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1
David, West. Authenticity and empowerment: A theory of liberation. Hertfordshire: Harvester Wheatsheaf, 1990.
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2
Authenticity as an ethical ideal. New York: Routledge, 2012.
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3
Democracy and authenticity: Toward a theory of public justification. Cambridge: Cambridge University Press, 2011.
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4
Carvalho, Mário Vieira de. Expression, Truth and Authenticity: On Adorno's Theory of Music and Musical Performance. Lisboa: Edições Colibri / Centro de Estudos de Sociologia e Estética Musical, 2009.
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5
Attachment, play and authenticity: A Winnicott primer. Lanham, Md: Jason Aronson, 2008.
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6
Reality by design: The rhetoric and technology of authenticity in education. Mahwah, N.J: L. Erlbaum Associates, 1998.
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7
Mourning the person one could have become: On the road from trauma to authenticity. Lanham, Md: Jason Aronson, 2012.
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8
Ashley, Chantler, Shaw Philip, and Newey Vincent, eds. Literature and authenticity, 1780-1900: Essays in honour of Vincent Newey. Farnham, Surrey, England: Ashgate, 2011.
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9
Barušs, Imants. Authentic knowing: The convergence of science and spiritual aspiration. West Lafayette, Ind: Purdue University Press, 1996.
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10
Varga, Somogy. Authenticity as an Ethical Ideal. Routledge, 2014.
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11
1967-, Graham Colin, and Kirkland Richard, eds. Ireland and cultural theory: The mechanics of authenticity. New York, N.Y: St. Martin's Press, 1999.
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12
1967-, Graham Colin, and Kirkland Richard, eds. Ireland and cultural theory: The mechanics of authenticity. Basingstoke: Macmillan, 1999.
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13
(Editor), Colin Graham, and Richard Kirkland (Editor), eds. Ireland and Cultural Theory: The Mechanics of Authenticity. St. Martin's Press, 1999.
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14
Schweber, Howard H. Democracy and Authenticity: Toward a Theory of Public Justification. University of Cambridge ESOL Examinations, 2014.
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15
Seyed Javad Miri Meynagh Kafkazli. Social Theory Deconstructed?: Religion between Developmental and Authenticity Schools. Xlibris Corporation, 2003.
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16
Webber, Jonathan. From Absurdity to Authenticity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.003.0009.
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This chapter elucidates the existentialist problem of absurdity and analyses the eudaimonist responses offered by Fanon and Sartre. The core claim of existentialism that the reasons we encounter reflect our values, which we can choose to revise or replace, seems to entail that there can be no ultimate reason to prefer one set of values over another. Yet existentialism is the ethical theory that we ought to treat the freedom at the core of human existence as intrinsically valuable and the foundation of all other value. Eudaimonist arguments for authenticity hold it to be essential for avoiding anxiety, despair, and interpersonal conflict. But they can establish at best that we should recognize human freedom, not that we should respect or promote it. And they cannot provide overriding reasons for this recognition, only reasons that might be outweighed by other reasons grounded in the agent’s values.
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Schmid, Hans Bernhard, and Gerhard Thonhauser. From Conventionalism to Social Authenticity: Heidegger’s Anyone and Contemporary Social Theory. Springer, 2017.
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18
Dillard, Sherrie. Discover your authentic self: Be you, be free, be happy. 2016.
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19
Bird, Colin. The Theory and Politics of Recognition. Edited by Serena Olsaretti. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199645121.013.11.
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This chapter investigates the relationship between the so-called ‘politics of recognition’ and the philosophical discussion of principles of distributive justice. It argues that the literature has failed to distinguish clearly between three forms of recognition potentially relevant to distributive justice: status-recognition, authenticity-recognition and worth-recognition. Each of these forms of recognition is explored, and their various possible links to arguments about the requirements of justice are distinguished and critically discussed. Against much conventional wisdom, the chapter suggests that models of recognition built around the recognition of ‘equal status’ need not be problematically ‘difference blind’; that claims about authenticity-recognition have a more tenuous relation to discussion of (distributive) justice than many suppose; and that disadvantaged individuals’ need for respectful recognition is not reducible either to claims about their moral status or to demands that identity be authentically expressed in social discourse.
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(Editor), Dana L. Fox, and Kathy G. Short (Editor), eds. Stories Matter: The Complexity of Cultural Authenticity in Children's Literature. National Council of Teachers of English, 2003.
