and his successors culture is intellectual, even spiritual, work which serves the moral needs of a society and is set in opposition to the very idea of physical labour” (5). 3 3 . Jonathan Swift, G ulliver’s Travels , ed. Philip Pinkus (Toronto: Macmillan, 1968), 243. 3 4 . I b i d . , 244. 3 5 . S l a v o j Žižek uses this moment in The Phantom of Libertyy as a springboard to contemplate toilet construction. “The three basic types of toilet form an excremental correlative-counterpoint to the L é vi-Straussian triangle of cooking (the raw, the cooked and the rotten). In a traditional German toilet, the hole into which shit disappears after we flush is right at the front, so that shit is first laid out for us to sniff and inspect for traces of illness. In the typical French toilet, on the contrary, the hole is at the back, i.e. shit is supposed to disappear as quickly as possible. Finally, the American (Anglo-Saxon) toilet presents a syn- thesis, a mediation between these opposites: the toilet basin is full of water, so that the shit floats in it, visible, but not to be inspected . . . It is clear that none of these versions can be accounted for in purely utilitarian terms: each involves Notes ● 217

a certain ideological perception of how the subject should relate to excrement.” Slavoj Ž i ž ek, “Knee-Deep,” London Review of Books , September 2, 2004: 12. 3 6 . A n d r e w M a r t i n , “ W h a t ’ s E a t i n g Me,” The Guardian Weekendd, January 10, 2004: 36. Alison Johnson, cook and owner of Scarista House on the Isle of Harris, discusses her dislike of serving or consuming conventionally raised animals: “ ‘ Ç a sent la merde’; each animal’s flesh was faintly permeated with the odour of its own dung. Why? Had they been rolling in it? Penned up in the fumes of it?” Alison Johnson, Scarista Stylee (London: Futura, 1987), 14. 3 7 . S e t h L e r e r “ G r e n d e l ’ s G l o v e , “ELHH 61 (1994): 721–751, writes how Caedmon “traded on these legends of ritual ingestion and shared poetic performance, contrasting them with the monastic traditions of ruminatio and the ideals of a Christian ingestive imagery,” no. 19, accessed October 21, 2014, http:// muse.jhu.edu/journals/elh/v061/61.4lerer.html. Here the poetic act would be defecation. See also Seth Lerer, “ ‘On fagne flor’: the postcolonial Beowulff ” in Postcolonial Approaches to the European Middle Ages: Translating Cultures, ed. Ananya Jahanara Kabir and Deanne Williams (Cambridge: Cambridge University Press, 2005), 77–102. 38. David Inglis, A Sociological History of Excretory Experience: Defecatory Manners and Toiletry Technologies (Lewiston, ME: Edwin Mellen Press, 2001), 135. 3 9 . E lias, The Civilizing Process, 108. 4 0 . I bid., 111–112; see also 116. 41 . F. Scott Fitzgerald, The Great Gatsby (New York: Scribner, 1925/2004), 179. 4 2 . I bid., 41. 4 3 . E lias, The Civilizing Process, 68. 4 4 . F i t z g e r a ld, The Great Gatsbyy, 61–63. 4 5 . I b i d . , 154. 4 6 . I b i d . , 12. 4 7 . I b i d . , 48. 4 8 . I b i d . , 98. 4 9 . I b i d . , 173. 5 0 . I b i d . , 149. 5 1 . I b i d . , 171. 5 2 . I b i d . , 133. 5 3 . I b i d . , 130–1. 5 4 . D o r o t h y Allison, Trash (New York: Plume, 1988/2002), 23. 5 5 . I bid., 29. 5 6 . S w i ft, Gu lliver’s Travels , 214. 5 7 . I bid., 215. 5 8 . I bid., 217. 5 9 . I bid., 219. 6 0 . I bid., 220. 6 1 . I bid., 253. 6 2 . I bid., 220. 6 3 . I bid., 225. 6 4 . I bid., 227. 6 5 . I b i d . , 221. 6 6 . I b i d . , 228. 218 ● Notes

4 Memory and Narrative: Ruins, Nostalgia, and Ghosts

1 . J o hn Scanlan, On Garbagee (London: Reaktion, 2005), 141. 2 . William Rathje and Cullen Murphy, Rubbish ! The Archaeology of Garbage (New York: HarperCollins, 1992), 10–11. 3 . Charles Britt Bousman, personal communication, Texas State University, March 6, 2012. Many thanks to Britt for all his stimulating suggestions. See Will Viney, Waste: A Philosophy of Things (London: Bloomsbury, 2014), 57–58, where he argues what has distinguished archeologists from garbage collectors have been the rules by which items are interpreted. 4 . P a t r i c i a Y a e ger, “Editor’s Column: The Death of Nature and the Apotheosis of Trash; or, Rubbish Ecology,” PMLA 123 (2008): 335. 5 . Robert L. Kelly and David Hurst Thomas, Archeology, 6th ed. (Belmont, CA: Wadsworth, 2012,) 108–115. 6 . S e e M i c hael B. Schiffer, “Toward the Identification of Formation Processes,” American Antiquity 48.4 (1983): 675–706; and Robert Ascher, “Time’s Arrow and the Archaeology of a Contemporary Community,” in S ettlement Archaeology , ed. K. C. Chang (Palo Alto: National Press, 1968), 43–52. 7 . Michael B. Schiffer, “Is There a ‘Pompeii Premise’ in Archaeology?,” Journal of Anthropological Research 41.1 (1985): 18. 8 . I bid., 24. 9 . I bid., 18. 1 0 . S c hiffer, “Toward the Identification,” 690. 1 1 . I b i d . , 696–697. 12 . Kelly and Thomas, Archeology , 383, citing Emil Haury. 1 3 . C r a i g Williamson, A Feast of Creatures: Anglo-Saxon Riddle Songss (Philadelphia: University of Pennsylvania Press, 2011), 6. 1 4 . Z y gmunt Bauman, Wasted Lives: Modernity and Its Outcasts (Cambridge: Polity Press, 2004), 18. See also Walter Moser, “Garbage and Recycling: From Literary Theme to Mode of Production,” Other Voices 3.1 (2007), accessed April 18, 2012, http://www.othervoices.or g/3.1/wmoser/index.php, who argues “recycling . . . is associated with forgetting.” 1 5 . I r v i n g Wohlfarth, “Et Cetera? The Historian as Chiffonnier,” New German Critiquee 39 (1986): 144–145. 1 6 . A llen J. Frantzen, Desire for Origins: New Language, Old English, and Teaching the Tradition (New Brunswick, NJ: Rutgers University Press, 1990), 47. Frantzen warns against eliminating the past, reminding us to be wary of the “desire for origins” to justify our “pure” beginnings. 1 7 . A r dis Butterfield, “Chaucer and the Detritus of the City,” in Chaucer and the City , ed. Ardis Butterfield (Cambridge: D. S. Brewer, 2006), 6. Butterfield cites Walter Benjamin, The Arcades Project: Walter Benjamin, trans. Howard Eiland and Kevin McLaughlin (Cambridge, MA, and London: Belknap Press, 1999), “Translators’ Forward,” ix. 1 8 . W a lter Benjamin, Illuminations: Essays and Reflections , ed. Hannah Arendt (New York: Schocken Books, 1968), 255. 1 9 . S c a n l a n , On Garbagee, 129. Notes ● 219

20 . Theodor W. Adorno, “Trying to Understand Endgamee,” trans. Michael T. Jones, New German Critique, Critical Theory and Modernity 26 (Spring– Summer 1982), 144, also 125. Richard Halperin comments on the two most common interpretations of Endgame : that it depicts a post-nuclear holocaust world or the devastation after a second Noah’s flood. Richard Halpern, “Beckett’s Tragic Pantry: Endgamee and the Deflation of the Act.” PMLA 129.4 (2014): 744. 2 1 . S a m u e l B e c k e t t , Endgame e (New York: Grove Press, 1958), 14. 2 2 . I b i d . , 15, also 20. 2 3 . I b i d . , 18. 2 4 . I bid., 21. 2 5 . J o r g e L u i s B o r g e s , “Funes, His Memory,” in Collected Fictions , trans. Andrew Hurley (New York: Viking, 1998), 135. 2 6 . I bid., 137. 2 7 . I bid., 136. 2 8 . I bid., 137. 2 9 . I bid. 3 0 . S c a n lan, On Garbagee, 179. 3 1 . S e e J o hn D. Niles, “Locating Beowulff in Literary History,” in The Postmodern Beowulf: A Critical Casebook , ed. Eileen A. Joy and Mary K. Ramsay (Morgantown: West Virginia University Press, 2006), 153. 32 . Alison A. Chapman, “Ophelia’s ‘Old Lauds’: Madness and Hagiography in Hamlet,” Medieval & Renaissance Drama in Englandd 20 (2007): 131, n. 8. 3 3 . M a r garet Aston, “English Ruins and English History: The Dissolution and the Sense of the Past,” Journal of the Warburg and Courtauld Institutes 36 (1973): 245. 3 4 . F r a n t z e n , Desire for Origins , 47. 35 . Ar t h u r F . M a r o t t i , “ S h a k e s p e a r e a n d C a t h o l i c i s m , ” i n T heatre and Religion: Lancastrian Shakespearee, ed. Richard Dutton, Alison Findlay, and Richard Wilson (Manchester: Manchester University Press, 2003), 227. Marotti cites Elizabeth Mazzola, The Pathology of the English Renaissance: Sacred Remains and Holy Ghostss (Leiden and Boston: Brill, 1998), 3, 7. See also Jacqueline Vanhoutte, “Denmark’s Rotting Reconsidered,” Philological Quarterly 91.3 (2012): 395. “ Hamlet ’s representations of inwardness, often associated with the play’s turn to the future, are the product of its engagement with a disease from the past, or, to be more specific, with this disease [leprosy] as past.” Vanhoutte writes how “the disease of the past assume[s] the additional burden of representing its troubled legacies” (410). 3 6 . S e e C hapter 8, “Dominant, Residual, and Emergent,” in Part II of Raymond Williams, Marxism and Literaturee (Oxford: Oxford University Press, 1977). 37 . The residual and emergent are present during the dominant; the “residual” is not the same as archaic. “Any culture includes available elements of its past, but their place in the contemporary cultural process is profoundly variable. I would call the ‘archaic’ that which is wholly recognized as an element of the past, to be observed, to be examined, or even on occasion to be consciously ‘revived’, in a deliberately specializing way. What I mean by ‘residual’ is very different. The residual, by definition, has been effectively formed in the past, 220 ● Notes

but it is still active in the cultural process, not only and often not at all as an element of the past, but as an effective element of the present.” Ibid., 122. 3 8 . W i l l i a m s , Marxism and Literaturee, 123–124. 39 . Aston, “English Ruins and English History,” 247. 40 . Eamon Duffy, “Bare Ruined Choirs: Remembering Catholicism in Shakespeare’s England,” in Theatre and Religion: Lancastrian Shakespearee, ed. Richard Dutton, Alison Findlay, and Richard Wilson (Manchester: Manchester University Press, 2003), 45. 4 1 . Jennifer Summit, “Leland’s Itinerar y and the Remains of the Medieval Past,” in Reading the Medieval in Early Modern Englandd, ed. Gordon McMullan and David Matthews (Cambridge: Cambridge University Press, 2007), 168. 4 2 . “ T h e garbage object is always endowed with pastness and thus becomes a vehicle or a trace of the past.” Moser, “Garbage and Recycling.” 43 . Ja ś Elsner, “Iconoclasm and the Preservation of Memory,” in M onuments and Memory, Made and Unmadee , ed. Robert S. Nelson and Margaret Olin (Chicago, IL: University of Chicago Press, 2003), 211. In 608, for example, the Pantheon was cleared of “pagan filth,” and subsequently rededicated as a Christian church to the Virgin Mary and the martyrs (217). 4 4 . S e e D u ffy, “Bare Ruined Choirs,” 40–41. As Susan Dunn-Hensley points out, “the destruction of [Walsingham] and other sites of Marian adoration formed a part of [Shakespeare’s] literary consciousness.” “Return of the Sacred Virgin: Memory, Loss, and Restoration in Shakespeare’s Later Plays,” in Walsingham in Literature and Culture from the Middle Ages to Modernity, ed. Gary Waller and Dominic Janes (Farnham, England: Ashgate, 2010), 186. 4 5 . J e ffrey Jerome Cohen, Of Giants: Sex, Monsters, and the Middle Ages (Minneapolis, MN: University of Minneapolis Press, 1999), 2–3. 4 6 . S c a n lan, On Garbagee, 163. 47 . Ibid., 87. “But [the changes in Eastern bloc regimes] is not an exact parallel, for the statues of Stalin (for example) were of recent vintage, and even those who erected them were familiar with the language of the image-breakers and the vulnerability of public icons of this kind.” Margaret Aston, “Iconoclasm in England: Official and Clandestine,” in Iconoclasm versus Art and Drama , ed. Clifford Davidson and Ann Nichols (Kalamazoo, MI: Medieval Institute, 1989), 55, 65. 4 8 . S c a n l a n , On Garbagee, 87, 92, 163. 49 . Shelly Rambo, “Haunted (by the) Gospel: Theology, Trauma, and Literary Theory in the Twenty-First Century,” PMLA 125.4 (2010): 938. See Avery F. Gordon’s Ghostly Matters: Haunting and the Sociological Imaginat ion (Minneapolis: University of Minnesota Press, 1997). 50 . Hermann P á lsson and Paul Edwards (trans.), Eyrbyggja Saga (London: Penguin, 1989), 136. 5 1 . I bid., 138. 5 2 . I bid., 140. 5 3 . I bid., 141. 5 4 . G a y H a w kins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 66, writes “access to privacy [for defecation] also inaugurates a visible citizenship.” Such was the case of Notes ● 221

an Indian woman who left her new husband until he built her a toilet in the house. He did as she wished and some states have even begun enforcing the “sanitation for all” drive of the government. http://www.bbc.co.u k /news/world-asia-india-17022847 , accessed February 28, 2012. This is a problem in China as well, where “potty parity” does not yet exist between men and women. According to a report from 2010, about 45 percent of Chinese “lacked access to improved sanitation facilities that protect users from contact with excrement.” Sharon LaFraniere, “For Chinese Women, a Basic Need and Few Places to Attend to It,” The New York Times, March, 1, 2012, accessed March 5, 2012, h ttp://www.nytimes.com/2012/03/01/world/asia /chinese-women-demand-more-public-toilets.html. As a campaigner says, “I do think the right to go to the bathroom is a basic right.” 5 5 . H . G . A dler, The Journey: A Novell, trans. Peter Filkins, Afterword by Jeremy Adler (New York: Random House, 2008), 64. 5 6 . I bid., 67. 5 7 . I bid. 5 8 . “ L e o p o ld’s fictional death and disappearance among the refuse is countered in real life by Adler’s mining of the factual detritus through the assistance of Leo Baeck’s act of preservation. That Adler then uses the ‘refuse’ of his experience to create vivid factual and fictional renderings of it is his triumph.” Leo Baeck was a real-life “spiritual leader of Germany’s Jews” who worked the garbage detail and was at Theresienstadt and survived. Filkins, “Introduction,” The Journey , xx. 5 9 . I b i d . , 68–69. 6 0 . I b i d . , 102. 6 1 . I b i d . , 98. 6 2 . I b i d . , 245. 6 3 . P e t e r B o x a l l , “ ‘There’s No Lack of Void’: Waste and Abundance in Beckett and DeLillo,” SubStancee #116, 37.2 (2008): 56. 6 4 . I b i d . , 57. 6 5 . F . S c o t t F i t z gerald, The Great Gatsby (New York: Scribner, 1925/2004), 111. 6 6 . S c a n lan, On Garbagee, 92. 6 7 . F i t z gerald, The Great Gatsbyy, 66. 6 8 . I bid., 67. “Waste is an ironic testimonial to a desire to forget.” Myra J. Hird, “Knowing Waste: Towards an Inhuman Epistemology,” Social Epistemology: A Journal of Knowledge, Culture and Policy 26.3–4 (2012): 455. 6 9 . F i t z g e r a ld, The Great Gatsbyy, 105. 7 0 . I bid., 99. 7 1 . I bid., 135. 7 2 . I bid., 147–148. 7 3 . I b i d . , 149. 7 4 . I b i d . , 161. 7 5 . S u s a n S t r a s s e r , Waste and Want: A Social History of Trash (New York: Henry Holt, 2000), 18. Quoted from Wohlfarth, “Et Cetera?,” 151. 76 . Wohlfarth, “Et Cetera?,” 144. 7 7 . I b i d . , 148. See Susan Strasser, Waste and Want: A Social History of Trash (New York: Henry Holt, 2000), 18, citing Wohlfarth, “Et Cetera?”; also see Walter 222 ● Notes

Benjamin, Charles Baudelaire: A Lyric Poet in the Era of High Capitalism , trans. Harry Zohn (London: Verso, 1973), 19–20; Barrie M. Ratcliffe, “Perceptions and Realities of the Urban Magic: The Rag Pickers of Paris in the First Half of the Nineteenth Century,” Canadian Journal of History 27 (August 1992): 205; Jeremy Tambling, “Letters and Litter,” in Rubbish, Waste and Litter: Culture and Its Refuse/als , ed. Tadeusz Rachwa ł (Warsaw: Wydawnictwo SWPS Academica, 2008), 36. 7 8 . W o hlfarth, “Et Cetera?,” 149. 7 9 . “ T he historicist is a culture-vulture. He scavenges off the garbage of other times and places, the ruins of Western Civilization, in search of sadly inad- equate surrogates for the ‘soul’ he is in the very process of losing.” Ibid., 153. 8 0 . F i t z g e r a ld, The Great Gatsbyy, 176. 8 1 . I bid., 177–178. 8 2 . I b i d . , 57–58. 8 3 . I b i d . , 25. 8 4 . I b i d . , 110. 85 . Ibid., 73. Nick remembered it having happened, “but if I had thought of it at all I would have thought of it as a thing that merely happenedd, the end of some inevitable chain.” After Jay’s death, Wolfheim tells Nick, “ ‘I raised him up out of nothing, right out of the gutter . . . We were so thick like that in everything’– he held up two bulbous fingers–‘always together.’ I wondered if this partner- ship had included the World’s Series transaction in 1919.” Ibid., 171. 8 6 . I bid., 180.

5 Failed Source Reduction: Conspicuous Consumption and the Inability to Minimize

1 . G e o r g e s B a t a i lle, Visions of Excess: Selected Writings, 1927–19399, ed. Allan Stoekl, trans. Allan Stoekl, with Carl R. Lovitt and Donald M. Leslie, Jr. (Minneapolis, MN: University of Minneapolis Press, 1985), 117. 2 . “Until the second half of the twentieth century, the great majority of people even in the most developed countries could not afford to discard clothes or household furnishings until they were worn out.” Susan Strasser, Waste and Want: A Social History of Trash (New York: Henry Holt, 2000), 4. 3 . G a y Hawkins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 28, using Bill Brown. 4 . S t r a s s e r , Waste and Wantt , 13. 5 . M . S hamsul Haque, “Environmental Discourse and Sustainable Development: Linkages and Limitation,” Ethics and Environmentt 5 (2000): 11 [3–21]. See also Alexa Bingham, “Discourse of the Dammed: A Study of the Impacts of Sustainable Development Discourse on Indigenous Peoples in the Brazilian Amazon in the Context of the Proposed Belo Monte Hydroelectric Dam,” POLIS Journall 4 (2010): 3. 6 . H a que, “Environmental Discourse and Sustainable Development,” 14. 7 . M i c h e l S e r r e s , Malfeasance: Appropriation Through Pollution??, trans. Anne- Marie Feenberg-Dibon (Stanford, CA: Stanford University Press, 2011), 45. Notes ● 223

8 . A ll references to Thorstein Veblen, Conspicuous Consumption (1902), accessed October 18, 2014, h ttp://www.fordham.edu/halsall/mod/1902veblen00.asp . 9 . S t r a s s e r , Waste and Wantt , 4. As Zsuzsa Gille points out, within capitalism waste lies outsidee production, while in socialism it is perceived as exist- ing within production. Zsuzsa Gille, From the Cult of Waste to the Trash Heap of History: The Politics of Waste in Socialist and Postsocialist Hungar y (Bloomington: Indiana University Press, 2007), 6. 1 0 . Jonathan Swift, Gu lliver’s Travels , ed. Philip Pinkus (Toronto: Macmillan, 1968), 241–242. 1 1 . S c o t t F . F i t z g e r a ld, T he Great Gatsby (New York: Scribner, 1925/2004), 95. 1 2 . M i c hael Thompson, Rubbish Theory: The Creation and Destruction of Value (Oxford: Oxford University Press, 1979), 1. 1 3 . I bid., 2. 1 4 . I n deed, John Clark’s work on the increase of incinerators in late nineteenth- century England shows how “the destructor’s appetite facilitated a throwaway society.” John F. M. Clark, “ ‘The Incineration of Refuse is Beautiful’: Torquay and the Introduction of Municipal Refuse Destructors,” U rban History 3 4 (2007): 257. 1 5 . F r a n c e s c o O r l a n d o , Obsolete Objects in the Literary Imagination: Ruins, Relics, Rarities, Rubbish, Uninhabited Places, and Hidden Treasures, trans. Gabriel Pihas and Daniel Seidel, with Alessandra Grego (New Haven, CT: Yale University Press, 2006), 21. 1 6 . G e o r ges Bataille, The Accursed Share: An Essay on General Economy, Vol. II: The History of Eroticism, Vol. III: Sovereignty , trans. Robert Hurley (New York: Zone Books, 1993), 67. 1 7 . “ A l l t h i n gs, all objects, begins from nothing (garbage) and eventually return to nothing (garbage again).” John Scanlan, On Garbagee (London: Reaktion Books, 2005), 98. 1 8 . F i t z g e r a ld, The Great Gatsbyy, 92. 19 . As Timothy Morton points out, “Every aesthetic trace, every footprint of an object, sparkles with absence. Sensual things are elegies to the disappearance of objects.” Realist Magic: Objects, Ontology, Causality, University of Michigan Library (Ann Arbor, MI: Open Humanities Press, 2013), 18; http://openhumanitiespress.org/realist-magic.html . 2 0 . F i t z g e r a ld, The Great Gatsbyy, 39. 2 1 . I bid., 76. 2 2 . I bid., 130. 2 3 . R e x F e r guson, “Garbage and Gatsby,” in Aesthetic Fatigue: Modernity and the Language of Wastee, ed. John Scanlan and John F. M. Clark (Newcastle upon Tyne: Cambridge Scholars, 2013), 212. 2 4 . F i t z gerald, The Great Gatsbyy, 39. Compare Gatsby’s extravagance to the diet of the poor widow and her daughters in Chaucer’s “The Nun’s Priest’s Tale,” who eat a limited diet. “While the widow’s diet may seem boring or repetitive, it succeeds in being more ecologically friendly than a more varied and changing diet like that of the hypocritical religious in Piers Plowman (XIII.60–93).” Susan Signe Morrison, Excrement in the Late Middle Ages: Sacred Filth and Chaucer’s Fecopoeticss (New York: Palgrave Macmillan, 2008), 124. 224 ● Notes

2 5 . F i t z gerald, The Great Gatsbyy, 109. 26 . S t r a s s e r , Waste and Wantt, 9. 2 7 . F i t z g e r a l d , The Great Gatsbyy, 179. “How thin and frail is the line separat- ing a seat of power from a rubbish heap.” Zygmunt Bauman, Wasted Lives: Modernity and Its Outcasts (Cambridge: Polity Press, 2004), 106. 2 8 . S c a n lan, On Garbagee, 44–46. 2 9 . F i t z g e r a ld, The Great Gatsbyy, 35. 3 0 . I bid., 36. 3 1 . I bid., 172. 3 2 . I bid., 93. 3 3 . I b i d . , 149. 3 4 . I b i d . 3 5 . I b i d . , 92. 3 6 . I b i d . , 93. 3 7 . S c a n l a n , On Garbagee, 98. 3 8 . J ulian Stallabrass, “Trash,” in The Object Readerr, ed. Fiona Candlin and Raiford Guins (London: Routledge, 2009), 407. 3 9 . B a t a i l l e , Visions of Excess, 118–119. “Within a neoliberal state, any social investment that does not have a clear end—a projected moment when input value (money, services, care) can be replaced by output value—is not merely economically suspect but morally suspect, no matter the life-enhancing nature of the investment.” Elizabeth A. Povinelli, “The Child in the Broom Closet: States of Killing and Letting Die,” South Atlantic Quarterlyy 107.3 (2008): 519 [509–530]. 4 0 . B a t a i lle, Visions of Excess, 123. 4 1 . D o r o t hy Allison, T rash (New York: Plume, 1988/2002), 76. 4 2 . A ll Middle English references from this edition: William Langland, T he Vision of Piers Plowman (London and New York: J. M. Dent and E. P. Dutton, 1978), Web, accessed March 30, 2010, http://quod.lib.umich.edu/cgi/t/text/text-idx? c=cme;cc=cme;rgn=div1;view=toc;idno=PPlLan;node=PPlLan%3A1 . All Modern English references from this edition: William Langland, Piers Plowman, trans. E. Talbot Donaldson, ed. Elizabeth Robertson and Stephen H. A. Shepherd (New York: W. W. Norton, 2006). See Morrison, Excrement t , 141ff., for a fuller discussion of wasters in both Piers and Wynnere and Wastouree. 4 3 . “ C h r i s t i a n i t y r e p l a c e d p a gan expenditure prescribed by custom with voluntary alms, either in the form of distributions from the rich to the poor, or (and above all) in the form of extremely significant contributions to churches and later to monasteries.” Bataille, Visions of Excess, 123–124. 4 4 . L i n ks between gold and excrement occur in discussions about alchemy. John Friedman in a personal communication points to the image of a man def- ecating in an alchemical context in Munich Staatsbibliothek CLM 25110, folio. 21v, reproduced by H. Buntz, “Europaische Alchimie vom 13 bis zum 18 Jahrhundert,” in Emil Ernst Ploss, et al., Al chimia : Ideologie und Technologiee (Munich: Heinz Moos Verlag, 1970), 197. See Munich, Bayerische Staatsbibliothek CLM 455, folio 135v, “Alchemist wiltu werden reich / So thu dein ding klugleich/Isth dreck vnd scheiss golt / So werden dir alle leut Notes ● 225

holt.” This is a variant of the proverbial image of a man excreting gold coins as depicted on a corbel in Kaiserworth House, Goslar, Germany ca. 1494. See Christa Grö ssin ger, Humour and Folly in Secular and Profane Prints of Northern Europe, 1430–15400 (London and Turnhout: Harvey Miller, 2002), fig. 2, p. 3. Like the Pardoner, Till Eulenspielgel at one point dresses up as a monk and wanders through the countryside with a skull he dug up from a graveyard, claiming it to be that of Saint Brendan. Then he proclaims that he is to collect money for a new church from all except those women who are adulteresses. “ ‘And whoever here may be such women, let them stand back. For if they offer me something—those who are guilty of adultery—I won’t take it, and they will be revealed in shame unto me! So—know yourselves!’ Then he offered the people the head to be kissed, a smith’s head, maybe, that he had stolen from a church graveyard.” Paul Oppenheimern, trans., Till Eulenspiegel: His Adventures (New York: Routledge, 2001), 62. Needless to say, none of the women want to be considered adulterous, so they all push forward, donating plentiful money. 4 5 . B a t a i lle, The Accursed Sharee , 81. 4 6 . S o phie Gee, Making Waste: Leftovers and the Eighteenth-Century Imagination (Princeton, NJ: Princeton Univerity Press, 2010), 82–83. “Life is a product of putrefaction, and it depends on both death and the dungheap.” Bataille, The Accursed Sharee, 80. A legend from 1527 concerns the alchemist Paracelsus, who passed the rumor that he would expose the greatest secret of medicine to the esteemed and learned academics of Basle. The alchemist arrives in besmottered clothes and holds up a dish before the doctors and professors. When revealed, it contained a steaming human turd. Paracelsus mocks them for refusing to acknowledge that it is from decay that all birth originates. Nicolas Flamel (late fourteenth to early fifteenth centuries) links the Resurrection with corruption. The body must decompose in order to (eventually) rise again in glory. “In medieval alchemic thought, putrefaction was considered the necessary source of regeneration.” Agostino Paravicini Bagliani, “The Corpse in the Middle Ages: The Problem of the Division of the Body,” in The Medieval Worldd , ed. Peter Linehan and Janet L. Nelson (London: Routledge, 2001), 341, 339. 4 7 . A lan Dundes, Life is Like a Chicken Coop Ladder: A Study of German National Character through Folkloree (Detroit, MI: Wayne State University Press, 1984), 13. 4 8 . O p p e n heimer, Till Eulenspiegell, 185–186. 4 9 . S e e K e r i F i t z g e r a ld’s “Maxims and the Waste of Words in Franklin’s ‘The Way to Wealth,’ ” Class paper for Honors 3396A, Texas State University, October 13, 2009. 5 0 . M i c h a e l C a m i l l e , Image on the Edge: The Margins of Medieval Artt (London: Reaktion, 1992), 36. 5 1 . B a t a i l l e , The Accursed Sharee , 69. 5 2 . P a u l F l e i s c h m a n , S eedfolks (New York: HarperTeen, 2004), 83. 5 3 . “ A s w i n d l e r i s a perpetrator of fraudulent schemes who takes money from behind a trusting person’s back (Schwindler is derived from Schwein). The word links feces and money, collapsing the space between them (swine in mud, filthy rich, rolling in dough). The linkage of money with shit was widespread 226 ● Notes

at the outset of capitalism when the non-aristocratic rich were resented for dis- playing their fat wealth and piggish greed.” Wayne Anderson, Freud, Leonardo da Vinci, and the Vulture’s Tail: A Refreshing Look at Leonardo’s Sexuality (New York: Other Press, 2001), 163. 5 4 . M a lia Wollan, “Vandals Create a Pungent Problem in San Francisco,” The New York Times, January 21, 2009, accessed October 18, 2014, h ttp://www.nytimes .com/2009/01/22/us/22potties.html . 5 5 . M i les Wilson, “Everything,” Line of Falll (Iowa City: University of Iowa Press, 1989), 21. 5 6 . I bid., 20. Bennett urges us not to mock the compulsive hoarder who reminds us of our own acquisitiveness, but to see him as one “unusually susceptible to the enchantment-powers of things.” Jane Bennett, “Powers of the Hoard: Further Notes on Material Agency,” in Animal, Vegetable, Mineral: Ethics and Objects , ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 247. Geoff Sobell’s play, The Object Lesson, performed at the Brooklyn Academy of Music in November 2014, is ripe for a vibrant materialist reading. 5 7 . W i l s o n , “ E v e r y t h i n g,” 20. 5 8 . I b i d . , 31–32. 5 9 . I b i d . , 19. 6 0 . I bid., 24. 6 1 . I r v i n g Wohlfarth, “Et Cetera? The Historian as Chiffonnier,” New German Critiquee 39 (1986): 152. 6 2 . I t a lo Calvino, “La Poubelle Agréé e,” in The Road to San Giovanni, trans. Tim Parks (New York: Pantheon, 1993), 103. 6 3 . F r e derick M. Biggs, “The Politics of Succession in Beowulff and Anglo-Saxon Succession,” Speculum 80.3 (2005): 709–741.

