Books on the topic 'Social imaginaries theory'
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1
Social theory since Freud: Traversing social imaginaries. London: Routledge, 2004.
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2
Taylor, Charles. Imaginarios sociales modernos. Barcelona, Spain: Paidós, 2006.
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3
Mujeres e imaginarios de la globalización: Reflexiones para una agenda teórica global del feminismo. Rosario, Santa Fe, Argentina: Homo Sapiens Ediciones, 2008.
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Amorós, Celia. Mujeres e imaginarios de la globalización: Reflexiones para una agenda teórica global del feminismo. Rosario, Santa Fe, Argentina: Homo Sapiens Ediciones, 2008.
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5
Dibazar, Pedram, and Judith Naeff, eds. Visualizing the Street. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462984356.
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From user-generated images of streets to professional architectural renderings, and from digital maps and drone footages to representations of invisible digital ecologies, this collection of essays analyses the emergent practices of visualizing the street. Today, advancements in digital technologies of the image have given rise to the production and dissemination of imagery of streets and urban realities in multiple forms. The ubiquitous presence of digital visualizations has in turn created new forms of urban practice and modes of spatial encounter. Everyone who carries a smartphone not only plays an increasingly significant role in the production, editing and circulation of images of the street, but also relies on those images to experience urban worlds and to navigate in them. Such entangled forms of image-making and image-sharing have constructed new imaginaries of the street and have had a significant impact on the ways in which contemporary and future streets are understood, imagined, documented, navigated, mediated and visualized. Visualizing the Street investigates the social and cultural significance of these new developments at the intersection of visual culture and urban space. The interdisciplinary essays provide new concepts, theories and research methods that combine close analyses of street images and imaginaries with the study of the practices of their production and circulation. The book covers a wide range of visible and invisible geographies — From Hong Kong’s streets to Rio’s favelas, from Sydney’s suburbs to London’s street markets, and from Damascus’ war-torn streets to Istanbul’s sidewalks — and engages with multiple ways in which visualizations of the street function to document street protests and urban change, to build imaginaries of urban communities and alternate worlds, and to help navigate streetscapes.
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Modern Social Imaginaries. Duke University Press, 2004.
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Modern Social Imaginaries. Duke University Press, 2004.
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8
Elliott, Anthony. Social Theory since Freud: Traversing Social Imaginaries. Taylor & Francis Group, 2004.
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9
Elliott, Anthony. Social Theory since Freud: Traversing Social Imaginaries. Taylor & Francis Group, 2004.
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10
Elliott, Anthony. Social Theory since Freud: Traversing Social Imaginaries. Taylor & Francis Group, 2004.
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11
Elliott, Anthony. Social Theory since Freud: Traversing Social Imaginaries. Taylor & Francis Group, 2004.
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12
Elliott, Anthony. Social Theory since Freud: Traversing Social Imaginaries. Taylor & Francis Group, 2004.
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13
Ruprecht, Lucia. Gestural Imaginaries. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190659370.001.0001.
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Gestural Imaginaries: Dance and Cultural Theory in the Early Twentieth Century offers a new interpretation of European modernist dance by addressing it as guiding medium in a vibrant field of gestural culture that ranges across art and philosophy. Taking further Cornelius Castoriadis’s concept of the social imaginary, it explores this imaginary’s embodied forms. Close readings of dances, photographs, and literary texts are juxtaposed with discussions of gestural theory by thinkers including Walter Benjamin, Sigmund Freud, and Aby Warburg. Choreographic gesture is defined as a force of intermittency that creates a new theoretical status of dance. The book shows how this also bears on contemporary theory. It shifts emphasis from Giorgio Agamben’s preoccupation with gestural mediality to Jacques Rancière’s multiplicity of proliferating, singular gestures, arguing for their ethical and political relevance. Mobilizing dance history and movement analysis, it highlights the critical impact of works by choreographers such as Vaslav Nijinsky, Jo Mihaly, and Alexander and Clotilde Sakharoff. It also offers choreographic readings of Franz Kafka and Alfred Döblin. Gestural Imaginaries proposes that modernist dance conducts a gestural revolution that enacts but also exceeds the insights of past and present cultural theory. It makes a case for archive-based, cross-medial, and critically informed dance studies, transnational German studies, and the theoretical potential of performance itself.