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21
L, Fox Dana, and Short Kathy Gnagey, eds. Stories matter: The complexity of cultural authenticity in children's literature. Urbana, Ill: National Council of Teachers of English, 2003.
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22
Stern, Daniel N. What Implications do Forms of Vitality Have for Clinical Theory and Practice? Oxford University Press, 2015. http://dx.doi.org/10.1093/med:psych/9780199586066.003.0007.
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Chapter 7 discusses the implications that forms of vitality have for clinical theory and practice. It includes the roles played by vitality forms in psychotherapy – vitality forms and spontaneous talking, dynamic forms of vitality as paths to memory, vitality dynamics as a path to ‘reconstructed’ phenomenal experience, vitality forms and imagined movement, including verbal descriptions, vitality forms and the ‘local level’, vitality forms and intersubjectivity, vitality forms in identification, authenticity, and aliveness.
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Pretentiousness: Why it matters. 2016.
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24
Kucinskas, Jaime. Collective Authenticity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190881818.003.0008.
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With the rising popularity of mindfulness and other contemplative practices, a backlash has emerged. Critics have suggested that the contemplative movement has abandoned its Buddhist ethical roots, has lost authenticity, has been coopted by corporate interests, and has failed to initiate deep, structural social reform. This chapter shows how movement leaders have responded to such claims by performing collective authenticity in their meetings. They hearkened back to Buddhist sacred texts, teachers, and ethics and affirmed their sense of social responsibility and their commitment to social reform. The contemplatives showed how, as a movement, central organizations can enact authenticity as a process to confront external and internal threats, to reflect on and connect to their ideological roots, and to strengthen their collective identity.
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Gallagher, Shaun, Ben Morgan, and Naomi Rokotnitz. Relational Authenticity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190460723.003.0008.
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In Chapter 8, the authors explore the notion of relational authenticity, arguing that to understand existential authenticity we must not return to the individuality celebrated by classical existentialism nor look for a reductionist explanation in terms of neuronal patterns or mental representations that would simply opt for a more severe methodological individualism and a conception of authenticity confined to proper brain processes. Rather, they propose, we should look for a fuller picture of authenticity in what they call the “4Es”—the embodied, embedded, enactive, and extended conception of mind. They argue that one requires the 4Es to maintain the 4Ms—mind, meaning, morals, and modality—in the face of reductionistic tendencies in neurophilosophy. The 4E approach, they contend, gives due consideration to the importance of the brain, taken as part of the brain-body-environment system, incorporating neuroscience and integrating phenomenological-existentialist conceptions that emphasize embodiment and the social environment.
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Mock, Steven J. Mapping Authenticity. Edited by Angela M. Labrador and Neil Asher Silberman. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190676315.013.15.
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Debates in the study of public heritage are rooted in the field’s inherently interdisciplinary nature. Heritage is about both the past and the present; about tangible objects and intangible myths; about individuals, groups, institutions, and nations. Cutting through these challenges requires approaching heritage as the emergent product of dense interaction between diverse systems that operate on multiple levels of analysis. This chapter explores the utility of a method known as Cognitive-Affective Mapping, capable of tracking the interaction between tangible and intangible elements of the past and present where they must, by necessity, meet on common ground: as emotionally loaded representations in the human mind. Drawing from the examples of Switzerland and Israel, we examine how such a method can be used both to explain the authenticity of a given object to a national heritage, and to illuminate the emotional significance of this property in situations of inter-group conflict.
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Herzogenrath, Jessica Ray. Authenticity and Ethnicity. Edited by Anthony Shay and Barbara Sellers-Young. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199754281.013.003.
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During the Progressive Era, settlement workers attempted to regulate dance both within and outside settlement house walls as a method to instill proper “American” body behaviors, particularly in immigrant bodies. This essay examines the paradoxes of folk dance as encouraged by settlement workers in early-twentieth-century Chicago and New York. Settlement workers aimed to assimilate immigrants to American ideals of health, refinement, and respectability through the body; in folk dance they found a satisfying mode of nonsexualized dance, which also acted out a romanticized desire for simplicity in the midst of rapid modernization. The evidence reveals that folk dance in settlement houses traveled two paths: ethnic clubs devoted to the practice of immigrant traditions and structured classes offered to girls and young women. These developments fulfilled the project of Americanization prescribed by the settlement movement and provided a means for immigrants to continue folk practices from their home countries.
