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1
Centre for Equity and Inclusion (New Delhi, India), ed. The fear that stalks: Gender-based violence in public spaces. New Delhi: Zubaan, 2012.
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Pilot, Sara, and Lora Prabhu. Fear That Stalks: Gender-Based Violence in Public Spaces. 'Zubaan Books, 2014.
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Sobieraj, Sarah. Credible Threat. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190089283.001.0001.
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This book argues that the rampant hate-filled attacks against women online are best understood as patterned resistance to women’s political voice and visibility. This abuse and harassment coalesces into an often-unrecognized form of gender inequality that constrains women’s use of digital public spaces, much as the pervasive threat of sexual intimidation and violence constrain women’s freedom and comfort in physical public spaces. What’s more, the abuse exacerbates inequality among women, those from racial, ethnic, religious, and/or other minority groups, are disproportionately targeted. Drawing on in-depth interviews with women who have been on the receiving end of digital hate, Credible Threat shows that the onslaught of epithets and stereotypes, rape threats, and unsolicited commentary about their physical appearance and sexual desirability come at great professional, personal, and psychological costs for the women targeted—and also with underexplored societal level costs that demand attention. When effective, identity-based attacks undermine women’s contributions to public discourse, create a climate of self-censorship, and at times, push women out of digital publics altogether. Given the uneven distribution of toxicity, those women whose voices are already most underrepresented (e.g., women in male-dominated fields, those from historically undervalued groups) are particularly at risk. In the end, identity-based attacks online erode civil liberties, diminish public discourse, limit the knowledge we have to inform policy and electoral decision making, and teach all women that activism and public service are unappealing, high-risk endeavors to be avoided.
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Serrano, Víctor, and Javier Monclús, eds. Regeneración urbana (VI). Propuesta para el barrio de Torrero - La Paz, Zaragoza. Prensas Universitarias de Zaragoza, 2020. http://dx.doi.org/10.26754/uz.978-84-1340-048-8.
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This publication contains the reflections and proposals made within the framework of the 2018–2019 University of Zaragoza Master of Architecture programme. Continuing on from the work of previous years on other districts of the city of Zaragoza we refer to as ‘inner peripheries’, particularly those com- prising the so-called ‘Orla Este’ (‘eastern fringe’) – the neighbourhoods of San José and Las Fuentes – this time the team of students and teaching staff involved turned their focus to the Torrero-La Paz dis- trict. This area of the city has problems similar to those previously studied, as they are distinguished by depopulation and ageing, in other words, the tendency to lose inhabitants, particularly younger generations. Moreover, its physical structure is characterised by a congested network of streets, high population density, a scarcity of green spaces and facilities, and the poor design of existing public spaces and deficiencies in the standards of construction of many of its buildings. All of this is reflec- ted in the proliferation of urban fabrics in the process of becoming obsolete, which may lead to the appearance of pockets of vulnerability. Nonetheless, the diagnostic exercises undertaken have also allowed the potential of the district to be identified. This publication contains the proposals for urban renewal and building restoration based on the interventions to improve public spaces and dwellings, in addition to facilities, traffic management and public parking spaces. In a nutshell, all those aspects that we can include within the broad concept of urban renewal and with the aim of progressing towards a much-improved neighbourhood. The publication of this book was made possible by the collaboration agreement between Zaragoza City Council, through Zaragoza Vivienda, and the School of Engineering and Architecture of the University of Zaragoza.
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Barros, Sulivan Charles. Carnaval e cidade – usos e apropriações de espaços urbanos: Recife e Olinda em perspectiva. Brazil Publishing, 2021. http://dx.doi.org/10.31012/978-65-5861-277-3.
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Carnival is one of the most important manifestations of Brazilian culture. On festival days, the carnival locus is occupied by antagonistic social actors, producing a unique image of the sensitive movements that the city experiences throughout the year and that end up in the unequal processes of power and space - one of the multiple readings that the carnival phenomenon offers. Understanding this complex moment of polyphonies and polysemias requires a review of its historical development process, aiming at a broader understanding of how it was (and continues to be) forged as an entirely Brazilian social fact, an element that makes up a part of the nation's identity formation. In this direction, the city becomes a privileged place for carnival production based on evocation of memory, symbolizing the idea of public spaces to be activated and reconstructed. In order to build an articulation between past, present and future, commercial investments have been integrating multiple strategies in the search to dynamize old uses of urban space, associated with contemporary forms of carnival consumption. In this sense, this research proposes to analyze the relationship between carnival and the city from the uses and appropriations of public spaces and that will present the cities of Recife and Olinda as an empirical reference.