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Muslim Women, Transnational Feminism and the Ethics of Pedagogy: Contested Imaginaries in Post-9/11 Cultural Practice. Routledge, 2014.
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15
Zine, Jasmin, and Lisa K. Taylor. Muslim Women, Transnational Feminism and the Ethics of Pedagogy: Contested Imaginaries in Post-9/11 Cultural Practice. Taylor & Francis Group, 2016.
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Zine, Jasmin, and Lisa K. Taylor. Muslim Women, Transnational Feminism and the Ethics of Pedagogy: Contested Imaginaries in Post-9/11 Cultural Practice. Taylor & Francis Group, 2014.
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Zine, Jasmin, and Lisa K. Taylor. Muslim Women, Transnational Feminism and the Ethics of Pedagogy: Contested Imaginaries in Post-9/11 Cultural Practice. Taylor & Francis Group, 2014.
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Zine, Jasmin, and Lisa K. Taylor. Muslim Women, Transnational Feminism and the Ethics of Pedagogy: Contested Imaginaries in Post-9/11 Cultural Practice. Taylor & Francis Group, 2016.
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19
Saunders, Jennifer B. Imagining Religious Communities. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190941222.001.0001.
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Based on ethnographic research with a transnational Hindu family and its social networks, this book examines the ways that middle-class Hindu communities are engaged actively in creating and maintaining their communities. Imagination as a social practice has been a crucial component of defining a transnational life in the moments between actual contact across borders, and the narratives community members tell are key components of communicating these social imaginaries. Narrative performances shape participants’ social realities in multiple ways: they define identities, they create connections between community members living on opposite sides of national borders, and they help create new homes amid increasing mobility. The narratives are religious and include both epic narratives, such as excerpts from the Rāmāyaṇ, and personal narratives with dharmic implications. The book argues that this Hindu community’s religious narrative performances significantly contribute to shaping their transnational lives. The analysis combines scholarly understandings of the ways that performances shape the contexts in which they are told, indigenous comprehension of the power that reciting certain narratives can have on those who hear them, and the theory that social imaginaries define new social realities through expressing the aspirations of communities.
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LA Ciencia Y El Imaginario Social. Editorial Biblos, 1996.
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21
Ussishkin, Daniel. Morale, Modernity, and British Social Imaginaries. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190469078.003.0002.
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The first chapter situates the history of morale within the broader trajectories of histories of notions and practices of discipline, and it suggests that what lent the historical concept of morale its force, what made it so appealing for myriad actors across civil society, had to do with the distinctive characteristics of the army as a disciplinary institution. Rather than tracing the history of morale as a history of how it was defined, morale is better examined in terms of what those who argued for management of morale sought to achieve and the social and political visions they sought to promote. The notion of morale provided Britons with a template for thinking about the production of cohesive social bodies, and set normative expectations that underpinned British social imaginaries.
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Chang, Jason Oliver. Violent Imaginaries and the Beginnings of a New State. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040863.003.0004.
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U.S. consular reports on Mexican anti-Chinese activities document the uncoordinated, synchronous anti-Chinese activities that took place as a part of the revolutionary battlefield. This chapter traces the social relations that gave rise to cooperative violence, or grotesque assemblies, in the context of the revolution. Events like the massacre at Torreón in 1911 illustrate the emergence of new social ties based upon Porfian discontent and doing harm to Chinese. Individual cases of tactical assassinations and ritual violence against the Chinese bodies further illuminate the absence of mestizo nationalism as motivation. The chapter details reports of ritualized violence that present a battlefield where Chinese immigrants are under constant attack. These modes of popular violence against Chinese shifted the political identity of assailants, no matter their allegiance or affiliation, to patriotic revolutionaries. Peasants and Indians did not threaten the bourgeois military leaders of the revolution when they expressed antichinismo.