6 Urban Myths: The Civilized and Pristine City-Body

1 . Simin Davoudi, “Planning for Waste Management: Changing Discourses and Institutional Relationships,” Progress in Planningg 53 (2000): 170. 2 . I b i d . , 179. 3 . I b i d . , 182. 4 . I b i d . , 179. 5 . L e w i s M u m f o r d , The City in History: Its Origins, Its Transformations, and Its Prospects (New York: Harcourt, Brace & World, 1961), 14. 6 . “In human-made ecosystems, the inhabitants of the surrounding villages are the primary producers while city dwellers, despite their cultural sophistica- tion, are mere consumers. Moreover, this parasitic relationship can be reproduced at a larger scale.” Manuel De Landa, A Thousand Years of Nonlinear History (New York: Swerve Editions, 2000), 106. 7 . “ A ll agricultural communities subscribe to the Chinese proverb ‘waste is treasure,’ in which the least valued is the most valued: in this equation, shit is death which gives life.” Martin Pops, “The Metamorphosis of Shit,” Salmagundi 5 6 (1982): 50. 8 . D o n n a L a n dry, “Mud, Blood, and Muck: Country Filth,” Genre 27 (1994): 328. Notes ● 227

9 . P . M . S t e ll and Louise Hampson, Probate Inventories of the York Diocese 1350– 1500 (YML Occasional Series, Dean and Chapter of York, 1998), 227, 241. 1 0 . Jan Karon, These High, Green Hills (New York: Penguin, 1996), 127. 1 1 . B r e t t C l a n t o n , “ A l t e r n a t i v e E n e r gy Source?,” San Antonio Express Newss , October 2, 2009, accessed November 17, 2014, htt p://www.mysanantonio.com/business /local/article/Alternative-energy-source-858249.php . 12 . “Cooper Union Builds Brave New World: The Poetics of Sustainability,” The Cooper Union for the Advancement of Science and Artt, June 1, 2007, quoting Stan Allen, accessed March 19, 2012, h ttp://cooper.edu/about/printed-publications /summer-2007/brave-new-world . 1 3 . S t a t e m e n t s m a de by Coventry council in the fifteenth century, for example, make clear that “the streets and river were overtly understood as a holistic environmental system: what happened upstream in the streets had a direct impact on the downstream river. The government therefore acted to care- fully manage both parts of the system by controlling individual behavior.” Dolly J ø rgensen, “Cooperative Sanitation: Managing Streets and Gutters in Late Medieval England and Scandinavia,” Technolog y and Culturee 49 (2008): 558. Also see Valerie Allen and Ruth Evans (eds.), Roadworks: Medieval Roads, Medieval Britain (Manchester: Manchester University Press, 2015). 1 4 . E r n e s t L . S a b i n e , “ C i t y C l e a n i n g in Medieval London,” Speculum 12 (1937): 38. Chaucer may have had some personal experience with sanitation issues. In July 12, 1389 it is recorded: “Writ of aid for Geoffrey Chaucer, appointed clerk of the works at the palace of Westminster, the Tower of London, the castle of Berkhampstede and the manors of Kenyngton, Eltham, Claryndon, Shene, Byflete, Childernelangeley and Feckenham, the lodge of Hathebergh in the New Forest and the lodges within the parks of Claryndon, Eltham, Childernelangeley and Feckenham, and the mews for falcons near Charryncrouch, as well as of the gardens, stanks, mills and enclosures thereof, for which he is to receive 2 s. a day.” Calendar of Patent Rolls, Richard II A.D. 1388–1392 , Vol. 4 (London: Mackie, 1902). Now “stanks” comes from French, meaning standing pools of water. In English the aural link between stanks and stinks is too tempting to avoid, as a quotation in the OED con- firms. Surely sanitation issues were not unheard of for Chaucer, particularly given this duty. Standing water would be more likely to accumulate smells. 1 5 . E r n e s t L . S a bine, “Latrines and Cesspools of Mediaeval London,” Speculum 9 (1934): 321. Ieva Reklaityte’s contention that Western Christian cities assumed the worst about people’s behavior seems accurate, while, she shows, the medieval Muslim view assumed urbanites would act for the common good. Ieva Reklaityte, “The Hygienic Situation in Medieval Muslim Towns: A Case of al-Andalus,” The Medieval Institute, Western Michigan University (May 2008). 1 6 . J ø r gensen, “Cooperative Sanitation,” 560. 1 7 . I b i d . , 564. 1 8 . G a y Hawkins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 103. 1 9 . D a n i e l L a n g, “ ‘Give Us the Dumpsters—Or—Give Us Life’: Res Derilictaee and the Trash of Free Trade,” Other Voicess 3.1 (2007: http://www.othervoices.org/3.1 228 ● Notes

/dlang/index.php (accessed April 18, 2012). These activists do not reject recycling, but “the notion of waste, garbage, or trash on which the concept and practice of ‘recycling’ is based.” 2 0 . F r a n c i s X . C lines, “Reimagining What Washes Up,” The New York Timess , March 25, 2010, accessed October 18, 2014, http://www.nytimes.com/2010/03/26/opinion /26fri4.html. “Full social humanity radically excludes the disorder of the senses; it negates its natural principle; it rejects this given and allows only the clean space of a house, of polished floors, furniture, window panes, a space inhabited by venerable persons, at once naive and inviolable, tender and inac- cessible.” Georges Bataille, The Accursed Share: An Essay on General Economy, Vol. II: The History of Eroticism, Vol. III: Sovereignty, trans. Robert Hurley (New York: Zone Books, 1993), 56. 2 1 . John Scanlan, On Garbagee (London: Reaktion, 2005), 162. The nighttime city lurks in shadow with its invisible garbage collectors and the “spectre of garbage” (157). 2 2 . I b i d . , 155. 23 . Elizabeth Grosz argues that “the city provides the order and organization that automatically links otherwise unrelated bodies: it is the condition and milieu in which corporeality is socially, sexually, and discursively produced.” Space, Time, and Perversion: Essays on the Politics of Bodies (New York and London: Routledge, 1995), 104. 2 4 . E u s t a c he Deschamps, “Ballade Showing the Causes and Reasons for the Plague,” trans. Anne M. Dropick, Harper’s Magazinee, March 2007: 16. 2 5 . O x ford, Bodleian Library, MS Bodley Rolls 5, membrane 3. 2 6 . P e t e r S u c hsland and Erika Weber, Deutsche Volksb ü cher in Drei B ä nden. Zweiter Bandd (Berlin/Weimar: Aufbau Verlag, 1968), 78–79; Paul Oppenheimer (trans.), Till Eulenspiegel: His Adventures (New York: Routledge, 2001), 94–95. In an English translation from the early sixteenth century, Eulenspiegel or Howleglas is said to have “solde turdes for fat” and buys the excrement from “turd farmers.” Friedrich W. D. Brie, Eulenspiegel in Englandd (Berlin: Mayer & M ü ller, 1903), 127. See also Till Eulenspiegel A Merye Jestt [London (1528)], Rpt. Amsterdam: Da Capo Press, 1971; the original printed version has “gong fermers” and “turdes.” Eulenspiegel is first mentioned in the OED under “Owlglass”; spellings include Howleglas and Holeglas. 2 7 . I b i d . , 116; 144. 2 8 . I b i d . , 146; 180. 2 9 . I b i d . , 107; 132. 3 0 . M i c h a e l T h o m pson, Rubbish Theory: The Creation and Destruction of Value (Oxford: Oxford University Press, 1979), 5, cites Jonathan Swift’s “A digression concerning criticks” in A Tale of a Tub, reprinted 1949 (London: Nonesuch Press, 1696), 308. 3 1 . “ T he moment we stopped removing ourselves from that waste, it had to be removed from us. Thus the origins of civilization . . . A civilization that cannot escape its own fecal matter is a civilization in trouble—unless, of course, the uneasy relationship between man and his effluents can evolve.” Frederick Kaufman, “Wasteland: A Journey through the American Cloaca,” H arper’s Magazinee , February 2008: 46. Notes ● 229

3 2 . Susan Strasser, W aste and Want: A Social History of Trash (New York: Henry Holt, 2000), 14. 33 . In the late medieval city, a rapid increase in urbanization meant that excrement could no longer be harmonized with the environment, though Edward D. Melillo argues for the nineteenth century as the time when urban waste, formerly so vital to rural crops, became waste. Edward D. Melillo, “Nutrient rifts,” accessed October 18, 2014, http://discardstudies.com/discard-studies -compendium/ . 3 4 . D o m i n i q u e L a p o r t e , History of Shitt, trans. N. Benabid and R. El-Khoury (Cambridge, MA: MIT Press, 2000), 15, 17–18. 35 . Ibid., 2. Every house must now install a cesspool. This edict suggests how the “disciplinary effects of [the State’s] inquisitional gaze” insisted on the removal of “excrement from sight” (63). There was increasingly a general tendency to put noisy and smelly activities far from the political and religious areas. Jean- Pierre Leguay, La Pollution au Moyen Â gee, 4th ed. (Paris: Editions Jen-Paul Gisserot, 2005), 52. 3 6 . H a w kins, The Ethics of Wastee, 50. 3 7 . G a y Hawkins, “Down the Drain: Shit and the Politics of Disturbance,” in Culture and Waste: The Creation and Destruction of Valuee, ed. Gay Hawkins and Stephen Muecke (Lanham, MD: Rowman & Littlefield, 2003), 40. “In cultures that pride themselves on being technologically ‘advanced’ catching a glimpse of the brute physicality of waste signals a kind of failure.” Hawkins, The Ethics of Wastee, 1. 3 8 . “ A ll those other spaces for things we don’t want to face—prisons, madhouses, hospitals, dumps, drains —remind us of the place of secrecy in public knowledge, or the force of the hidden and its role in political authority and social order.” Hawkins, “Down the Drain,” 41. 39 . Hawkins emphasizes the “important place of waste in the formation of the modern subject.” The Ethics of Wastee, 47. 40 . Hawkins, “Down the Drain,” 45–46. Also see Cyrille Harpet, De D échet: Philosophie des Immondices Corps, Ville, Industriee (Paris: L’Harmattan, 1998), 238. 4 1 . S c a n l a n , On Garbagee, 8, 13, 15, 120. 4 2 . I b i d . , 9. 4 3 . I t a lo Calvino, “La Poubelle Agréé e,” in The Road to San Giovanni , trans. Tim Parks (New York: Pantheon, 1993) 101. 4 4 . I bid., 105. 4 5 . I bid., 107. 4 6 . I bid., 97–98. 4 7 . I bid., 101. 4 8 . I bid., 114. 4 9 . I bid., 96. 50 . Jane Bennett, “The Force of Things: Steps toward an Ecology of Matter,” Political Theory 32.3 (June 2004): 350. 5 1 . I bid., 354. 5 2 . I bid., 365. Concurring, Matthew Zantingh argues that a “new relationship to things” may help “bodies” hurt by, for example, the toxicity in e-waste. 230 ● Notes

“When Things Act Up: Thing Theory, Actor-Network Theory, and Toxic Discourse in Rita Wong’s Poetry,” Interdisciplinary Studies in Literature and Environmentt 20.3 (2013): 638. 5 3 . E lisabeth Malkin, “For Some in Mexico, Trash Is a Treasure Worth Defending,” The New York Times, February 16, 2012, accessed October 18, 2014, h ttp://www .nytimes.com/2012/02/17/world/americas/for-some-in-mexico-trash-is-a -treasure-worth-defending.html?pagewanted=all . 5 4 . B a r r i e M . R a t c liffe, “Perceptions and Realities of the Urban Magic: The Rag Pickers of Paris in the First Half of the Nineteenth Century,” Cana dian Journal of History 27 (1992): 215, also 200; 213. 5 5 . I b i d . , 201. 5 6 . I b i d . , 226. 57 . Ibid., 233. Indeed Hubert Zapf suggests the valley of the ashes has become “omnipresent” in Don DeLillo’s Underworld. “Creative Matter and Creative Mind: Cultural Ecology and Literary Creativity,” in M aterial Ecocriticism , ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 64. 58 . “Slum tourism, or ‘poorism,’ is catching on.” Critics of such tours argue that it “is to make Westerners feel better about their station in life.” Others argue that it forces us to acknowledge our—all of our—humanity. Eric Weiner, “Slum Visits: Tourism or Voyeurism?,” The New York Times , March 9, 2008, accessed October 18, 2014, http://www.nytimes.com/2008/03/09/travel/09heads.html . 5 9 . Zygmunt Bauman, Wasted Lives: Modernity and Its Outcasts (Cambridge: Polity Press, 2004), 66. 6 0 . S c a n lan, On Garbagee, 171. 6 1 . N i c holas D. Kristof, “Where Sweatshops Are a Dream,” The New York Times , January 14, 2009, accessed April 8, 2010, h ttp://www.nytimes.com/2009/01/15 /opinion/15kristof.html . 6 2 . H . G . A dler, The Journey: A Novell, trans. Peter Filkins, Afterword by Jeremy Adler (New York: Random House, 2008), 231. 6 3 . I b i d . , 237. 6 4 . I b i d . , 238. 6 5 . P e t e r F i l k i n s , “Introduction,” in The Journey: A Novell, trans. Peter Filkins, Afterword by Jeremy Adler (New York: Random House, 2008), xi. Heinrich B ö ll argues, “It only takes someone like Adler to describe something as seem- ingly harmless as rubbish collecting in order to reveal the uncanny.” Heinrich Bö ll , Frankfurt Lecture on Poetics, quoted by Jeremy Adler in Afterword, Adler, The Journeyy, 291. 6 6 . A d l e r , 85. 6 7 . I b i d . , 1 8 6 . S e r e n e l l a I o v i n o a r gues that cities “function as if they were huge natural organisms.” “Naples 2008, or, the Waste Land: Trash, Citizenship, and an Ethic of Narration,” Neohelicon 36 (2009): 335. See also to Serenella Iovino, “Bodies of Naples: Stories, Matter, and the Landscapes of Porosity,” in Material Ecocriticism, ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 97–113. 6 8 . A dler, The Journeyy, 66. 6 9 . I bid., 67. Notes ● 231

7 0 . T h e zabeleen in Cairo, who pick up and recycle garbage, are far from anonymous. Peter Hessler, “Tales of the Trash,” The New Yorkerr , October 13, 2014, accessed October 15, 2014, http://www.newyorker.com/magazine/2014/10/13 /tales-trash .

7 Interiorized Waste: Sin and Metaphysical Meaninglessness

1 . J u lia Kristeva, Powers of Horror: An Essay on Abjection, trans. Leon S. Roudiez (New York: Columbia University Press, 1987), 113. 2 . I bid., 114–115. 3 . L o t hario Dei Segni (Pope Innocent III), On the Misery of the Human Condition: De miseria humane conditionis, ed. Donald R. Howard, trans. Margaret Mary Dietz (Indianapolis: Bobbs-Merrill, 1969), 3. 4 . I bid., 6. 5 . I bid., 8. 6 . I b i d . , 67–68. 7 . I b i d . , 27. 8 . I b i d . , 12. 9 . I b i d . , 24. 1 0 . I b i d . , 61–62. 1 1 . I b i d . , 46. 1 2 . M a r t h a B a yless, Sin and Filth in Medieval Culture: The Devil in the Latrine (New York: Routledge, 2012), 27. 1 3 . D e i Segni, On the Misery of the Human Condition , 85. 1 4 . G u i l l a u m e d e D e guileville, The Pilgrimage of Human Lifee , trans. Eugene Clasby (New York: Garland, 1992), 44. Compare with Tertullian’s passage about the offenses of makeup in Alcuin Blamires, ed., W oman Defamed and Woman Defended: An Anthology of Medieval Textss (Oxford: Clarendon Press, 1992), 53. 1 5 . A ll Chaucer references to Larry D. Benson, The Riverside Chaucerr , 3rd ed. (Boston: Houghton Mifflin, 1987). See also “The Parson’s Tale” in The Canterbury Tales, X.839–840 and X.848, 850, in Larry D. Benson, T he Riverside Chaucerr. 16 . McAvoy reads the bear as a symbol for priestly hypocrisy and corruption, which transforms “blooms” of virtuous living into sin and corruption. Liz Herbert McAvoy, Authority and the Female Body in the Writings of Julian of Norwich and Margery Kempee (Cambridge: D. S. Brewer, 2004), 139, n. 37. 17 . “Sin stank; and therefore hell was imagined as an enormous privy.” William Ian Miller, The Anatomy of Disgustt (Cambridge, MA: Harvard University Press, 1997), 151. 1 8 . D u r l i n g describes this as “the belly of Hell, [where the] Malebolge . . . represent perhaps the most gigantic case of constipation on record.” Robert M. Durling, “Deceit and Digestion in the Belly of Hell,” in Allegory and Representation: Selected Papers from the English Institute, 1979–80, ed. Stephen J. Greenblatt (Baltimore, MD: Johns Hopkins University Press, 1981), 65. 232 ● Notes

19 . Although waste could be used in the rural economy, getting it there was an issue. “Even in normal times, however, the removal of privy filth from mediaeval London was bound to give rise to frequent nuisances . . . Too much was left to the initiative of the individual and too little responsibility was taken in the way of close and constant supervision by the city, to prevent lazy and care- less people from frequently dumping privy, and other, filth into out-of-the-way suburban lanes, the city water-courses, or along the banks of the Thames.” Ernest L. Sabine, “Latrines and Cesspools of Mediaeval London,” S peculum 9 (1934): 321. 2 0 . D o lly Jø rgensen, “ ‘All Good Rule of the Citee’: Sanitation and Civic Government in England, 1400–1600,” Journal of Urban History 36 (2010): 303. 2 1 . D a v i d N. DeVries, “And Away Go Troubles Down the Drain: Late Medieval London and the Poetics of Urban Renewal,” E xemplaria 8 (1996): 417. See also Dolly Jø r gensen, “The Metamorphosis of Ajax,” Early English Studies 3 (2010): 17. “A well-flushed city is finally a matter of politics as well as hygiene . . . Purging itself of rot and ordure, the city maintains itself as a healthy body politic.” Paul Strohm, “Sovereignty and Sewage,” in Lydgate Matters: Poetry and Material Culture in the Fifteenth Century, ed. Lisa H. Cooper and Andrea Denny-Brown (New York: Palgrave Macmillan, 2007), 62. 2 2 . D e i Segni, O n the Misery of the Human Condition , 50. 23 . See Helmut Puff, “The Sodomite’s Clothes: Gift-Giving and Sexual Excess in Early Modern Germany and Switzerland,” in The Material Culture of Sex, Procreation, and Marriage in Premodern Europe , ed. Anne L. McClanan and Karen Rosoff Encarnaci ó n (New York: Palgrave, 2002), 252. 2 4 . A s A llen Frantzen has pointed out, “The problem with sodomy is not only sex, therefore, but also animality, anality, excrement, the stuff of the Dead Sea—in short, the worst stuff of medieval life.” In Cleanness, there is an affili- ation between “the Sodomites’ sexual act with anal filth.” Michel Foucault, “The Disclosure of Sodomy in Cleanness ,” PMLA 111 (1996): 462. 2 5 . “ T he anus is seen as the footing on which our dignity depends. It must be secured or everything else built upon it crumbles. For this reason, however, the anus is also a temptation.” Tiffany Beechy, “Devil Take the Hindmost: Chaucer, John Gay, and the Pecuniary Anus,” The Chaucer Review 41.1 (2006): 73. She cites Jeffrey Masten, “Is the Fundament a Grave?” in The Body in Parts: Fantasies of Corporeality in Early Modern Europee, ed. David Hillman and Carla Mazzio (New York: Routledge, 1997), 129–145. See also Miller, The Anatomy of Disgustt , 100–101. “The asshole is the meeting-place of the human and the demonic (in the gross materiality of shit).” Martin Pops, “The Metamorphosis of Shit,” S almagundi 56 (1982): 39. 26 . Allen J. Frantzen, “The Disclosure of Sodomy in Cleanness ,” PMLA 111 (1996): 460–461. 27 . Jerome J. Citrome, “Medicine as Metaphor in the Middle English Cleanness ,” The Chaucer Review 35 (2001): 266. 2 8 . M i ddle English, from J. J. Anderson, S ir Gawain and the Green Knight, Pearl, Cleanness, Patiencee (London: Everyman Paperback Classics, 1996). All Notes ● 233

translations from Cleanness , trans. and ed. Kevin Gustafson (Buffalo, NY: Broadview, 2010). 29 . “It is through abolishment of dietary taboos, partaking of food with pagans, verbal and gestural contact with lepers, as well as through its power over impure spirits that the message of Christ is characterized.” Kristeva, Powers of Horrorr, 113. 3 0 . W hile the Old Testament is associated with surgical excision, the New Testament is associated with the higher mode of medical treatment, with Christ himself as the ideal leche. See Citrome, “Medicine as Metaphor,” 261. 3 1 . Mankind d quotes from Douglas Bruster and Eric Rasmussen (eds.), Everyman and Mankindd, Arden Early Modern Drama (London: Methuen Drama, 2009), 171. 3 2 . “ B o diliness provides access to the sacred.” Caroline Walker Bynum, Fragmentation and Redemption Essays on Gender and the Human Body in Medieval Religion (New York: Zone Books, 1991), 186. 3 3 . G u i l l a u m e d e D e guileville, The Pilgrimage of Human Lifee, trans. by Eugene Clasby (New York: Garland, 1992), 32. Lydgate’s version has her say: “I am callyd Dame Penaunce. / The cheff wardeyn (who lyst se,) / Off thylk ë yl ë most secre; / The wych (who espyë kan,) / Ys yhyd with-Inne a man. / I make yt clene (I yow ensure,) / Off all ë fylthe & al ordure.” John Lydgate, T he Pilgrimage of the Life of Man, ed. F. J. Furnivall and Katharine B. Locock, EETSS 77, 83, 92 (1899, 1901, 1904), reprinted as one volume (Woodbridge, Suffolk: Boydell & Brewer, 1996), lines 4054–4060. 3 4 . S e e J e r e m y J. Citrome, The Surgeon in Medieval English Literaturee (New York: Palgrave Macmillan, 2006), 106, 109, concerning excremental language in the confessional exchange. 3 5 . T he wine, rather than a sign of consecretion, is one of “desecration.” Gerard Kilroy, “Requiem for a Prince: Rites of Memory in Hamlet t ,” in Theatre and Religion: Lancastrian Shakespearee, ed. Richard Dutton, Alison Findlay, and Richard Wilson (Manchester: Manchester University Press, 2003), 151–152. 3 6 . S e e J a c q u e line Vanhoutte, “Denmark’s Rotting Reconsidered,” Philological Quarterly 91:3 (2012): 409. 3 7 . E lizabeth V. Spelman, “Combing Through Trash: Philosophy Goes Rummaging,” The Massachusetts Review 52.2 (2011): 323. 38 . See Vanhoutte, “Denmark’s Rotting,” who brilliantly traces the leprous undersores of Hamlet. 3 9 . A s H a w k i n s h a s a r gued, “Making ourselves clean is ethical work; we are transforming the body in relation to a wider moral ethos.” Indeed, “most of us are far cleaner than we need to be.” Gay Hawkins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 58. 4 0 . John Scanlan, On Garbagee (London: Reaktion, 2005), 25. 4 1 . L a w r e n c e B a b b , The Elizabethan Malady: A Study of Melancholia in English Literature from 1580 to 1642 (East Lansing: Michigan State College Press, 1951, rpt. 1965), 16. Melancholy, related to acedia or sloth, translates into boredom in modern society. Harvie Ferguson, “Exteriority: Boredom, Disgust and the Margins of Humanity,” in Aesthetic Fatigue: Modernity and the 234 ● Notes

Language of Wastee, ed. John Scanlan and John F. M. Clark (Newcastle upon Tyne: Cambridge Scholars, 2013), 225. 42 . Fecal dissidence “unsettles the very opposition between the dominant and the subordinate.” Jonathan Dollimore, Sexual Dissidence: Augustine to Wilde, Freud to Foucaultt (Oxford: Clarendon Press, 1991), 21. Here I play with Dollimore’s phrase of “sexual dissidence.” 43 . Peter Boxall, “ ‘There’s No Lack of Void’: Waste and Abundance in Beckett and DeLillo,” SubStancee 37.2 (2008): 58. Hamm accuses Clov of polluting “the air.” Samuel Beckett, Endgamee (New York: Grove Press, 1958), 3. 4 4 . “ W hat Beckett offers in the way of philosophy he himself also reduces to culture-trash.” Theodor W. Adorno, “Trying to Understand Endgame e,” trans. Michael T. Jones, New German Critique, Critical Theory and Modernityy 26 (Spring–Summer 1982): 119. As Boxall points out in his reading juxtaposing Beckett and DeLillo, a major structure of contemporary life sets up an “opposition between Waste and abundance.” Boxall, “There’s No Lack of Void,” 56. He asks, provocatively, “But what if waste and abundance are in fact no oppositions at all?” (57). Beckett has a long history of fascination with waste, though É douard Magessa O’Reilly has shown how Beckett toned down the scatological elements originally in works such as Molloy y, part II, and the radio play All That Fall (1956). É douard Magessa O’Reilly, “ Molloyy, Part II , Where the Shit Hits the Fan,” Genetic Joyce Studiess 6 (2006). http://www.geneticjoycestudies.org/GJS6 /GJS6OReilly.htm , accessed April 6, 2010. See also J. D. Esty, “Excremental Postcolonialism,” Contemporary Literaturee 40 (1999): 22–59. 4 5 . B e c kett, Endgamee, 4, 8, 9, 13. 4 6 . B o x a ll, “There’s No Lack of Void,” 57. 4 7 . B e c kett, Endgamee, 5. 4 8 . I bid., 44. 4 9 . I bid., 46. As Mephistopheles observes, “ ‘Why, this is hell, nor am I out of it . . . Hell hath no limits, nor is circumscrib’d / In one self place, but where we [the damned] are is hell, / And where hell is must we ever be.’ For those who reject heaven, hell is everywhere, and thus is limitless. For them, even the thought of heaven is hell.” Cited in Wendell Berry, “Faustian Economics: Hell Hath No Limits,” Harper’s Magazinee May 2008: 38–39, accessed November 16, 2009 at http://www.harpers.org/archive/2008/05/0082022 . 5 0 . B e c k e t t , Endgame e, 26. 5 1 . I b i d . , 36. 5 2 . I b i d . , 31. 5 3 . W i l l V i n e y, Waste: A Philosophy of Things (London: Bloomsbury, 2014), 20. As Viney points out, the t ō h û w ā b ō h û of G enesis falls outside of human time amd use (21). 54 . “God’s creation from Chaos is a creation from waste.” Sophie Gee, Making Waste: Leftovers and the Eighteenth-Century Imagination (Princeton, NJ: Princeton Univerity Press, 2010), 86. 5 5 . B e c kett, Endgamee, 57. 5 6 . I bid., 32. 5 7 . I bid., 77. 5 8 . I bid., 62. Notes ● 235

5 9 . I b i d . , 6 8 . 6 0 . I b i d . , 69. 6 1 . I b i d . , 6. 62 . Ibid., 82. As Levinas asserts, nausea “is the affirmation itself of being . . . It is the impotence of pure being, in all its nakedness.” Emmanuel Levinas, On Escape: De l’ é vasion, trans. Bettina Bergo (Stanford, CA: Stanford University Press, 2003), 68. 6 3 . B e c k e t t , Endgame e, 55. 6 4 . I b i d . , 83. 6 5 . I b i d . , 84.

8 The Toxic Metaphor of Wasted Humans: Those Filthy Cleaners Who Scrub Us Spotless

1 . I t a lo Calvino, “La Poubelle Agr éé e,” in The Road to San Giovanni, trans. Tim Parks (New York: Pantheon, 1993), 109. 2 . 2 4 M a r c h–31 August 2011. From a plaque at “The Community: New Delhi and Kolkata, 2011.” “For man, when he is most particular to be clean, will despise those by whose labours cleanliness is maintained.” Reginald Reynolds, Cleanliness and Godliness (Garden City, NY: Doubleday, 1946), 31. 3 . G e o r g e L a k o f f a n d M a r k J o h n s o n , Metaphors We Live Byy , 2nd ed. (Chicago, IL: University of Chicago Press, 2003), 16. 4 . I b i d . , 29. 5 . Sandra Blakeslee, “Mind Games: Sometimes a White Coat Isn’t Just a White Coat,” The New York Times, April 3, 2012, accessed April 4, 2012, http:// www.nytimes.com/2012/04/03/science/clothes-and-self-perception.html . 6 . Lakoff and Johnson, Metaphors We Live Byy, 243. 7 . M a r t h a C . N u s s b a u m , From Disgust to Humanity: Sexual Orientation and Constitutional Law (Oxford/New York: Oxford University Press, 2010), xiii. 8 . I b i d . , 24. 9 . M a r t h a C . N u s s b a u m , Upheavals of Thought: The Intelligence of Emotions (Cambridge: Cambridge University Press, 2001), 204. 1 0 . I bid., 205. 1 1 . N u s s baum, From Disgust to Humanity , xv. As Dundes points out, it is a common trope to defame minority groups with the insult of filth. Alan Dundes, Life Is Like a Chicken Coop Ladder: A Study of German National Character through Folkloree (Detroit: Wayne State University Press, 1984), 119. 1 2 . N u s s baum, Upheavals of Thoughtt, 347. 1 3 . M a r y D o u g las, “Jokes,” I mplicit Meanings: Essays in Anthropology (London: Routledge & Kegan Paul, 1975), 102. 1 4 . T he show “is a working-class fantasy that bursts its own illusions.” Alessandra Stanley, “Undercover Boss: He’s Good at Pushing Paper, but Can He Pick Up Trash?” The New York Times , February 6, 2010, accessed February 8, 2010, http://tv.nytimes.com/2010/02/06/arts/television/06under.html?_r=1. 15 . Calvino, “La Poubelle Agr éé e,” 108. Not limited to Western society, in Yemen the “ ‘Al Akhdam’—the servants”—prefer to be called “Al Muhamascheen”—the 236 ● Notes

marginalized ones. Only allowed to beg or sweep streets, they live in “fetid slums on the edge of town” and are the hereditary lowest caste. “Degrading myths pursue them: they eat their own dead, and their women are all pros- titutes. Worst of all, they are reviled as outsiders in their own country, descendants of an Ethiopian army that is said to have crossed the Red Sea to oppress Yemen before the arrival of Islam.” Robert F. Worth, “Despite Caste-Less Society in Yemen, Generations Languish at Bottom of Ladder,” The New York Times, February 27, 2008, accessed October 18, 2014, http:// www.nytimes.com/2008/02/27/world/africa/27iht-27yemen.10456434 .html?pagewanted=all . 1 6 . A m e lia Gentleman, “Picking Up Trash by Hand, and Yearning for Dignity,” Th e New York Times , September 27, 2007, accessed November 23, 2014, http://www .nytimes.com/2007/09/27/world/asia/27ragpickers.html?pagewanted=print. 17 . J. F. M. Clark, “ ‘The Incineration of Refuse is Beautiful’: Torquay and the Introduction of Municipal Refuse Destructors,” Urban History 34 (2007): 258, citing Henry Mayhew, London Labour and London Poorr , ed. Victor Neuburg (London: Penguin, 1985), 230. 18 . “Because of their living conditions, their appearance, their clothes, their smell.” Because they were “peripatetic” and without a definite location, they were always suspect. One document by “the Prefect of Police” in 1828 writes they are “sans domicile fixee.” Barrie M. Ratcliffe, “Perceptions and Realities of the Urban Magic: The Rag Pickers of Paris in the First Half of the Nineteenth Century,” Canadian Journal of History 27 (1992): 204. 1 9 . I r v i n g Wohlfarth, “Et Cetera? The Historian as Chiffonnier,” New German Critiquee 39 (1986): 157. 2 0 . I bid., 151. 2 1 . R a t c liffe, “Perceptions and Realities,” 210. 2 2 . I bid., 203. In order to understand the ragpicker, they were made exotic to tame them, while others wrote about them as “noble savages” (207–208). Mohammed Rafi Arefin criticizes Peter Hessler’s piece on Cairo’s zabeleen for its orientalism. “The Dirty Details: A Response to ‘Tales of the Trash,’ accessed November 10, 2014, h ttp://discardstudies.com/2014/11/03/the-dirty -details-a-response-to-tales-of-the-trash/ . 2 3 . C a lvino, “La Poubelle Agr éé e,” 110. 2 4 . John Scanlan, On Garbagee (London: Reaktion, 2005), 169. 2 5 . H . G . A d l e r , The Journey: A Novell, trans. Peter Filkins, Afterword by Jeremy Adler (New York: Random House, 2008), 66. 2 6 . F . S c o t t F i t z gerald, The Great Gatsby (New York: Scribner, 1925/2004), 99. 27 . Calvino, “La Poubelle Agr éé e,” 99. 28 . “Will there be enough dustmen, collectors of the garbage which ‘our way of life’ daily spawns, or—as Richard Rorty asks—a sufficient number of ‘people who get their hands dirty cleaning our toilets’ while being paid ten times less than we ‘who sit behind desks and punch keyboards?’ ” Zygmunt Bauman, Wasted Lives: Modernity and Its Outcasts (Cambridge: Polity Press, 2004), 45. 2 9 . M y r a J . H i r d, “Waste Flows,” accessed November 10, 2014, http://discard studies.com/discard-studies-compendium/ . 3 0 . I bid. Notes ● 237