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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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Goodrich, Peter. Aquatopia. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199670055.003.0010.
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Jurisdiction over the water has always been a somewhat chimerical and fluid legal topic. For the Romans it was the exemplum of what is held by all in common, a public good and so by connotation a sacred thing. Arguing against the standard interpretation of common law imperialism based on superficial readings of Mare clausum, this chapter argues that in a fully humanistic vein Selden in the main supported the idea of holding the oceans and seas in common. Selden puts much textual energy and inventiveness into protecting the ports and the shores of islands such as Britain, but, as to the ocean itself, he cites the story of King Canute and argues that God alone owns those aquatopic spaces.
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Morgan Wortham, Simon. Fear of the Open: Resistances of the Public Sphere. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429603.003.0009.
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This chapter explores the theme of the ‘outside’, and the fears, desires, drives and indeed drift it seems to inspire, in order to raise the question of agoraphobia in a number of contexts. In particular, agoraphobia is not only about recoil or retreat from public spaces: surprisingly enough, an abiding fear of the ‘open’ may in fact generate the conditions of possibility for a democratically-oriented public sphere, however fragile and contradictory they may be. Agoraphobic fear of the space of the public square, whether crowded or comparatively empty, can produce inconsistent effects, provoking reactionary paranoia as well as inspiring political dissent. But if the appeal to the ‘rational ground’ of a public sphere is at least in part based upon agoraphobic, crowd-fearing impulses, its evocation of reason and duty is exceeded and resisted by a notion of Levinasian responsibility that has been described in terms of an ‘ethical agoraphobia’. If the ‘ethical agoraphobia’ of Levinasian responsibility entails a step into the ‘open’ that cannot simply be faced fearlessly, then this surely prompts critique of recent speculative materialism as in want of an object to be scared of.
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Rosenberg, Michael, and Aslı Erim-Özdoğan. The Neolithic in Southeastern Anatolia. Edited by Gregory McMahon and Sharon Steadman. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195376142.013.0006.
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This article presents data on Neolithic sites in southeastern Anatolia, where, as elsewhere in southwestern Asia, the changes attendant on the Neolithic, while revolutionary in their consequences for the evolution of human cultural and social systems, were gradual. In the Early Aceramic we see the development of sedentary communities based on important economic changes, but ones that still retain major elements of the earlier hunter-gatherer, egalitarian social system. However, those elements are now buttressed with institutions (e.g., general-purpose public buildings, feasting) that permit the now somewhat larger communities to remain intact on a long-term basis and to act as a whole. In the Mature Aceramic (MA), we see some of those same institutions (public buildings and spaces) evolving to (of necessity) more strongly promote group identity at the community level in the still-larger communities that characterize the MA. Beginning in the MA III and continuing through the early part of the Pottery Neolithic, we see the gradual disintegration of the Aceramic Neolithic lifeway and its replacement by one that is quite different, wherein kinship appears to play a larger, more formal role. These social changes are intertwined with important economic changes (the development of the full southwestern Asia domesticate complex) and technological changes (the widespread adoption of ceramic technology), but the specifics of how they are related remains an open question.
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Zukin, Sharon. The Innovation Complex. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190083830.001.0001.
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The Innovation Complex shows how the new urban economy is being shaped by digital technology businesses and organizations, city government, and a tech-financial meritocracy. Looking closely at “innovation” in New York from the city’s fall in the dot-com crash of 2000 to its emergence as the second-largest startup ecosystem of the 2010s, the book examines the emergence of new organizational, geographical, and discursive spaces that literally root digital production in place, molding a tech-competent workforce, public-private-nonprofit partnerships, and a hegemonic, entrepreneurial culture. The Innovation Complex begins by exploring the city’s subculture of hackathons and meetups, describes the careers of New York–based startup founders and venture capitalists, and traces the transformation of the Brooklyn waterfront from industrial wasteland to “innovation coastline.” Analyzing connections between local networks and global capital, it shows how a Silicon Valley model of innovation is urbanized by big cities like New York, where an influential alliance between business, government, and university leaders recalls C. Wright Mills’s potent concept of the power elite. Paradoxically, while the 21st-century economy makes cities more successful, they also become less livable for those who cannot reap tech’s rewards.