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Choi, Mihwa. Social Imaginaries and Politics in the Narratives on the World-beyond and the Supernatural. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190459765.003.0005.
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During the period when official and public discourse was frequently used for political purges, stories about the affairs of the world-beyond were used as a convenient vehicle for delivering political messages. After the death of Wang Anshi, a supporter of stronger monarchical power, a series of eyewitness accounts of his ill fate in purgatory were widely spread. In contrast, Han Qi, a critic of Wang, was reported to have become a god in glory who was in charge of the other-world tribunal court. The abundance of narratives on the social imaginaries of the world-beyond and the supernatural reveals that the Confucian maxim of keeping silent on that topic was widely defied. At the same time, scholar-officials in their public discourse with their authorship tended to defend Confucian traditional belief in Heaven as the ground of ethics, and to reject any counter-imaginaries.
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Beckert, Jens, and Richard Bronk. An Introduction to Uncertain Futures. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820802.003.0001.
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This chapter provides a theoretical framework for considering how imaginaries and narratives interact with calculative devices to structure expectations and beliefs in the economy. It analyses the nature of uncertainty in innovative market economies and examines how economic actors use imaginaries, narratives, models, and calculative practices to coordinate and legitimize action, determine value, and establish sufficient conviction to act despite the uncertainty they face. Placing the themes of the volume in the context of broader trends in economics and sociology, the chapter argues that, in conditions of widespread radical uncertainty, there is no uniquely rational set of expectations, and there are no optimal strategies or objective probability functions; instead, expectations are often structured by contingent narratives or socially constructed imaginaries. Moreover, since expectations are not anchored in a pre-existing future reality but have an important role in creating the future, they become legitimate objects of political debate and crucial instruments of power in markets and societies.
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Choi, Mihwa. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190459765.003.0001.
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This study inquires into the historical question of how the politics surrounding death rituals contributed to the revival of Confucianism. It examines major changes in ritual performance both at the imperial court and in society at large during the reigns from Zhenzong to Shenzong. It investigates how polarizing debates about death rituals introduced new terrain for political power dynamics between monarchy and officialdom, and between groups of politically and intellectually divided court officials. In order to answer why death rituals in particular became focal points of contention, it delineates the social imaginaries implied in the distinct death rituals preferred by three powerful and competing social groups—emperors, scholar-officials, and rich merchants. It also aims to engage the theoretical question of how diverse social groups’ contentions over ritual were enmeshed in the struggle over social imaginaries between groups as they envisioned different construction of social reality.
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Zolkos, Magdalena. Restitution and the Politics of Repair. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474453097.001.0001.
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This book develops a political philosophic approach to restitution and repatriation of objects, by arguing that the development of restitutive norms in the West has been auxiliary to the emergence of modern state sovereignty. It draws on critiques of international law of cultural heritage return, and of its Western humanistic underpinnings, including the ontological binary distinction between things and persons. Rather than accept the restitutive goals of politics and law seeking to do justice for the past and to ‘undo’ the expropriations and dispossessions that have occurred, and are still occurring (be it in contexts of coloniality or war), this book looks at the limits and aporias of restitution in texts of philosophy, literature and social theory. As such, it identifies figures and objects situated beyond the possibility of restitution and repair. This includes analysis of the social fantasies and imaginaries that ‘prop’ our contemporary reparative politics—making the past ‘unhappen’, or cancelling out the occurrence of wrongs. What the analysed texts have in common is that they articulate restitution through the motifs of undoing and making-unhappen, as a reparative and curative procedure, and a prelapsarian return to a place, time or condition prior to the event of violence. Insofar as this reading uncovers the mythical-religious ‘substrate’ of the restitutive tradition, and illuminates the political and affective allures of prelapsarianism, this book also offers insights into Western secularism, not as disappearance of religious thought in the public domain, but as its ‘repression’ (in a psychoanalytic sense).
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Kemp, Sandra, and Jenny Andersson, eds. Futures. Oxford University Press, 2021. http://dx.doi.org/10.1093/oxfordhb/9780198806820.001.0001.