31 . Alexa Bingham, “Discourse of the Dammed: A Study of the Impacts of Sustainable Development Discourse on Indigenous Peoples in the Brazilian Amazon in the Context of the Proposed Belo Monte Hydroelectric Dam,” POLIS Journall 4 (2010): 28. 3 2 . I b i d . , 9, 14. 3 3 . N i gel Clark and Myra J. Hird, “Deep Shit,” O-Zone: A Journal of Object- Oriented Studies 1 (2014): 45. 3 4 . Z s u z s a G i l l e , From the Cult of Waste to the Trash Heap of History: The Politics of Waste in Socialist and Postsocialist Hungary (Bloomington: Indiana University Press, 2007), 22. 3 5 . J o hn Frow, “A Pebble, a Camera, a Man Who Turns into a Telegraph Pole,” Critical Inquiry 28.1 (2001): 283. 3 6 . G i lle, From the Cult of Wastee, 23. 3 7 . B auman, Wasted Lives , 44. 3 8 . N u s s baum, Upheavals of Thoughtt, 347. 3 9 . B auman, Wasted Lives, 5. 4 0 . I bid., 12. 4 1 . I bid., 66. 4 2 . N u s s baum, From Disgust to Humanityy, 11. 4 3 . I bid., 20. 4 4 . I b i d . , 16. 45 . Timothy Morton, “The Liminal Space between Things: Epiphany and the Physical,” in M aterial Ecocriticism, ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 276. 46 . B a u m a n , Wasted Lives , 40–41, citing Stefan Czarnowski. 4 7 . I b i d . , 45. 4 8 . N a o m i Q u i n n , “ T h e C u l t u r a l B a s i s o f M e t a phor,” in Be yond Metaphor: The Theory of Tropes in Anthropologyy, ed. James W. Fernandez (Stanford, CA: Stanford University Press, 1991), 58. 4 9 . I b i d . , 65, 76–77. 50 . See Edward Rothstein, “In a Collection of Memorabilia, Politics at Its Most Boisterous,” The New York Times, June 28, 2008, accessed October 18, 2014, h ttp://www.nytimes.com/2008/06/28/arts/design/28muse.html?pagewanted= print ; and Dan Bilefsky, “With Sharp Satire, Enfant Terrible Challenges Czech Identity,” The New York Timess, September 4, 2009, accessed October 18, 2014, http://www.nytimes.com/2009/09/05/world/europe/05cerny.html . 5 1 . “ T his gesture and the words that accompany it are based on a literal debase- ment in terms of the topography of the body, that is, a reference to the bodily lower stratum, the zone of the genital organs. This signifies destruction, a grave for the one who is debased.” Mikhael Bakhtin, R abelais and His Worldd, trans. Hé l é ne Iswolsky (Bloomington: Indiana University Press, 1968/1984), 148. 52 . “Hanc ad munditiem adde mundiorem, / quod culus tibi purior salillo est, / nec toto decies cacas in anno; / atque id durius est faba et lapillis, / quod tu si manibus terras fricesque, / non umquam digitum inquinare posses.” Many thanks to Leo Landrey for this translation. He suggests variant options for the first line “elegance/more elegant”: “cleanness/cleaner,” “manners/better 238 ● Notes

mannered,” or “taste/more tasteful.” All these alternatives suggest a division between what is privileged and disdained in the culture. 5 3 . R u t h M a z o K a r r a s , From Boys to Men: Formations of Masculinity in Late Medieval Europee (Philadelphia: University of Pennsylvania Press, 2003), 100–108. 5 4 . J o n a t han Swift, Gulliver’s Travels , ed. Philip Pinkus (Toronto: Macmillan, 1968), 252. 5 5 . A lthough not that uncommon among animals, coprophagy is g enerally looked down upon by humans. Ralph A. Lewin, Merde: Excursions in Scientific, Cultural, and Sociohistorical Coprology (New York: Random House, 1999), 95. 56 . “Group hatred and the oppression of groups is very often based on a failure to individualize . . . portraying the group as altogether subhuman.” Martha C. Nussbaum, Poetic Justice: The Literary Imagination and Public Lifee (Boston: Beacon Press, 1995), 92. 5 7 . S i gmund Freud, The Standard Edition of the Complete Psychological Works of Sigmund Freud, Totem and Taboo and Other Works , vol. 13 (London: Hogarth Press, 1957), 19. 58 . Chaucer clearly knew Jephthah, citing his tragic vow to God to kill the first being to emerge from his house should he win in battle. That person is none other than his only daughter, whom he then must execute. Chaucer cites this in The Physician’s Talee (VI.240) in The Riverside Chaucerr, ed. Larry D. Benson, 3rd ed. (Boston: Houghton Mifflin, 1987). 5 9 . J o n a t han Hsy, Trading Tongues: Merchant, Multilingualism, and Medieval Literature (Columbus, OH: Ohio State University Press, 2013), 18–19. 6 0 . A s J o hn Clark points out, “Recent studies of environmental justice in the United States have found that incinerators are disproportionately overrep- resented in areas populated by socially marginalized groups.” Clark, “The Incineration,” 262. 6 1 . “ A n d just as in the natural body the physiological danger points were at the joints, where member met member, or at the openings where the body could be invaded by harmful influences from without, so in the social body tensions arose at the jointures which linked group to group, class to class; and in the social body too there were the openings through which might pour invasion from without.” Mervyn James, “Ritual, Drama and the Social Body in the Late Medieval English Town,” Past & Presentt 98 (1983): 7. 62 . “In the positioning of medieval hospitals, stigma was used to protect and define the boundaries of towns, and the boundaries between social and economic groups . . . The stigmatized body, in particular that of the leper, took on a transitional identity appropriate to this liminality . . . This liminal area was used to control and observe stigmatised groups, such as the poor, aged and infirm, but was in addition used to display bodies classified through stigma.” Roberta Gilchrist, “Medieval Bodies in the Material World: Gender, Stigma and the Body,” in Framing Medieval Bodies, ed. Sarah Kay and Miri Rubin (Manchester: Manchester University Press, 1994): 47–49. 63 . Susan Signe Morrison, Excrement in the Late Middle Ages: Sacred Filth and Chaucer’s Fecopoeticss (New York: Palgrave Macmillan, 2008), 69–72. Notes ● 239

6 4 . F i t z gerald, The Great Gatsbyy, 124. Jennifer Gabrys, “Cité Multimé dia: Noise and Contamination in the Information City,” Paper delivered at the Visual Knowledges Conference, University of Edinburgh, September 17–20, 2003. “Peripheral zones always exist in complement to centers.” 6 5 . R e x F e r guson, “Garbage and Gatsby,” in Aesthetic Fatigue: Modernity and the Language of Wastee, ed. John Scanlan and John F. M. Clark (Newcastle upon Tyne: Cambridge Scholars, 2013), 211. 6 6 . P a u l F l e i s c h m a n , S eedfolks (New York: HarperTeen, 2004), 25. 67 . Ibid., 26. Trash, of course, never disappears. It may transform, but never vanishes in a magic puff of smoke. 6 8 . F leischman, S eedfolks , 28. 6 9 . K a t herine Boo, Behind the Beautiful Forevers: Life, Death, and Hope in a Mumbai Undercity (New York: Random House, 2012), 237. See also Rose George, The Big Necessity: Adventures in the World of Human Waste (New York: Metropolitan Books, 2008). 70 . Richard Jago, “The Scavengers: A Town Eclogue,” in A Book of English Pastoral Verse, ed. John Barrell and John Bull (New York: Oxford University Press, 1975), 314–316. 7 1 . F leischman, Seedfolks, 33. 7 2 . I bid., 34. 7 3 . I b i d . , 35. 74 . Calvino, “La Poubelle Agr éé e,” 110. 7 5 . I b i d . , 111. 7 6 . I b i d . , 108–110. 7 7 . I b i d . , 110. 7 8 . D a n i e l L a n g has argued the legal restrictions on dumpster-diving intend to force “practitioners” to become “consumers.” Lang, “ ‘Give Us the Dumpsters— Or—Give Us Life’: Res Derilictaee and the Trash of Free Trade,” Other Voices 3.1 (2007): http://www.othervoices.org/3.1/dlang/index.php , accessed April 18, 2012. 79 . Christine Temko, “Regulation and Refuse Matter in Don DeLillo’s Underworld and Eugene Marten’s W aste ,” Interdisciplinary Studies in Literature and Environment 20.3 (2013): 495. She cites Todd McGowen, “The Obsolescence of Mystery and the Accumulation of Waste in Don DeLillo’s Underworldd ,” Critique: Studies in Contemporary Fiction 46.2 (Winter 2005): 136. Waste “has no proper place within the prevailing socioeconomic structure.” Temko, “Regulation,” 498. 8 0 . A dler, The Journeyy, 96–97. 8 1 . Kristeva, Powers of Horrorr, 8. 82 . Cotton Vitellius A XV ff. 98v–106v. 8 3 . M i c h a e l S w a n t o n , Anglo-Saxon Prosee (London: Everyman, 1993), 231–232. 8 4 . S e e N u s s b a u m , Upheavals of Thoughtt, 203. 8 5 . “ I m m i grants, and particularly the fresh arrivals among them, exude the faint odour of the waste disposal tip which in its many disguises haunts the nights of the prospective casualties of rising vulnerability. For their detractors and haters, immigrants embody—visibly, tangibly, in the flesh—the inarticulate yet hurtful and painful presentiment of their own disposability.” Bauman, 240 ● Notes

Wasted Lives, 56. This parallels Lennard Davis’s point about disabled bodies reminding “able bodied” folks of their inevitable decay and fragmentation. 86 . Ibid., 38, quoting Charles Darwin. See also William A. Cohen, “Deep Skin,” in Thinking the Limits of the Bodyy, ed. Jeffrey J. Cohen and Gail Weiss (Albany: SUNY Press, 2003), 63–82 on the nexus of metropolitan filth and the colo- nial subject in Victorian England. 8 7 . B i n g ham, “Discourse of the Dammed,” 9, 14. She cites M. Shamsul Haque, “Environmental Discourse and Sustainable Development: Linkages and Limitation,” Ethics and Environmentt 5 (2000): 14. For her fascinating history of SD discourse, see pages 8–17. 8 8 . “ T h e e n e r gy sustainability and national development concepts that dominate the socioeconomic developmentalist story-line are here shown to contradict socioenvironmental sustainability and development at the local level . . . This commoditization of nature is condemned by proponents of the sustainability story-line.” Bingham, “Discourse of the Dammed,” 27. 8 9 . B a u m a n , Wasted Lives , 1–4. See Gay Hawkins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 10: “In the quest to purify, which Bruno Latour describes as a typically modern strategy, waste has no generative capacities, only destructive ones.” See Bruno Latour, We Have Never Been Modern (Cambridge, MA: Harvard University Press, 1993), 10–12. 9 0 . B auman, Wasted Lives , 39. 9 1 . W a r w i c k Anderson, “Excremental Colonialism: Public Health and the Poetics of Pollution,” Critical Inquiry 21 (1995): 649. 9 2 . I bid., 644. 9 3 . I bid., 648. Here he cites Norbert Elias, The History of Manners , vol. 1 of Th e Civilizing Process, trans. Edmund Jephcott (New York: Urizen Books, 1978), xiv. Davis points out that “what [Bakhtin’s] term [grotesque] has failed to liberate is the notion of actual bodies.” Lennard J. Davis, “Enforcing Normalcy: Disability, Deafness, and the Body,” in Visualizing the Disabled Body: The Classical Nude and the Fragmented Torso, reprinted in The Norton Anthology of Theory and Criticism, ed. Vincent B. Leitch (New York: Norton, 2001), 2418. 9 4 . A n d e r s o n , “Excremental Colonialism,” 667. As Toni Morrison writes in Tar Babyy, “Although they called it architecture it was in fact elaborately built toilets, decorated toilets, toilets surrounded with and by business and enterprise in order to have something to do in between defecations since waste was the order of the day and the ordering principle of the universe . . . That was the sole lesson of their world: how to make waste, how to make machines that made more waste, how to make wasteful products, how to talk waste, how to study waste, how to design waste, how to cure people who were sickened by waste so they could be well enough to endure it, how to mobilize waste, legalize waste and how to despise the culture that lived in cloth houses and shit on the ground far away from where they ate.” Toni Morrison, Tar Baby (New York: Knopf, 1981), cited by Anderson, “Excremental Colonialism,” 640. 9 5 . T hough he is writing in the postindependence African context, J. D. Esty has pointed out how “the toilet . . . is a powerful symbol of techological and developmental superiority—one that has the corollary effect of intensifying, Notes ● 241

via a newly potent scientific language, the negative valence of shit.” J. D. Esty, “Excremental postcolonialism,” Contemporary Literaturee 40 (1999): 29. For a criticism of Anderson and Esty, see Dana Phillips, “Excremental Ecocriticism and the Global Sanitation Crisis,” in Material Ecocriticism , ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 176–178. 9 6 . M i c h e l S e r r e s , Malfeasance: Appropriation Through Pollution??, trans. Anne- Marie Feenberg-Dibon (Stanford, CA: Stanford University Press, 2011), 46. See Bauman, Wasted Lives , 43. 9 7 . M a r c u s H e e r e s m a , “ D u m p i n g Ground,” in The Dedalus Book of Dutch Fantasy, ed. and trans. Richard Huijing (Sawtry, Cambridgeshire: Dedalus, 1993), 147. 9 8 . I bid., 142. 9 9 . I bid., 144. 1 0 0 . I bid., 145. 1 0 1 . I bid., 146. 1 0 2 . I bid., 147. 1 0 3 . I bid., 150 –151. 1 0 4 . I bid., 154. 1 0 5 . S w i ft, Gulliver’s Travels , 260. 1 0 6 . I b i d . , 261. 1 0 7 . I b i d . , 238. 1 0 8 . I b i d . , 247. 1 0 9 . I b i d . , 284. 1 1 0 . I b i d . , 231. 1 1 1 . I b i d . , 235. 1 1 2 . I b i d . , 278. 1 1 3 . I b i d . , 280. 1 1 4 . I b i d . , 271. 1 1 5 . I b i d . , 279. 116 . For more on this tale and its excremental anti-Semitism, see Morrison, Excrementt , 82–88. 1 1 7 . Q uoted in John Victor Tolan, Petrus Alfonsi and His Medieval Readers (Gainesville, FL: University Press of Florida, 1993), 117. 1 1 8 . M a r t ha Bayless, “The Story of the Fallen Jews and the Iconography of Jewish Unbelief,” Viator 34 (2003): 147. 1 1 9 . K a t hleen Biddick, The Shock of Medievalism (Durham, NC: Duke University Press, 1998), 119. As Jews became more visible in the imagination and ideo- logically, and as they became literally “marked” sartorially through yellow badges, they were literally less visible, because of being expelled, as victims of pogroms, and through ghettoization (114–115). 1 2 0 . D e i Segni, O n the Misery of the Human Condition , 30–1. 121 . Sharon Achinstein, “John Foxe and the Jews,” R enaissance Quarterly 54.1 (2001): 86, n. 2. 1 2 2 . P a u l O ppenheimer (trans.), Till Eulenspiegel: His Adventures (New York: Routledge, 2001), xxxvii. 1 2 3 . I b i d . , 69. 242 ● Notes

1 2 4 . I b i d . , 70–71. 125 . See Morrison, Excrementt, Chapters 6 and 7 . 1 2 6 . F i t z g e r a l d , The Great Gatsbyy, 34. 1 2 7 . I bid., 170. 1 2 8 . M i c hael Thompson, R ubbish Theory: The Creation and Destruction of Value (Oxford: Oxford University Press, 1979), 115. See Roger Griffin, Modernism and Fascism: The Sense of a Beginning under Mussolini and Fascism (London: Palgrave, 2007), 333. 129 . Rachel Nolan, “Refuse Heap Is Archive for Night of Hatred,” T he New York Times, October 28, 2008, accessed October 18, 2014, http://www.nytimes.co m /2008/10/28/world/europe/28germany.html?pagewanted=print . 1 3 0 . F l e i s c h m a n , Seedfolks , 77. 1 3 1 . A s P e t e r F i l k i n p o i n t s o u t , der Abfalll—“ ‘rubbish heap’ of history”—also means “the Fall” from grace, thus adding tones of metaphysical import to the story. Peter Filkins (trans.), “Introduction,” The Journey: A Novell (New York: Random House, 2008), xiv. 1 3 2 . A dler, The Journeyy, 62. 1 3 3 . I bid., 63. 1 3 4 . I bid., 65. 1 3 5 . I bid., 80. 1 3 6 . I bid., 262. 1 3 7 . “ T he lack of washing facilities at concentration camps prevented prisoners from washing themselves properly, thus turning them literally into what they had been figured as rhetorically: filthy.” Morrison, E xcrement , 147–148. The use of “showers” with which to gas the Jews in death camp was the ideal trope to suggest how Germany could be made clean by their elimination. “We seem to have here a made metaphorical reductio ad absurdum in which, through a fiendish triumph of technology, ‘dirty’ Jewish flesh was melted down in order to transform it into ‘clean’ soap.” Dundes, Life Is Like a Chicken Coop Ladderr, 127. 1 3 8 . A d l e r , The Journeyy, 84. 1 3 9 . I b i d . , 100. 1 4 0 . I b i d . , 87. 1 4 1 . I b i d . , 100. 142. “Accordin g to the measure of socially useful labor, which they can no longer perform, old people are superfluous and must be discarded.” Adorno, “Trying to Understand Endgamee,” 142. 1 4 3 . “ Endgamee is the true gerontology [where old people are literally thrown into the trashcan] . . . The national socialists irreparably overturned the taboo of old age. Beckett’s trashcans are the emblem of a culture restored after Auschwitz.” Adorno, “Trying to Understand Endgame e,” 143. 1 4 4 . B e c kett, Endgamee, 9. 1 4 5 . I bid., 17. 1 4 6 . I bid., 16. 1 4 7 . A dler, The Journeyy, 77. 1 4 8 . I bid., 193. 1 4 9 . I bid., 194. 1 5 0 . I bid., 195. Notes ● 243

9 The Secret Life of Objects: The Audacity of Thingness and the Poignancy of Materiality

1 . C o le Porter, “You’ve Got That Thing,” in Fifty Million Frenchmen (1929). 2 . T hanks to Jim Kilfoyle for this enmeshed insight linking the catchphrase Oliver Hardy said to Stan Laurel in many of their films (“Well, here’s another nice mess you’ve gotten me into”), with Timothy Morton’s concept of the “mesh,” which I discuss later in this chapter. 3 . Bill Brown, “Thing Theory,” Critical Inquiry 28.1 (2001): 7. 4 . J a n e B e n n e t t , “ T he Elements,” postmedieval: a journal of medieval cultural studies 4.1 (2013): 109. 5 . Serenella Iovino and Serpil Oppermann, “Introduction,” in Material Ecocriticism, ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 2. 6 . Iovino and Oppermann, M aterial Ecocriticism , 75. 7 . A v a r i e t y of thinkers work in these related fields: Bruno Latour, Jane Bennett, Graham Harman, Timothy Morton, Levi Bryant, Iain Hamilton, Jeffrey Jerome Cohen, and Manuel De Landa, to name a few. See Andrew Cole, “The Call of Things: A Critique of Object-Oriented Ontologies,” minnesota review 80 (2013): 111. 8 . M a u r i z i a B o s c a gli, S tuff Theory: Everyday Objects, Radical Materialism (New York: Bloomsbury, 2014). 9 . H e a t her I. Sullivan, “The Ecology of Colors: Goethe’s Materialist Optics and Ecological Posthumanism,” in Material Ecocriticism , ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 82. 1 0 . E i leen A. Joy, “You Are Here: A Manifesto,” in Animal, Vegetable, Mineral: Ethics and Objects , ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 169. 1 1 . A t e r m a s s o c i a t e d with De Landa. See Alan Montroso, “Human,” in I nhuman Nature, ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2014), 39; and Nigel Clark and Myra J. Hird, “Deep Shit,” O-Zone: A Journal of Object-Oriented Studies 1 (2014): 51. 12 . Clark and Hird, “Deep Shit,” 46–7. 13 . Iovino and Oppermann, Material Ecocriticism , 85. 1 4 . I a n B o gost, Alien Phenomenology: Or What It’s Like to Be a Thingg (Minneapolis, MN: University of Minnestota Press, 2012), 34. 15 . Jane Bennett, “Systems and Things: A Response to Graham Harman and Timothy Morton,” New Literary Theory 43 (2012): 230. See Cole, “The Call of Things,” 108, 111. 16 . Iovino and Oppermann, “Introduction,” 4, quoting Bruno Latour, Pandora’s Hope: Essays on the Reality of Science Studies (Cambridge, MA: Harvard University Press, 1999), 174. 17 . Montroso, “Human,” 40. Cole contends that, while these approaches work “hard nott to project the human into the heart of things, in their attempt to respect the indifference of objects in themselves, they do so anyway by dint of the ancient Logos principle by which things call out to us and speak their being.” Cole, “The Call of Things,” 106–107. 244 ● Notes

1 8 . J e f f r e y J . C o h e n , “ I n t r o d u c t i o n : A l l T h i n gs,” in Animal, Vegetable, Mineral: Ethics and Objects , ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 7. 1 9 . B e n n e t t describes this as “the strange ability of ordinary man-made items to exceed their status as objects and to manifest traces of independence or aliveness, constituting the outside of our own experience.” Jane Bennett, Vibrant Matter: A Political Ecology of Things (Durham: Duke University Press, 2010), xvi. 2 0 . J a n e B e n n e t t , “ T he Force of Things: Steps toward an Ecology of Matter,” Political Theory 32.3 (June 2004): 350. 2 1 . B e n n e t t , Vibrant Matterr, 5. 22 . Bennett, “The Force of Things,” 358. 2 3 . W i l l i a m R a t h je and Cullen Murphy, Rubbish! The Archaeology of Garbage (New York: HarperCollins, 1992), 12. 24. Paul Reyes, “Bleak Houses: Digging through the Ruins of the Mortgage Crisis,” Har per’s Magazine, October 2008: 31. 2 5 . I b i d . , 38. 26 . Stacy Alaimo, “Oceanic Origins, Plastic Activism, and New Materialism,” in Material Ecocriticism, ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 187–188. In this article Alaimo nuances her concept by pointing out that “although particular strands of thing theory, object-oriented ontology, speculative realisms, new vitalisms, and material feminisms may or may not be particularly posthumanist or envi- ronmentally oriented, material ecocriticism, by definition, focuses on material agencies as part of a wider environmentalist ethos that values ecosystems, biodiversity, and nonhuman life” (193). 2 7 . Bennett, Vibrant Matterr, 2, citing W. J. T. Mitchell, Wh at Do Pictures Want? The Lives and Loves of Images (Chicago, IL: University of Chicago Press, 2005), 156 –157. 28 . Iovino and Oppermann, M aterial Ecocriticism, 77. 29 . If the concept of “inert matter helps animate our current practice of aggres- sively wasteful and planet-endangering consumption, then a materiality experienced as a lively force with agentic capacity could animate a more ecologically sustainable public.” Bennett, Vibrant Matterr, 51. 30 . Montroso, “Human,” 41, n. 4, quoting Graham Harman. 3 1 . T i m o t h y Morton, The Ecological Thoughtt (Cambridge, MA: Harvard University Press, 2010), 130. “We are bequeathing a particular futurity through a projected responsibility for the toxicity, contamination, and resource depletion our epoch created.” Jesse Goldstein, “Wastelands,” htt p://discardstudies.com /discard-studies-compendium/ . 3 2 . Morton, The Ecological Thoughtt, 10–11. In a similar vein, see Slavoj Ž i ž ek in The Examined Lifee (Dir. Astra Taylor, 2008). See h ttps://www.youtube.com /watch?v=iGCfiv1xtoU . 3 3 . C hristopher Schmidt, The Poetics of Waste: Queer Excess in Stein, Ashbery, Schuyler, and Goldsmith (New York: Palgrave Macmillan, 2014), 61. See Timothy Morton, Ecology without Nature: Rethinking Environmental Aesthetics (Cambridge, MA and London: Harvard University Press, 2007). Notes ● 245

3 4 . M i c h e l S e r r e s , Malfeasance: Appropriation Through Pollution??, trans. Anne- Marie Feenberg-Dibon (Stanford, CA: Stanford University Press, 2011), 53. 35 . Myra J. Hird, “Waste Flows,” accessed November 10, 2014. http://discard studies.com/discard-studies-compendium/ . 3 6 . I b i d . 3 7 . R u t h E v a n s , “Lacan’s belles -lettres: On Difficulty and Beauty,” in On Style: An Atelierr, ed. Eileen A. Joy and Anna Kł osowska (Brooklyn, NY: punctum books, 2013), 20. 3 8 . M orton, The Ecological Thoughtt, 132. 3 9 . I bid., 17. Robertson similarly aspires “to help brown, blacken and mottle environmental discourse—adding poop to the party, so to speak.” Eric Robertson, “Volcanoes, Guts and Cosmic Collisions: The Queer Sublime in F rankenstein and M elancholia , ” Green Letters: Studies in Ecocriticism 18.1 (2014): 65. 40. Morton, Ecology without Naturee, 17. “Human society used to define itself by excluding dirt and pollution. We cannot now endorse this exclusion, nor can we believe in the world it produces. This is literally about realizing where your waste goes. Excluding pollution is part of performing Nature as pristine, wild, immediate, and pure.” Timothy Morton, “Queer Ecology,” PMLA 125.2 (2010): 274. 41 . A. R. Ammons, Garbagee (New York: W. W. Norton, 2002), 74. 4 2 . I b i d . , 75. 4 3 . I b i d . , 90. 4 4 . I b i d . , 115. 45. Sullivan, “The Ecology of Colors,” 90. 4 6 . W a l t W h i t m a n , “When I Heard the Learn’d Astronomer,” in Literature: A Pocket Anthologyy, ed. R. S. Gwynn, 5th ed. (Boston, MA: Longman, 2012), 566. 4 7 . S e r p i l Oppermann, “From Ecological Postmodernism to Material Ecocriticism: Creative Materiality and Narrative Agency,” in Material Ecocriticism , ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 24, quoting Charles Birch, “The Postmodern Challenge to Biology,” in The Reenchantment of Science: Postmodern Proposals, ed. David Ray Griffin (Albany: Statue University of New York Press, 1988), 70–71. Also Iovino and Oppermann, M aterial Ecocriticism, 80. 48 . B e n n e t t , Vibrant Matterr, 6. She cites Robert Sullivan, The Meadowlands: Wilderness Adventures on the Edge of a City (New York: Doubleday, 1998) 96–97. 49. Oppermann, “From Ecological Postmodernism,” 30, 34. He builds here from the idea that by “proposing that we can read the world as matter endowed with stories, material ecocriticism speaks of a new mode of description designated as ‘storied matter,’ or ‘material expressions’ constituting an agency with signs and meaning” (21). 50. Wendy Wheeler, “Natural Play, Natural Metaphor, and Natural Stories: Biosemiotic Realism,” in Material Ecocriticism , ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 78. 5 1 . M o r t o n , The Ecological Thoughtt, 15. 5 2 . I b i d . , 7. 246 ● Notes

53 . Bennett, “The Force of Things,” 367. 5 4 . K e llie Robertson, “Exemplary Rocks,” in Animal, Vegetable, Mineral: Ethics and Objects , ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 100. 5 5 . M orton, The Ecological Thoughtt, 50. 56 . Wayne C. Booth, “Metaphor as Rhetoric: The Problem of Evaluation,” in On Metaphorr , ed. Sheldon Sacks (Chicago, IL: University of Chicago Press, 1979), 54–55. 5 7 . M orton, The Ecological Thoughtt, 87. 5 8 . I bid., 94. 5 9 . B e n n e t t , Vibrant Matterr, 4. 60 . Viney’s work on ruins is instructive here, where “imagining the ruins of the future . . . provides an opportunity to re-examine the present.” Will Viney, Waste: A Philosophy of Thingss (London: Bloomsbury, 2014), 154. This is certainly applicable to the many instances when future ruins are invoked in Beowulff 61. For Beowulf’s revision of the fight with Grendel’s Mother and her origins, see Dana M. Oswald, “ ‘Wigge under Wæ tere’: Beowulf’s Revision of the Fight with Grendel’s Mother,” Exemplaria 21 (2009): 63–82. 62 . See Seth Lerer “Grendel’s Glove,” English Literary History 61 (1994): 732, writes about “corporeal poetics,” the way in which “each body contains all the parts that may describe the world; in turn, the things of the world may describe in full all the body.” Grendel as a “disabled” other must be con- trolled by the “normal” hero. “The disability becomes a power derived from its otherness, its monstrosity, in the eyes of the ‘normal’ person. The disability must be decapitated and then contained in a variety of magic wallets.” Lennard J. Davis, “Enforcing Normalcy: Disability, Deafness, and the Body,” in Visualizing the Disabled Body: The Classical Nude and the Fragmented Torso, Reprinted in The Norton Anthology of Theory and Criticism, ed. Vincent B. Leitch (New York: Norton, 2001), 2405. Here, the magic wallet is displaced onto the glove Beowulf ascribes to Grendel. 6 3 . B e n n e t t , Vibrant Matterr, ix. See Jeffrey Jerome Cohen, “Introduction: Ecostitial,” in Inhuman Naturee , ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2014), vi. Compare to the “noble body” of the pebble held in the hand of the speaker of Zbigniew Herbert’s poem “Pebble.” John Frow, “A Pebble, a Camera, a Man Who Turns into a Telegraph Pole,” Critical Inquiry 28.1 (2001): 271. Orlando writes, “Time wears things out orr lends them dignity: it wears things out andd lends them dignity.” Francesco Orlando, Obsolete Objects in the Literary Imagination: Ruins, Relics, Rarities, Rubbish, Uninhabited Places, and Hidden Treasures, trans. Gabriel Pihas and Daniel Seidel with Alessandra Grego (New Haven, CT: Yale University Press, 2006), 11–12. 6 4 . F r o w , “A Pebble,” 276, 273. 6 5 . T i m o t hy Morton, Realist Magic: Objects, Ontology, Causality (University of Michigan Library, Ann Arbor: Open Humanities Press, 2013), 18. http:// openhumanitiespress.org/realist-magic.html . 6 6 . R i c hard Conniff, “Useless Creatures,” The New York Times, September 14, 2014, accessed October 18, 2014, http://opinionator.blogs.nytimes.com/2014 /09/13/useless-creatures/?_php=true&_type=blogs&_r=0 . Notes ● 247

67 . Heather I. Sullivan, “Dirt Theory and Material Ecocriticism,” Inter disciplinary Studies in Literature and Environmentt 19.3 (Summer 2012): 528. “[Catriona] Sandilands and [Timothy] Morton prompt us to ask what exactly is wrong with pollution , a word that comes freighted with a history of disciplining sexuall as well as environmental deviance? For Sandilands, ‘environmental governmentality [is] a particular technology of abjection, a discourse orga- nizing, both symbolically and somatically, myriad practices of ingestion and excretion, desire and revulsion. It is an irrevocably social process, linking a desire for internal corporeal order with the expulsion of disorderly and terrifying substances, disorderly and terrifying bodies.’ ” Greg Garrard, “Nature Cures? Or How to Police Analogies of Personal and Ecological Health,” Interdisciplinary Studies in Literature and Environmentt 19.3 (Summer 2012): 503, quoting Catriona Sandilands, “Eco Homo: Queering the Ecological Body Politic,” Social Philosophy Today 19 (2004): 31. 6 8 . R a lph A. Lewin, Merde: Excursions in Scientific, Cultural, and Sociohistorical Coprology (New York: Random House, 1999), 141. 6 9 . A s L a p o r t e a s ks, “Who will write the history of Saint Jerome, advisor to the ladies of Rome from 382 to 385, who warned against the practice of smearing one’s face with shit to preserve a youthful complexion? How could he know that the Church itself would later sanctify women who—surpassing common semen-swallowers and rivaling Sadean heroines—went so far as to ingest it?” Dominique Laporte, History of Shitt, trans. N. Benabid and R. El-Khoury (Cambridge, MA: MIT Press, 2000), 102. 7 0 . M i c h a e l T h o m pson, Rubbish Theory: The Creation and Destruction of Value (Oxford: Oxford University Press, 1979), 11. 7 1 . G a y Hawkins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 78, discussing Thompson, Rubbish Theoryy. 7 2 . T h o m p s o n , Rubbish Theoryy, 2. 7 3 . I b i d . , 103; see also 114–115. 7 4 . I b i d . , 7–9. 75 . “But usefulness is precisely the argument other people put forward to justify destroying or displacing wildlife, and they generally bring a larger and more persuasive kind of green to the argument.” Conniff, “Useless Creatures.” 7 6 . S e e c hapter 6 . 7 7 . M a r c u s H e n s e l, “The Gift of Good Land?: Settled Lands and Wastelands in Anglo-Saxon Thought,” Talk given at BABEL Working Group, November 2010. 7 8 . “ T he impossibility of getting out of the game and of giving back to things their toy-like uselessness heralds the precise instant at which infancy comes to an end, and defines the very notion of seriousness.” Emmanuel Levinas, On Escape De l’é vasion , trans. Bettina Bergo (Stanford, CA: Stanford University Press, 2003), 52. 7 9 . H a w k i n s , The Ethics of Wastee , 21–22. For more on American Beautyy, see Boscagli, Stuff Theoryy, 244–251. 80 . As Hawkins points out, pieces of trash are objects weighted with history and can carry a “sensuous presence.” Gay Hawkins, “Waste in Sydney: Unwelcome Returns.” PMLA 122 (2007): 351. Alaimo takes Hawkins to task. Alaimo, “Oceanic Origins,” 194–195. 248 ● Notes