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Meade, Rosie, and Mae Shaw, eds. Arts, Culture and Community Development. Policy Press, 2021. http://dx.doi.org/10.1332/policypress/9781447340508.001.0001.
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This edited collection profiles the sites and subjects of arts practices in different geographical contexts, including Hong Kong and mainland China, India and Sri Lanka, Finland, Chile, Brazil, Lebanon, Mexico, the USA, Germany, Canada, the UK, and Ireland. Chapters capture how collective hopes, fears, allegiances, frustrations, and memories, are sung, danced, played, etched on walls, or conveyed through puppets and theatre. Contributors to the volume thus draw attention to some of the diverse ways that groups of people collectively make sense of, re-imagine or seek to change the personal, cultural, social, economic, political, or territorial conditions of their lives, while using the arts as their means and spaces of engagement. Across its chapters, the book explores a number of broad themes and questions. How can we conceptualise the relationship between community development and arts/cultural practice? What diverse forms does this relationship take in contemporary contexts? How do communities of people engage with, utilise, make sense of and through particular artforms and media? How can we understand the aesthetic and associated meanings of such engagements? How are the power dynamics related to authorship, resources, public recognition, and expectations of impact negotiated within community-based arts processes? How do economistic and neoliberal rationalities influence arts processes and programmes in community contexts? Together, the chapters also critically interrogate if, and how, dominant rationalities are being resisted and challenged through arts practices.
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Gaztambide, María C. El Techo de la Ballena. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9781683400707.001.0001.
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In El Techo de la Ballena, María C. Gaztambi depresents an account of the visual arts production of the Caracas-based collective El Techo de la Ballena (active 1961−69). In spite of evident convergences with other global art tendencies, these radicalized artists from Venezuela anchored their multidisciplinary interventions in a fundamental retrograde stance which, in the author’s view, represented a deliberate inversion of an internationallyaligned modernity hinging on the need for constant evolution and progress in the visual arts. El Techo’s against-the-grain position became the basis for a disorderly project of grief that counteracted the swiftness by which Venezuela fast-tracked its modernization (in the sense of material and technological progress) and consumed international modernism (its cultural production). Against this fragmentary development, El Techo deployed an integrated approach to art-making that included artworks with multiple meanings, alternative exhibition spaces, politicized actions, as well as highly confrontational printed materials. All these elements came together into a single, indivisible body of work merging the visual, the poetic, the performative, and the political. Yet Venezuela’s eroded local environment required an outright unsettling through extreme scatological content and strategies that the balleneros qualified as “a biological art, violently exuded from our bowels…” Theirs was a total output that tested the limits of art to provoke an anesthetized local public under the motto of cambiar la vida, transformar la sociedad(to change life, to transform society).
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Tucker-Abramson, Myka. Novel Shocks. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823282708.001.0001.
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Novel Shocks argues that the political and cultural origins of neoliberalism lie in the battles over suburban and urban space in the 1950s and early 1960s. At the end of World War II, Harry Truman’s administration launched a national program of urban renewal that sought to create a new and distinctly American modernity, which would underpin US global hegemony. The program’s effects in Manhattan were particularly notable: throughout the 1950s and 1960s, New York bulldozed vast areas of land deemed “slums” or “blighted” to make way for freeways, public and private housing projects, medical centers, skyscrapers, and even the new United Nations headquarters. Taken together, these processes dramatically transformed New York’s metropolitan region, creating the segregated landscape of prosperous white suburbs and poor black cities, and with it new cultural forms and subjectivities. Throughout the 1950s and early 1960s, novelists such as Ralph Ellison, Patricia Highsmith, Ayn Rand, William Burroughs, Sylvia Plath, and Warren Miller all depicted and responded to these new urban spaces as forms of traumatic “shock” that required new aesthetic forms and political structures. These novels rejected older shock-based modernisms such as Surrealism and naturalism and, like the urbanization projects they depicted, forged a new kind of modernism, one that transformed shock from a traumatic and disruptive effect of urban modernity into a therapeutic force that helps strengthen and shape a more flexible, self-reliant, and resilient subject that would nourish the roots of neoliberalism.