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This co-edited collection of essays examines the increasing centrality of futures and futures-thinking in all disciplines. It provides theoretical perspectives on constructions of futurity, across the arts, humanities, and social sciences, opening up multidisciplinary conversations between them. Bringing together emerging perspectives on the future from diverse disciplinary perspectives including critical theory, design, anthropology, sociology, politics, and history, the book examines the ways in which the future can be an object of empirical study, a subject for theorization, and an orientation for practice in the real world. The book examines historical and contemporary forms of futures knowledge, the methodologies and technologies of futures expertise, and the role played by different institutions in legitimizing, deploying, and controlling anticipatory practices. Contributors challenge and debate the varied ways in which futures are conjured and constructed, as objects of art and imagination as well as of science and geopolitics. Chapters explore issues as diverse as the utopian imagination, history and philosophy, literary and political manifestos, artefacts and design fictions, and forms of technological and financial forecasting, big data, climate-modelling, and scenarios. The book positions the future as a question of power, of representations and counter-representations, and forms of struggle over future imaginaries. Forms of futures-making depend on complex processes of envisioning and embodiment. Each chapter investigates the critical vocabularies, genres, and representational methods—narrative, quantitative, visual, and material—of futures-making as deeply contested fields in cultural and social life.
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Beckert, Jens, and Richard Bronk, eds. Uncertain Futures. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820802.001.0001.
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Uncertain Futures considers how economic actors visualize the future and decide how to act in conditions of radical uncertainty. It starts from the premise that since dynamic capitalist economies are characterized by relentless innovation and novelty, they exhibit an indeterminacy that cannot be reduced to measurable risk. The organizing question then becomes how economic actors form expectations and make decisions despite the uncertainty they face. The current microfoundations of standard economics cannot handle genuinely uncertain futures. Instead, uncertainty requires an entirely new model of economic reasoning. This edited volume helps lay foundations for this new model by showing how economic actors in practice form expectations in conditions of uncertainty. It draws on groundbreaking research in economic sociology, economics, anthropology, and psychology to present theoretically grounded empirical case studies that demonstrate the role of imaginaries, narratives, and calculative technologies—and their various combinations—in enabling economic actors to form expectations and cope with uncertain futures. The book examines risk management techniques, finance models, and discounted cash-flow models as well as methods of envisaging the future that overtly combine calculation with narrative structure and imaginaries. These include central bank forward guidance, economic forecasts, business plans, visions of technological futures, and new era stories. Considerable attention is given to how these fictional expectations influence actors’ behaviour, coordinate action, and provide the confidence to act, and how they become instruments of power in markets and societies. The market impact of shared calculative devices, social narratives, and contingent imaginaries underlines the rationale for a new form of narrative economics.
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Choi, Mihwa. Burial. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190459765.003.0006.
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Burials had become a focal point of some Confucian efforts to build a socio-moral order based on Confucian norms. “Simple burial,” idealized by scholar-officials, used a simple pit tomb with minimal burial items, based on the mainstream Confucian tradition of rejecting literary and material expression of the concrete social imaginaries of the world-beyond. Its focus rested with a tomb inscription tablet highlighting the public accomplishments and virtue of the deceased. On the other hand, many rich merchants were able to conduct a “lavish burial,” believing that the material furnishing of the tomb would actually influence the soul’s transitional process and its well-being in the world-beyond. Nevertheless, there were some exceptional cases that did not fit into the general pattern of correlations between social groups and burial practices, which suggests that tombs tended to remain as private spaces.
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McMahan, David L. How Meditation Works. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190495794.003.0002.
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Meditation is often described in terms of internal “states” that presumably arise in anyone who practices them diligently. These practices, however, only “work” in specific social and cultural contexts, and the work they do may be quite different in divergent contexts. McMahan theorizes meditation practices as cultivating ways of being in specific social imaginaries constituted by a cultural repertoire of concepts, attitudes, social practices, ethical dispositions, institutions, power relations, available identities, structures of authority, and conceptions of the cosmos. This theorization extrapolates from recent studies of the historical embeddedness of psychosomatic illnesses that suggest that certain historical eras generate specific “symptom pools.” This recontextualization of meditation as a cultural practice underlines the necessity of humanistic study of meditation and the impossibility of a totalizing neurophysiological “explanation” of how meditation works.