8 1 . A r i e l S a b a r , “One Man’s Trash Is Another Man’s Two-Bit ‘Trashball,’ ” The New York Timess, April 29, 2007, accessed October 18, 2014, http://www.nytimes.com /2007/04/29/us/29trash.html . See his blog: guyclinch.blogspot.com. See also David Scott Diffrient, “Stories That Objects Might Live to Tell: The ‘Hand- Me-Down’ Narrative in Film,” O ther Voices 3.1 (2007), accessed April 18, 2012, http://www.othervoices.org/3.1/sdiffrient/index.php . 8 2 . A laimo, “Oceanic Origins,” 200. Alaimo points out that “ostensibly discrete entities such as plastic bottle caps are, in a sense, already part of who we are, as human diets ontologically entangle us with the plastic seas” (198). 8 3 . P a u l Fleischman, S eedfolks (New York: HarperTeen, 2004), 38. 8 4 . I bid., 44. 8 5 . H a w kins, The Ethics of Wastee, 85. 8 6 . I bid., 86. 8 7 . I b i d . , 88. 88 . Italo Calvino, “La Poubelle Agréé e,” in The Road to San Giovanni , trans. Tim Parks (New York: Pantheon, 1993), 109. 8 9 . H . G . A d l e r , The Journey: A Novell, trans. Peter Filkins, Afterword by Jeremy Adler (New York: Random House, 2008), 268. 9 0 . I b i d . , 283. 9 1 . H a w k i n s , The Ethics of Wastee, 98; Susan Strasser, Waste and Want: A Social History of Trash (New York: Henry Holt, 2000), 21. 92 . Music by Sammy Fain, lyrics by Irving Kahal. 93 . Jane Bennett, “Powers of the Hoard: Further Notes on Material Agency,” in Animal, Vegetable, Mineral: Ethics and Objects, ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 240, 238, 239. 9 4 . T . T yler, Ciferae: A Bestiary in Five Fingers (Minneapolis, MN: University of Minnesota Press, 2012), 63. As Alain Robbe-Grillet points out, “In prac- tically all our contemporary literature these anthropomorphic analogies are too insistently, too coherently, repeated, not to reveal a whole metaphysical system.” Alain Robbe-Grillet, “Nature, Humanism and Tragedy” (1958), in Snapshots and Towards a New Novell, trans. Barbara Wright (London: Calder & Boyars, 1965), 78, quoted in Sophie Ratcliffe, On Sympathyy (Oxford: Oxford University Press, 2008), 32. “The world is neither meaningful nor absurd. It is . . . quite simply. But it is not the world of the humanist text and anthropomorphic metaphor. The world is . . . the strange.” Quoted in Raylene Ramsay, Robbe-Grillet & Modernity: Science, Sexuality, & Subversion (Gainesville, FL: University Press of Florida, 1992), 245. 9 5 . J u l i e t F l e m i n g, “Scraping by: Towards a Pre-Historic Criticism,” postmedieval: a journal of medieval cultural studies 3 (2012): 121–122; citing Barbara Johnson, The Feminist Difference: Literature, Psychoanalysis, Race, and Gender (Cambridge, MA: Harvard University Press, 1998); also Bennett, Vibrant Matterr , 120. 9 6 . M o r t o n , The Ecological Thoughtt, 76. “The contradictions within each of these new philosophies—it is and it is not anthropocentrism, anthropocentrism is and is not a bad thing.” Cole, “The Call of Things,” 107. 9 7 . S c o t t S lovic, “Editor’s Note,” Interdisciplinary Studies in Literature and Environment 20.3 (2013): 456, quoting Catherine Diamond, “Hiking in Notes ● 249

Yangming Mountain: ‘Listening,’ ” Inter disciplinary Studies in Literature and Environmentt 20.3 (2013): 684. 9 8 . I o v i n o a n d O p p e r m a n n , Material Ecocriticism , 82. See Bennett, V ibrant Matter , 120; Iovino and Oppermann, “Introduction,” 8; Oppermann, “From Ecological Postmodernism,” 29; and Hubert Zapf, “Creative Matter and Creative Mind: Cultural Ecology and Literary Creativity,” in Material Ecocriticism, ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 52. Carolynn Van Dyke writes about “the poetics of transmorphism” in this same vein. Carolynn Van Dyke, “Touched by an Owl? An Essay in Vernacular Ethology,” postmedieval: a journal of medieval cultural studies 7 (2014): 15. 9 9 . Morton, Realist Magic, 17. After all, Morton points out, “I can’t help anthro- pomorphizing everything I handle . . . Just as I fail to avoid anthropomorphiz- ing everything, so all entities whatsoever constantly translate other objects into their own terms . . . Everything else is doing the same thing.” Timothy Morton, “An Object-Oriented Defense of Poetry,” New Literary History 43 (2012): 207. 1 0 0 . E m m a n u e l L e v i n a s , Totality and Infinity: An Essay on Exteriority , trans. Alphonso Lingis (Dordrecht: Kluwer, 1991), 139–140. Harman contends Levinas does not go quite far enough in his argument, remaining centered on the human. Yet Levinas sets up object-oriented sympathies, laying “the groundwork for a strange new form of realism.” Graham Harman “Levinas,” 408. Levinas respects the object, where its matter provides its meaning. Ibid., 411, quoting Levinas, Totalit y and Infinity , 82, 192–193. 1 0 1 . L e v i n a s , Totality and Infinityy, 140. 1 0 2 . E m m a n u e l L e v i n a s , Humanism of the Otherr, trans. Nidra Poller, Introduction by Richard A. Cohen (Urbana: University of Illinois Press, 2006), 11. 1 0 3 . E m m a n u e l Levinas, Ethics and Infinity: Conversations with Philippe Nemo , trans. R. A. Cohen (Pittsburgh: Duquesne University Press, 1985), 88; Robert Eaglestone, Ethical Criticism: Reading after Levinas (Edinburgh: Edinburgh University Press, 1997), 141. 1 0 4 . L e v i n a s , Humanism of the Otherr, 44. 1 0 5 . I bid., 41. 1 0 6 . “ [ E c khart] prescribes mindfulness toward things that, to our ear, will remain ‘quite dumb’ unless we enter into a ‘face to face’ encounter with the object and open ourselves to it” in a Levinasian encounter. Cole, “The Call of Things,” 109. Levinasian affinity has, in turn, affinity with Oppermann’s observa- tion: “The liveliness of matter has liberating effects of moving the human vision from the language of otherness to that of differential coemergence.” Oppermann, “From Ecological Postmodernism,” 35. Even the poop emoticon wears a face complete with eyes and smile, thus defying social norms. 107 . Calvino, “La Poubelle Agréé e,” 94–95. 1 0 8 . I b i d . , 111. 1 0 9 . T h e quote continues, “as that which is saidd—reduced to fixed identity or syn- chronized presence—is an ontological closure to the other.” Emmanuel Levinas and Richard Kearney, “Dialogue with Emmanuel Levinas,” in Face to Face with Levinas, ed. Richard A. Cohen (Albany, NY: SUNY Press, 1986), 29. 250 ● Notes

1 1 0 . E a g l e s t o n e , Ethical Criticism , 166. 1 1 1 . F r a n ç o i s R a b e l a i s , Gargantua and Pantagruell, trans. Sir Thomas Urquhart and Peter Motteux (Chicago, IL: Encyclopaedia Britannica, 1952), 17. 1 1 2 . H e c o n t i n u e s , “ [ t hat marks] interspaces where identities are formed through nego- tiation, interaction, and engagement,” and “contact zones . . . wherein dialectic relations of self and other . . . [are] always charged with a mbivalence . . . between extremes of attraction and repulsion, of mastery and anxiety.” Michael Uebel, Ecstatic Transformation: On the Uses of Alterity in the Middle Agess (New York: Palgrave Macmillan, 2005), 36, 41. 1 1 3 . I bid., 43. 1 1 4 . A s T e r e s a M a c k a r gues, even if presented from the point of view of the colonizing discourse, “the trace of the constructed Other . . . nevertheless deposits a residue of the ambivalence, ambiguity.” Teresa Mack, “Toward an Understanding of the ‘Fiction of the Space Between’: An(O)ther Kind of Agency,” April 2010, Unpublished paper. 1 1 5 . L e o L i o n n i , l ittle blue and little yellow (New York: McDowell, Obolensky, 1959), Unpaginated. 116 . All quotes from Heather O’Neill, “The Secret Life of Our Trash Can,” The New York Times Magazinee, March 14, 2014, accessed November 28, 2014, htt p://www .nytimes.com/2014/03/16/magazine/the-secret-life-of-our-trash-can.html . 1 1 7 . B e n n e t t , “Powers of the Hoard,” 244. 118 . Julian Yates, “Sheep-Tracks—A Multi-Species Impression,” in A nimal, Vegetable, Mineral: Ethics and Objects , ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 179 [173–209]. 1 1 9 . L o w e ll Duckert, “Speaking Stones, John Muir, and a Slower (Non) Humanities,” in Animal, Vegetable, Mineral: Ethics and Objects, ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 278. See Joy, “You Are Here,” 163. 120 . Bennett, “Powers of the Hoard,” 240, 267. 1 2 1 . B e n n e t t , “ T he Force of Things,” 360. 1 2 2 . B e n n e t t , Vibrant Matterr , 13. 1 2 3 . h t t p://www.youtube.com/watch?v=VF9-sEbqDvU . 1 2 4 . See also the incinerator scene in Toy Story 3 (2010), where the doughty band of toys holds hands, inexorably dragged to their fiery demise, before a last- minute rescue by the aliens. 125 . The line “a dollie for Sue” suggests this doll was abandoned by a child named Sue. Toy Story 2 includes the heartrending “When Somebody Loved Me,” sung by Jesse, the abandoned cowgirl doll. 126 . Compare to Timothy Morton, “Treating Objects Like Women: Feminist Ontology and the Question of Essence,” in International Perspectives in Feminist Ecocriticism , ed. Greta Gaard, Simon C. Estok, and Serpil Oppermann (New York: Routledge, 2013), 56–69. 1 2 7 . M a r k Atherton (trans.), H ildegard von Bingen: Selected Writings (London: Penguin, 2001), 107. 1 2 8 . I bid., 108. 1 2 9 . R o bertson, “Exemplary Rocks,” 92. Notes ● 251

130 . Even minerals and rocks, “these apparently inert strata,” contain “traces of bygone biospheres.” Bennett, Vibrant Matterr , 8, citing Lynn Margulis and Dorion Sagan, What is Life?? (Berkeley: University of California Press, 2000), 50. 1 3 1 . A t h e r t o n , Hilde gard von Bingen , 109. 132 . “An alliance between human beings and primordial stone can loosen the tem- poral fixedness of one and the spatial immobility of the other.” Jeffrey Jerome Cohen, “Stories of Stone,” postmedieval: a journal of medieval cultural studies 1 (2010): 61. 1 3 3 . R o bertson, “Exemplary Rocks,” 100. 1 3 4 . A t herton, Hildegard von Bingen, 111–112. 1 3 5 . P e r haps, then, it’s not a matter of equalizing the playing field between human and nonhuman, not a “flat morality but one of infinite, incommensurable hierarchies.” Karl Steel, “With the World, or Bound to Face the Sky: The Postures of the Wolf-Child of Hesse,” in Animal, Vegetable, Mineral: Ethics and Objects, ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012): 33. 1 3 6 . T h a n k s t o D e a n n a R o d r i guez for this perceptive insight. 137 . Robertson, “Exemplary Rocks,” 100. 1 3 8 . I b i d . , 105. 1 3 9 . I b i d . , 106. 1 40 . B o gost, Alien Phenomenologyy, 6. 1 4 1 . I b i d . , 9 . M y e m p h a s i s . 142 . S. A. J. Bradley (trans. and ed.), Anglo-Saxon Poetry (London: J. M. Dent & Sons, 1982), 404. 1 4 3 . L o w e l l D u c k e r t , “Glacier,” postmedieval: a journal of medieval cultural studies 4.1 (2013): 70. 1 44 . S e e B e n n e t t , Vibrant Matterr, 11, referencing Michael De Landa, A Thousand Years of Nonlinear History (New York: Swerve Editions, 1997), 26–27. 1 4 5 . I bid., 58. My emphasis. 1 4 6 . D u c kert, “Speaking Stones,” 274. Citing Bruno Latour, R eassembling the Social: An Introduction to Actor-Network-Theoryy (Oxford: Oxford University Press, 2005), 25. For more on slowness see Bennett, “Powers of the Hoard,” 254, and Joy, “You Are Here,” 172. 1 47 . B e n n e t t , Vibrant Matterr, 116. 1 4 8 . A ll references to the translation by Roy M. Liuzza, “Two Old English Elegies from the Exeter Book: The Wandererr and The Ruin ,” accessed October 19, 2014, https://web.utk.edu/~rliuzza/401/Elegies.pdf . 1 4 9 . “ O b jects in ruins speak back.” Tim Edenson, “Waste Matter: The Debris of Industrial Ruins and the Disordering of the Material World,” Journal of Material Culturee 10.3 (2005): 317. Viney discusses the temporality of ruins, pointing out “the ruin is anchored to a use-time that has passed.” Waste , 140. 1 5 0 . E d e n s o n , “Waste Matter,” 311. 151 . Liuzza, “Two Old English Elegies.” 152 . A form of excess, grace is “what is gratuitous,” yet which “[abounds].” Steven Connor, “The Poorest Things Superfluous: On Redundancy,” Talk at Rubbish 252 ● Notes

Symposium, Birkbeck College, London, July 30, 2011, accessed October 21, 2014, http://stevenconnor.com/redundancy.html . 153 . Thanks to Ray Stockstad for catalyzing the focus on garbage as riddle for me. 154 . “Knowing waste is rendering the indeterminate determinate.” Myra J. Hird, “Knowing Waste: Towards an Inhuman Epistemology,” Social Epistemology: A Journal of Knowledge, Culture and Policy 26.3–4 (2012): 454. 1 5 5 . “ T he riddle endows things with history” and makes history a riddle. Daniel Tiffany, “Lyric Substance: On Riddles, Materialism, and Poetic Obscurity,” Critical Inquiry 28.1 (2001): 74. 1 5 6 . T hanks to Shannon Shaw for this quip. 1 5 7 . Bennett, Vibrant Matterr, 358. 1 5 8 . I bid., 360. 159 . Naomi Shihab Nye, “The Traveling Onion,” in Literature: A Pocket Anthologyy, ed. R. S. Gwynn, 5th ed. (Boston, MA: Longman, 2012), 778–779. 1 6 0 . S e e B r a d l e y , Anglo-Saxon Poetryy, 370–372. 161 . Quotes from Peter Campion (trans.), “Who Is So Smart, So Crafty-Spirited?” in The Word Exchange: Anglo-Saxon Poems in Translation, ed. Greg Delanty and Michael Matto (New York: W. W. Norton, 2011), 66–73; see also Bradley, Anglo-Saxon Poetryy, 370–372.

10 Trash Meditation: The Arts of Transience and Proximity

1 . A c c o r ding to legend, Flaubert evidently claimed, “Madame Bovary, c’est moi.” 2 . “While sustainable development discourse is seen as both enabling and con- straining for indigenous peoples, the socioeconomic priorities that characterize the dominant story-line are reproduced in the Brazilian context and legitimize policies that are detrimental to indigenous interests and sustainability objec- tives.” Alexa Bingham, “Discourse of the Dammed: A Study of the Impacts of Sustainable Development Discourse on Indigenous Peoples in the Brazilian Amazon in the Context of the Proposed Belo Monte Hydroelectric Dam,” POLIS Journall 4 (2010): 1. 3 . Bingham, “Discourse of the Dammed,” 31. 4 . I bid., 33. 5 . M . S hamsul Haque, “Environmental Discourse and Sustainable Development: Linkages and Limitation,” Ethics and Environmentt 5 (2000): 4. Patricia Yaeger cites Garrett Hardin’s phrase, “tragedy of the commons.” “Freedom in a commons brings ruin to all.” Garrett Hardin, “The Tragedy of the Commons,” Science 162, December 13, 1968, 1244. 6 . H a que, “Environmental Discourse and Sustainable Development,” 12–13. Ferraro and Reid call homo economicus bad for the environment and “respon- sible for the current unsustainability of the Planet.” Emilia Ferraro and Louise Reid, “On Sustainability and Materiality. Homo Faber, a New Approach,” Ecological Economics 96 (2013): 127. As Morton points out, we cannot accom- modate “ecological thinking . . . to postmodern consumer capitalism.” Timothy Notes ● 253

Morton, The Ecological Thoughtt (Cambridge, MA: Harvard University Press, 2010), 16. 7 . John Scanlan, On Garbagee (London: Reaktion, 2005), 182. See Tim Edenson, “Waste Matter: The Debris of Industrial Ruins and the Disordering of the Material World,” Journal of Material Culturee 10.3 (2005); and Slavoj Ž i ž ek, The Ticklish Subjectt (London and New York: Verso, 2000), 12. Jane Bennett privileges vital materialism over an environmentalism in which nonhumans are passive, making us more removed from “Nature.” Jane Bennett, Vibrant Matter: A Political Ecology of Thingss (Durham: Duke University Press, 2010), 111. 8 . W e n dell Berry, “The Necessity of Agriculture,” Harper’s Magazinee, December 2009, 16. 9 . “ S o m e t hing else must happen [besides separation and mastery] to nurture an ethos of positive engagement with waste, to trigger a relation of open- ness and care, and to encourage the cultivation of new habits.” Gay Hawkins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 121; see also Jhan Hochman, “Green Cultural Studies: An Introductory Critique of an Emerging Discipline,” Mosaic 30.1 (1997): 93, and Gay Hawkins, “Down the Drain: Shit and the Politics of Disturbance,” in Culture and Waste: The Creation and Destruction of Valuee, ed. Gay Hawkins and Stephen Muecke (Lanham, MD: Rowman & Littlefield, 2003), 50. 1 0 . W e n d e l l B e r r y, “Faustian Economics: Hell Hath No Limits,” Harper’s Magazinee, May 2008, 35, 36, 41, 36, accessed November 16, 2009. http://www.harpers.org /archive/2008/05/0082022 . 11 . Michael Pollan, “The Vegetable-Industrial Complex,” The New York Times Magazinee , October 15, 2006, accessed October 18, 2014, http://www.nytimes .com/2006/10/15/magazine/15wwln_lede.html. On the contribution of late medieval deforestation to the fourteenth-century ecological crisis, see Michael De Landa, A Thousand Years of Nonlinear Historyy (New York: Swerve Editions, 1997), 122. 1 2 . H a w kins, The Ethics of Wastee, 29. 1 3 . “ S e e i n g w a s t e , i n s t e a d, as a temporary set of things in between forms of life, rather than between disorder and order, would arguably serve to foster a better environmental politics.” Joshua Ozias Reno, “Toward a New Theory of Waste: From ‘Matter out of Place’ to Signs of Life,” Th eory Culture Society 31.6 (2014): 20. 1 4 . W a l t e r B e n jamin, Illuminations: Essays and Reflections , ed. Hannah Arendt (New York: Schocken Books, 1968), 256. 1 5 . I b i d . , 257–258. 1 6 . S c a n l a n , On Garbagee, 14. 1 7 . J o s e p h C a r r o l l , Literary Darwinism: Evolution, Human Nature, and Literature (New York: Routledge, 2004), 88; also 116. 18 . Emmanuel Levinas, “Ethics of the Infinite,” in Richard Kearney, States of Mind: Dialogues with Contemporary Thinkers (New York: New York University Press, 1995), 189. 1 9 . WALL-E, directed by Andrew Stanton (2008). 2 0 . S e e C hristopher Schmidt, The Poetics of Waste: Queer Excess in Stein, Ashbery, Schuyler, and Goldsmith (New York: Palgrave Macmillan, 2014), preface and 254 ● Notes

afterword, in which he argues Wall-EE is not innovative in terms of gender politics. Also Morton, The Ecological Thoughtt, 2. 21 . Daniel B. Smith, “Is There an Ecological Unconscious?” The New York Times, January 31, 2010, accessed October 18, 2014, http://www.nytimes.com/2010 /01/31/magazine/31ecopsych-t.html?pagewanted=all . 2 2 . S c a n lan, On Garbagee, 33. 2 3 . I bid., 180. 2 4 . “ G a r bage provides a shadow history of modern life.” Ibid., 36. 2 5 . W i l l V i n e y, Waste: A Philosophy of Things (London: Bloomsbury, 2014), 2, 9–10. Michelle Coyne’s work on dumpster diving addresses this issue. Food is often labelled with “sell by” or “use by” dates that do not reflect the healthi- ness of the food but require the “wasting” of it. “Waste reclamation,” she argues, “redefines the space and meaning of waste itself.” Michelle Coyne, “From Production to Destruction to Recovery: Freeganism’s Redefinition of Food Value and Circulation,” Iowa Journal of Cultural Studies 10/11 (2009), accessed March 9, 2012, http://www.uiowa.edu/~i jcs/waste/coyne.htm . 2 6 . V i n e y, Wastee, 21. 2 7 . H . G . A dler, The Journey: A Novell, trans. Peter Filkins, Afterword by Jeremy Adler (New York: Random House, 2008), 78. 2 8 . I bid., 79. 2 9 . I bid., 280. 3 0 . I bid., 281. 3 1 . E m m a n u e l Levinas, Humanism of the Otherr, trans. Nidra Poller, Introduction by Richard A. Cohen (Urbana: University of Illinois Press, 2006), 32. 3 2 . I bid., 33. 3 3 . I bid., 37. 3 4 . A dler, The Journeyy, 281. 3 5 . I b i d . , 284. 36 . Eric Leake, “Humanizing the Inhumane: The Value of Difficult Empathy,” in Rethinking Empathy Through Literaturee , ed. Meghan Marie Hammond and Sue J. Kim (New York: Routledge, 2014), 175. 3 7 . I b i d . , 176. 3 8 . I b i d . 3 9 . I b i d . , 178. 4 0 . I b i d . , 184. 4 1 . S e e e s p e c i a l l y A d l e r , The Journeyy, 77–87. 4 2 . P e t e r F i l k i n s , “Introduction,” The Journeyy, xv. 4 3 . S c a n lan, On Garbagee, 163. 4 4 . E lizabeth A. Povinelli, “The Child in the Broom Closet: States of Killing and Letting Die,” South Atlantic Quarterly 107.3 (2008): 511. 4 5 . I bid., 516. 4 6 . “ E m pathy asks us to put ourselves in someone else’s shoes . . . And yet, this very act—the ethical gesture—initiates a separation between you and me.” Ibid., 520. 4 7. P o v i n e lli, “The Child in the Broom Closet,” 528. 4 8. Berry, “Faustian Economics,” 39. Notes ● 255

4 9 . Q u o t e d by Filkins, “Introduction,” The Journeyy, xx, quoting W. G. Sebald, “An Attempt at Restitution,” in Campo Santo, ed. Sven Meyer and trans. Anthea Bell (London: Hamish Hamilton, 2005); also W. G. Sebald, “An Attempt at Restitution,” The New Yorkerr December 20 and 27, 2004, accessed October 19, 2014, http://www.newyorker.com/ma gazine/2004/12/20/an-attempt-at -restitution . 50 . “Recuperation is a loving gesture.” Schmidt, The Poetics of Wastee, 159. 5 1 . A . R . A m m o n s , Garbagee (New York: W. W. Norton, 2002), 112. 52 . Eli Clare movingly suggests the term “restoration,” an ongoing process that would enable a “radical valuing of disabled and chronically ill bodies . . . The bodies of both disabled and chronically ill people and restored prairies resist the impulse toward and the reality of monocultures.” Eli Clare, “Meditations on Natural Worlds, Disabled Bodies, and a Politics of Cure,” in M aterial Ecocriticism , ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 214–215. 5 3 . G e r a ld Vizenor, Landfill Meditation: Crossblood Stories (Hanover, NH: Wesleyan University Press/University Press of New England, 1991), 104. 5 4 . I bid., 99. See also Lowell Duckert, “Speaking Stones, John Muir, and a Slower (Non)Humanities,” in Animal, Vegetable, Mineral: Ethics and Objects, ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 279. 5 5 . V i z e n o r , Landfill Meditation , 104–105. 5 6 . I a n B o gost, Alien Phenomenology: Or What It’s Like to Be a Thingg (Minneapolis, MN: University of Minnesota Press, 2012), 34. 5 7 . M o r t o n , The Ecological Thoughtt, 127. 5 8 . I b i d . , 125. 5 9 . R i c h a r d P a n e k , “Out There,” The New York Times Magazinee, March 11, 2007, accessed October 18, 2014, http://www.nytimes.com/2007/03/11/magazine/11dark .t.html?pagewanted=all . 6 0 . A f t e r Helll was destroyed in a fire, the brothers recreated it as Fucking Hell (2008). There is a great deal written about trash art, including good antholo- gies like The Sublimee , ed. Simon Morley (London and Cambridge, MA: Whitechapel Gallery/MIT Press, 2010) and Ruins, ed. Brian Dillon (London and Cambridge, MA: Whitechapel Gallery/MIT Press, 2011). 6 1 . T his dance has now been filmed as a documentary, Trash Dance, C horeographer: Allison Orr (2012). Also see http://trashdancemovie.com/ . 6 2 . R o bert Faires, “Corps de Garbage,” The Austin Chronicle, September 11, 2009, accessed November 10, 2014, http://www.austinchronicle.com/arts /2009–09–11/837971/ . The Handshake Rituall of Mierle Ukeles similarly breaks down the distance between us and those who pick up our trash. See Mark B. Feldman, “Inside the Sanitation System: Mierle Ukeles, Urban Ecology, and the Social Circulation of Garbage,” Iowa Journal of Cultural Studies 10.11 (2009), accessed March 9, 2012, http://www.uiowa.edu/~i jcs /waste/feldman.html. Calvino comments on the “musical rhythm” of “kitchen life,” and the “art of tying an overfull bag.” Italo Calvino, “La Poubelle Agr éé e,” in The Road to San Giovanni , trans. Tim Parks (New York: Pantheon, 1993), 94, 123. 256 ● Notes

11 Waste Aesthetics: Puns, Litter-ature, and Intertextuality

* R u t h E v a n s , “Lacan’s belles-lettres : On Difficulty and Beauty,” in On Style: An Atelierr , ed. Eileen A. Joy and Anna K ł osowska (Brooklyn, NY: punctum books, 2013), 19. Viney discusses types of textual waste as well; Will Viney, Waste: A Philosophy of Thingss (London: Bloomsbury, 2014), 80. 1. John G. Bourke, The Scatalogic Rites of All Nations (Washington, DC: W. H. Lowdermilk, 1891): 3–4; David Rhode, “Coprolites from Hidden Cave, Revisted: Evidence for Site Occupation History, Diet and Sex of Occupants,” Journal of Archaeological Sciencee 30 (2003): 915, n. 3; Penny Van Esterik, “No Free Lunch,” Agriculture and Human Values 22 (2005): 207–208. 2 . B o u r k e , The Scatalogic Rites, 3. 3 . W. W. Newcomb, The Indians of Texas: From Prehistoric to Modern Times (Austin, TX: University of Texas Press, 1961/2002), 41. 4 . E v a n s , “ L a c a n ’ s belles-lettres , ” 19. 5 . I bid., 20. 6 . E v e n r e v i e w s o f my book, E xcrement , insist on puns: “Morrison’s approach is thus hands-on or, more precisely, pants-down. Her book . . . rubs our noses in the midden of medieval poetry.” Peter J. Smith, Review, Times Higher Education, January 15, 2009. 7 . John Kelso, “These Residents Just Aren’t Going with the Flow,” A ustin American-Statesman, March 28, 2008. 8. John Scanlan, On Garbagee (London: Reaktion, 2005), 9, 98. See Irving Wohlfarth, “Et Cetera? The Historian as Chiffonnier,” New German Critique 39 (1986): 157: “The rag-and-bone man, a cousin of the Shakespearean gravedigger, is, like the destructive character, an allegorist in action—the gravedigger of the bourgeois world.” 9 . Gordon C. F. Bearn shows how “more meanings of a word are in play than those we have intentionally put into play.” Gordon C. F. Bearn, “Notes and Fragments: The Possibility of Puns: A Defense of Derrida,” Philosophy and Literaturee 19.2 (1995): 331. 1 0 . R e ferences to The Riverside Shakespearee, ed. G. Blakemore Evans (Boston: Houghton Mifflin, 1974). 1 1 . A ll references to the translations in Nancy Mason Bradbury, “Rival Wisdom in the Latin Dialogue of Solomon and Marcolff ” Specu lum 83 (2008): 348. 12 . Ibid., 349. Marcolf “turns all Solomon’s turgid truths into turds.” Michael Camille, Image on the Edge: The Margins of Medieval Artt (London: Reaktion, 1992), 27. 1 3 . B r a dbury, “Rival Wisdom,” 349. 1 4 . I bid., 357. 1 5 . I bid. 1 6 . I bid., 362. 17 . Bearn, “Notes and Fragments,” 334. 1 8 . J onathan Swift, Gulliver’s Travels , ed. Philip Pinkus (Toronto: Macmillan, 1968), 240. 1 9 . I t h a s b e e n s u ggested that many words dealing with anality appear in German folklore. For an extensive and fascinating study of German character as Notes ● 257

reflected in folklore, see Alan Dundes, Life Is Like a Chicken Coop Ladder: A Study of German National Character through Folkloree (Detroit, MI: Wayne State University Press, 1984), 9. 2 0 . P a u l O p p e n h e i m e r ( t r a n s . ) , Till Eulenspiegel: His Adventures (New York: Routledge, 2001), 97, 106, 115, 136. 2 1 . I b i d . , 22–23. 2 2 . M a r y D o u glas’s work on jokes suggests that we could read Till as a “minor mystic. Though only a mundane and border-line type, [the joker] is one of those people who pass beyond the bounds of reason and society and give glimpses of a truth which escapes through the mesh of structured concepts.” Mary Douglas, “Jokes,” I mplicit Meanings: Essays in Anthropology (London: Routledge & Kegan Paul, 1975), 108. 2 3 . S e e G a r y S n y d e r , A Place in Spacee (Washington, DC: Counterpoint, 1995), 173–175. 2 4 . F r a n ç o i s R a belais, Gargantua and Pantagruell, trans. Sir Thomas Urquhart and Peter Motteux (Chicago, IL: Encyclopaedia Britannica, 1952), 10. 2 5 . I bid., 15. 2 6 . I b i d . , 16, also 17. 27 . Ibid., 17. See Thomas DiPiero, “Shit Happens: Rabelais, Sade, and the Politics of Popular Fiction,” Genre 27 (1994): 304–305. For DiPiero, shit appears in Rabelais to undermine the distinction between the classes, the biological and the social, and high and low culture. 2 8 . R i c t o r N o r t o n , Early Eighteenth-Century Newspaper Reports: A Sourcebook, “Silvia and Tom Turd-man,” last modified December 16, 2003, accessed April 1, 2010, http://rictornorton.co.uk/grubstreet/waterman.htm . 29 . See Michael Snediker, “To Peach or Not to Peach: Style and the Interpersonal,” in On Style: An Atelierr, ed. Eileen A. Joy and Anna K ł osowska (Brooklyn, NY: punctum books, 2013), 52–53, about bodice rippers, “trashy reading,” and “the trash of stylistic difficulty.” 3 0 . C hristine Neufeld, “Always Accessorize: In Defense of Scholarly C ointise ,” in On Style: An Atelierr, ed. Eileen A. Joy and Anna K ł osowska (Brooklyn, NY: punctum books, 2013), 88. 3 1 . “ W i t hout selection there would be no story.” Zygmunt Bauman, Wasted Lives: Modernity and Its Outcasts (Cambridge: Polity Press, 2004), 17. 3 2 . H e r m a n n P á lsson and Paul Edwards (trans.), E yrbyggja Saga (London: Penguin, 1989), 31, 68, 128. 3 3 . M i c hael Camille, “Glossing the Flesh: Scopophilia and the Margins of the Medieval Book,” in The Margins of the Textt, ed. D. C. Greetham (Ann Arbor: University of Michigan Press, 1997), 261, 263. 3 4 . “ Ulysses is packed to overflowing with [excreted things].” Tom McCarthy, “ ‘Ulysses’ and Its Wake,” London Review of Books June 19, 2014: 39. “U lysses matters most, because it makes matter of everything.” McCarthy, “ ‘Ulysses’ and Its Wake,” 40. We might even see this style as a form of “camp.” As Guy Schaffer explains, “Camp offers a mode of celebrating, reappropriating, and rendering waste visible, without pretending that waste has stopped being waste.” Guy Schaffer, “Camp,” htt p://discardstudies.com/discard-studies -compendium/ . 258 ● Notes

3 5 . L a w r e n c e Sterne, Tristram Shandy, ed. James Aiken Work (Indianapolis: The Odyssey Press/Bobbs-Merrill, 1940/1977), 3. 3 6 . I b i d . , 7 . 3 7 . I bid., 8. 3 8 . I bid., 10. 3 9 . I bid., 23. 4 0 . I bid., 32–34. 4 1 . I bid., 35–36. 4 2 . I bid., 36–37. 4 3 . I bid., 37. 4 4 . I bid., 285–286. 4 5 . A n n a K łosows ka, “Style as Third Element,” in On Style: An Atelierr, ed. Eileen A. Joy and Anna K łosows ka (Brooklyn, NY: punctum books, 2013), 26. 4 6 . K e r i F i t z gerald, “The Creation of Meaning through Metafictional Digression in Sterne’s T ristram Shandy, ” Paper for Honors 3396A, November 17, 2009, Texas State University. 4 7 . S t e r n e , Tristram Shandyy, 36. 48 . Italo Calvino, “La Poubelle Agréé e,” in The Road to San Giovanni, trans. Tim Parks (New York: Pantheon, 1993), 125–126. 4 9 . T h e “ m e a n i n g we attach to the world is constituted through a continual recycling of ideas and matterr, in the resurrection and re-ordering of all kinds of garbage that furnishes the actual physical ‘being-ness’ of existence.” Scanlan, On Garbagee, 112. 50 . Mari lyn Randall explores the metaphor of recycling and responds to Walter Moser’s work on cultural recycling. “Recycling Recycling, or plus ç a changee.” Other Voices 3.1 (2007): accessed April 18, 2012, h ttp://www.othervoices .org/3.1/mrandall/index.php . Randall writes, “The concept of intertextual - ity ( followed closely by bricolage e, appropriation and recyclingg) subsequently fulfilled a theoretical need to explain the fact of aesthetic repetition . . . As opposed to other metaphors, the process invoked by recyclingg is one which explicitly negates its origins, the new creation implying the elimination of the old.” 5 1 . W i ll Viney, “The Future of Ruins,” in Aesthetic Fatigue: Modernity and the Language of Wastee, ed. John Scanlan and John F. M. Clark (Newcastle upon Tyne: Cambridge Scholars, 2013), 144–145. Viney explores Eliot’s allusions as a way to make what was redundant “available for reuse.” Viney, Waste, 94ff. For his discussion of “Ozymandias,” see Viney, Waste , 161ff. 5 2 . F r a n c e s c o O r l a n d o , Obsolete Objects in the Literary Imagination: Ruins, Relics, Rarities, Rubbish, Uninhabited Places, and Hidden Treasures , trans. Gabriel Pihas and Daniel Seidel with Alessandra Grego (New Haven, CT: Yale University Press, 2006), 205. 5 3 . V i n e y, Wastee , 82–83. 54 . Tim Armstrong, “Eliot’s Waste Paper,” Modernism, Technology, and the Body: A Cultural Study (Cambridge: Cambridge University Press, 1998), 70. Reprinted in The Waste Land: A Norton Critical Edition , ed. Michael North (New York: W. W. Norton, 2001), 275–280. 5 5 . A r m s t r o n g , “ E liot’s Waste Paper,” 70–71. Notes ● 259

5 6 . I b i d . , 7 3 . 5 7 . G e r a l d V i z e n o r , Landfill Meditation: Crossblood Stories (Hanover, NH: Wesleyan University Press/University Press of New England, 1991), 155. 5 8 . I b i d . , 158. 5 9 . I b i d . , 161. 6 0 . H . G . A dler, The Journey: A Novel, trans. Peter Filkins, Afterword by Jeremy Adler (New York: Random House, 2008), 171. 6 1 . I bid., 172. 6 2 . I bid., 173. 6 3 . I bid., 178. 6 4 . P e t e r F i lkins, “Introduction,” The Journey: A Novel, trans. Peter Filkins, Afterword by Jeremy Adler (New York: Random House, 2008), xii, xiii, xiv. 65 . V é ronique Bragard, “Sparing Words in the Wasted Land: Garbage, Texture, and É criture Blanche in Auster’s In the Country of Last Thingss and McCarthy’s The Roadd ,” Interdisciplinary Studies in Literature and Environmentt 20.3 (2013): 491. I am applying her assessment of Cormac McCarthy to Beckett. She argues for a Beckettian “poetics of diminishment” as a sign of waste style in Auster and McCarthy (488). 6 6 . S a m u e l B e c k e t t , Endgame e (New York: Grove Press, 1958), 2. 6 7 . I b i d . , 22–23. 6 8 . I b i d . , 48. 6 9 . I bid., 50. 7 0 . I bid., 38. 7 1 . I bid., 53. 7 2 . I bid., 54. 7 3 . I bid., 61. 7 4 . I bid., 77. 7 5 . I bid., 78. 7 6 . I bid., 81. 7 7 . I bid., 44. 7 8 . I bid., 70. 7 9 . I b i d . , 72. 8 0 . I b i d . , 79. 8 1 . I b i d . , 56. 8 2 . I b i d . , 23. 8 3 . I b i d . , 58.