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Dutton, Denis. Authenticity in Art. Edited by Jerrold Levinson. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199279456.003.0014.
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Many of the most often-discussed issues of authenticity have centred around art forgery and plagiarism. A forgery is defined as a work of art whose history of production is misrepresented by someone (not necessarily the artist) to an audience (possibly to a potential buyer of the work), normally for financial gain. A forging artist paints or sculpts a work in the style of a famous artist in order to market the result as having been created by the famous artist. Exact copies of existing works are seldom forged, as they will be difficult to sell to knowledgeable buyers. The concept of forgery necessarily involves deceptive intentions on the part of the forger or the seller of the work: this distinguishes forgeries from innocent copies or merely erroneous attributions.
29
Pollmann, Judith. Living Legends: Myth, Memory, and Authenticity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198797555.003.0006.
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What did it take for a pre-modern memory to live on and become legendary? This chapter shows that for legends to emerge, persist, and to make it beyond its local world, they needed not only mythical characteristics but also the flavour of authenticity provided by the practice of memory. Three case studies show how this could be achieved. The transmission of tales was definitely affected by the appearance of new media, new figures of authority, and new notions about evidence. Yet the application of new criteria for historical evidence from the seventeenth century did not necessarily result in the decline of legends. By declaring such stories mythical and by using the existence of memory practices as evidence of their long-standing mythical significance as well as their historical kernel, scholars soon found reasons to go on taking them seriously as an object of study and of historical enquiry.
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Dicecco, Nico. The Aura of Againness. Edited by Thomas Leitch. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199331000.013.35.
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By examining the complexities of aura, authenticity, materiality, and reception in the context of adaptation studies, Chapter 35 argues against the idea that adaptations are a specific kind of text and in favor of the idea that adaptations are actively constituted as such through performance: through live and embodied acts of identification that have significant material consequences. Drawing on several foundational concepts in adaptation studies and performance theory, Chapter 35 articulates a reception model of adaptation that is relevant not only to theatrical adaptations but across media and genres by showing the ways the aura of adaptation is generated as much through the unique spatiotemporal presence of an artwork as through its momentary disappearance from its place and time.
31
Dunagan, Colleen T. Subjectivity and Performative Consumption. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190491369.003.0006.
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Chapter Five addresses how television advertising’s dancing bodies engage in the practice of theory, modeling concepts of subjectivity, authenticity, and performance. It examines how dance and choreographic form play a central role in advertising and create a philosophical locus that highlights advertising’s concepts of subjectivity and identity. The chapter argues that in advertising, the liveness, affect, and spectacle of the dancing body informs the construction of identity, directing viewers to see movement as a form of human agency. By highlighting the body’s ability to assume and discard style, dance-in-advertising promotes consumption-as-performance-of-identity. Ultimately, the author argues that dance in advertising models subjectivity and identity as fluid and relational.
32
King, Richard. Great Changes in Critical Reception. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888390892.003.0002.
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Zhou Libo’s 1958 Great Changes in a Mountain Village is a “red classic” novel about the Communist Party’s collectivization of agriculture in the mid-1950s, written following a period of immersion in the process in the author’s hometown of Yiyang, in Hunan Province. While Zhou’s personal involvement and familiarity with local peasants provided an air of authenticity to the work, his presentation of “real people and real things” ran counter to the emphasis on heroism and class conflict in Cultural Revolution art theory. The chapter follows the condemnation of Zhou Libo and his novel, particularly as it appeared in 1970 in the Hunan provincial newspaper, the treatment of the author, and his posthumous rehabilitation.
33
Webber, Jonathan. Rethinking Existentialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.001.0001.
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Rethinking Existentialism argues that the core of existentialism is the theory that Simone de Beauvoir and Jean-Paul Sartre described when they popularized the term in 1945: the ethical theory that we ought to treat human freedom as intrinsically valuable and the foundation of all other value. The book argues that Beauvoir and Sartre disagreed over the structure of this freedom in 1943 but that Sartre came to accept Beauvoir’s view by 1952, that Frantz Fanon’s first book should also be classified as a canonical work of existentialism, and that Beauvoir’s argument for a moral imperative of authenticity is a firmer ground for existentialism’s ethical claim than any of the eudaimonist arguments offered by Fanon and Sartre. It develops its arguments through critical contrasts with Albert Camus, Sigmund Freud, and Maurice Merleau-Ponty. The book concludes by sketching contributions that this analysis of existentialism can make to contemporary philosophy, psychology, and psychotherapy.