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Marková, Ivana. From Imagination to Well-Controlled Images. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190468712.003.0015.
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Imagination is one of the basic mental capacities that define humans as a species. Throughout history, the capacities of imagination and of liberated thought have always constituted threats to political and religious powers. Using the example of two dictatorships in the 20th century, Nazism and Stalinism, this chapter shows that these regimes used the capacity to imagine by enforcing the development of images that served their totalitarian purposes. Negative features of social imaginaries, like technicization and bureaucratization, also infiltrated nontotalitarian systems and modern democracies. Imagination is intertwined with other features of the dialogical mind and, therefore, can be understood only if explored in a holistic manner as a feature of thinking, in relation to language and other symbolic capacities and in their sociocultural contexts.
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Miller, Peggy J., and Grace E. Cho. Commentary. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199959723.003.0012.
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Chapter 12, “Commentary: Personalization,” discusses the process of personalization, based on the portraits presented in Chapters 8–11. Personalization is not just a matter of individual variation; it is a form of active engagement through which individuals endow imaginaries with personal meanings and refract the imaginary through their own experiences. The portraits illustrate how the social imaginary of childrearing and self-esteem entered into dialogue with the complex realities of people’s lives. Parents’ ability to implement their childrearing goals was constrained and enabled by their past experiences and by socioeconomic conditions. The individual children were developing different strategies of self-evaluation, different expectations about how affirming the world would be, and different self-defining interests, and their self-making varied, depending on the situation. Some children received diagnoses of low self-esteem as early as preschool.
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Larmer, Miles. At the Crossroads. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199935369.013.20.
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The Copperbelt region of Central Africa sits at the crossroads of political borders, trade corridors, migratory flows, and identity formations. The division of the region by a colonial/national border shaped not only its differential political economy, but also how this was perceived and represented. At the heart of all such representations was the relationship between minerals and their supposed capacity to effect economic, political, and social transformation. This article analyzes how this relationship has been understood and articulated from the precolonial period until today, and the ways that actual and potential mineral wealth have underwritten successive, often contested, political projects and aspirations. In identifying changes and enduring patterns in mining-based political representation, it suggests an alternative history of the Copperbelt region rooted in the political imaginaries surrounding mining and its potential for transformation.
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Zürn, Michael. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198819974.003.0001.
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Contrary to the view of a perpetual battle between two imaginaries of world politics, it is argued in this book that world politics is now embedded in a normative and institutional structure that contains hierarchies and power inequalities and thus endogenously produces contestation, resistance, and distributional struggles. The Introduction lays out the argument, discusses its theoretical building blocks, and provides a roadmap of the arguments in the book. First, the Introduction grasps global governance as a political system that builds on normative principles and reflexive authorities. Second, it points to the central legitimation problems of the global governance system and how these legitimation problems lead to state and societal contestation by identifying endogenous dynamics. It also discusses the theoretical building blocks of a theory of global governance and includes an outline of the book.
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Reichmann, Werner. The Interactional Foundations of Economic Forecasting. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820802.003.0005.
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How do economic forecasters produce legitimate and credible predictions of the economic future, despite most of the economy being transmutable and indeterminate? Using data from a case study of economic forecasting institutes in Germany, this chapter argues that the production of credible economic futures depends on an epistemic process embedded in various forms of interaction. This interactional foundation—through ‘foretalk’ and ‘epistemic participation’ in networks of internal and external interlocutors—sharpens economic forecasts in three ways. First, it brings to light new imaginaries of the economic future, allowing forecasters to spot emerging developments they would otherwise have missed. Second, it ensures the forecasts’ social legitimacy. And finally, it increases the forecasts’ epistemic quality by providing decentralized information about the intentions and assumptions of key economic and political actors.
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Jemison, Elizabeth L. Christian Citizens. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469659695.001.0001.
