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How does milk become cow milk, donkey milk or human milk? When one closely explores this question, the species difference between milks is not as stable as one might initially assume, even if one takes an embodied perspective. To show this, this book takes readers through an ethnographic comparison of milk consumption and production in Croatia in a range of different social settings: on farms, in mother-infant breastfeeding relations, in food hygiene documentation and in the local landscape. It argues that humans actually invest considerable work into abstracting and negotiating milks into their human and animal forms.
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To this day, there persists a widespread assumption that Adorno’s references to Marx – and especially to Marx’s critique of political economy – represent a relic from an early and short-lived stage of Adorno’s theoretical development. On the basis of relevant and largely unpublished textual sources, this book refutes this thesis while showing that the centre of Adorno’s critical theory of society is occupied by a critique not only of political economy, but of economy in general.
Volume II: Pop culture, Environment, Colonialism and Migration
Volume II of Africa's Radicalisms and Conservatisms continues the broad themes of radicalisms and conservatisms that were examined in volume I. Like volume I, the essays examine why the two “isms” of radicalisms and conservatisms should not be viewed as mere irreconcilable conceptual tools with which to categorize or structure knowledge. It demonstrates that these concepts are intertwined, have multiple and diverse meanings as perceived and understood from different disciplinary vantage points, hence, the deliberate pluralization of the terms. The twenty-two essays in the volume show what happens when one juxtaposes the two concepts and when different peoples’ lived experiences of politics, pop culture, democracy, liberalism, the environment, colonialism, migration, identities, and knowledge, etc. across the length and breadth of Africa are brought to bear on our understandings of these two particularisms.

Contributors are: Adesoji Oni, Admire M. Nyamwanza, Akin Tella, Akinpelu Ayokunnu Oyekunle, Bamidele Omotunde Alabi, Charles Nkem Okolie, Craig Calhoun, Diana Ekor Ofana, Edwin Etieyibo, Folusho Ayodeji, Gabriel Akinbode, Godwin Oboh, Joseph C. A. Agbakoba, Julius Niringiyimana, Lucky Uchenna Ogbonnaya, Maxwell Mudhara, Muchaparara Musemwa, Nathan Osareme Odiase, Obvious Katsaura, Okpowhoavotu Dan Ekere, Olaniran Olakunle Lateef, Omolara V. Akinyemi, Owen Mafongoya, Paramu Mafongoya, Philip Onyekachukwu Egbule, Rutanga Murindwa, Sandra Bhatasara, Takesure Taringana, Tunde A. Abioro, Victor Clement Nweke, William Muhumuza, and Zainab M. Olaitan.
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Capital is a chameleon that assumes different guises while maintaining the same logic, exploiting crisis as an opportunity for regeneration. Yet each transformation opens a passage for radical conflict and new revolutionary theories and subjects. This is particularly true of the critical passage from the 1920s to the 1930s, which Giacomo Marramao presents as an incandescent laboratory of theoretical and practical transformations and fierce confrontations. Moving from Austro-Marxism to Frankfurt School Critical Theory, from Hilferding to Grossmann, and Max Weber to Carl Schmitt, The Bewitched World of Capital shows how ‘the Political’ was remade in the passage from free-market capitalism to mass society, throwing new light on forms of domination and conflict that also traverse our present.
Revolutionary Internationalism in Early Soviet Society, 1917-1927
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That the idea of world revolution was crucial for the Bolshevik leaders in the years following the 1917 revolution is a well-known fact. But what did the party’s rank and file make of it? How did it resonate with the general population? And what can a social history of international solidarity tell us about the transformation of Soviet society from NEP to Stalinism? This book undertakes the first in-depth analysis of the discourses and practices of internationalism in early Soviet society during the years of revolution, civil war and NEP, using forgotten archival materials and contemporary sources.
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Film festivals around the world are in the business of making experiences for audiences, elites, industry, professionals, and even future cultural workers. Cinema and the Festivalization of Capitalism explains why these non-profit organizations work as they do: by attracting people who work for free, while appealing to businesses and policymakers as a cheap means to illuminate the creative city and draw attention to film art. Ann Vogel’s unprecedented systematic sociological analysis thus provides firm evidence for the ‘festival effect’, which situates the festival as a key intermediary in cinema value chains, yet also demonstrates the impact of such event culture on cultural workers’ lives. By probing the various resources and institutional pillars ensuring that the festivalization of capitalism is here to stay, Vogel urges us to think critically about publicly displayed benevolence in the context of cinema—and beyond.
This book presents an analysis of the social aspects of Carl Gustav Jung's thought and its followers, the interpretation of the phenomena of contemporary social life (social imagery) from the perspective of the main categories of this thought (archetype, unconscious, collectivity, mass society, mass man). It also contains an attempt of their application for understanding contemporary social and political phenomena (e.g. Brazilian sebastianism, Balkan conflicts, virtual-imagery sphere of communication, figures of imagery in popular culture, and others). The authors examine the relationship between Jung’s and Jungians' (E. Neumann, J. Hillman, J. L. Henderson) conceptions and many accompanying them (e.g. Frankfurt school, Bachelard’s philosophy, American cultural psychoanalysis) and the background of contemporary conceptions of social psychology, sociology, and cultural anthropology.
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The presidency of Donald J. Trump, has had a considerable impacts on American politics and society. One of these was his altering of the comedic mood in America, taking comedy away from many of its traditions. His presidency turned comedy into political weaponry, as comedians on the liberal side of politics turned their efforts to ridiculing Trump’s buffoonish persona, while on the conservative side, a Trump-supportive group of comedians mocked those very comedians who opposed Trump. Trump himself emerged as a comedian, performing his dark, caustic, comical routines with consummate skill at his rallies. If comedy is a pulse for a country, then it is legitimate to ask if that pulse still beating, even after Trump lost reelection in 2020. This book will address this question, examining how Trump’s presidency interrupted the historical flow of American comedic traditions, and how it spread a dark mood throughout American society.
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How did the revolutionary Left view cultural modernists? Their uneasy relationship is illustrated in this book with quotations ranging from Alexander’s ‘Dada is merely an impertinence’ through Trotsky’s ‘There cannot be a proletarian culture’ to Averbakh’s ‘Tear off the masks!’ and Becher’s ‘There can only be one kind of genuine art: fighting art.’ My book covers communist attitudes to the whole field of cultural innovation, from the art of the left abstractionists to the literature of the worker-correspondent movement and the music of Weill and Eisler through to proletarian film, theatre and photography and takes full account of the impact on Weimar left culture of external events, such as the First World War, the ‘Great Change’ in the Soviet Union, and internal German developments such as the failure of revolution after 1918 and the rise of Nazism. Each chapter starts with an introduction that provides a context to the documents and indicates the current state of research.