12 Gleaning Aesthetics: Poetry as Communal Salvage

1 . Q u o t e d by Lisa J. Kiser, “The Garden of St. Francis: Plants, Landscape, and Economy in Thirteenth Century Italy,” Environmental History 8 (2003): 232, accessed October 19, 2014, http://rbedrosian.com/Gardens/Garden_Italy_Saint _Francis.pdf . 2 . A n dré Lacoeque, The Feminine Unconventional: Four Subversive Figures in Israel’s Tradition (Minneapolis, MN: Fortress Press, 1990), 85. 3 . Moa bites are wasted humans from the Jewish perspective, hence the extraor- dinary heritage of David. And a female Moabite lies even lower than male 260 ● Notes

Moabites, since they “attempted to corrupt the Israelites coming from Egypt on their way to Canaan.” Ibid., 85. 4 . L a c o e que, The Feminine Unconventionall, 106. 5. “ ‘All that is mine is yours, and all that is yours remains yours.’ Martin Buber’s characterization of Hasidic love.” Lacoeque, The Feminine Unconventionall , 96. 6 . J o hn Scanlan, On Garbagee (London: Reaktion, 2005), 25. 7 . Gregory M. Lamb, “The Need to Feed Hungry Families Cultivates New Interest in Gleaning,” Christian Science Monitorr , November 2, 2009, accessed November 20, 2014, http://www.csmonitor.com/World/Making-a -difference/2009/1102/p07s01-lign.html. 8 . Allan Stoekl, Bataille’s Peak: Energy, Religion, and Postsustainability (Minneapolis, MN: University of Minnesota Press, 2007), xix, 145–148. See Daniel Lang, “ ‘Give Us the Dumpsters—Or—Give Us Life’: Res Derilictae and the Trash of Free Trade,” O ther Voices 3.1 (2007): http://www.othervoices .org/3.1/dlang/index.php, accessed April 18, 2012. 9 . G a y Hawkins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 107. 1 0 . I b i d . , 110. 1 1 . I b i d . , 114. 1 2 . I bid., 115. 1 3 . I t a lo Calvino, “La Poubelle Agréé e,” in The Road to San Giovanni , trans. Tim Parks (New York: Pantheon, 1993), 124. 1 4 . E v e n t he filthiest of places has the potential for resurrection and revival. Royte observes that in Fresh Kills, “the graded road wrapped around an enormous shoulder of grass, and Queen Anne’s lace, dandelions, black-eyed Susan, cinquefoil, yellow-blossomed mugwort, blue chicory, and pink mul- tiflora roses covered its 145-food-high plateau.” Elizabeth Royte, Garbage Land: On the Secret Trail of Trash (New York: Little, Brown, 2005), 88. Royte points out how Fresh Kills has even become sacred with the rubble from the World Trade Center Towers: “hallowed ground . . . the final resting place of heroes” (100–101). 1 5 . P a u l F l e i s c h m a n , Seedfolks (New York: HarperTeen, 2004), 65. 1 6 . I b i d . , 9. 1 7 . I b i d . , 10. 1 8 . I b i d . , 3–4. 1 9 . I b i d . , 15–16. 2 0 . I b i d . , 18. 2 1 . I b i d . , 22. 2 2 . I bid., 42–43. 2 3 . I b i d . , 72. 2 4 . I bid., 30. 2 5 . I bid., 31. 2 6 . H a w kins, The Ethics of Waste , 87. “Mending and restoring objects often require even more creativity than original production.” Susan Strasser, Waste and Want: A Social History of Trash (New York: Henry Holt, 2000), 10. Notes ● 261

2 7 . Strasser, Waste and Wantt, 11, citing Claude Lé vi-Strauss, The Savage Mind (Chicago, IL: University of Chicago Press, 1966), 17–18, 33. 2 8 . F l e i s c h m a n , S eedfolks , 33. 2 9 . I b i d . , 61. 3 0 . I b i d . , 65. 3 1 . I bid., 74. 3 2 . I bid., 81. 3 3 . I b i d . , 87.

13 Compost Aesthetics: The Poet[h]ics of Metaphor

1 . J o hn Berger, Keeping a Rendezvous (New York: Vintage, 1991), 42. 2 . M a r t ha C. Nussbaum, Poetic Justice: The Literary Imagination and Public Life (Boston, MA: Beacon Press, 1995), 36. 3 . M a r t ha C. Nussbaum, Upheavals of Thought: The Intelligence of Emotions (Cambridge: Cambridge University Press, 2001), 661. 4 . I bid., 665. 5 . B erger, Keeping a Rendezvous, 39. 6 . N u s s baum, Upheavals of Thoughtt, 221. 7 . M a r t h a C . N u s s b a u m , F rom Disgust to Humanity: Sexual Orientation and Constitutional Law (Oxford and New York: Oxford University Press, 2010), xvii. 8 . I b i d . , xix. 9 . I b i d . , 208. 10 . See John Keats, “Letter to George and Tom Keats, 21, 27 (?) December 1817,” in The Letters of John Keats , ed. Robert Gittings (Oxford: Oxford University Press, 1970/1982), 43. “Seeing yourself from another point of view is the beginning of ethics and politics.” Timothy Morton, T he Ecological Thought (Cambridge, MA: Harvard University Press, 2010), 14. 1 1 . S o p hocles, Philoctetes, trans. Carl Phillips (Oxford: Oxford University Press, 2003), 65, line 789. 1 2 . I bid., 90, line 1437. 1 3 . “ M i n dfulness is political because the restoration of our senses is also a restoration of our ties to the material world and to the consequences of our actions.” Linda Holler, E rotic Morality: The Role of Touch in Moral Agency (New Brunswick, NJ: Rutgers University Press, 2002), 171, 97, 172. 1 4 . G a y H a w kins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 48. 1 5 . E i leen A. Joy, “You Are Here: A Manifesto,” in Animal, Vegetable, Mineral: Ethics and Objects, ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 161. 16 . “But it is also very valuable to extend this literary understanding by seeking out literary experiences in which we do identify sympathetically with individual members of marginalized or oppressed groups within our own society, learn- ing both to see the world, for a time, through their eyes and then reflecting as spectators on the meaning of what we have seen.” Nussbaum, Poetic Justicee, 92. 262 ● Notes

17 . Ottmar Ette, “Literature as Knowledge for Living, Literary Studies as Science for Living,” trans. Vera M. Kutzinski, PMLA 125 (2010): 987. 1 8 . N u s s b a u m , Upheavals of Thoughtt, 677. 1 9 . A ll quotes from Walt Whitman, S ong of Myself (1892 version), accessed October 25, 2014. http://www.poetryfoundation.org/poem/174745 . 2 0 . N u s s baum, Upheavals of Thoughtt, 351. 21 . Ette, “Literature as Knowledge,” 988. 2 2 . W e llcome Collection, May 14, 2011, interview of Rob Smith, Chief Flusher, Thames Water, and facilitator Rosie Cox. 2 3 . T he poem continues, “And wheeling to it, storming up the slope, / I think of the angle of repose the manure / pile assumes, how sparrows come to pick / the redelivered grain.” Maxine Kumin, “The Excrement Poem,” in After Frost: An Anthology of Poetry from New Englandd, ed. Henry Lyman (Amherst, MA: University of Massachusetts Press, 1996), 201. 2 4 . “ E a t i n g constitutes a series of mutual transformations between human and nonhuman materials . . . In the eating encounter, all bodies are shown to be but temporary congealments of a materiality that is a process of becoming.” Jane Bennett, Vibrant Matter: A Political Ecology of Things (Durham: Duke University Press, 2010), 40, 49. 2 5 . The Poetry Paperr, Issue Seven 2010/11, Editor Dean Parkin, The Poetry Trust, 13. 26 . Susan Stanford Friedman, “Why Not Compare?,” PMLA 126.3 (May 2011): 757. 2 7 . V i lashini Cooppan, “Net Work: Area Studies, Comparison, and Connectivity,” PMLA 128.3 (2013): 615. 2 8 . S e e T homas Claviez, “Done and Over With—Finally? Otherness, Metonymy, and the Ethics of Comparison,” P MLA 128.3 (2013): 613, on metonymy. 2 9 . A s J o y a n d Ramsey have contested, echoing W. G. Sebald (2004). E. A. Joy and M. K. Ramsey. “Introduction: Liquid Beowulff ” in The Postmodern Beowulf: A Critical Casebook , ed. E. A. Joy and M. K. Ramsey (Morgantown, WV: West Virginia Press, 2006): lv. See W. G. Sebald, “An Attempt at Restitution,” The New Yorkerr, December 20 and 27, 2004, accessed October 19, 2014, http://www .newyorker.com/magazine/2004/12/20/an-attempt-at-restitution . 30 . Erich Auerbach, “Philology and Weltliteratur r,” trans. Marie and Edward Said, The Centennial Review 13.1 (1969): 17. 31 . Ette, “Literature as Knowledge,” 989. 3 2 . I b i d . , 990. 3 3 . A s K a t h e r i n e H a yles articulates, her dream “is a version of the p osthuman . . . that understands human life [as] embedded in a material world of great complexity, one on which we depend for our continued surviva l.” N. Katherine Hayles, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics (Chicago, IL: University of Chicago Press, 1999), 5. 3 4 . A . R . A m m o n s , Garbagee (New York: W. W. Norton, 2002), 56. 3 5 . I bid., 103–104. 3 6 . I bid., 106. Notes ● 263

14 Poetry as Homeopathy: The Poet as Ragpicker

1 . E m m a n u e l Levinas, “Ethics of the Infinite,” in States of Mind: Dialogues with Contemporary Thinkers , ed. Richard Kearney (New York: New York University Press, 1995), 190, 192. 2 . S e e K a r l Steel, “With the World, or Bound to Face the Sky: The Postures of the Wolf-Child of Hesse,” in Animal, Vegetable, Mineral: Ethics and Objects , ed. Jeffrey Jerome Cohen (Washington, DC: Oliphaunt Books, 2012), 25. 3 . C i t e d by Martha C. Nussbaum, Upheavals of Thought: The Intelligence of Emotions (Cambridge: Cambridge University Press, 2001), 659. 4 . M y r a J . H i r d, “Feminist Matters: New Materialist Considerations of Sexual Difference,” Feminist Theory 5 (2004): 224. 5 . I b i d . , 228. 6. Michael Swanton (trans. and ed.), Anglo-Saxon Prosee (London: Everyman/J. M. Dent, 1993), 230. 7 . Michael Uebel’s visit to “Waste Studies: Cultural Refuse/als in Medieval Literature,” Texas State University, February 11, 2010. 8 . L e v i n a s , “Ethics of the Infinite,” 190, 192. 9 . W a l t e r B e n jamin, Illuminations: Essays and Reflections , ed. Hannah Arendt (New York: Schocken Books, 1968), 256. 10 . As O’Brien O’Keefe argues, “By trying to assign Grendel a fixed essence, we reassure ourselves, for by doing so we provide him with limits. Indeed, when Grendel is lurking in the fens and marches, he is not so very frightening, for we understand what he is . . . Grendel is at his most terrifying not in the marches but in the place of men.” Katherine O’Brien O’Keefe, “Beowulf f Lines 702b–836: Transformations and the Limits of the Human,” T exas Studies in Literature and Languagee 23.4 (1981): 492. 11 . Sianne Ngai, “Raw Matter: A Poetics of Disgust,” in Telling It Slantt, ed. Mark Wallace and Steven Marks (Tuscaloosa, AL: University of Alabama Press, 2002): 168. 1 2 . I bid., 184. 1 3 . I bid., 186. 1 4 . S e e J e f f r e y Jerome Cohen, Of Giants: Sex, Monsters, and the Middle Ages (Minneapolis, MN: University of Minneapolis Press, 1999), 4. 1 5 . L i n d a H o l l e r , Erotic Morality: The Role of Touch in Moral Agency (New Brunswick, NJ: Rutgers University Press, 2002), 169. 1 6 . Z y gmunt Bauman, Wasted Lives: Modernity and Its Outcasts (Cambridge: Polity Press, 2004), 128. 17 . David Sandner, “Tracking Grendel: The Uncanny in Beowulff ” Extrapolation 40 (1999): 167. Indeed, “Grendel stands as an uncanny double for Beowulf, for humanity, and for the modern reader” (175). 1 8 . B a u m a n , Wasted Lives, 106. “The memory of Æ sc here’s body having been both ingested and also discarded, almost as trash, along the tracks of the state- less forest, serves as a frightening rebuke to the idea that anyone could ever be safe, at homee, from the enemy.” Eileen A. Joy, “ ‘In his eyes stood a light, not beautiful’: Levinas, Hospitality, Beowulff ” in Levinas and Medieval Literature: 264 ● Notes

The “Difficult Reading” of English and Rabbinic Texts , ed. Ann Astell and Justin Jackson (Pittsburgh, PA: Duquesne University Press, 2009), 80. As Eli Clare writes, “Defects are disposable and abnormall , bodies to eradicate.” Eli Clare, “Meditations on Natural Worlds, Disabled Bodies, and a Politics of Cure,” in Material Ecocriticism, ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 205. 1 9 . Q u o t e d by T. S. Eliot in The Waste Landd, http://www.poetryfoundation.org /poem/176735 . Accessed October 8, 2014. 20 . Myra J. Seaman, “Becoming More (than) Human: Affective Posthumanisms, Past and Future,” Journal of Narrative Theory 37.2 (2007): 246. 2 1 . I b i d . , 269. 2 2 . I b i d . , 2 4 7 ; s e e a l s o J e f f r e y Jerome Cohen, Medieval Identity Machines (Minneapolis, MN: University of Minnesota Press 2003), xiii. 23 . Lennard J. Davis, “Enforcing Normalcy: Disability, Deafness, and the Body,” in Visualizing the Disabled Body: The Classical Nude and the Fragmented Torso , reprinted in The Norton Anthology of Theory and Criticism , ed. Vincent B. Leitch (New York: Norton, 2001), 2414. 2 4 . A s B e n n e t t points out, the “association of matter with passivity still haunts us today.” Jane Bennett, Vibrant Matter: A Political Ecology of Things (Durham: Duke University Press, 2010), 65. 25 . V é ronique Bragard, “Introduction: Languages of Waste: Matter and Form in Our Garb-age,” Interdisciplinary Studies in Literature and Environmentt 20.3 (2013): 462. 2 6 . B e n n e t t , Vibrant Matterr , 65. “Nature is not the passive, inert, or ‘dead’ matter that Frankenstein imagines.” Anne K. Mellor, “Possessing Nature: The Female in Frankenstein ,” reprinted in Mary Shelleyy , Frankenstein A Norton Critical Edition, 2nd ed., ed. J. Paul Hunter (New York: W. W. Norton, 2012): 363, from Romanticism and Feminism, ed. Anne K. Mellor (Bloomington: Indiana University Press, 1988). 27 . “The idea of touch always initiates a dialectic of attraction and repulsion, of fear, hatred, or erotic attraction . . . So, the fragmented body is hacked up, exploded, into the fragments that make it up.” Davis, “Enforcing Normalcy,” 2415. 2 8 . H o l l e r , Erotic Morality , 113. 29 . See Timothy Morton, The Ecological Thoughtt (Cambridge, MA: Harvard University Press, 2010), 112. 30 . Michael Wines, “China’s Impolitic Artist, Still Waiting to be Silenced,” The New York Times, November 28, 2009, accessed October 18, 2014, http://www .nytimes.com/2009/11/28/world/asia/28weiwei.html. 3 1 . M a r k Twain, The Adventures of Huckleberry Finn (New York: Bantam, 1981), 84. 3 2 . N o r bert Elias, The Civilizing Process (Oxford: Blackwell, 1994/2000), 69. 3 3 . M a r t i n H a lliwell and Andy Mousley, Critical Humanisms: Humanist/Anti- Humanist Dialogues (Edinburgh: Edinburgh University Press, 2003), 2. 3 4 . E lizabeth Alvilda Petroff, Medieval Women’s Visionary Literaturee (New York: Oxford University Press, 1986), 157. 3 5 . I bid., 158. 3 6 . M a r k Atherton (trans.), Hildegard von Bingen: Selected Writings (London: Penguin, 2001), 166–167. 3 7 . I bid., 120. Notes ● 265

3 8 . C a lvert Watkins, The American Heritage Dictionary of Indo-European Roots , 3rd ed. (Boston, MA: Houghton Mifflin Harcourt, 2011), 52. 3 9 . T hanks to Allison Estrada-Carpenter for suggesting this. 4 0 . A t h e r t o n , Hilde gard von Bingen , 118. 4 1 . S e e D o n n a J . H a r a w a y , “ A C y b o r g Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century,” Simians, Cyborgs, and Women: The Reinvention of Naturee (New York: Routledge, 1991), 155–156. 4 2 . I b i d . , 157, mentions “effective” affinities, while “elective” affinities comes from Goethe’s novel of that title, D ie Wahlverwandtschaften. See also Steven Shaviro, Passion & Excess: Blanchot, Bataille, and Literary Theory (Tallahassee: Florida State University Press, 1990), 98, where he argues that the communal moment for Bataille is “not one of fusion . . . but one of explosion, when the boundaries of exclusion (and also, therefore, the constraints of self-definition) are swept away.” 4 3 . W i lliam Ian Miller, The Anatomy of Disgustt (Cambridge, MA: Harvard University Press, 1997), 284. n. 37. 44 . For another valence in this vein, see a discussion on “God himself” as the original pervert, which modernity repudiates and attempts to contain. Jonathan Dollimore, Sexual Dissidence: Augustine to Wilde, Freud to Foucaultt (Oxford: Clarendon Press, 1991), 27. 4 5 . T h e s e i n c l u d e h o m o s u s t i n e n s , h o m o r e c i procans, homo politicus, or homo ecologicus. Emilia Ferraro and Louise Reid, “On Sustainability and Materiality: Homo Faber, a New Approach,” E cological Economics 96 (2013): 127 [125–131]. 46 . Ibid., 128. Their framework “emphasises the interdependence of materiality and practice by focusing on the processes through which humans are makers rather than profiteers.” 4 7 . C i t i n g Bennett, they acknowledge that the focus on materiality helps us to see “humans not as separate and superior to other living organisms.” Ferraro and Reid, “On Sustainability and Materiality,” 129. They emphasize “living” as opposed to any thing/object, living or inert. 48 . As Jane Bennett agrees, eloquently arguing, “Texts are bodies that can light up, by rendering human perception more acute, those bodies whose favored vehicle of affectivity is less wordy: plants, animals, blades of grass, household objects, trash . . . Poetry can help us feel more of the liveliness hidden in such things and reveal more of the threads of connection binding our fate to theirs.” Jane Bennett, “Systems and Things: A Response to Graham Harman and Timothy Morton,” New Literary Theory 43 (2012): 232. 4 9 . C o m p a r e w hat Cleanth Brooks writes about the urn holding the “ashes of the phoenix” in Donne’s “Canonization”: “The urn to which we are sum- moned . . . is the poem itself.” Cleanth Brooks, The Well Wrought Urn: Studies in the Structure of Poetry (New York: Harcourt Brace Jovanovich, 1947), 20–21. 50 . See quotes from Ann Murphy, “The Political Significance of Shame,” Borderlands e-journall 3 (2004), accessed October 21, 2014, http://www.border lands.net.au/vol3no1_2004/murphy_shame.htm . 5 1 . E m m a n u e l L e v i n a s , Autrement qu’ê tre ou au-delà l’essencee, Phaenomenologica, vol. 54 (The Hague: Martinus Nijhoff, 1974), trans. Alphonso Lingis, 266 ● Notes

Otherwise than Being or Beyond Essencee (The Hague: Martinus Nijhoff, 1981), 124. Cited in Murphy, “The Political Significance of Shame.” 52 . Murphy, “The Political Significance of Shame.” 5 3 . Twain, Huckle berry Finn , 84. 5 4 . A. R. Ammons, Garbage e (New York: W. W. Norton, 2002), 52. 55 . “Dirt can purify by drawing dirt unto itself, the idea that the unclean can have a special cleansing power, and the belief that the voluntary embrace of filth can have a prophylactic power against the polluting effects of filth.” Heinrich Von Staden, “Women and Dirt,” Helios 19 (1992): 16. Boscagli writes about Walter Benjamin’s homeopathic use of fetishism “to unmake the fetishism of the commodity.” Maurizia Boscagli, Stuff Theory: Everyday Objects, Radical Materialism (New York: Bloomsbury, 2014), 47. 5 6 . “ O r g a n i s m s like the millions of bacteria, viruses and especially worms that enter the body along with ‘dirt’ spur the development of a healthy immune system.” Jane E. Brody, “Babies Know: A Little Dirt is Good for You,” The New York Times, January 26, 2009, accessed October 18, 2014, http://www .nytimes.com/2009/01/27/health/27brod.html . See Mary Ruebush, Why Dirt is Goodd: 5 Ways to Make Germs Your Friends (New York: Kaplan, 2009). See also http://uk.news.yahoo.com/22/20110119/tsc-oukoe-uk-faeces-transplants -011ccfa.html. 57 . In the early nineteenth century, criteria for charges of obscenity focused on three aspects: the intent of the accused (“a scandalous and evil disposed person”), the corruption of youth (“contriving, devising and intending, the mor- als as well of youth as of other good citizens of said commonwealth to debauch and corrupt, and to raise and create in their minds inordinate and lustful desire”), and disturbance of the peace. These quotes come from the Holmes Case, Massachusetts, 1821, concerning Memoirs of a Woman of Pleasuree. Felice Flanery Lewis, Literature, Obscenity, & the Law (Carbondale, IL: Southern Illinois University Press, 1976), 5. 5 8 . Lewis, Literature, Obscenity, & the Laww, 7. 5 9 . E dward de Grazia, Girls Lean Back Everywhere: The Law of Obscenity and the Assault on Genius (New York: Random House, 1992), 4. 6 0 . Donna Dennis, Licentious Gotham: Erotic Publishing and Its Prosecution in Nineteenth-Century New York (Cambridge, MA: Harvard University Press, 2009), 265–266. 6 1 . G r a z i a , Girls Lean Back Everywheree, 4. 6 2 . L e w i s , Literature, Obscenity, & the Laww, 41. 63 . James C. N. Paul and Murray L. Schwartz, Federal Censorship: Obscenity in the Maill (New York: Free Press of Glencoe, 1961), 47–48. 6 4 . G r a z i a , Girls Lean Back Everywhere, 33. 6 5 . I b i d . , 37. 66 . After a meeting at which advocates on both sides showed up and spoke in force, the city council delayed action and a new library board was chosen, chaired by an outspoken opponent of book-branding. Gerald Ashford, “Book Branding Issue Dead in Texas So Far,” The Daily Republicc, 4, Mitchell, South Dakota, Friday July 24, 1953, accessed October 19, 2014, h ttp://newspaper archive.com/mitchell-daily-republic/1953–07–24/page-4. Notes ● 267

6 7 . N i c holas J. Karolides, Margaret Bald, and Dawn B. Sova, 100 Banned Books: Censorship Histories of World Literaturee (New York: Checkmark Books, 1999), 360. 6 8 . I b i d . , 361. 6 9 . I n Virgil v. School Board of Columbia Countyy, 677 F. Supp. 1547, 1551–51 (M.D. Fla. 1988); see Dana B. Sova, Banned Books: Literature Suppressed on Social Grounds, revised edition (New York: Facts on File, 2006), 77. 7 0 . T his argument was based on a decision made in 1982 concerning Richard Wright’s Black Boy; the court decided in that case that, in arbitrarily removing books, the school board in Island Trees Union Free School District of New York violated the First Amendment rights of students. Karolides, Bald, and Sova, 100 Banned Books, 361. 7 1 . F r o m w w w . u del.edu/educ/whitson/897s05/files/Virgil.pdf, accessed October 22, 2014. 7 2 . K a r o l i d e s , Bald, and Sova, 100 Banned Books , 361. 73 . From the decision of the United States Court of Appeals, Eleventh Circuit, Virgil v. School Board of Columbia Countyy, Florida, January 12, 1989, accessed October 22, 2014, http://openjurist.org/862/f2d/1517/virgil-v-school-board-of -columbia-county-florida. 74 . I b i d . 7 5 . I b i d . 7 6 . I b i d . 77 . I b i d . 7 8 . w w w . u d e l . e d u / e d u c / w h i t s o n / 8 9 7 s 0 5 / f i l e s / V i r gil.pdf. 7 9 . Virgil v. School Board of Columbia County, January 12, 1989. 8 0 . w w w . u del.edu/educ/whitson/897s05/files/Virgil.pdf . 8 1. Virgil v. School Board of Columbia County, January 12, 1989. 82 . Removal of books is legitimate when it is “ ‘reasonably related to legitimate pedagogical concerns’ of denying students exposure to “potentially sensitive topics.” Virgil v. School Board of Columbia County, January 12, 1989. 8 3 . T hanks to Ruth Evans for this insight as a respondant to my talk, “Dirty Chaucer? Poetry as Homeopathy,” at the “Dirty Chaucer” MLA session, January 3, 2013, in Boston. 8 4 . W a t kins, The American Heritage Dictionaryy, 79. 8 5 . T homas Aquinas, Summa Theologica , III Qu.82 a.5, accessed May 16, 2013, http://www.newadvent.org/summa/4082.htm . 86 . “Pourtant de nombreux textes apocryphes, condamné s au Ve siè cle par le Pape G é lase, interdiction lev é e au XVIe si è cle, comprennent un ensemble d’ é pisodes dans lesquels les excreta du Christ paraissent avoir le caract è re de panac é e et ê tre dot é s de propri é t é s miraculeuses. La simple eau dans laquelle J é sus-Christ enfant aurait é t é toiletté , aurait dispensé ses miracles et le Premier É van gile de l’Enfance de J é sus-Christ aurait é t é re ç u pour canonique par les gnostiques du second si è cle.” Cyrille Harpet, De Dé chet: Philosophie des Immondices Corps, Ville, Industriee (Paris: L’Harmattan, 1998), 203. “The inference is that the excreta of Christ were believed, as in many other instances, to have the character of a panacea, as well as generally miraculous properties.” John G. Bourke, T he Scatalogic Rites of All Nationss (Washington, DC: W. H. Lowdermilk, 1891), 56. 268 ● Notes

8 7 . “ E c o l o gical thinking . . . is therefore akin to metaphorical thinking, and because metaphor is used in the most intense, complex, and self-reflexive ways in poetic language, the discourse of ecology and the discourse of poetry and literature are intrinsically related to each other through the shared relevance of metaphor.” Hubert Zapf, “Creative Matter and Creative Mind: Cultural Ecology and Literary Creativity,” in M aterial Ecocriticism , ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 54. Bursting and linking, these metaphorical devices work in complementary ways. Metaphor and metonymy “are the real means by which both natural and cultural semiosis drives natural and cultural evolution and development.” Wendy Wheeler, “Natural Play, Natural Metaphor, and Natural Stories: Biosemiotic Realism,” in Material Ecocriticism, ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 70. 88 . Zapf, “Creative Matter,” 55; see also Wheeler, “Natural Play,” 79, quoting Paul Ricoeur, The Rule of Metaphor: The Creation of Meaning in Languagee, trans. Robert Czerny, Kathleen McLaughlin, and John Costello, S. J. (London: Routledge, 2003), 235. 8 9 . G r a h a m H a r m a n , G uerrilla Metaphysics: Phenomenology and the Carpentry of Things (Chicago, IL: Open Court, 2005), 112. Harman quotes Jacques Derrida, “White Mythology,” in Margins of Philosophy , trans. A. Bass (Chicago, IL: University of Chicago Press, 1982), 247, who in turn is analyz- ing Aristotle’s Poetics. Levinas, Harman tells us, “has no wish to return to an old-fashioned theory of natural lumps of substance whose relations would only be accidental . . . Objects always lie partly beyond the sensible.” Graham Harman, “Levinas and the Triple Critique of Heidegger,” Philosophy Todayy 53 (2009): 409. 90 . Jos é Ortega y Gasset’s “An Essay in Esthetics by Way of a Preface” can be found in Ortega’s Phenomenology and Artt, trans. P. Silver (New York: Norton, 1975), 127–160. 9 1 . Harman, Guerrilla Metaphysics, 103. 9 2 . I bid., 104, quoting Ortega, Phenomenology and Artt, 134. 9 3 . I bid., 105. 9 4 . I bid., 106. 9 5 . I bid., 106–107. 9 6 . I b i d . , 109. 9 7 . I b i d . , 110. 9 8 . W a t k i n s , The American Heritage Dictionaryy, see sta 86–87 and kad d 37. 99 . See Thomas G. Long, “Chronicle of a Death We Can’t Accept,” The New York Times, November 1, 2009, accessed October 18, 2014, htt p://www.nytimes.com /2009/11/01/opinion/01long.html. 100 . Hiroko Tabuchi, “Japan Finds Story of Hope in Undertaker Who Offered Calm Amid Disaster,” The New York Times , March 11, 2012, accessed March 19, 2012, http://www.nytimes.com/2012/03/11/world/asia/a-year-later-under takers-story-offers-japan-hope.html . 1 0 1 . E m m a n u e l Levinas, Humanism of the Otherr, trans. Nidra Poller, Introduction by Richard A. Cohen (Urbana, IL: University of Illinois Press, 2006), 16. 1 0 2 . P a u l Fleischman, Seedfolks (New York: HarperTeen, 2004), 47, 50. Notes ● 269