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With emancipation, a long battle for equal citizenship began. Bringing together the histories of religion, race, and the South, Elizabeth L. Jemison shows how southerners, black and white, drew on biblical narratives as the basis for very different political imaginaries during and after Reconstruction. Focusing on everyday Protestants in the Mississippi River Valley, Jemison scours their biblical thinking and religious attitudes toward race. She argues that the evangelical groups that dominated this portion of the South shaped contesting visions of black and white rights. Black evangelicals saw the argument for their identities as Christians and as fully endowed citizens supported by their readings of both the Bible and U.S. law. The Bible, as they saw it, prohibited racial hierarchy, and Amendments 13, 14, and 15 advanced equal rights. Countering this, white evangelicals continued to emphasize a hierarchical paternalistic order that, shorn of earlier justifications for placing whites in charge of blacks, now fell into the defense of an increasingly violent white supremacist social order. They defined aspects of Christian identity so as to suppress black equality—even praying, as Jemison documents, for wisdom in how to deny voting rights to blacks. This religious culture has played into remarkably long-lasting patterns of inequality and segregation.
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Hucks, Tracey E. Obeah, Orisa, and Religious Identity in Trinidad, Volume I, Obeah. Duke University Press, 2022. http://dx.doi.org/10.1215/9781478022145.
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Obeah, Orisa, and Religious Identity in Trinidad is an expansive two-volume examination of social imaginaries concerning Obeah and Yoruba-Orisa from colonialism to the present. Analyzing their entangled histories and systems of devotion, Tracey E. Hucks and Dianne M. Stewart articulate how these religions were criminalized during slavery and colonialism yet still demonstrated autonomous modes of expression and self-defense. In Volume I, Obeah, Hucks traces the history of African religious repression in colonial Trinidad through the late nineteenth century. Drawing on sources ranging from colonial records, laws, and legal transcripts to travel diaries, literary fiction, and written correspondence, she documents the persecution and violent penalization of African religious practices encoded under the legal classification of “obeah.” A cult of antiblack fixation emerged as white settlers defined themselves in opposition to Obeah, which they imagined as terrifying African witchcraft. These preoccupations revealed the fears that bound whites to one another. At the same time, persons accused of obeah sought legal vindication and marshaled their own spiritual and medicinal technologies to fortify the cultural heritages, religious identities, and life systems of African-diasporic communities in Trinidad.
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Domínguez, Virginia R., and Jane C. Desmond, eds. Michael Titlestad on Solli and Condry. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040832.003.0028.
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This essay takes Solli’s and Condry’s essays as examples of possibilities worth emulating. Both essays, Titlestad argues, are refined instances of a refusal to adopt simple dialectical or bilateral understandings or analyses. Both describe the use of aspects of “American” culture (country and rap music respectively, as well as their social-symbolic architecture) in dynamic processes of triangulation that link their origins (in the United States), their destinations (Norway and Japan respectively), and third terms demarcated by the context and political priorities of performers and their publics. Titlestad is interested in a question he sees both essays fundamentally asking, namely, how particular communities put aspects of U.S. culture to work. In both essays, Titlestad argues, the work entails a redefinition, a resetting, indeed a productive consumption of cultural practice, something Titlestad prefers to think of as some form of improvisation but that still captures the need to complicate any sense of bilateralism. Clearly, Titlestad argues, the particular Norwegian and Japanese communities and subcultures described in the essays by Solli and Condry are embroiled in transnational imaginaries in which “America” already circulates as shorthand for a number of contemporary ideological proclivities.
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Bailey, Yelena. How the Streets Were Made. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469660592.001.0001.
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In this book, Yelena Bailey examines the creation of “the streets” not just as a physical, racialized space produced by segregationist policies but also as a sociocultural entity that has influenced our understanding of blackness in America for decades. Drawing from fields such as media studies, literary studies, history, sociology, film studies, and music studies, this book engages in an interdisciplinary analysis of the how the streets have shaped contemporary perceptions of black identity, community, violence, spending habits, and belonging. Where historical and sociological research has examined these realities regarding economic and social disparities, this book analyzes the streets through the lens of marketing campaigns, literature, hip-hop, film, and television in order to better understand the cultural meanings associated with the streets. Because these media represent a terrain of cultural contestation, they illustrate the way the meaning of the streets has been shaped by both the white and black imaginaries as well as how they have served as a site of self-assertion and determination for black communities.