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Dodd, Julian. Being True to Works of Music. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859482.001.0001.
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This book argues that the so-called ‘authenticity debate’ about the performance of works of Western classical music has tended to focus on a side issue. While much has been written about the desirability (or otherwise) of historical authenticity—roughly, performing works as they would have been performed, under ideal conditions, in the era in which they were composed—the most fundamental norm governing our practice of work performance is, in fact, another kind of kind of authenticity altogether. This is interpretive authenticity: being faithful to the performed work by virtue of evincing a profound, far-reaching, or sophisticated understanding of it. While, in contrast to other performance values, both score compliance authenticity (being true to the work by obeying its score) and interpretive authenticity are valued for their own sake in performance, only the latter is a constitutive norm of the practice in the sense introduced by Christine Korsgaard. This has implications for cases in which the demands of these two kinds of authenticity conflict with each other. In cases of genuine such conflict, performers should sacrifice a little score compliance for the sake of making their performance more interpretively authentic.
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Stets, Jan E., and Richard T. Serpe, eds. Identities in Everyday Life. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190873066.001.0001.
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Identities are a part of the very fabric of life. Identities in Everyday Life focuses on how identity theory in social psychology can help us understand a wide array of issues across six areas of life, including psychological well-being; authenticity; morality; gender, race, and sexuality; group membership; and early to later adult identities. The research in this volume is from the second biannual conference on identity theory that brought together over 45 scholars who presented original theoretical or empirical work that demonstrates how identity theory provides a framework to explain everyday life experiences. The chapters build upon prior work to understand the source, development, and dynamics of individuals’ identities as they unfold within and across situations. The studies not only advance scholarly research on identities, but they also provide an understanding of the relevance of identities for people’s everyday lives. The findings are relevant to a broad-based set of researchers in the academy across disciplines in the social sciences, education, and health; to students at both the graduate and undergraduate level who are interested in identities at both a personal and professional level; to mental health professionals; and to the average person in society.
36
De Graaf, Melissa J. Searching for “Authenticity” in Paul Bowles’s Denmark Vesey. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036781.003.0010.
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This chapter examines the question of authenticity surrounding Paul Bowles's Denmark Vesey. Featuring music by Bowles set to a libretto by Charles Henri Ford, Denmark Vesey incorporates racial politics and Marxist allusions. Its language and music emphasize Africanisms and African American folklore, much of it thoroughly researched and, in Bowles and Ford's minds, authentic. This chapter first considers “authentic” representations of blackness in Denmark Vesey before discussing some of the opera's prominent themes, including Love versus Hate and the use of animal masks. It also explores Denmark Vesey's evocation of Communist-style revolution, paying particular attention to the conflicts and the gradual alliance between blacks and the Left as elements that set up the context of the opera. Finally, it analyzes the demise of Denmark Vesey due to the loss of the score and explains how Bowles and Ford achieved a distinctive result in their integration of race and politics as well as their bridging of race and labor unrest of the 1820s and 1930s.
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Webber, Jonathan. The Future of Existentialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198735908.003.0011.
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This chapter argues that existentialism, as this book has articulated it, has the potential to make significant contributions to moral thought, philosophy of mind, social psychology, and psychotherapy, and that sophisticated engagements with these areas of inquiry should in turn refine existentialism. The existentialist theory of project sedimentation is an important perspective on the development of personal character, the socialization of the individual, the role of endorsement in mental life, the origins of unendorsed biases and stereotypes, and the social problems and psychic distress that these can cause. The eudaimonist and moral arguments for authenticity are significant contributions to contemporary philosophical inquiry into the grounding of moral and more generally normative value. The chapter closes with a brief sketch of some implications of this existentialism for reading and writing.
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Moody, Alys. The Starving Artist as Dying Author. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828891.003.0004.
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This chapter examines the questions raised about the role of art in the aftermath of the 1968 student protests in France and the US, as aesthetic autonomy was being absorbed into the university and the university itself was changing in response to the emergence of what in the US became known as “French theory.” Paul Auster, who was a student at Columbia in 1968 and spent the early 1970s in Paris, moves between these two milieus, using his commitment to the art of hunger to locate himself outside both. In the process, Auster reinvents the art of hunger in line with the preoccupations of his own historical moment, locating the beseiged author at the center of the tradition, and linking the art of hunger’s preoccupation with aesthetic autonomy to the 1960s’ and 1970s’ quest for personal authenticity.