103 . Bauman asserts that our morality needs to be the long-term ethics of “self- limitation.” Bauman, Wasted Lives , 101. 1 0 4 . Z y gmunt Bauman, Postmodern Ethics (Oxford: Blackwell, 1993), 220. 105 . A. R. Ammons, “Still,” accessed October 26, 2014, http://www.poets.or g/poetsorg /poem/still. 106 . For example, R. Allen Shoaf, Chaucer’s Body: The Anxiety of Circulation in the Canterbury Tales (Gainesville, FL: University Press of Florida, 2001), 59–61; Lee Patterson, “Perpetual Motion: Alchemy and the Technology of the Self,” Studies in the Age of Chaucerr 15 (1993): 55, 56; and C. David Benson, “Literary Contests and London Records in the Canterbury Tales ,” in Chaucer and the City , ed. Ardis Butterfield (Cambridge: D. S. Brewer, 2006), 143. 1 0 7 . Bauman, Wasted Lives, 22. 1 0 8 . S e e W o hlfarth, on the analogy between poet and rag-man for whom refuse is a concern. The Lumpensammlerr feeds his refuse back into the jaws of Industry, while “his literary counterpart seeks . . . to save his ‘treasure’ from t he capitalist order of things in order to construct objects that will help upset its digestive system.” Irving Wohlfarth, “Et Cetera? The Historian as Chiffonnier,” New German Critiquee 39 (1986): 152; also 148, 151, n. 9; Barrie M. Ratcliffe, “Perceptions and Realities of the Urban Magic: The Rag Pickers of Paris in the First Half of the Nineteenth Century,” Canadian Journal of History 27 (1992): 233. 109 . “Yes, these people harassed by domestic worries, / Ground down by their work, distorted by age, / Worn-out, and bending / beneath a load of debris, / The commingled vomit of enormous Paris.” From Charles Baudelaire, “Le Vin de chiffonniers,” trans. William Aggeler, The Flowers of Evill (Fresno, CA: Academy Library Guild, 1954), accessed May 16, 2013, http://fleursdumal .org/poem/193. 1 1 0 . E liot, The Waste Landd. 1 1 1 . C z e s law Milosz, “Ruins and Poetry,” in The Witness of Poetry (Cambridge: Harvard University Press, 1984), 97. 1 1 2 . G a y H a w kins, The Ethics of Waste: How We Relate to Rubbish (Lanham, MD: Rowman & Littlefield, 2006), 88. 1 1 3 . Ammons, Garbagee, dedication page. 1 1 4 . N i g e l Clark and Myra J. Hird, “Deep Shit,” O-Zone: A Journal of Object- Oriented Studies 1 (2014): 45. 1 1 5 . A s C lark and Hird have argued, “What some of us have lately taken to call- ing the Anthropocene, is a human signature, a superficial flourish, on what remains, indelibly, a bacterially-orchestrated biosphere.” Clark and Hird, 51. 1 1 6 . A m m o n s , Garbagee, 18. 1 1 7 . I b i d . , 20–21. 118 . Timothy Morton, “An Object-Oriented Defense of Poetry,” New Literary History 43 (2012): 215. 1 1 9 . W o h l f a r t h , “Et Cetera?,” 152. 1 2 0 . I b i d . , 50–51. 121 . “One must write and / rewrite till one writes it right.” Ibid., 22. See also Italo Calvino, “La Poubelle Agréé e,” in The Road to San Giovanni , trans. Tim Parks (New York: Pantheon, 1993), 109, 124–125. 270 ● Notes

1 2 2 . Ammons, Garbagee, 108–109. 1 2 3 . I bid., 42. 1 2 4 . I b i d . , 28. 1 2 5 . I b i d . , 32. 1 2 6 . C a lvino, “La Poubelle Agr éé e,” 105. 1 2 7 . I bid., 106. 1 2 8 . I bid., 121. 1 2 9 . A mmons, Garbagee, 33–34. 1 3 0 . I bid., and 63. 1 3 1 . W r i t i n g a s p a r t o f a movement to “degrow” the global economy, Erik Assadourian distinguishes between “degrowth” and “decline” and urges the decoupling of growth from material consumption. Erik Assadourian, “The Path to Degrowth in Overdeveloped Countries,” in 2012 State of the World: Moving toward Sustainable Prosperityy , ed. Matt Richmond (Washington, DC: Island Press, 2012): 23, accessed May 7, 2012, http://blogs.worldwatch.org /sustainableprosperity/sow2012/ . Serres takes this even further by arguing that pollution stems from ownership and “app ropriation takes place through dirt.” Michel Serres, Malfeasance: Appropriation Through Pollution??, trans. Anne- Marie Feenberg-Dibon (Stanford, CA: Stanford University Press, 2011), 3. “Pollution is the sign of the world’s appropriation by the species.” Serres, Malfeasancee, 53. The only solution to the overwhelming degradation of the plant is that we become tenants, not owners, of the world. According to Serres, the “dispossession of the world” is our only hope. Serres, Malfeasancee, 72–73. 132 . Ottmar Ette, “Literature as Knowledge for Living, Literary Studies as Science for Living,” trans. Vera M. Kutzinski, PMLA 125 (2010): 986. 1 3 3 . I n t he documentary, The Examined Life, Slavoj Ž i ž ek wanders around garbage as he philosophizes. “The difficult thing is to find poetry, spirituality in this dimension. To recreate, if not beauty, then aesthetic dimension in things like this, in trash itself. That’s the true love of the world . . . Love is not idealiza- tion . . . The true ecologist loves all this.” He then gestures at trash. Slavoj Ž i ž ek, in The Examined Lifee, (Dir.) Astra Taylor (2008). See h ttps://www.youtube.com /watch?v=iGCfiv1xtoU. Many thanks to Eric Leake for drawing my attention to this segment. 1 3 4 . S e e W a lt Whitman, Leaves of Grass: The First (1855) Edition, ed. Malcolm Cowley (Harmondsworth: Penguin, 1984), 5. 1 3 5 . C a l v e r t W a t k i n s , How to Kill a Dragon: Aspects of Indo-European Poetics (Oxford: Oxford University Press, 1995), 521. 1 3 6 . I b i d . , 534. 137 . Serpil Oppermann, “From Ecological Postmodernism to Material Ecocriticism: Creative Materiality and Narrative Agency,” in Material Ecocriticism , ed. Serenella Iovino and Serpil Oppermann (Bloomington: Indiana University Press, 2014), 27. Bibliography

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Films and Television

Ball of Firee. Directed by Howard Hawks (1941). The Best Years of Our Lives . Directed by William Wyler (1946). The Examined Life. Directed by Astra Taylor (2008). Judgment at Nuremberg. Directed by Stanley Kramer (1961). Les glaneurs et la glaneusee ( The Gleaners and I ). Directed by Agn è s Varda (2000). The Phantom of Libertyy. Directed by Luis Bu ñ uel (1974). WALL-E . Directed by Andrew Stanton (2008).

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9/11, 30, 136 Goethe and, 265n42 matter and, 181 Aaron, 18 strangers and, 165 abjection, 9, 13, 81, 85, 105–7 usefulness and, 130–2 aboriginals, 109 agency, 13, 69–72, 102, 123–5, 133, 181–2 abortion, 30 avarice and, 72–4 Abraham, 89 ecology and, 244n29 Cleannesss and, 185–6 Holocaust and, 116 academic disciplines, 205n67 material ecocriticism and, 245n49 Accursed Share, Thee (Bataille), 225n46 usefulness and, 129–30 Acheulian hand axes, 56 See also actants Achilles (Philoctetes), 32 agri-industry, 141 Ackroyd, Peter, 211n50 Agus, Irving A., 206n5 actants, 2, 6, 8, 132, 134. See alsoo agency Alaimo, Stacy, 123, 244n26, 247n80, 248n82 Act for the Suppression of Trade in, and Alan of Lille, 47 Circulation of, Obscene Literature and alchemy, 13, 72, 94, 196, 224n44, 225n46 Articles of Immoral Use, 188 Alexander the Great, 108, 152, 173 actor-network theory, 122 Alexie, Sherman, 5 Adam (Cleanness), 186 alienation, 39, 48–52, 66, 165–6, 177, 196 adaptive culture, 74 wasted humans and, 107–9 Adichie, Chimamanda Ngozi, 7 See also foreigners; other; strangers Adler, H. G., 6, 35, 100, 145, 161, 221n58 alien phenomenology, 122 ragpickers and, 82 Allen, Valerie, 8 uncanniness and, 230n57 Allison, Dorothy, 6, 41–2, 52, 69 usefulness and, 129 All That Falll (Beckett), 234n44 wasted humans and, 114, 116–17 alms, 224n43 Adorno, Theodor, 29, 82, 93 alterity, 143, 168 adultery, 20, 86, 190, 225n44 Amanda (“Everything”), 74 Aeneas, 78 ambiguity, 19, 27, 34, 38, 93 Æschere (Beowulf), 181–2, 263n18 ambivalence, 250n112 aesthetics, 3, 9, 13, 33, 174, 193 Amelia Bedelia (children’s book character), ecology and, 270n133 154 Renaissance and, 210n33 amendment, 156 repetition and, 258n50 American Beautyy (film), 129 affinity, 137–8, 144–5, 174–6, 184–6, American Civil Liberties Union, 189 198, 249n106 American Dream, 72 gleaners and, 166 Amir (Seedfolks), 114, 170 302 ● Index

Ammons, A. R., 6, 13, 29, 124, 177, 188 Arnold, Matthew, 3, 216n32 ragpickers and, 196–8 art, 82, 129, 142, 182–3, 193 “Analytical Language of John Wilkins, Arthur (Faerie Queene), 78 The” (Borges), 26 artifacts, 74, 125, 181, 199 Anderson, Wayne, 73 Asdis (Eyrbyggja Saga), 23 Andrews, Dana, 168 Asia, 137 Andrews, William S., 189 Asians, 106 Anfortas (Fisher King), 159 Assadourian, Erik, 270n131 Angel of History, 142 Aston, Margaret, 60, 220n47 Angles, 59 Athens, Greece, 79 Anglo-Norman language, 215n11 Audelay, John, 91 Anglophone canon, 5, 58–9 Auerbach, Erich, 177 Anglo-Saxons, 20–1, 48, 128, 180 Aurelius (“Franklin’s Tale, The”), 134 anthropocentrism and, 136–7 Auschwitz concentration camp, 82, 242n143 toilets and, 216n35 Auster, Paul, 259n65 Walter Scott on, 215n15 autobiography, 158 angst, 10, 92. See also anxiety avarice, 69–72 animals, 43, 101–2, 128, 176, 185, 192 agency and, 72–4 civilizing process and, 47, 52–3 dominance of, 51 Babel, Tower of, 106 dung smell and, 217n36 Babylon, 19, 88 humanity and, 45–6 bacteria, 197, 269n115 Ansatzpunktt (point of departure), 177 Baeck, Leo, 221n58 Anthropocene era, 123, 269n115 Bagliani, Agostino Paravicini, 225n46 anthropocentrism, 12, 123, 128, 130, Bakhtin, Mikhail, 33, 109, 184, 210n32, 192, 248n96 240n93 antithesis of, 134–8 ballet, 147–8, 255n61 anthropomorphism, 130–3, 147, 248n94, Ball of Firee (film), 154 249n99 Balthazar (Cleanness), 184 antithesis of, 134–8 Baltimore, Maryland, 189 Antichrist, 40 Barley, Nigel, 206n3 Antiphonss (von Bingen), 184 Barnardo (Hamlet), 62, 92 anti-Semitism, 1, 35, 241n116. Barthelme, Donald, 27 See also Jews Bataille, Georges, 24, 45–6, 72, 146 anuses, 78, 152, 190, 197, 232n25 alms and, 224n43 Germany and, 256n19 boundaries and, 265n42 sin and, 87–8 consumerism and, 65, 67, 69 wiping of, 155 corpses and, 211n50 anxiety, 34, 188, 250n112. See alsoo angst illegitimacy and, 212n66 Appetite (Faerie Queene), 78 putrefaction and, 225n46 April, month of, 159 Bate, Jonathan, 216n21, 216n32 Aquinas, Thomas, 192 bathhouses, 23 archaeology, 55–7, 122, 151, 218n3 Baudelaire, Charles, 64, 99, 182, 196, 269n109 Arefin, Mohammed Rafi, 236n22 Baudrillard, Jean, 33, 210n34 Aristophanes, 189–90 Bauman, Zygmunt, 1–2, 11, 97, 101–2, Aristotle, 38, 177, 193, 212n66, 268n89 195, 257n31 Armah, Ayi Kwei, 5 fear and, 207n15 Armstrong, Tim, 160 matter and, 125 Arnkel (Eyrbyggja Saga), 24, 34 memory and, 57 Index ● 303

power and, 224n27 Bingen, Hildegard von, 40, 133–4, 184 ragpickers and, 82, 196 Bingham. Alexa, 140, 252n2 selective story-telling and, 257n31 biology, 180 self-limitation and, 269n103 biopolitics, 2 Bavaria, 47 Bird, Caroline, 176 BBC2, 1 birth, 38 Bearns, Gordon C. F., 256n9 Black Boyy (Wright), 267n70 Beautyful Ones Are Not Yet Born, Blackstone, William, 168 Thee (Armah), 5 Blake, William, 3, 100 Beckett, Samuel, 5–6, 57, 93, 116, 234n44, Blindnesss (Saramago), 5 242n143 blood, 11, 22, 30, 39, 50, 199 intertextuality and, 161–2 codification and, 18, 20 McCarthy and, 259n65 illegitimacy and, 212n66 becoming, 182, 184–8, 262n24 See also menstruation Bede, the Venerable, 39 blood libels, 113 Behind the Beautiful Forevers: Life, Death Boaz (Book of Ruth), 166–7 and Hope in a Mumbai Undercity Boccaccio, 189 (Boo), 105 body, 33, 38, 85, 117, 152, 193–4 Belshazzar, 88 anthropocentrism and, 134 Bene, Amaury de, 21 Bataille and, 211n50 Benjamin, Walter, 64, 142, 266n55 Baudrillard on, 210n34 Bennett, Jane, 2, 81, 122, 124–5, 130 becoming and, 184–8, 262n24 becoming and, 262n24 borders of, 29–33, 209n16 enchantment and, 226n56 city as, 77–81 landfills and, 201n5 civilizing process and, 45, 50 man-made items and, 244n19 class and, 238n61 nature and, 253n7 colonization and, 109 passivity and, 264n24 death and, 32, 52 texts and, 265n47 decay of, 10, 33–7 Vibrant Matter, 251n130 Eucharist and, 192 Beowulff (anonymous), 38–9, 58–60, 187, e-waste and, 229n52 194, 212n69, 246n62 fluids of, 212n64 futurity and, 246n60 gleaners and, 167–8 Hamlett and, 6 grotesque and, 210n32 hoarding and, 74 linearity and, 144–6 linearity and, 142 matter and, 123, 180–4 matter and, 182 meditation and, 147 thing-theory and, 125–6 menstruation and, 11, 37–40 uncanniness of, 263n17 metaphor and, 75, 173 wasted humans and, 108 order’s production and, 228n23 Berger, John, 24, 173, 207n37 parts of, 216n22 Berlin, Germany, 114 perceptions of, 48–51 Berry, Wendell, 2, 141 ragpickers and, 83, 198 berserkers, 22–3 redemption of, 37 Bertram Potts (Balls of Fire), 154 reproductive survival and, 74 Best Years of Our Lives, Thee (film), 168 restoration and, 255n52 Bethlehem, Israel, 166 self and, 38, 42, 209n18 Bible, 45, 104, 162, 165, 189 sexuality and, 41 Big Friendly Giant (The BFG), 45 sin and, 86–7, 90 304 ● Index body—Continued Buñuel, Luis, 50 topography of, 237n51 bursting metaphors, 268n87 touch and, 264n27 Bushmen, 18 usefulness and, 131 Bynum, Caroline Walker, 210n37, 233n32 vulnerability of, 43 waste and, 7, 13, 22, 29, 158, 191 Cadiz, sack of, 40 wasted humans and, 98–101, 108, 116 Cædmon, 217n37 women and, 23, 41–3 Cain, 50, 59, 74 body politic, 22, 36, 62–3, 93 Cairo, Egypt, 231n70, 236n22 Bogost, Ian, 147 Caliban (The Tempest), 162 Bőll, Heinrich, 4, 31, 83, 230n57 California, 108, 151 Bo (“Meanest Woman Ever Left Calvino, Italo, 6, 31, 97, 106–7, 168, 198 Tennessee”), 52 hoarding and, 74 Boo, Katherine, 105 kitchen’s music and, 255n62 Book of Ruth, The, 5, 166–70 metaphor and, 99–100 Boone City, (The Best Years of Our Lives), 168 narrative and, 158 Booth, Wayne C., 204n50 silence and, 206n75 boredom, 233n41 social roles and, 80–1 Borges, Jorge Luis, 26, 58, 208n55 usefulness and, 131 Boscagli, Maurizia, 266n55 writing and, 269n121 boundaries, 29–33, 105, 127, 145, 184, camp, 257n34 206n3 Canaan, 260n3 Bataille and, 265n42 Canada, 179 See also division; margins Candidee (Voltaire), 189 Boundary Water Wilderness Area, 179 cannibalism, 50 Bourke, John G., 267n86 “Canonization” (Donne), 265n47 Bousman, Charles Britt, 56 Canterbury, England, 60 bowel control, 45–6 Canterbury Tales, Thee (Chaucer), 6, 86, 112, Bowel Movement, 152 158, 190 Boxall, Peter, 234n44 Cape Cod, Massachusetts, 139 Bragard, Veronique, 259n65 capitalism, 4, 11, 109, 197, 226n53, 269n108 Brave Little Toasterr (film), 133 avarice and, 71, 73 Brazil, 101, 109, 252n2 civilizing process and, 52 Breca (Beowulf), 187 ethics and, 107 Breidafjord, Iceland, 22 metaphor and, 99–100 bricolage, 64, 143, 156, 168, 170, 196 socialism and, 223n9 intertextuality and, 158, 258n50 thing-theory and, 125 Brondings, 187 utilitarianism and, 74 Brooks, Cleanth, 265n47 caring, 194–6 Brothers Grimm, 161 carnival, 33 Brown, Bill, 206n1 Cartesianism, 30, 209n7 Brown, Norman O., 211n50 Catholicism, 33, 40, 59–60, 87, 213n85 Brundtland Report (1987 World Catullus, 103 Commission on Environment and censorship, 188–9, 266n66 Development), 66 Central Americans, 106 Brunswick Court Regulations of 1589, 51 Cervantes, Miguel de, 156 Bryant, Levi, 8 cesspools, 229n35 Buber, Martin, 260n5 Chamoiseau, Patrick, 5 bullshit, as term, 73. See also shit Chapman, Alison, 60 Index ● 305

Chapman, Dinos and Jake, 147 Muslims and, 227n15 charity, 167 nature and, 230n57 Charme, Martin Bear, 146 ragpickers and, 81–3 Charmin (toilet paper brand), 155 shadows and, 228n21 Charon, 198 sin and, 87–9 chastity, 167 See also urban life Chaucer, Geoffrey, 1–2, 6–7, 9, 188–92, citizenship, 220n54 194, 238n58 Citrome, Jeremy J., 91 anthropocentrism and, 134 civilitas, 53, 154, 184 Canterbury Taless of, 86, 112, 158, 190 civility, 48–51, 184, 216n21 consumerism and, 67 civilization, 59, 62, 76, 109–11, 124, 176 diet and, 223n24 civilizing process and, 10–11, 45–7, difference and, 104 49–53, 109, 176 dirtiness and, 13 codification and, 18, 22–3 filthing and, 72 historicism and, 222n79 sanitation and, 227n14 hybridity and, 26 Chiba, Atsushi, 194 interiority and, 94 Chicago, Illinois, 5 intertextuality and, 159–60 chiffonier, 64, 81, 99, 124, 196–7, 269n109. lack of, 215n12 See also gleaners; ragpickers linearity and, 142 Children of Adam (Whitman), 180 origins of, 228n31 China, 183, 221n54 thing-theory and, 126 Cholo people, 110 Civilizing Process, Thee (Elias), 51–3 Christianity, 18–21, 85, 156, 185, 190, 193 civil rights, 132 agency and, 133 Clare, Eli, 255n52, 264n18 alms and, 224n43 Clark, J. F. M., 214n89, 223n14, 269n115 creation myth of, 50 Clark, John, 238n60 difference and, 210n29 Clark, Samantha, 205n62 ghosts and, 62 class, 11, 17, 25, 49, 110–11, 154 history and, 59 body and, 238n61 ingestion imagery and, 217n37 civilizing process and, 46–7, 51–2 intertextuality and, 159, 162 consumerism and, 66–8 Jerome and, 247n69 shit and, 257n27 Jews and, 113 See also labor; poverty Muslims and, 227n15 Claudia (Services or They All Do Itt), 43 paganism and, 220n43 Claudius (Hamlet), 34 relics and, 33 decay and, 36 “Chronicle of a Death We Can’t Accept” history and, 59, 61 (Long), 194 interiority and, 92 Chronicle of Higher Education, The sexuality and, 41 (periodical), 3 Claviez, Thomas, 6 Chrysostom, John, 38 cleanliness, 1, 30–2, 50, 85, 88–90, 188 “Circus Animals’ Desertion, The” (Yeats), civilizing process and, 53 196 cleansing and, 127, 142, 160 cities, 75–9, 105, 128, 159, 166, 228n23 codification and, 10, 18–19, 21, 23 body as, 77–81 fragmentation and, 34 cultivation and, 216n21 ghosts and, 62 human made ecosystems and, 226n6 gleaners and, 167 lower classes and, 48–51 Hawkins and, 233n39 306 ● Index cleanliness—Continued commodity, 49, 68–9, 76, 100, 107, 195 hybridity and, 25–6 energy and, 240n88 intertextuality and, 161 excess and, 72 lower classes and, 48 usefulness and, 127, 129 medicine and, 193 See also consumerism; economics meditation and, 146 commons, tragedy of the, 252n5 menstruation and, 37 Commons (Piers Plowman), 167 narrative and, 156 communication, 98, 129 poetry and, 190 Communism, 183, 189 privilege and, 24 community, 143, 165, 168, 183, 195, 198 self and, 38, 209n16 treasure and, 226n7 sexuality and, 41 usefulness and, 127, 129 Till Eulenspiegell and, 49 comparative literature, 6 washing of hands and, 206n5 comparison, 202n26 wasted humans and, 98, 104, compassion, 144, 146, 174–7, 183 106–10, 115 compost, 10, 13, 41, 58, 94, 143 women and, 40 cities and, 75 Cleannesss (Pearl-Poet), 6, 88–91, 184–5, ragpickers and, 81, 197, 199 192, 232n24 Comstock, Anthony, 188 “Clean-Up Week,” 110 Comstock Act, 188 Cleveland, Ohio, 73, 106, 169 concentration camps, 43, 114–15, 145, 221n58, closure, 155, 157, 249n109 242n137. See alsoo Holocaust; Nazis Clov (Endgame), 37, 57, 93–5, 162–3, confession, 21, 36, 89, 91, 233n34. 234n43 See also penance; sin codification, 10–11, 17–21, 24–8, 31 Conniff, Richard, 127 Eyrbyggja Sagaa and, 22–3 Conscience (Piers Plowman), 71 geography and, 23–4 consumerism, 2, 50, 73, 122–3, 195, 226n6 interiority and, 93–4 colonization and, 109 Jews and, 115 conspicuous form of, 10–11, 65–9 linearity and, 144 dumpster-diving and, 239n78 lower classes and, 47 ethics and, 106–7 memory and, 57–8 global economy and, 270n131 pollution and, 27 linearity and, 144 problems of, 206n3 perfectibility and, 141 sin and, 86 postmodernism and, 252n6 social roles and, 80 ragpickers and, 198 strangers and, 165 See also commodity; economics usefulness and, 127 container metaphors, 98 See also differentiation Copernican revolution, 147 cognition, 187 coprophagy, 151, 238n55. See also shit Cold War, 9 corpses, 32–6, 85, 104, 116–17, 128, 194 Cole, Andrew, 243n17 Bataille and, 211n50 Colfax, Schuyler, 26 ghosts and, 62–3 collage, 6 washing of, 38 Cologne Library, 4 See also body; death colonization, 92, 109–12, 130, 181, 187 corruption, 36, 39, 71, 92, 185, 188 Columbia County High School, 189–90 putrefaction and, 225n46 Commentaries on the Laws of England of sin and, 86, 90 1768 (Blackstone), 168 Così Fan Tutte (Mozart), 43 Index ● 307

Cotton Vitellius manuscript (Beowulf), 125 Danes, 142, 187 Council of Nicea, 21 Daniel, 88 country life, 48–51, 66, 75, 216n21. Daniel (Cleanness), 184 See also rural life Dante Alighieri, 87, 153 Coventry, England, 227n13 dark ecology, 123 Coyne, Michelle, 254n25 Darwin, Charles, 109, 143 “Crazy Jane Talks With the Bishop” David, King of Israel, 167, 259n3 (Yeats), 185 Davis, Lennard, 32–3, 182, 209n18, creation care, 146 210n32, 240n93, 264n27 creation myths, 50 disability and, 240n85 cremation, 82, 116. See also incinerators Dead Sea, 88–9 Crime and Punishmentt (Dostoevsky), 144 death, 31–2, 72, 152, 167, 186, 194–6 Critical Discard Studies, 7 body and, 33–7 critical humanism, 184 cremation and, 82 Critical Inquiryy (journal), 3 Frankenstein and, 264n26 “Crossblood Coffee” (Vizenor), 160 ghosts and, 62–3 Cruikshank, George, 73 interiority and, 91–2 culture, 76–7, 83, 126–7, 131, 187, 194 intertextuality and, 159 adaptation and, 74 linearity and, 144–5 civilizing process and, 50, 53 meditation and, 148 codification and, 18 metaphor and, 101 compassion and, 177 putrefaction and, 225n46 consumerism and, 67 sexuality and, 42 dominant form of, 60 thing-theory and, 126 historicism and, 222n79 treasure and, 226n7 history and, 58 washing body after, 52 hybridity and, 24 See also corpses intellect and, 216n32 decay, 33, 63, 143, 145, 158, 182–3 intertextuality and, 158, 160 aesthetics and, 9 lower classes and, 48 anthropocentrism and, 136 matter and, 181–2 body and, 13, 33–7, 187 medicine and, 193 compassion and, 176 metaphor and, 98 consumerism and, 67 past and, 219n37 medicine and, 194 perfectibility and, 141 memory and, 57 production of, 205n74 menstruation and, 37 recycling and, 258n50 metaphor and, 173 sin and, 87 procreation and, 72 social roles and, 80 psychology of, 10 technology and, 229n37 putrefaction and, 225n46 “two cultures” and, 12 ragpickers and, 196, 198–9 curation, 56 sexuality and, 41 thing-theory and, 126 Dahl, Roald, 45 usefulness and, 128 Daisy Buchanan (The Great Gatsby), 23, 26, de facto refuse, 56 34–5, 51–2, 63, 67–9 Deguileville, Guillaume de, 86, 90 Dame Penance (Pilgrimage of Human Life), deject, the, 107 90, 233n33 De Landa, Manuel, 226n6, 243n11 Dane, Gabrielle, 214n88 Deleuzian assemblage, 122 308 ● Index

Delft, Netherlands, 1 codification of, 10 DeLillo, Don, 5, 24, 230n57, 234n44 compassion and, 175 Demeter (Greek goddess), 184 immune systems and, 266n56 De miseria humane conditioniss (Segni), 49, 85 interiority and, 93 Denmark, 58–9, 62, 92–3 intertextuality and, 160 Deor (Exeter Book, The), 142 lack of civilization and, 215n12 De planctu naturaee (Alan of Lille), 47 meditation and, 147 Derrida, Jacques, 3, 187, 193 ownership and, 270n131 Descent of Man, Thee (Darwin), 143 poetry and, 190 Deschamps, Eustache, 77 purification and, 266n55 desecration, 233n35 usefulness and, 127 Design of Everyday Life, Thee (Shove), 13 wasted humans and, 98, 106–7, 109, 115 destructors, 223n14 See also filth; waste detritus, 55, 76, 100, 107, 114, 143 “Dirt: The Filthy Reality of Everyday Life” aesthetics of, 4 (Wellcome Collection), 1, 97 affinity and, 140 Dirt Theory, 2 archaeology and, 56 disability, 33, 58, 240n85, 255n52 death and, 221n58 discards, 7, 31, 37, 67, 99, 159 intertextuality and, 158–60 archaeology and, 56 madness and, 41 clothes as, 222n2 memory and, 57 people as, 68 nature and, 13 See also detritus; trash; waste ragpickers and, 83, 197–9 discard studies, 203n36 self and, 31 Discard Studies, 7–8, 122 usefulness and, 128 disease, 50, 77, 105, 108, 182, 219n35 See also waste purgation and, 72 Deuteronomy, Book of,f 25 restoration from, 255n52 diarrhea, 1 water systems and, 79 Dickens, Charles, 4–5 disgust, 34, 46, 53, 174, 181, 195–6 differentiation, 24, 79, 92, 175–7, 181, 193 wasted humans and, 98, 101–2, 173 anthropocentrism and, 137 dis-parative literature, 6 Berger and, 207n37 disposability, 76, 80, 109, 141–2, 239n85 codification and, 18 division, 31, 38, 45–7, 53, 114, 123 cultural variation and, 210n29 interiority and, 93–4 hybridity and, 24, 26 poetry and, 190–1 linearity and, 143, 145 sin and, 86, 90 usefulness and, 131–2 See also boundaries; margins wasted humans and, 107–8 Doctor T. J. Eckleburg (The Great Gatsby), 34 See also codification; division Dollimore, Jonathan, 49, 265n44 digestion, 11, 36, 78, 160, 197, 269n108. dominance, 26, 37, 60, 176, 182, 219n37 See also food animals and, 51 digression, 143, 158 dissidence and, 234n42 “Digression Concerning Criticks, A” sexuality and, 43 (Swift), 79 wasted humans and, 101–2 DiPiero, Thomas, 257n27 Donestre, 180 dirt, 24–7, 30–1, 37–8, 41–2, 184, 192–4 Donne, John, 175, 265n47 archaeology and, 56 Dorigen (“Franklin’s Tale, The”), 134 civilizing process and, 53 doubling, 61 codification and, 19, 21 Douglas, Mary, 1, 12, 17, 27, 175, 184 Index ● 309

borders and, 31 medicine and, 193 death and, 34 metaphor and, 268n87 history and, 61 perfectibility and, 140–1 hybridity and, 25 ragpickers and, 81 interiority and, 92, 94 usefulness and, 128 jokes and, 257n22 See also environmentalism; nature linearity and, 143 ecomatter, 12, 122 sexuality and, 42 economics, 11, 81, 140, 168, 177, 239n79 wasted humans and, 98, 117 avarice and, 71 driftage, 128. See also flotsam global degrowing and, 270n131 Dritsker (Dirt Skerry), 22 homo economicus and, 252n6 Drug Storee (Hopper), 71 neoliberalism and, 224n39 dualism, 42 See also commodity; poverty Duffy, Maureen, 139 eco-populism, 109 “Dumping Ground” (Heeresma), 110 Eden, 143 dumps, 35–6, 139. See also landfills Edenborough, Scotland (Edinburgh), 79 dumpster-diving, 239n78, 254n25 Edmundson, Mark, 3 Dundes, Alan, 235n11 Egypt, 137, 260n3 dung, 31, 33, 47–8, 75–7, 106, 113 Eighth Circle of Hell (Inferno), 153 animal smell and, 217n36 Eiximenis, Francesc, 86 codification and, 17, 20 elderly, 116, 242n142–242n143 putrefaction and, 225n46 elegiac verse, 128 usefulness and, 127, 131 Elias, Norbert, 51–3, 176 See also excrement, feces; shit Eliot, T. S., 3, 6, 11, 95, 158– 60, 258n51 Dunn-Hensley, Susan, 220n43 Four Quartets, 198 Durham, England, 60 memory and, 58 Durling, Robert, 231n18 Elsinore, Castle of (Hamlet), 92 Dusseldorf, Germany, 168 emoticons, 249n106 dust, 130 empathy, 39, 145, 254n46 duty, 19 enamel, 13–14 Du Vin et Du Haschischh (Baudelaire), 99 Endgamee (Beckett), 6, 57, 93–5, 116, 161–2, 219n20 Earl Hakon (ruler of Norway), 22–3 energy, 75, 109, 240n88 East Egg (The Great Gatsby), 23, 51, 68, 105 Engels, Friedrich, 61 Easter, 21 England, 3, 40, 50, 60–1, 75, 223n14 Eastern Europe, 61, 220n47 dung and, 76 Eastern life (United States), 23, 64 John Bull and, 73 East Germany, 65 Victorian Era and, 240n86 Ecclesiastical History of the English People English language, 8, 11, 48, 135, 137 (Bede), 39 Englishman (Endgame), 161 Ecgtheow (Beowulf), 142, 187 Enlightenment era, 182 Eckhart, Meister, 249n106 environmentalism, 76, 101, 123, 132, ecocriticism, 2, 201n3 145–6, 168 ecology, 4, 9–10, 123–4, 177, 186, 192 holistic systems and, 227n13 aesthetics and, 270n133 perfectibility and, 140–1 agency and, 244n29 politics and, 253n13 deforestation and, 253n12 See also ecology; nature diet and, 223n24 environmental justice, 238n60 human made ecosystems and, 226n6 Eofer (Beowulf), 126 310 ● Index epic, 4 exchange value, 65 Erasmus, Desiderius, 184 excrement, 30, 73, 103, 151–2, 192, 229n33 Ernst Janning (Judgment at Nuremberg), 116 alchemy and, 72 Erotic Moralityy (Holler), 209n7, 261n13 animals and, 7 eschatology, 40 beards as, 212n54 “Essay in Esthetics by Way of a Preface, An” body and, 33, 185, 216n22 (Gasset), 193 Christ and, 267n86 Esty, J. D., 240n95 civilizing process and, 45–7, 49–50, 52–3 ethics, 2, 13–14, 45, 47, 133, 173 consumerism and, 69 anthropocentrism and, 137 death and, 32 caring and, 195 decay and, 37 centrality and, 179 digestion and, 11 compassion and, 174, 176–7 dung and, 76 empathy and, 254n46 ecocriticism and, 201n3 gleaners and, 166, 168 gold and, 224n44 Levinas and, 6 Hamlett and, 37 linearity and, 143–6 ingestion and, 206n8 matter and, 124, 181–2 interiority and, 93 narrative and, 158 intertextuality and, 160 perfectibility and, 141–2 linearity and, 145 politics and, 261n10 lower classes and, 47–8 puns and, 153 matter and, 181 ragpickers and, 196, 199 meaning and, 85 self-limitation and, 269n103 misogyny and, 39 usefulness and, 129–31 narrative and, 157–8 wasted humans and, 100, 103–7 nineteenth century and, 229n33 Waste Studies and, 9–10 order and, 22 See also sin puns and, 154 Ethics of Waste: How We Relate To Rubbish sexuality and, 41 (Hawkins), 2, 209n17 sin and, 86–8, 90 Ethiopia, 236n15 Till Eulenspiegel and, 228n26 Ette, Ottmar, 12, 174–5, 177, 198 usefulness and, 127 Etymologiess (Isidore of Seville), 39 wasted humans and, 98, 110–13, 116 Eucharist, 39, 92, 113, 134, 152, 191 water systems and, 78–9 euphemism, 47–8, 155 Žižek and, 217n35 Europe, 26, 52, 75, 108–11, 137 See also dung; feces; shit evangelicals, 146 Excrement in the Late Middle Ages: Sacred Evans, Ruth, 151 Filth and Chaucer’s Fecopoetics Eve, 184 (Morrison), 1–2, 256n6 Everyman figure, 91 “Excrement Poem, The” (Kumin), 176, “Everything” (Wilson), 6, 26, 73 262n23 EVE (Wall-E), 143 Exeter Book, Thee (Anglo-Saxon anthology), e-waste, 229n52 57, 142 Examined Life, Thee (film), 270n133 exile, 165, 181 exceptionalism, 122 EX-LAX (laxative), 72 excess, 65–9, 146, 151– 4, 160, 173, 177 Eyrbyggja Saga, 6, 22–4, 62, 128, 156 debt and, 72 grace and, 251n152 Face, the, 131, 181 narrative and, 155– 6, 158 factories, 82 Index ● 311