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Graham, Helen, and Alejandro Quiroga. After the Fear was Over? What Came After Dictatorships in Spain, Greece, and Portugal. Edited by Dan Stone. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199560981.013.0025.
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What Spain, Greece, and Portugal have in common in the twentieth century is the manner in which their internal processes of change – rural to urban, agrarian to industrial – were intervened in and inflected at crucial moments and with enduring effect by the force of international political agendas. By the 1960s, in all three countries, the fearful imaginaries of traditionalists still saw a disguised form of communism in the ‘godlessness’ of Americanisation, social liberalisation, and anti-puritanism. This article adopts a tripartite structure (1945: survival; 1970s: transition; after 1989: memory) in order to explore why, how, and with what consequences Southern European political establishments with clear Nazi links or empathies not only survived the collapse of Adolf Hitler's new order, but were also able to persist as dictatorial and authoritarian regimes into the 1970s. It then interrogates the nature of the subsequent transitions to parliamentary democracy, paying particular attention to the continuities. It is remarkable, even today, how few Western European or North American commentators understand the brutality beneath the burlesque of dictatorship in Southern Europe.
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Stewart, Dianne M. Obeah, Orisa, and Religious Identity in Trinidad, Volume II, Orisa. Duke University Press, 2022. http://dx.doi.org/10.1215/9781478022152.
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Obeah, Orisa, and Religious Identity in Trinidad is an expansive two-volume examination of social imaginaries concerning Obeah and Yoruba-Orisa from colonialism to the present. Analyzing their entangled histories and systems of devotion, Tracey E. Hucks and Dianne M. Stewart articulate how these religions were criminalized during slavery and colonialism yet still demonstrated autonomous modes of expression and self-defense. In Volume II, Orisa, Stewart scrutinizes the West African heritage and religious imagination of Yoruba-Orisa devotees in Trinidad from the mid-nineteenth century to the present and explores their meaning-making traditions in the wake of slavery and colonialism. She investigates the pivotal periods of nineteenth-century liberated African resettlement, the twentieth-century Black Power movement, and subsequent campaigns for the civil right to religious freedom in Trinidad. Disrupting syncretism frameworks, Stewart probes the salience of Africa as a religious symbol and the prominence of Africana nations and religious nationalisms in projects of black belonging and identity formation, including those of Orisa mothers. Contributing to global womanist thought and activism, Yoruba-Orisa spiritual mothers disclose the fullness of the black religious imagination’s affective, hermeneutic, and political capacities.
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Lerner, Adam B. From the Ashes of History. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197623589.001.0001.
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This book theorizes collective trauma as a foundational force in international politics—a shock to political cultures that can both make and break international institutions. Though scholars of international relations and related disciplines have historically paid outsize attention to the onset of mass violence, as well as the changes it causes in the balance of power or security calculations, far less attention has been paid to its indirect longer-term impacts, particularly as they manifest as collective trauma. This book argues that collective trauma can not only shape the divisions between “us” and “them” that constitute the international system but also frame logics of interaction over the course of generations. The first half of the book develops a theoretical framework for understanding collective trauma as an emergent phenomenon, outlining both how it translates from individual to social (and vice versa) and how it interacts with diverse political conditions and competing priorities. The second half turns to three historical cases examining colonialism as collective trauma in post-independence India, the Holocaust’s constitutive role in Israeli foreign policy imaginaries, and the influence of the post-traumatic stress disorder diagnosis on the US global war on terror. Taken together, these cases demonstrate collective trauma’s foundational role in international politics, as well as the larger potential benefits of a “trauma turn” for the international relations discipline. This reorientation, the book demonstrates, is particularly vital as scholars work to combat the discipline’s Western bias and better account for the legacy of structural injustice and oppression.