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Young, Phoebe S. K. Camping Grounds. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195372410.001.0001.
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Camping appears to be a simple proposition, a time-honored way of getting away from it all. Yet as this book demonstrates, the simplicity of camping is deceptive, its history and meanings far from obvious. Why do some Americans find pleasure in sleeping outside, particularly when so many others, past and present, have had to do so for reasons other than recreation? A closer look at the history of camping since the Civil War reveals unexpected connections between its various forms and its deeper significance as an American tradition linked to core beliefs about nature and national belonging. Never only a vacation choice, camping has been something people do out of dire necessity and as a tactic of political protest. Still, the dominance of recreational camping as a modern ideal and natural idyll has obscured other forms from our collective memory. Camping Grounds rediscovers these unexpected and interwoven histories of sleeping outside. It uses extensive research to trace surprising links between such varied campers as veterans, tramps, John Muir, newly freed African Americans, and early leisure campers in the nineteenth century; federal campground designers, Depression-era transients, family car campers, backpacking enthusiasts, countercultural youth, and political activists in the twentieth century; the crisis of the unsheltered and the tent-based Occupy movement in the twenty-first. These entwined stories show how Americans camp to claim a place in the republic and why public spaces of nature are critical to how we relate to nature, the nation, and each other.
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Davis, Christina P. The Struggle for a Multilingual Future. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190947484.001.0001.
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The Struggle for a Multilingual Future examines the tension between the ethnic conflict and multilingual education policy in the linguistic and social practices of Sri Lankan Tamil and Muslim girls in Kandy, a city in central Sri Lanka. Postindependence language and education policies were part of the complex and multifaceted causes of the Sri Lankan civil war (1983 to 2009). However, in the last two decades the government has sought to promote interethnic integration by instituting trilingual language policies in the nation’s co-official languages, Sinhala and Tamil, as well as English, in government schools. Integrating ethnographic and linguistic research inside and outside two schools in Kandy during the last phase of the war, this book investigates the efficacy of the national reforms in mitigating ethnic conflict in relation to the way linguistic, ethnic, religious, and class differences are reinforced and challenged in schools, homes, buses, and streets. The author’s research shows how, despite the national reforms, policies and practices in Kandy schools instantiate language-based models of ethnicity. In reaction, Tamil-speaking girls aspire to a cosmopolitan notion of Kandy that is less about being integrated into broader society than drawing on the symbolic resources of the city for social mobility. It also analyzes how the efficacy of the reforms is imperiled by interactional practices in Sinhala-majority public spaces that reinforce ethnic divisions and power inequalities. Davis demonstrates the difficulties of using language policy to ameliorate conflict if it does not also address how that conflict is produced and reproduced in everyday talk.
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Kaur, Raminder. Kudankulam. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199498710.001.0001.
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The book tells the many stories that circulate around a nuclear power plant in Kudankulam in the southern peninsular region of Tamil Nadu in India from the late 1980s. The tales are by way of fishermen and women, farmers, environmentalists, activists, writers, scholars, teachers, journalists, priests, children, as much as they are of lawyers, scientists, state officials and the author drawing upon an interdisciplinary field as the subject compels. They show how peninsular residents contended with the prospect of one of Asia’s largest nuclear enterprise being built on their doorstep. They reveal what role the nuclear plant plays in contested discourses of development, democracy, and nationalism in multiple spaces of criticality. Based on over a decade of historical and ethnographic research, we learn about the anti-nuclear campaign’s part in ‘right-to-lives’ movements, the (re)production of knowledge and ignorance in the understanding of radiation, and tactics to create an evidence base in response to the otherwise unavailable or inaccessible data on radiation and public health in India. In the process, the author casts a lens on how national and transnational solidarity was both received and curtailed, where processes of neo-liberalization and national security led to the hardening of the ‘nuclear state’. This phenomenon came with the direct and indirect repression of the anti-nuclear movement with the engineering of ‘death conditions’ for its protagonists. Altogether, this is one of the few books that has at its heart the many facets of a grassroots movement for energy justice in the global south from the 1980s that, three decades on, went on to become an international cause célèbre.