Faerie Queene (Spenser), 78 wasted humans and, 104–6, 108, 110, fairy tales, 161 112–13, 116 Fall, The, 86, 242n131 water systems and, 79 Falstaff (Henry IVV et al), 152–3 women and, 38, 41–3 farts, 45, 49, 190 See also dirt; excrement; waste fascism, 83 filthing, ritual of, 40, 43, 72, 103, 105, 194 Father’s Lament (Beowulf), 187 Jews and, 114 fear, 92, 207n15 Filthy Cityy Series (BBC television), 1 feces, 2, 19, 30–1, 85, 113, 151 Final Judgment, 86 body parts associated with, 216n22 Final Solution, 116 citizenship and, 220n54 Fink, Bruce, 151 civilization’s origins and, 228n31 Finland, 187 dissidence and, 233n42 “Fire Sermon, The” (Eliot), 160 Hamlett and, 37 First Amendment (U.S. Constitution), hoarding and, 74 267n70 matter and, 182 First World people, 101, 109 money and, 225n53 Fisher King, 159 purity and, 30 Fitzgerald, F. Scott, 23, 35 See also dung; excrement; shit Flamel, Nicholas, 225n46 fecopoetics, 2, 184 flat ontology, 122 fecundity, 94, 153 flattery, 153 Ferguson, Rex, 23 Flaubert, Gustave, 140, 252n1 Ferraro, Emilia, 12, 187, 252n6, 265n45 Fleischman, Paul, 6, 73 fertility, 17, 141, 158–9 Fleming, Juliet, 130 fertilizer, 153, 158, 199. See also dung Flemish, 104 fetishization, 11, 68, 129, 266n55 floods, 186, 219n20 Fight at Finnsburgg passage (Beowulf), 187 Biblical flood and, 88 Filipinos, 109 Florence (Seedfolks), 73, 170 Filkin, Peter, 242n131 flotsam and jetsam, 76, 128 filth, 5, 18, 30–2, 75–6, 91, 189 Follins Pond, Cape Cod, 139 body and, 34–5, 77, 186 food, 2, 18–20, 67, 78, 151, 216n35 civilizing process and, 46–7, 51 Alaimo and, 248n82 Hamlett and, 36 alienation and, 48–52 homeopathy and, 188 becoming and, 262n24 intertextuality and, 159 dumpster-diving and, 254n25 linearity and, 142 dung and, 76, 217n36 matter and, 182–3 Hamlett and, 36 meaning and, 85 linearity and, 144 meditation and, 147 meditation and, 146 menstruation and, 37–40 ragpickers and, 199 metaphor and, 173 sin and, 86 narrative and, 154 See also digestion; ingestion Pantheon and, 220n43 Footlight Paradee (film), 129 perfectibility and, 141 footnotes, 158 puns and, 154 foot-washing, 159 ragpickers and, 199 foreigners, 107–9, 165, 170, 180, 187. sacredness and, 260n14 See also alienation; other; strangers sin and, 86–90 formalism, 3, 155 usefulness and, 129 formation processes, 56–7 312 ● Index

Foucault, Michel, 3, 26–7, 208n55 ragpickers and, 83, 197–9 Four Quartetss (Eliot), 198 satisfaction taking out, 31 Fourth Lateran Council, 21, 89, 99, 191 silence and, 206n75 fragmentation, 13, 32–4, 42, 156, 160, 184 usefulness and, 127 martyrs and, 210n37 wasted humans and, 97, 116 matter and, 181 See also trash; waste ragpickers and, 196, 199 Garb-age (age of garbage), 3 touch and, 264n27 Garbagee (Ammons), 6, 13, 29, 124 France, 8, 48, 79, 99, 107, 189 homeopathy and, 188 toilets and, 216n35 matter and, 124 villainy and, 215n11 ragpickers and, 197 Walter Scott on, 215n15 Garbage Project, 122 Franciscans, 86 Garbo, Greta, 93 Francisco (Hamlet), 62 garbology, 10 Frankenstein (Shelley), 7, 182–3, 264n26 gardens, 106, 169–70, 194–5 Frankfurt, Germany, 113 Gargamelle (Gargantua and Pantagruel), 154 Franklin, Benjamin, 72–3 Gargantua and Pantagruell (Rabelais), 6, 154–5 “Franklin’s Tale, The” (Chaucer), 134 gay rights, 132 Frantzen, Allen J., 218n16, 232n24 Geats, 59, 125, 187 Fred (The Best Years of Our Lives), 168 Gee, Sophie, 203n34, 204n40 Fresh Kills Landfill, 260n14 gemstones, 133–4 Freud, Sigmund, 3, 56, 69, 72 gender, 12, 17, 29, 38, 71, 254n20 Friedman, John, 224n44 wasted humans and, 98, 110 Friedman, Susan Stanford, 6, 202n25 genealogy, 21–3 Fucking Helll (Jake and Dinos Chapman), General Prologuee (Chaucer), 158 255n60 Genesis, Book of,f 161, 234n53 “Funes, His Memory” (Borges), 58, 157 genre fiction, 155 Furius (“Catullus 23”), 103 geography, 23–4 futurism, 3, 244n31 George B. Wilson (The Great Gatsby), 64, 68 Germany, 48, 59, 78, 161, 168, 216n35 Galen, 212n66 anality and, 256n19 Gandersheim, Hrotsvit von, 39 Baeck and, 221n58 garbage, 1, 41–2, 69, 79–80, 205n74, 254n24 concentration camps and, 242n137 anthropocentrism and, 135, 137 folklore and, 72 avarice and, 72–3 Luther and, 113 bodily decay and, 36 Nazi regime in, 42, 83, 99–100, 114–17 Cairo and, 231n70 Gertrude (Hamlet), 37, 41, 92 collectors of, 98–101 ghettos, 114, 241n119 dung and, 76 ghosts, 35, 61–4, 158 excess and, 152 Gibb Street garden (Seedfolks), 169 history and, 55 Gileadites, 104 history as, 10–11, 57–61 Gille, Zsuzsa, 8 hybridity and, 24 Gizur the White (Eyrbyggja Saga), 156 interiority and, 93 Gladstone, William, 194 interpretation and, 218n3 gleaners, 13, 99, 131, 166–70, 199 matter and, 123 strangers and, 165 meditation and, 146 See also ragpickers nothingness and, 223n17 Gleaners and I, Thee (film), 168 past and, 220n42 global warming, 141 perfectibility and, 141 glōff (glove), 125 Index ● 313 gluttony, 86 Griffin, Roger, 205n67 God, 18, 70, 103, 106, 133, 142 Grimm Brothers, 161 Bataille and, 211n50 Grosz, Elizabeth, 228n23 body and, 33, 77, 185–6 grotesques, 29–33, 109, 210n32–210n34, chaos and, 234n54 240n93 compassion and, 175–6 Grub-street Journal, Thee (newspaper satire), hybridity and, 25 155 interiority and, 94–5 Guatemala, 169 intertextuality and, 159, 161–3 Guiacura, the, 151 matter and, 184 Guildenstern (Hamlet), 26, 62, 92 paganism and, 60 Guile (Piers Plowman), 70 perversion and, 265n44 Gulliver’s Travelss (Swift), 5–6, 66, 111–12, poetry and, 190 154 sin and, 86–7, 89 civilizing process and, 50, 52–3 strangers and, 166 Guyon (Faerie Queene), 78 wholeness and, 34 gynotheology (Waller), 40 goddesses, 212n69 Goethe, Johann Wolfgang Von, 265n42 Hailme, Marie Gee, 25 gold, 114 Halli (Eyrbyggja Saga), 23 gongfermor (farmer of cesspits), 199 Halperin, Richard, 219n20 Gonzalo (Seedfolks), 169 Hamlett (Shakespeare), 6–7, 26, 41, 59–62, Gospels, 89 156, 194 grace, 167–8, 177, 186, 251n152 decay and, 34, 36–7 Grail legend, 159 excess and, 152 Granada, Luis de, 36 interiority and, 92–3, 219n35 Grand Hotell (film), 93 leprosy and, 233n38 Grandmother Shirley (“Meanest Woman Hamm (Endgame), 37, 57–8, 93–5, 161–3, Ever Left Tennessee”), 42 234n43 gravediggers, 198, 256n8 Hand, Augustus, 189 Hamlett and, 36, 152 Hand, Learned, 189 Great Gatsby, Thee (Fitzgerald), 6, 23, 34, Handshake Rituall (dance), 255n62 66–7, 81, 113 Happy Dayss (Beckett), 5 ghosts and, 63 Hardin, Garrett, 252n5 hybridity and, 26 Hardy, Oliver, 121, 243n2 sexuality and, 41 Harington, John, 48 Greece, 32, 129, 174, 210n29 Harman, Graham, 9, 130, 193, 211n37, Greenblatt, Stephen, 60 249n100, 268n89 Green Christianity, 145 Harpet, Cyrille, 212n64 Gregory, Pope, 39 Harry Potter and the Order of the Phoenix Grendel (Beowulf), 4, 39, 59, 181–2, 246n62, (Rowling), 24 263n17 Harry Potter (Harry Potterr books), 25, 207n35 civilizing process and, 50 Hasidism, 260n5 disability and, 246n62 Haukyn (Piers Plowman), 91 limits of, 263n10 Hawkins, Gay, 2, 79, 128, 141, 209n17, reproduction and, 74 229n37 thing-theory and, 125–6 privacy and, 220n54 uncanniness of, 263n17 sensuous presence and, 247n80 “Grendel’s Glove” (Lerer), 217n37 Hayles, Katherine, 262n33 Grendel’s mother (Beowulf), 38–9, 74, Hæðcyn (Beowulf), 142 126, 182 heaven, 40, 143 314 ● Index

Hector, Jr. (“Landfill”), 35 Homer, 4 Heeresma, Marcus, 110 Hondscio (Beowulf), 125–6 Hell, 40, 80, 87–8, 90, 162, 234n49 Hopper, Edward, 71 Inferno and, 153 Horatio (Hamlet), 62, 92, 152 privies and, 231n17 hospitality, 199 Helll diorama (Dinos and Jake Chapman), hospitals, 105, 238n62 147, 255n60 Host, the (Canterbury Tales), 191 Henry Gatz (The Great Gatsby), 68 House Committee on Un-American Henry IV, Part III (Shakespeare), 153 Activities, 189 Hensel, Marcus, 128 Houyhnhnms (Gulliver’s Travels), 53, 111 Heorot (Beowulf), 62, 125, 137, 181 Howleglas, 228n26. See also Till Eulenspiegel Hephaestus, 127 Hreðel, King (Beowulf), 142 Herbert, Zbigniew, 246n63 Hrothgar (Hroðgar in Beowulf), 38, 74, 126, Herebeald (Beowulf), 142 142, 182 Heremod (Beowulf), 142 Hrunting (Beowulf), 126 heresy, 21 Huck Finn (Huckleberry Finn), 183, 188 heroic verse, 128 Huckleberry Finn (Twain), 183, 188 Hessler, Peter, 236n22 Hudson River, 76 heterotopia, 27 humanism, 122, 174–5, 182–4, 210n33 Hicklin, Benjamin, 188, 190 humanities, 12, 198 hierarchy, 10, 12, 51, 75, 111, 193 humanity, 38, 45–6, 132–5, 187 ethics and, 103, 106 aliens and, 107–9 humanity and, 251n135 colonization and, 109–12 matter and, 122, 180 compassion and, 174, 176 strangers and, 165 consumerism and, 68 Hildeburh (Beowulf), 39, 187 disorder and, 228n20 Hird, Myra, 100, 180, 269n115 ecosystems made by, 226n6 His Dark Materialss (Pullman), 130 hierarchy and, 251n135 history, 8, 55–6, 125, 137, 188, 204n40 intertextuality and, 159 culture-vultures and, 222n79 Jews and, 112–16 decay and, 11 lack of civilization and, 215n12 garbage as, 10–11, 57–61 limits of, 263n10 ghosts and, 64 linearity and, 143, 145 intertextuality and, 158–9, 162–3 matter and, 122–4, 181–2, 184, 265n46 linearity and, 142, 145 meditation and, 147–8 modernity and, 254n24 metaphor and, 98–101, 103–6 re-writing of, 61 ragpickers and, 199 sensuous presence and, 247n80 slum tourism and, 230n57 wasted humans and, 101, 114 strangers and, 165–6 Hjalti, 156 subhumans and, 238n56 hoarding, 73–4, 226n56 thing-theory and, 125–6 Holler, Linda, 209n7, 261n13 types of, 265n45 Holmes case (1821), 266n57 usefulness and, 128, 131 Holocaust, 35, 114–17, 219n20 wasting of, 11, 82, 97, 102, 117 Holofernes, 125 humiliation, 103, 144, 153 Holy Church (Piers Plowman), 71, 167 humility, 192, 194 homeopathy, 13, 40, 127, 155, 179, 193 humor, 9 poetry and, 188–92 Hungary, 8 ragpickers and, 196–9 Hurricane Katrina, 30 Index ● 315

Hussein, Saddam, 61 intentionality, 20 hybridity, 18, 24–6, 35, 61, 182 Interdisciplinary Studies in Literature and Hygelac (Beowulf), 39, 125 Environmentt (journal), 2 hygiene, 116, 206n3, 232n21 interiority, 11, 85–9, 92–5, 115, 146, 219n35 Iceland, 7, 21–3, 156 sin and, 89–92 “Ice” riddle (Old English poem), 135 intermarriage, 26, 132 icons, 60–1, 220n47 intertextuality, 12, 158–62, 258n50 identity, 11–12, 29–33, 59, 131, 145, 182 Iovino, Serenella, 230n57 body and, 42, 184, 209n18 Ireneo Funes (“Funes, His Memory”), 58 other and, 250n112 Isaac (Till Eulenspiegel), 113 ragpickers and, 83, 197 Isaiah, Book of,f 103 wasted humans and, 102, 105, 110 Ishii, Kota, 194 See also self Isidore of Seville, 39 IGA (grocery store), 65 “I Sing the Body Electric” (Whitman), 173 illegitimacy, 212n66 Islam, 12, 21, 227n15, 236n15 Ilsebill, Frau (Brothers Grimm character), Island of Misfit Toys (Rudolph the Red-Nosed 161 Reindeer), 133 immigrants, 11, 99, 105, 107–9, 165, Island Trees Union Free School District of 169–70 New York, 267n70 incest, 25 Isle of Harris, 217n36 incinerators, 75, 80, 168, 214n89, 223n14, Isolde (Services or They All Do Itt ), 43 250n124 Israel, 166 Holocaust and, 114, 116–17 Israelites, 166, 260n3 See also cremation Italy, 107 “In Defense of Rubble Literature” (Böll), 4 Ivanhoee (Scott), 215n15 “In Defense of Washtubs” (Böll), 31 India, 1, 99, 221n54 Jago, Richard, 106 Indigenous Missionary Council Japan, 194 (CIMI), 101 Jay Gatsby (The Great Gatsby), 35, 51–2, indigenous peoples, 101, 109–10, 151, 160, 63–4, 66–9, 100, 223n24 252n2 World Series and, 222n85 individualization, 109, 182, 238n56 Jazz Age, 64 Indo-European languages, 184, 188, 191, Jehovah, 3. See also God 193, 199 Jelinek, Elfriede, 5, 43 industry, 52 Jenkins, Harold, 36 Inferno (Dante), 87, 153 Jephthah (Book of Judges), 104, 190, 238n58 infrastructure, 76, 79 Jeremiah, Book of,f 33 ingestion, 157, 206n8, 217n37 Jerusalem, 33 Innocent III (Lothario Dei Segni), 21, 49 Jesuits, 151 death and, 33 Jesus Christ, 71, 91, 113, 152, 185, 192 internalization and, 85 anthropocentrism and, 134 Jews and, 112–13 Eucharist and, 192 sexuality and, 42 excrement of, 267n86 sin and, 86–7 intertextuality and, 163 women’s body and, 39 martyrs and, 210n37 See also Segni, Dei Lothario message of, 233n29 insanity, 21, 41, 58, 93–4, 212n66, 214n88 mutilated statue of, 40 mind/body split and, 209n7 sin and, 86, 88–90 316 ● Index

Jews, 3, 11, 18, 63, 83, 192 Kilfoyle, Jim, 243n2 anti-Semitism and, 1 Kim (Seedfolks), 169 Baeck and, 221n58 King Hamlet’s Ghost (Hamlet), 36–7, 59, concentration camps and, 242n137 61–2, 92, 137 difference and, 210n29 Kings, Book of,f 103 Holocaust and, 114–17 Kjalleklings, 22 Moabites and, 259n3 Klandorf, Germany, 114 noses and, 34–5 Klíma, Ivan, 5 pogroms and, 241n119 Klipspringer (The Great Gatsby), 66 special dress required of, 21 Krauss, Lawrence M., 147 strangers and, 165 Kräutler, Bishop, 101 wasted humans and, 99–100, 107, 112–15 Kresge College, University of California, women compared to, 42 Santa Cruz, 160 Jim (Huckleberry Finn), 183, 188 Kristallnacht, 114 Joachim, Abbot, 21 Kristeva, Julia, 13, 31, 85, 107, 209n16, Johann the street cleaner (The Journey), 107 233n29 John Bull (English symbol), 73 Holocaust and, 117 Johnson, Alison, 217n36 Kristof, Nicholas, 82 Johnson, Mark, 98, 102 Kumin, Maxine, 176, 262n23 Johnson, Steven, 4 Kurt (Services or They All Do Itt), 43 Jordan Baker (The Great Gatsby), 41, 64 Jørgensen, Dolly, 76, 227n13 labor, 47, 106, 109–10, 216n32. José Ortega y Gasset, 193 See also class Journey, Thee (Adler), 6, 35, 63, 82–3, 129, Lacan, 33, 151 161 “Lady Lazarus” (Plath), 42 linearity and, 144–5 Lady Meed (Piers Plowman), 70 wasted humans and, 100, 107, 114, 116 Laertes (Hamlet), 92 Joy, Eileen A., 243n10, 263n18 “Laid to Rest” time capsule project, 1 Joyce, James, 3, 5, 156, 160, 189 Lake City, Florida, 189 “Joy is Like a Hungry Pig” (Bird), 176 Lake Como, Italy, 58 Judah, 33 Lakoff, George, 98, 102 Judeo-Christianity, 50 Lancaster, Burt, 116 Judges, Book of,f 104, 190 “Landfill, The” (Oates), 35 Judgment at Nurembergg (film), 116 Landfill Meditation (Vizenor), 6, 146 Judith, 125 landfills, 75, 114, 140, 160, 197–8, 201n5. Jungle, Thee (Sinclair), 5 See also dumps “Junk” (Wilbur), 126–7 Landrey, Leo, 237n52 Jutes, 59, 142 Lang, Daniel, 239n78 Langland, William, 6, 69–72 Kadir, Djelal, 6 language, 26, 131, 162, 176, 194–5, 197 Kamaishi, Japan, 194 lower classes and, 48 Kantian imperative, 80 puns and, 154 Karon, Jan, 76 purification of, 79 Katla (Eyrbyggja Saga), 24 wasted humans and, 112, 115–16 Kaufman, Frederick, 228n31 “Language Goes Two Ways” (Snyder), 154 Keats, John, 174, 195, 198 Lank Pitts (These High, Green Hills), 76 Keeler, Ruby, 129 Laporte, Dominique, 79, 211n50, 247n69 Kempe, Margery, 86 “La Poubelle Agréée,” (Calvino), 6, 31, 80, Kent, Rockwell, 189 97, 131, 206n75 Index ● 317

“Last Lecture, The” (Vizenor), 25 Leviticus, Book of,f 5, 18–20, 32, 104, Last Survivor (Beowulf), 126, 142 185, 190 Latin, 8, 48, 153, 215n15 sin and, 87 Latour, Bruno, 2, 11, 135, 197, 240n89 strangers and, 165–6 Laurel, Stan, 243n2 Liar (Piers Plowman), 70 law, 2, 23, 35, 50, 70, 186 Liboiron, Max, 7–8, 203n36 censorship and, 188–9 Life Against Death: The Psychoanalytical dung and, 76–7 Meaning of HIstoryy (Brown), ghosts and, 62–3 211n50 Holocaust and, 116 Lima, Peru, 110 linearity and, 145 limitlessness, 2, 140–2 meaning and, 85 linearity, 142–6, 180 narrative and, 156 linking metaphors, 268n87 puns and, 154 Lionni, Leo, 131–2 social roles and, 80 lists, 27 usefulness and, 128, 132 literalness, 130, 154, 156 “Lay of the Last Survivor” (Beowulf), 142 literary criticism, 9–10, 146 Lazarus, Emma, 5, 108 literature, 114, 142, 146, 159, 176, 198–9 Leake, Eric, 145 ethics and, 14, 103 Lebenswissenschaften (sciences for living), 12 experience and, 261n16 LeGuin, Ursula, 145 rubbish as, 10 Leitch, VIncent B., 209n18 structure in, 114 Leitenberg, 35, 63, 107, 114 litter, 2, 41, 129, 151, 199 Leland, John, 60 little blue and little yelloww (Lionni), 131–2 Lemnos, 32 “Load of Shit, A” (Berger), 24, 173 Lemuel Gulliver (Gulliver’s Travels), 5–6, Loback, Tom, 76 66, 111–12, 154 Logos principle, 243n17 civilizing process and, 50, 52–3 Lombard, Peter, 21 Leona (Seedfolks), 105, 169 London: A Biographyy (Ackroyd), 211n50 Leopold (The Journey), 116, 144, 221n58 London, England, 70, 76, 78, 105, 159, leprosy, 32, 85, 91, 105, 219n35, 233n38 232n19 hospitals and, 238n62 London Labour and the London Poor, Lerer, Seth, 217n37 1851–18522 (Mayhew), 99 Levinas, Emmanuel, 6, 9, 37, 167, 174, Long, Thomas G., 194 179–81 Longinus, 3 affinity and, 249n106 Long Island, New York, 52 Aristotle and, 268n89 Lord Chief Justice (Henry IV, Part II), 152 Beowulff and, 263n18 Lord Voldemort (Harry Potter books), body and, 30, 187 207n35 closure and, 249n109 Lot (Cleanness), 89, 186 infancy and, 247n78 Love and Garbagee (Klíma), 5 linearity and, 143–4 Love’s Labour’s Lostt (Shakespeare), 37 martyrs and, 211n37 Lucille McKee (The Great Gatsby), 113 nausea and, 235n62 Luke, Book of, 167, 185 Object-Oriented Ontology and, 249n100 Lumpensammler, 64, 99, 269n108 usefulness and, 130–1 lumpers, 205n67 “Le Vin de chiffoniers” (Baudelaire), Luther, Martin, 113 269n109 Lydgate, John, 233n33 Lévi-Strauss, Claude, 216n35 Lysistrataa (Aristophanes), 189–90 318 ● Index

Macedonia, 108 meaning and, 85 Mack, Theresa, 212n59, 250n114 meditation and, 146–7 Madame Bovaryy (Flaubert), 252n1 metaphor and, 173 Mademoiselle de Maupin (Gautier), 188 mindfulness and, 261n13 Madonna. Seee Virgin Mary passivity and, 264n24 Mahlon, wife of (Book of Ruth), 167 perfectibility and, 141 Malachi, Book of,f 103 poetry and, 13, 191 Malaysia, 140 practice and, 265n46 Malebolge (Inferno), 87, 231n18 ragpickers and, 81, 197–9 males, 40, 182 sin and, 87 Mallade, Le [The Sick Man]] (Navarre), 127 stability of, 206n1 “Mama” (Allison), 42 thing-theory and, 126 Manila, Philippines, 81 usefulness and, 130, 132 Mankindd (anonymous), 89 waste and, 2, 4, 97 manners, 47, 52 women and, 38 manure, 8. See also dung See also objects; things Marcellus (Hamlet), 92–3 Matthew, Book off (Gospel), 86, 185 Marcel the Shell, 133 Mattie (“Meanest Woman Ever Left Märchen Atmosphere, 161 Tennessee”), 52 Marcolf (Solomon and Marcolf), 153 Maundy Thursday, 159 margins, 23, 33–7, 68, 75, 80–2 Mauss, Marcel, 206n1 wasted humans and, 101–2, 104–5 Mayans, 127 See also boundaries; division Mayhew, H., 99 Mariames, the, 151 McAvoy, Liz Herbert, 231n16 Marianism, 220n43 McCarthy, Cormac, 5, 259n65 Maricella (Seedfolks), 169 McCarthy, Tom, 257n34 Mark, Gospel of, 192 “Meanest Women Ever Left Tennessee” Marland, Pippa, 2 (Allison), 42, 52 Martin, Andrew, 50 meaning, 85–9, 92–5, 129–30, 158, 176, martyrs, 210n37, 220n43 258n49 Marx, Karl, 3, 61 compost of, 41 Mary, Mother of Christ. Seee Virgin Mary definitions and, 204n50 Master (Gulliver’s Travels), 50, 53, 66, 111, 153 metaphysics and, 89–92 mastery, 2, 141, 253n9 meat-packing industry, 5 Material Ecocriticism, 2–3, 122, 127, 245n49 medicine, 89, 109, 127, 134, 191, 212n66 matter, 7–8, 10–13, 75–6, 121–5, 133–6, metaphor and, 193–4 180–4 meditation, 134, 146–8, 160 archaeology and, 56 medium theory, 5 becoming and, 184–8, 262n24 Meir of Rothenburg, Rabbi, 19 civilizing process and, 46–7 melancholy, 233n41 colonization and, 110–11 Melillo, Edward D., 229n33 compassion and, 174–7 Melville, Herman, 5, 189 complexity and, 262n33 Memoirs of a Woman of Pleasuree (Cleland), consumerism and, 68 266n57 discard studies and, 203n36 memory, 55, 57–8, 114–15, 140, 145, 221n68 ethics and, 107, 122 ghosts and, 63 Gatsby and, 23 intertextuality and, 159 ghosts and, 64 ragpickers and, 196 interiority and, 92–4 trash and, 41 Index ● 319 menstruation, 11, 30, 41–3, 199, 212n66 middens, 199 filth and, 37–40 Middle Ages, 2, 5, 7–8, 47–9, 76–7, 134 See also blood carnival and, 33 mental illness, 209n7. See also insanity conspicuous consumption and, 65 Mentz, Steve, 9 deforestation and, 253n12 Mephistopheles, 234n49 Eucharist and, 191 mercy, 89–90, 104, 186 excess and, 152 Mercy (Mankind), 89 gleaners and, 167 Merry Wives of Windsor, Thee (Shakespeare), internalization and, 85 153 intertextuality and, 159 mesh, 124–5, 132, 134, 187, 243n2 linearity and, 143 anthropocentrism and, 134 metaphor and, 99 body and, 187 Muslims and, 227n15 ragpickers and, 199 narrative and, 156 See also networks Protestantism and, 60 Messiah, 113 puns and, 153 metaphor, 8, 10–11, 30, 75, 173, 188 putrefaction and, 225n46 codification and, 18, 21 rabbis and, 19 comparison and, 202n26 ragpickers and, 83, 199 compassion and, 175–6 sexuality and, 39 definitions and, 204n50 sin and, 86 dirt and, 191 wasted humans and, 103, 105, 113 ecology and, 268n87 Middle English, 88 interiority and, 94 Middle English Dictionary, 203n37 intertextuality and, 158 middleness, 162 lower classes and, 47 migrant workers, 141 matter and, 183 milk, 33 medicine and, 193–4 “Miller’s Tale, The” (Chaucer), 189–90 metonymy and, 268n87 mind/body split, 30, 42, 209n7 other and, 202n27 mindfulness, 131, 249n106, 261n13 perfectibility and, 140 Minnesota, 179 poetics of, 13 miscegenation, 26, 132 puns and, 154 misogyny, 38–40, 71 ragpickers and, 199 misreading, 137 sin and, 89 Mitchell, W. J. T, 123 usefulness and, 130 Moabites, 166–7, 259n3 vehicles for, 202n25 Moby Dickk (Melville), 5 waste as, 13, 23, 204n41 modernity, 13, 33, 47–8, 109, 143, 168 wasted humans and, 98–101, 103–7 shadow history of, 254n24 metaphysics, 33, 85–9, 92–5, 115, 135, 162 waste and, 229n39 meaning and, 89–92 Molloyy (Beckett), 234n44 methane, 201n5 money, 11, 51–2, 66–7, 69–72, 71, 73, 113 metonymy, 203n27, 268n87 dung and, 76 Metropolitan Opera House, 17 feces and, 225n53 Mexico, 109 usefulness and, 247n75 Mexico City, Mexico, 81 monoculture, 255n52 Meyer Wolfsheim (The Great Gatsby), 34–5, monstrosity, 181, 183 52, 64, 113, 222n85 Morrison, Susan Signe, 201n3, 203n39, miasma theory, 77–8 213n86 320 ● Index