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Marmysz, John. The Lure of the Mob: Cinematic Depictions of Skinhead Authenticity. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474424561.003.0008.
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This chapter focuses on films featuring neo-Nazi skinheads. The films Romper Stomper, American History X, and The Believer are examined and found to contain examples of characters who, despite their racism and violence, are depicted in a sympathetic light. The ideas of Martin Heidegger are draw upon to demonstrate that this sympathetic depiction is dependent upon the fact that the neo-Nazi characters are engaged in a struggle to understand and take responsibility for their authentic selves. It is argued that the backdrop of right-wing ideology serves, in these films, to provide the set of ideals against which the main characters come to define themselves. In the course of these dramas, the active, nihilistic struggles of the main characters eventually culminate in self-understanding and the acceptance of personal responsibility. In their tragic conclusions, these movies illustrate the consequences of actively struggling against, and being liberated from, ideals that are hollow.
40
Reed, Christopher. Bachelor Japanists. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231175753.001.0001.
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Challenging clichés of Japanism as a feminine taste, Bachelor Japanists argues that Japanese aesthetics were central to contests over the meanings of masculinity in the West. Christopher Reed draws attention to the queerness of Japanist communities of writers, collectors, curators, and artists in the tumultuous century between the 1860s and the 1960s.Reed combines extensive archival research; analysis of art, architecture, and literature; the insights of queer theory; and an appreciation of irony to explore the East-West encounter through three revealing artistic milieus: the Goncourt brothers and other japonistes of late-nineteenth-century Paris; collectors and curators in turn-of-the-century Boston; and the mid-twentieth-century circles of artists associated with Seattle’s Mark Tobey. The result is a groundbreaking integration of well-known and forgotten episodes and personalities that illuminates how Japanese aesthetics were used to challenge Western gender conventions. These disruptive effects are sustained in Reed’s analysis, which undermines conventional scholarly investments in the heroism of avant-garde accomplishment and ideals of cultural authenticity.
41
Hutcheon, Linda, and Michael Hutcheon. Adaptation and Opera. Edited by Thomas Leitch. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199331000.013.17.
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The tried and tested, not the new and original, became the norm early in the over-400-year history of opera, the Ur-adaptive art: because opera is a costly art form to produce, misjudging one’s audience can be disastrous. This may explain the persistence of a version of that familiar, limiting fidelity theory that has gone out of fashion in recent years in other areas. Since the Romantic period, opera’s tradition of Werktreue has demanded authenticity in realizing the operatic work authenticated by tradition. This has made the critical acceptance of adaptations of opera to film, for instance, a challenge. This essay theorizes not only adaptation into opera but also the adaptation of operas to both old and new media. The first, opera as adaptation, is especially complex, for it involves a series of stages: adapted text to libretto; libretto set to musical score; both libretto and score put on stage.
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Cohen, Richard I., ed. Ken Koltun-Fromm, Imagining Jewish Authenticity: Vision and Text in American Jewish Thought. Bloomington: Indiana University Press, 2015. 266 pp. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190912628.003.0024.
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This chapter reviews the book Imagining Jewish Authenticity: Vision and Text in American Jewish Thought (2015), by Ken Koltun-Fromm. Imagining Jewish Authenticity examines the ways in which texts and images interact in American Jewish culture to promote a vision of Jewish “authenticity,” while also highlighting the deep anxieties harbored by Jews with respect to their own identities. Koltun-Fromm argues that claims of authenticity are most perceptible in both the conscious and unconscious interface between text and image, which provides authors and artists with an outlet to make the contradictory claims at the root of neurotic conflict. He identifies three hotbeds of social and political tensions that have sat at the center of Jewish anxieties in the modern era: Jewish space, the Sabbath, and Jewish food. The book also explores “how Jews deploy language in texts to materialize authenticity in Jewish, gendered, and racial bodies.”
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Egan, David. The Pursuit of an Authentic Philosophy. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832638.001.0001.
