1 Wendy Brown, States of Freedom (Princeton, NJ: Princeton University
Press, 1995), especially chaps. 1 and 3, pp. 3–29 and 52–76.
2 See Randall Styers, Magical Theories: Magic, Religion, and Science in Moder-
nity, Oxford University Press, forthcoming.
3 Eric Santner, Stranded Objects (Ithaca, NY: Cornell University Press, 1990).
4 Je√rey Kaplan and Leonard Weinberg. The Emergence of a Euro-American
Radical Right (New Brunswick, NJ: Rutgers University Press, 1998), 67.
5 Minnie Bruce Pratt, Rebellion (Ithaca, NY: Firebrand, 1991), 71.
6 Toni Morrison, Beloved (New York: Plume, 1987). My reading of Beloved
owes much to Mae Henderson, ‘‘Toni Morrison’s Beloved: Remembering
the Body as Historical Text,’’ in Comparative American Identities: Race, Sex,
and Nationality in the Modern Text, ed. Hortense Spillers (New York: Rout-
ledge, 1991), 62–86. Henderson’s discussion of the veil separating the speak-
able from the unspeakable and unspoken occurs on pp. 63–64.
7 Donna Haraway, Simians, Cyborgs, and Women (New York: Routledge,
1991), 192–93. The impossibility and dishonesty of such a position became
painfully clear as I began to interview. Due to finding limitations as well as
the fact that neither of the leaders on whom I focus currently grants inter-
views, I spoke with only a select number of individuals on the Christian
right. A good interview depends on establishing personal relationships, yet
in this situation, personal relationships collided with clear communication;
even points of agreement were not common ground because we meant
di√erent things by the same words. The biggest point of miscommunica-
tion involved a standard problem in ethnography: the researcher does not
see things the way informants do. As I interviewed people in Colorado
Springs, the miscommunications caused by di√erent understandings of
academic research became particularly apparent in regard to Amendment
2. (A statewide ballot initiative that declared the inclusion of sexual orienta-