Morrison, Toni, 240n94 vital matter and, 253n7 Morton, Timothy, 6, 102, 130, 197, 223n19, See also ecology; environmentalism 243n2 nausea, 37, 235n62 anthropomorphism and, 249n99 Nausea (Sartre), 5 consumerism and, 252n6 Navarre, Marguerite de, 127 ethics and, 261n10 Nazis, 42, 83, 100, 114–16, 145, 242n143 matter and, 123–5 Nebuchadnezzar, 88 performing nature and, 245n40 Cleannesss and, 184–5 pollution and, 247n67 negative capability, 174 Moser, Walter, 205n74, 258n50 Nell (Endgame), 37, 57–8, 95, 116 Moses, 113 neoliberalism, 224n39 Mots et les choses, Less (Foucault), 26 Neomaterialism, 122 Mozart, Wolfgang Amadeus, 43 Neoptolemos (Philoctetes), 32, 174 Mr. Myles (Seedfolks), 170 networks, 123, 129, 134, 197. Mumbai, India, 105–6 See also mesh Mumford, Lewis, 75 “New Colossus, The” (Lazarus), 5, 108 Murphy, Ann, 187–8 Newcomb, W. W., 151 Murphy, Cullen, 10, 55, 122 New Discourse of a Stale Subject, Museum of Modern Art (MOMA), 183 Called the Metamorphosis of Muslims, 12, 21, 227n15, 236n15 Ajax, A (Harington), 48 Mutsch the cat (The Journey), 115 New Materialism, 122 Myrtle Wilson (The Great Gatsby), 35, 41, New Testament, 233n30 66, 68 New York City, 7, 17 New York University, 121 Nagg (Endgame), 37, 57–8, 95, 116, 161–2 Ngai, Sianne, 181 Nagle, Robin, 7 NGOs (non-governmental organizations), naming, 18, 24–7, 173, 207n35 140 Naomi (Book of Ruth), 166–7 Nick Carraway (The Great Gatsby), 23, narrative, 57, 124, 130, 154–8, 162, 174 34–5, 41, 51–2, 63–4, 67–9 waste and, 8, 204n40 World Series and, 222n85 National Book Award, 124 Noah, 219n20 National Enquirerr (tabloid newspaper), 29 Cleannesss and, 186 nationalism, 59 Nobel Laureates, 5, 147 Native Americans, 5, 25, 146, 151, 160 nocturnal emissions, 85–6 nature, 76, 134, 169, 186, 195, 230n57 non-believers, 20 civilizing process and, 47, 50, 52 nonproductive expenditure, 65 detritus as, 13 Nora (Seedfolks), 169–70 Frankenstein and, 264n26 North America, 23 Grendel’s mother and, 39 Norway, 22, 59, 92 hybridity and, 24–5 noses, 34–7. See also smell interiority and, 91, 94 “Nothing: A Preliminary Account” intertextuality and, 159 (Barthelme), 27 matter and, 123–4, 181 “Nun Priest’s Tale, The” (Chaucer), 223n24 metaphor and, 98 Nussbaum, Martha, 37–9, 98, 101–2, negation of, 45 173–4, 261n16 perfectibility and, 141 Nye, Naomi Shihab, 137 performance and, 245n40 social roles and, 80 Oates, Joyce Carol, 35 usefulness and, 247n75 Obed (Book of Ruth), 167 Index ● 321

Object Lesson, Thee (Sobell), 226n56 orientalism, 236n22 Object-Oriented Ontology (OOO), 122, orifices, 19, 33–4, 40, 75, 77 135, 137, 243n7, 244n26, 249n100 Orlando, Francesco, 159 objects, 65–9, 121–5, 128–31, 133–5, Orr, Allison, 147, 255n61 181, 193 Ospak (Eyrbggja Saga), 128 Aristotle and, 268n89 other, 9, 11–12, 130–1, 133, 138, 199 excess and, 152 alienation and, 50 gleaners and, 168 body as, 30, 187 linearity and, 145 centrality and the, 179 mending of, 260n26 compassion and, 174, 177 metaphor and, 101 contingency of, 202n27 nothingness and, 223n17 gleaners and, 167 past and, 220n42 hybridity and, 26 ragpickers and, 81 identity and, 250n112 rape and, 42 interiority and, 95 sensuous presence and, 247n80 linearity and, 143–5 stability of, 206n1 matter and, 123, 125, 181–3 thing-theory and, 126–7 wasted humans and, 97–8, 108, 112 See also matter; things wholeness and, 209n17 O’Brien O’Keefe, Katherine, 263n10 See also alienation; foreigners; strangers obscenity, 188–90, 266n57 Our Common Future (1987 World Occupy Wall Street movement, 70 Commission on Environment and Odd Kaltason (Eyrbyggja Saga), 24 Development), 66 “Ode on a Grecian Urn” (Keats), 195 Our Mutual Friendd (Dickens), 4–5 “Ode to a Nightingale” (Keats), 198 outhouses, 5. See also privies odors, 1. See also smell Oxford English Dictionary, 37, 104, 188, Odysseus (Philoctetes), 32, 174 227n14, 228n26, 228n31 Of Prayer and Meditation (Granada), 36 “Ozymandias” (Shelley), 159 Old English, 135, 137 Old Testament, 190, 233n30 paganism, 20, 59–60, 62, 220n43, 224n43 O’Neill, Heather, 132 Panhandle (Texas), 76 On Garbagee (Scanlan), 2, 223n17 Pantheon (Rome), 220n43 Ongentheow (Beowulf), 126 parable of the wedding feast, 185 On the Misery of the Human Condition, 87 Paracelsus, 225n46 Ophelia (Hamlet), 41, 59–60, 92, 214n88 “Pardoner’s Tale, The” (Chaucer), 67, Oppermann, Serpil, 204n43, 243n5, 6, 13, 191–2, 225n44 16, 249n106 Parham, John, 2 order, 17–21, 30, 33, 49, 53, 68 Paris, France, 80, 107 cities and, 228n23 parody, 160 history and, 59 Parson (Canterbury Tales), 86, 192 hybridity and, 24–5 Parzival (Knight of the Grail Legend), 159 interiority and, 94 Passion & Excess: Blanchot, Bataille, and linearity and, 144 Literary Theoryy (Shaviro), 265n42 politics and, 253n13 Paster, Gail Kern, 210n34 Renaissance and, 210n33 pathetic fallacy, 137 secrecy and, 229n38 patriarchy, 42–3, 99 senses and, 228n20 Paul (The Journey), 35, 63, 82, 115, 129 transgression and, 22 linearity and, 144–5 O’Reilly, Édouard Magessa, 234n44 Payatas, Manila, 81 322 ● Index peace-keeping marriage, 125 homeopathy and, 188–92 Pearll-Poet, 6, 191 intertextuality and, 159 peasants, 47. See also class; labor; poverty linearity and, 146 “Pebble” (Herbert), 246n63 matter and, 13, 184 penance, 20–1, 90–1. See also confession; sin medicine and, 194 penis, 137, 155 metonymy and, 268n87 Penitential of Theodore, The, 19, 39 ragpickers and, 196–9, 269n108 penitentials, 19–21 usefulness and, 128 Pentateuch, 18, 89, 142 poetry hoard, 57 perfectibility, 2, 140–2 Poland, 92 periodization, 7 politics, 59, 70–1, 92, 174, 177, 187 peripatetic, Paul in The Journeyy as, 82 Baudrillard and, 210n34 narrative as, 156 body and, 22, 36, 62–3, 93 ragpicker-poet as, 197, 236n18 cesspools and, 229n35 Perlmutter, Saul, 147 environment and, 253n13 Perpetua, Saint, 190 ethics and, 261n10 perversion, 87, 113, 116, 195, 265n44 hygiene and, 232n21 Peter the Venerable of Cluny, 112 mesh of, 124 Phantom of Liberty, Thee (film), 50, 216n35 mindfulness and, 261n13 Philippines, 109–10 Renaissance and, 210n33 Phillips, Dana, 201n3 secrecy and, 229n38 Philoctetess (Sophocles), 32, 174 Wall-EE and, 254n20 Phnom Penh, Cambodia, 82 wasted humans and, 98, 101, 110 Physicaa (von Bingen), 133–4 Pollan, Michael, 141 “Physician’s Tale, The” (Chaucer), 190–1, pollution, 1, 85, 123, 141, 147, 234n43 238n58 codification and, 18, 20, 27, 206n3 Piers Plowman (Langland), 6, 67, 69–70, 91, Morton on, 247n67 167, 223n24 ownership and, 270n131 pilgrimage, 21 wasted humans and, 109, 116 Pilgrimage of Human Life, The women and, 38 (Deguileville), 86, 90 See also excrement; filth Pilgrim (Piers Plowman), 67 Polonius (Hamlet), 34, 36, 92–3 Pilkington, James, 60 Pompeii, 56 Piss Christt (Serrano), 147 Poor Richard (The Way to Wealth), 72 Pittman (Superintendent Columbia County pornography, 188 High School), 190 Port Esquiline, Rome, 78 plastics, 13 posthumanism, 122, 262n33 Plath, Sylvia, 42 postmodernism, 4 Plato, 38 Post Office (United States), 188–9 PMLA (journal), 3 “Poubelle Agréée, La” (Calvino), 6, 31, 80, Poetic Justicee (Nussbaum), 261n16 97, 131, 206n75 Poetics (Aristotle), 268n89 Pound, Ezra, 159–60 Poetics of Waste: Queer Excess in Stein, poverty, 51, 64, 66–7, 69–71, 105–8, 192 Ashbery, Schuyler, and Goldsmith alms and, 224n43 (Schmidt), 13 colonization and, 109–10 poetry, 13–14, 177, 179, 187, 195, 249n98 gleaners and, 167–8 agency and, 133 ragpickers and, 81 anthropocentrism and, 136–7 slum tourism and, 230n57 ecology and, 270n133 strangers and, 165–6 Index ● 323

Povinelli, Elizabeth, 145, 224n39 social roles and, 80 Powell, Dick, 129 usefulness and, 127 power, 145, 207n15, 210n33, 224n27 water systems and, 79 Powers of Horrorr (Kristeva), 209n16 Purity and Dangerr (Douglas), 17 prairies, 255n52 Pyrrhus, 92 presentism, 3 primary refuse, 56, 126 queer identity, 11, 13 Prioress, The (Canterbury Tales), 112, 192 Quinn, Naomi, 102 privacy, 48–51, 77–80, 220n54 privies, 5, 19, 22, 131, 158, 199 Rabbis, 19 dung and, 76 Rabelais, François, 6, 51, 131, 154, 156, hell as, 231n17 257n27 homeopathy and, 192 race, 25–6, 169–70, 180 lower classes and, 48 wasted humans and, 98, 107, 110, 112 sin and, 87 rag-and-bone men, 161, 256n8 wasted humans and, 110, 112, 116 ragpickers, 64, 81–3, 99–100, 157, 192 See also toilets poetry and, 196–9, 269n108 privilege, 26, 122 See also gleaners productivity, 65, 100–1, 135, 198, 207n15, Raitt, Suzanne, 204n40 223n9 Randall, Marilyn, 258n50 progressivism, 145 Rankin, Jr., Arthur, 133 projective disgust, 102 rape, 42 Prospero (The Tempest), 161–3 Raskolnikov (Crime and Punishment), 144 Protestantism, 40, 59 Rastätte oder Sie machens allee (Jelinek), 43. proverbs, 72–3 See also Services or They All Do It Providence, Rhode Island, 65 Ratcliffe, Barrie, 81 Prufrock (“The Love Song of J. Alfred Ratclife (Grub-street Journal), 155 Prufrock,” Eliot), 58 Rathje, William, 10, 55, 122 public, 75, 79–80, 142, 188, 229n38 “Reading Ophelia’s Madness” (Dane), Pullman, Philip, 130 214n88 punishments, 20 realism, 249n100 puns, 151–4, 256n6 recovery, 10, 12, 75 purgation, 36, 50, 62, 91, 198, 232n21 recycling, 2, 10, 12–13, 55, 75–6, 114 disease and, 72 activists and, 228n19 Thames and, 232n19 Cairo and, 231n70 Purgatory, 60, 92 culture and, 258n50 purity, 17, 20–2, 46, 104, 188, 192 gleaners and, 168 dirt and, 266n55 intertextuality and, 158 feces and, 30 linearity and, 143 fragmentation and, 34 meaning and, 258n49 hybridity and, 24–5 meditation and, 148 interiority and, 91 Ophelia’s speech as, 41 Latour and, 240n89 ragpickers and, 81, 83, 199 meaning and, 85 redemption, 145 metaphor and, 98 Red Sea, 180, 236n15 origins and, 218n16 reduceds, 102 poetry and, 191 reduction, 10–11, 81, 193 rite of, 31 redundancy, 102 self and, 32 Reformation, 9, 40–1, 60–2 324 ● Index refuse, 56–7, 76, 108, 126. See also detritus; usefulness and, 127–8 garbage; rubbish; trash See also detritus; garbage; trash Reid, Louise, 187, 252n6, 265n45 Rubbish Theory, 79 Reinhard, Kenneth, 6 rubble, 4, 36, 59, 63, 82, 144–5 Reklaityte, Ieva, 227n15 Rudolph the Red-Nosed Reindeerr (film), 133 relational matter, 122 Ruhenthal (concentration camp), 63, 115 relics, 33–4, 192, 211n37 “Ruin, The” (Old English poem), 11, religion, 59–60, 70, 98, 134, 145–6 136–7, 159 cesspools and, 229n35 ruins, 11, 60–1, 82, 136, 159, 196–7 diet and, 223n24 historicism and, 222n79 Pantheon and, 220n43 temporality of, 251n149 Rembrandt van Rijn, 173 ruminatio (monastic tradition), 147, 217n37 Renaissance, 210n33 rural life, 11, 75–6, 87, 100, 105, 153 reproduction, 42, 74 nineteenth century and, 229n33 residual culture, 60 treasure and, 226n7 restoration, 255n52 See also country life Resurrection of the Body in Western Christianity, Russia, 107 200–13366 (Bynum), 210n37 Ruth, Book of,f 166–70 Retraction (Chaucer), 192 Reuenthal, Neidhart von, 47 sacredness, 19, 22, 43, 168, 198, 233n32 reuse, 10 Catholics and, 213n85 revision, 197, 269n121 filth and, 260n14 Reyes, Paul, 122 meditation and, 148 rhetoric, 98, 113, 181 sacrifice, 18, 190, 198 riddles, 134–8, 252n153, 252n155 Sae Young (Seedfolks), 194 “Rise of the Colored Empires, Said, the (Levinas), 130 The” (fictional book in The St. Agatha, 191 Great Gatsbyy), 26 St. Brendan, 225n44 ritual, 35, 134, 146, 194, 217n37 St. Francis, 165 “River of Names” (Allison), 42 St. Jerome, 247n69 Robbe-Grillet, Alain, 248n94 St. Olaf’s College, 100 Robertson, Eric, 245n39 saints, 33–4 Rodriguez, Deanna, 251n136 saliva, 134 Roger (“Everything”), 26, 73–4 Sam (Seedfolks), 106 Romans, 3, 190, 210n29 San Antonio, Texas, 189 Rome, Italy, 78, 247n69 Sandilands, Catriona, 247n67 Rorty, Richard, 236n28 San Francisco, California, 73 Rosencrantz (Hamlet), 26, 34, 36, 41, 62, 92 sanitation, 114, 227n14 Rowling, J. K., 25 Sanitation, Department of (New York Royte, Elizabeth, 260n14 City), 7 rubbish, 2, 4–5, 36, 76, 107, 115 Santa Cruz, California, 160 bodies and, 29, 33 Saracens, 99 linearity and, 144–5 Saramago, José, 5 literature of, 10 Sartre, Jean-Paul, 5 memory and, 57 Saudi Arabia, 76 power and, 224n27 Saying, the (Levinas), 130 ragpickers and, 82–3, 199 Scandinavia, 76, 135 social roles and, 80 Scanlan, John, 2, 57, 93, 141, 152, 223n17 uncanniness and, 230n57 ghosts and, 61, 63 Index ● 325

Scarista House, 217n36 Serres, Michel, 43, 66, 110, 123, 198, scatology, 1, 9, 40, 153, 184, 210n33 270n131 scavengers, 124. See also gleaners; Services or They All Do Itt (Jelinek), 43. ragpickers See also Rastätte oder Sie machens alle Schaffer, Guy, 257n34 sewage, 1, 3–4, 41, 79, 175, 199 Scharnhorst barracks, Germany, 114 Hamlett and, 36 Schiavo, Terry, 30 sexuality, 20, 39–43, 69, 71, 88, 189–90 Schiffer, Michael Brian, 56 colonization and, 110 Schmidt, Christopher, 11, 13, 204n41 intertextuality and, 160 scholars, 205n67 order’s production and, 228n23 sciences for living (Lebenswissenschaften), 12 women and, 38, 40–1 Scivias (von Bingen), 40 Shakespeare, William, 6, 26, 37–8, 41, Scott, Sir Walter, 215n15 58, 160 “Scratch and Sniff” cards, 1 gravedigger and, 256n8 Scyldings, 59 intertextuality and, 160 Scyld Scefing (Beowulf), 187 Titus Andronicus, 61 SD. See Sustainable Development (SD) Walsingham and, 220n43 Discourse Shaman Truth Lies (“Crossblood Coffee”), “Seafarer, The” (Old English poem), 57 160 Seaman, Myra, 182 shame, 51, 173, 183, 187 search engine tools, 4 Shaviro, Steven, 265n42 Sebold, Alice, 30 Shaw, Shannon, 252n155 secondary detritus, 56 Shelley, Mary, 182–3 Second Coming, 34 shibboleths, 104 Second Goth (Titus Andronicuss), 61 Shirley (“Meanest Woman Ever Left “Second Harvest” concept, 151 Tennessee”), 52 Seedfolkss (Fleischmann), 6, 73, 105–6, 114, shit, 30, 38–9, 49, 173, 176, 191 169–70, 194 Bataille and, 211n50 usefulness and, 129 civilizing process and, 46 Segni, Lothario Dei (Innocent III), 21, 33, class and, 257n27 39, 49, 85, 112–13 differentiation and, 207n37 sexuality and, 42 hybridity and, 24 sin and, 86–7 puns and, 153 See also Innocent III. treasure and, 226n7 Sehnsuchtt (longing), 159 See also dung; excrement; feces self, 32–3, 38, 47, 167, 174, 209n16 Short, Alfred, 139 body and, 42 Shove, Elizabeth, 13 contingency of, 202n27 Silber’s Pharmacy (Drug Store), 72 ethics and, 261n10 Silvia (Grub-street Journal), 155 improvement of, 52 Simulacra and Simulation (Baudrillard), interiority and, 93 210n34 linearity and, 143–5 sin, 10–11, 69, 85–9, 91–5, 168, 185–6 matter and, 125, 181–2 Eucharist and, 192 other and, 250n112 Hamlett and, 36 ragpickers and, 196 Holocaust and, 115 self-loathing and, 38, 53, 92, 112 internalization and, 89–92 See also identity metaphor and, 173 sentience, 130 privies and, 231n17 Serrano, Andres, 147 See also confession; ethics; penance 326 ● Index slang, 154 storytellers, 162 slowciology, 135 strangers, 104, 125, 165–6, 187. smell, 1, 32, 35, 37, 128, 146–7 See also alienation; foreigners; animal dung and, 217n36 other cesspools and, 229n35 Strasser, Susan, 31, 260n26 sanitation and, 227n14 strays, 107 sin and, 86, 88 stuff theory, 122 See also noses style, 155–6, 193, 259n65 Smith, Rob, 175 Styr (Eyrbyggja Saga), 23 Smoot, George, 147 subjectivity, 158 Snorri the Priest (Eyrbyggja Saga), 23 substance, 191–3 Snow, C. P., 12 suicide, 42 Snyder, Gary, 9, 154 Sullivan, Heather, 127 Sobell, Geoff, 226n56 Summa Theologicaa (Aquinas), 192 social contract, 80–1 “Summoner’s Tale, The” (Chaucer), 72 socialism, 223n9 superego, 80 social mobility, 51 surgery, 89, 191 sodomy, 85, 87–9, 232n24 sustainability, 140, 187 solid waste management, 10, 193 Sustainability Science, 12 soliphilia, 143 Sustainable Development (SD) Solomon (Solomon and Marcolf), 153 Discourse, 10, 12, 100–1, 109, Song of Myselff (Whitman), 174–5, 177, 140, 240n87 196, 199 “Swastica Holding Company, The” Sonia (Crime and Punishment), 144 (The Great Gatsby), 113 Sonnet 73 (Shakespeare), 61 Swedes, 22–3, 59, 126, 187 Sonnet 129 (Shakespeare), 38 Swift, Jonathan, 5–6, 9, 52, 79. Sontag, Susan, 3 See also Gulliver’s Travels Soper, Kate, 7 and Yahoos Sophocles, 32 source domains, 102 taboo, 50–1, 104, 113, 129 source reduction, 65, 114. Talmud, 19 See also reduction Tapajós Basin, Brazil, 109 South Dennis, Massachusetts, 139 Tar Babyy (Morrison), 240n94 Southwark, England, 76 target domains, 102 Spain, 169 tears, 33–4 spatialization metaphors, 98 technology, 4, 48 speculative realism, 122 Tefillah, 19 speech, freedom of, 190 Tempest, Thee (Shakespeare), 161 Spelman, Elizabeth V., 5 tenancy, 198 Spenser, Edmund, 78 Tennyson, Alfred Lord, 3 splitters, 205n67 Tertullian, 231n14 Stalin, Joseph, 220n47 Texaco (Chamoiseau), 5 Statue of Liberty, 108 Texas, 76, 151, 266n66 “Steal Away” (Allison), 69 “text in/ text out,” 157 Steiner, George, 195 Thaïs, 39 Sterne, Laurence, 6, 156 Thames River, 78, 175, 231n16, 232n19 “Still” (Ammons), 196 theater, 82 Stockstad, Ray, 252n153 Théophile Gautier, 188 Stoekl, Allan, 168 theory overload, 3 Index ● 327

Theresienstadt concentration camp, tragedy of the commons, 252n5 221n58 transcendence, 52 “The Scavengers: A Town Eclogue” transcorporeality, 123 (Jago), 106 transgendered persons, 12 These High, Green Hillss (Karon), 76 transgression, 20, 22, 85, 153, 176 “Theses on the Philosophy of History” transience, 139 (Benjamin), 57, 142 transmorphism, 249n98 thing-power, 122, 125, 226n56 trash, 2, 4–5, 76, 110–11, 188, 192 things, 121–5, 133, 135, 154, 193, 195 archaeology and, 56 e-waste and, 229n52 consumerism and, 66–9 excess and, 152 disappearance of, 239n67 force of, 183 ghosts and, 63 nothingness and, 223n17 gleaners and, 168 usefulness and, 128–31 history and, 55, 57 waste and, 125–7 hoarding and, 74 See also matter; objects hybridity and, 24 thing theory, 122, 244n26 interiority and, 92 Third World, 109 intertextuality and, 160 “This Compost” (Whitman), 195 linearity and, 145 Thompson, Michael, 67, 79, 127 matter and, 122, 181, 183 Thorarin (Eyrbyggja Saga), 24, 156 meditation and, 146, 148 Thorgunna (Eyrbyggja Saga), 62 meditation on, 12 Thorir Wood-Leg (Eyrbyggja Saga), 62 memory as, 41 Thorolf (Eyrbyggja Saga), 22, 62 murder and, 35 Thor’s Ness, Iceland, 22 narrative and, 157 Till Eulenspiegel (folk character), 6, 40, 72, ragpickers and, 82–3, 198 78, 113, 153 –5 sexuality and, 42 alienation and, 49 social roles and, 80 civilizing process and, 46–7 speech and, 41 mysticism of, 257n22 thing-theory and, 126 St Brendan and, 225n44 transience and, 139 turds purchased and, 228n26 usefulness and, 129–30 Tioga County Landfill, 35 See also garbage; waste Tío Juan (Seedfolks), 169 Trashh (Allison), 6, 41, 69 tōhû wābōhû (“Let there be light”), 234n53 trash art, 255n60 toilets, 43, 48, 73, 183, 216n35 trashball, 129 India and, 221n54 Trash Dancee (film), 255n61 Žižek on, 216n35 Trash Projectt (Orr), 147 See also privies “Traveling Onion, The” (Nye), 137 Tolkien, J. R. R., 136 treasure, 121, 126, 226n7 Tom Buchanan (The Great Gatsby), 23, 35, Treatise of the Passions and Faculties of 41, 51–2, 64, 67 the Soule of Man (Reynoldes), 48 hybridity and, 26 trickster, 160 Tom Turd-Man (Grub-street Journal), 155 Tristram Shandyy (Sterne), 6, 156–8 Torah, 89 Troy, city of, 4, 32, 78 Totality and Infinityy (Levinas), 130, 211n37 tsunami of March 2011, 194 Tower of London, 227n14 Twain, Mark, 183 Toy Story 2 (film), 250n125 twentieth century, 158, 222n2 Toy Story 3 (film), 250n124 Two Towers, Thee (Tolkien), 136 328 ● Index

“Ubi sunt” passage (“The Wanderer”), 136 narrative and, 157 Uebel, Michael, 131, 181 See also matter Ukeles, Mierle, 255n62 Vibrant Matterr (Bennett), 251n130 Ulyssess (Joyce), 5, 156, 160, 189, 257n34 Victorian Era, 1, 48, 240n86 uncanniness, 63, 182, 195, 230n57 Vienna Choir Boys, 110 usefulness and, 129, 132 Vigfus (Eyrbyggja Saga), 34 Undercover Bosss (television show), 99, 235n14 Vikings, 59, 135 Underworldd (DeLillo), 5, 24, 230n57 villain, 47, 215n11 Unferð (Beowulf), 126 Viney, Will, 143, 159, 218n3, 234n53, United States, 30, 35, 65, 72, 108–10, 169 246n60, 251n149 environmental justice and, 238n60 Eliot and, 258n51 toilets and, 216n35 violence, 126 United States Court of Appeals for the 11th Virgil (Seedfolks), 73, 129, 169 Circuit, 189–90 Virginia (“The Physician’s Tale”), 190–1 United States Environmental Protection Virginius (“The Physician’s Tale”), 191 Agency (USEPA), 10, 12 Virgin Mary, 40–1, 90–1, 113, 163, 184, United States post office, 188 220n43 University of California, Santa Cruz, 160 linearity and, 143 urban life, 10–11, 75–9, 81–3, 114, 128, paganism and, 220n43 169–70 Piers Plowman and, 71 civilizing process and, 50 poetry and, 191 consumerism and, 66 Visigothic Code (Forum Judicum), 18 identity and, 105 Visions of Excesss (Bataille), 65 Muslims and, 227n15 vital matter, 122, 128–9, 134–5, 198, nineteenth century and, 229n33 253n7. See also matter Seedfolkss and, 73 Vizenor, Gerald, 6, 25, 146, 160 See also cities vomit, 33, 50, 85, 196 urine, 5, 33, 43, 76, 103, 216n22 usefulness, 65, 128–31, 140, 156, 159, 247n75 Wagner, Richard, 160 thing-theory and, 126–7 Wall-EE (film), 143, 254n20 wasted humans and, 101 Waller, Gary, 40 “Useless Creatures” (Conniff), 127 Walsingham, England, 60, 220n43 use-time, 143–4 Walsingham Ballad, 41 utilitarianism, 74 “Wanderer, The” (Old English poem), 11, 57–8, 135–7, 159 Vaca, Cabeza de, 151 Wanner, Kevin J., 22 valley of ashes (The Great Gatsbyy), 81, 105, war, 35, 187 230n57 waste, 11, 30, 75–6, 184, 187, 194 Van Dyke, Carolynn, 249n98 aesthetics and, 9, 13 Varda, Agnès, 168 affinity and, 140 Veblen, Thorstein, 66 agency and, 133 vehicle (for metaphor), 202n25 anthropocentrism and, 135–7 “Veilchenlegende” (violet myth), 47 archaeology and, 56 Venus (Pilgrimage of Human LIfe, The), 86 civilization and, 228n31 Vermund (Eyrbyggja Saga), 23, 34 civilizing process and, 45 vibrant matter, 2, 4, 12–13, 122, 130, 135 compassion and, 174–7 enchantment and, 226n56 consumerism and, 66, 68–9 Frankenstein and, 183 desire to forget and, 221n68 metaphor and, 101 disease and, 72 Index ● 329

economics and, 239n79 Weiwei, Ai, 183 excess and, 152 Weland (Beowulf), 126 ghosts and, 63 Wellcome Collection (2011), 1, 98 gleaners and, 168 Weltliteraturr (world literature), 177 history and, 61, 204n40 Wendell (Seedfolks), 169 homeopathy and, 188 wergildd (man-price), 125 humans as, 39, 100–1, 103, 109–11, 114 West Berlin, West Germany, 65 hybridity and, 24, 26 West Egg (The Great Gatsby), 23, 51, 105 interiority and, 92–3 Western culture, 9, 58, 110, 141, 143, 190 intertextuality and, 160–2 canon of, 3–4, 12 linearity and, 143–4, 146 historicism and, 222n79 making of, 203n34 Muslims and, 227n15 matter and, 122–4, 181, 183 slum tourism and, 230n57 meditation and, 146–8 West Germany, 65 metaphor and, 173, 204n41 Westminster, London, 70, 227n14 Middle English Dictionaryy on, 203n37 “What You Pawn I Will Redeem” (Alexie), 5 modernity and, 229n39 Wheeler, Wendy, 268n87 narrative and, 155, 158 “When I Heard the Learn’d Astronomer” nineteenth century and, 229n33 (Whitman), 124 perfectibility and, 141–2 “When Somebody Loved Me” (song), poetry and, 14 250n125 puns and, 153–4 White, A. C. (Jack), 189 ragpickers and, 81, 196–8 White, Hayden, 210n29 socialism and, 223n9 White Noisee (DeLillo), 5 speech and, 41 whites, 101, 170 strangers and, 165 Whitestan, 60. See also Walsingham technology and, 229n37 Whitman, Walt, 6–7, 173–7, 180, thing-theory and, 125–7 195–6, 199 throwing away, 205n62 whole book concept, 189–90 treasure and, 226n7 wholeness, 32, 34, 209n17, 210n37 usefulness and, 127–31 Wieland, Christoph Martin, 30 wholeness and, 209n17 Wiglaf (Beowulf), 126 women and, 42–3, 214n89 Wilbur, Richard, 126–7 See also excrement; filth; garbage Williams, Raymond, 60 Waste: A Philosophy of Thingss (Viney), 218n3 Will (Piers Plowman), 71 Wasted Lives: Modernity and Its Outcasts Wilson, Miles, 6, 26, 73. (Bauman), 1–2, 101, 207n15, 224n27 See also “Everything” Waste Land, Thee (Eliot), 6, 11, 158–60 “Wind” (Old English Riddle 3), 137–8 wastelands, 100 Winnie (Happy Days), 5 waste management policy, 75–6 Wismar, Germany, 78 Waste Studies, 2, 4, 6–10, 12 witchcraft, 38 Discard Studies and, 203n36 Wittenberg, Germany, 62 waterclosets, 3 Wohlfarth, Irving, 64, 269n108 water systems, 78–9, 87 Wolf’s [Wulfstan’s] Sermon to the English Watkins, Calvert, 191 under Viking Persecution 1014, 40 “Watsonville after the Quake” (Young), 108 women, 12, 23, 71, 182, 184, 190–1 Wayland the Smith, 127 bodies and, 13, 41–3, 185 Way to Wealth, Thee (Franklin), 72 hostility to the sea and, 212n69 wealth, 17, 66–7, 69, 72, 101, 107 illegitimacy and, 212n66 330 ● Index women—Continued “Wulf and Eadwacer” (anonymous), 137 Jerome and, 247n69 Wycliffe, John, 104 menstruation and, 37–40 ownership of, 43 Yaeger, Patricia, 4, 13 processing waste and, 214n89 Yahoos (Gulliver’s Travels), 9, 52–3, 66, 103, ragpickers and, 199 111–12 St. Brendan and, 225n44 Yahweh, 18 thing-theory and, 125 Yeats, William Butler, 185, 196 toilets and, 221n54 Yellow Snow, Homer, 25 Wonders of the Eastt (anonymous), 108, 180 Yemen, 235n15 Woodland School, 140 Yorick (Hamlet), 4, 152, 156, 158 Woolwich, England, 214n89 Young, Al, 108 Worcestershire, England, 60 word-hoard, 132 zabeleen (trashpickers), 231n70, 236n22 World Series of 1919 (The Great Gatsbyy), 64, Zamora, Lois Parkinson, 7 222n85 Zantingh, Matthew, 229n52 World Trade Center, 260n14 Zapf, Hubert, 230n57, 268n87 World War II, 1 Zephaniah, Book of,f 103 “Worthless” (song), 133 Žižek, Slavoj, 9, 216n35, 270n133 Wright, Richard, 267n70 Zsuzsa Gille, 223n9