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Superficially, Wittgenstein and Heidegger seem worlds apart: they worked in different philosophical traditions, were mostly ignorant of one another’s work, and Wittgenstein’s terse aphorisms in plain language could not be farther stylistically from Heidegger’s difficult prose. Nevertheless, Wittgenstein’s Philosophical Investigations and Heidegger’s Being and Time share a number of striking parallels. In particular, this book argues that both authors manifest a similar concern with authenticity. The argument develops in three stages. Part One explores the emphasis both philosophers place on the everyday, and how this emphasis brings with it a methodological focus on recovering what we already know rather than advancing novel theses. Part Two argues that the dynamic of authenticity and inauthenticity in Being and Time finds homologies in Philosophical Investigations. In particular, the book articulates and defends a conception of authenticity in Wittgenstein that emphasizes the responsiveness and reciprocity of play. Part Three considers how both philosophers’ conceptions of authenticity apply reflexively to their own work: both are concerned not only with the question of what it means to exist authentically but also with the question of what it means to do philosophy authentically. For both authors, the problematic of authenticity is intimately linked to the question of philosophical method.
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Greve, Martin, ed. Writing the History of "Ottoman Music". Ergon Verlag, 2015. http://dx.doi.org/10.5771/9783956507038.
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Martin Greve: Introduction Bülent Aksoy: Preliminary Notes on the Possibility (or Impossibility) of Writing Ottoman Musical History Ralf Martin Jäger: Concepts of Western and Ottoman Music History Ruhi Ayangil: Thoughts and Suggestions on Writing Turkish Music History Ersu Pekin: Neither Dates nor Sources: A Methodological Problem in Writing the History of Ottoman Music Nilgün Dogrusöz: From Anatolian Edvâr (Musical Theory Book) Writers to Abdülbâkî Nâsir Dede: An Evaluation of the History of Ottoman/Turkish Music Theory Walter Feldman: The Musical “Renaissance” of Late Seventeenth Century Ottoman Turkey: Reflections on the Musical Materials of Ali Ufkî Bey (ca. 1610-1675), Hâfiz Post (d. 1694) and the “Marâghî” Repertoire Kyriakos Kalaitzidis: Post-Byzantine Musical Manuscripts as Sources for Oriental Secular Music: The Case of Petros Peloponnesios (1740-1778) and the Music of the Otto-man Court Gönül Paçaci: Changes in the Field of Turkish Music during the Late Ottoman/Early Republican Era Arzu Öztürkmen: The Quest for “National Music”: A Historical-Ethnographic Survey of New Approaches to Folk Music Research Okan Murat Öztürk: An Effective Means for Representing the Unity of Opposites: The Development of Ideology Concerning Folk Music in Turkey in the Context of Nationalism and Ethnic Identity Süley-man Senel: Ottoman Türkü Fikret Karakaya: Do Early Notation Collections Represent the Music of their Times? Sehvar Besiroglu: Demetrius Cantemir and the Music of his Time: The Concept of Authenticity and Types of Performance Andreas Haug: Reconstructing Western “Monophonic” Music Recep Uslu: Is an Echo of Seljuk Music Audible? A Methodological Research
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Falk, Oren. Violence and Risk in Medieval Iceland. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198866046.001.0001.
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This interdisciplinary study of violence in medieval Iceland pursues three intertwined goals. First, it proposes a new cultural history model for understanding violence. The model has three axes: power, signification, and risk. Analysis in instrumental terms, as an attempt to coerce others, focuses on power. Analysis in symbolic terms, as an attempt to manipulate meanings, focuses on signification. Analysis in cognitive terms, as an attempt to exercise agency over imperfectly controlled circumstances, focuses on risk. The axis of risk is the model’s major innovation and is laid out in detail, using insights from prospect theory, edgework, and the calculus of jeopardy. It is shown that violence, which itself generates risks, at the same time also serves to control uncertainties. Second, the book tests this model on a series of case studies from the history of medieval Iceland. It examines how violence shapes present circumstances, future status, and past memories, and how it transforms uncertain reality into socially useful narrative, showing how Icelanders’ feud paradigm blocked the prospects of warfare and state formation, while their idiom of human violence domesticated the natural environment. Third, the book develops the concept of uchronia, the hegemonic ideology of the past, to explain how texts modulate history. Uchronia is a motivated cultural memory which vouches for historical authenticity (regardless of factual reliability), maintains textual autonomy from authorial intent, and secures a fit between present society and its own past. In medieval Iceland, as often elsewhere, violence played a key role in the making of uchronia
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Johnson, Andrew. Prison Pentecostalism. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190238988.003.0006.
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Daily, collective practice is at the heart of Prison Pentecostalism. Because of the skepticism swirling around religious conversion and practice inside of prison and the importance of proving faith commitments as genuine, the way a Pentecostal lives inside of prison is very important. Pentecostal inmates participate in rituals inside of the cellblocks that are visible to their fellow inmates, which serve to signal their membership in the group and help to prove the authenticity of their conversions and Pentecostal identity. The rituals and daily practice of Prison Pentecostalism provided inmates with a way to be different people even though they were still incarcerated.
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Ekelund, Robert B., John D. Jackson, and Robert D. Tollison. American Art and Illegal Activity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190657895.003.0006.
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This chapter presents an economic characterization of theft and fakery in the art world generally and with respect to American art specifically. When costs are low or benefits are high, there is more theft and fakery. That happens to be the case in the generally opaque market for art. With low national and international enforcement and higher and higher prices for art, we should not be surprised that art crime is the third largest criminal enterprise in the world. Art is used as “money” in drug operations and in money laundering of other illicit activities. Authenticity through experts, provenance, and exhibition records may add credence or establishment of authenticity to a work of art but, in many case, such “credence” may be faked. The story of art crime is told through a multiplicity of examples and “case studies,” derived primarily from theft and fakery of American art.
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Setzer, Claudia. Feminist Interpretation of the Bible. Edited by Paul C. Gutjahr. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190258849.013.42.
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Feminist biblical hermeneutics has produced many fissures. First-wave and second-wave feminists argued whether the Bible was even salvageable. Womanist and Latina interpreters insisted on the authenticity of their traditions. Second-wave scholars who excavated the texts for women’s history were critiqued by others who said “women” were purely constructs. Many scholars now seek to combine historical and ideological approaches. Third-wave feminists promote individualism and diversity, many continuing the struggle inherited from a previous generation. Because young feminists who remain in religious communities cannot take equality for granted, they exhibit a passion that promises to keep feminism vibrant in the twenty-first century.
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Hafez, Mohammed M. Apologia for Suicide. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190656485.003.0007.
Full textAbstract:
Suicide attacks have become a conventional tactic in the arsenal of militant Islamists. Yet suicide is strictly prohibited in the Islamic heritage. Radical Salafists have succeeded in framing suicide attacks as religiously permissible, indeed venerable, by elevating human intentionality above textual forms of authority, and by euphemistically labeling such acts as martyrdom. They have also inferred a normative paradigm from Islam’s formative generations, pointing to examples of excessive risk-taking by the Prophet’s companions. In making these rationalizations, Salafist jihadists have cast aside their strict constructionist ethos and unveiled figurative meanings (ta’wil) in original verses and traditions to permit acts of self-immolation. In other words, in seeking to affirm their religious authenticity, they have violated their Salafist methodology. This methodological slippage has permitted other interpretive innovations, such as the permissibility of killing civilians and coreligionists in the course of justified warfare.
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Gosetti-Ferencei, Jennifer Anna. On Being and Becoming. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190913656.001.0001.
Full textAbstract:
On Being and Becoming offers a new approach to existentialist philosophy and literature, as responding to competing demands for universal truth and the defense of the irreducible singularity of the individual. On Being and Becoming traces the heterogeneity of existentialist thinking beyond the popular wartime philosophers of the Parisian Left Bank, demonstrating their critical dependence on sources from the nineteenth century and their complements in modernist works across the European continent and beyond. While quintessentially modern, existentialism inherits ideas of the past and anticipates challenges of the present. Despite its individualism, existentialist attention to the human self is related to conceptions of world, others, the earth, and the more encompassing concept of being. The predominance of ideas of authenticity, individuality, and self-determination makes any existentialist manifesto self-contradictory, while existentialist thinkers above all wanted to make their philosophy relevant to concrete human existence as it is lived. Prevailing models of existential authenticity life tend to overlook the rich diversity of its prospects, which, as this volume shows, involve not only anxiety, absurdity, awareness of death and of the loss of religious reassurances, but also hope, the striving for happiness, and a sense of the transcendent—all of these grounded our human capacity to create meaning. In spite of the diversity of existentialism, all of its thinkers recognize the self as becoming, and recognize the courage and creativity human individuality demands. On Being and Becoming elaborates pragmatic and philosophical relevance of existentialism for being human in the contemporary world.