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Autonomy and Representation in the University
Originating in the 1968 student-led strike at San Francisco State University, Asian American Studies was founded as a result of student and community protests that sought to make education more accessible and relevant. While members of the Asian American communities initially served on the departmental advisory boards, planning and developing areas of the curriculum, university pressures eventually dictated their expulsion. At that moment in history, the intellectual work of the field was split off from its relation to the community at large, giving rise to the entire problematic of representation in the academic sphere.
Even as the original objectives of the field have remained elusive, Asian American studies has nevertheless managed to establish itself in the university. Mark Chiang argues that the fundamental precondition of institutionalization within the university is the production of cultural capital, and that in the case of Asian American Studies (as well as other fields of minority studies), the accumulation of cultural capital has come primarily from the conversion of political capital. In this way, the definition of cultural capital becomes the primary terrain of political struggle in the university, and outlines the very conditions of possibility for political work within the academy. Beginning with the theoretical debates over identity politics and cultural nationalism, and working through the origins of ethnic studies in the Third World Strike, the formation of the Asian American literary field, and the Blu's Hanging controversy, The Cultural Capital of Asian American Studies articulates a new and innovative model of cultural and academic politics, illuminating the position of ethnic studies within the American university.
Space, Value, and Mobility Across the Neoliberal Americas
Culture Works addresses and critiques an important dimension of the “work of culture,” an argument made by enthusiasts of creative economies that culture contributes to the GDP, employment, social cohesion, and other forms of neoliberal development. While culture does make important contributions to national and urban economies, the incentives and benefits of participating in this economy are not distributed equally, due to restructuring that neoliberal policies have wrought from the 1980s on, as well as long-standing social structures, such as racism and classism, that breed inequality. The cultural economy promises to make life better, particularly in cities, but not everyone can take advantage of it for decent jobs.
Exposing and challenging the taken-for-granted assumptions around questions of space, value and mobility that are sustained by neoliberal treatments of culture, Culture Works explores some of the hierarchies of cultural workers that these engender, as they play out in a variety of settings, from shopping malls in Puerto Rico and art galleries in New York to tango tourism in Buenos Aires. Noted scholar Arlene Dávila brilliantly reveals how similar dynamics of space, value and mobility come to bear in each location, inspiring particular cultural politics that have repercussions that are both geographically specific, but also ultimately global in scope.
Popular Music and Politics in Southeast Asia
The rock era is over, according to one pop music expert. Another laments that rock music is "metamorphosed into the musical wallpaper of ten thousand lifts, hotel foyers, shopping centers, airport lounges, and television advertisements that await us in the 1990s." Whatever its current role and significance in Anglo-American society, popular music has been and remains a tremendous social and cultural force in many parts of the world. This book explores the connections between popular music genres and politics in Southeast Asia, with particular emphasis on Indonesia, the Philippines, Thailand, Malaysia, and Singapore.
As the father of the hardboiled detective genre, Dashiell Hammett had a huge influence on Hollywood. Yet, it is easy to forget how adaptable Hammett’s work was, fitting into a variety of genres and inspiring generations of filmmakers.
Perspectives from the International Conference on Deaf Culture
The Deaf Way documents the vast scholarly and artistic endeavors that took place in July 1989 when more than 6,000 deaf people from around the world met at Gallaudet University to celebrate Deaf culture. More than 150 articles by world-renowned experts examine every aspect of Deaf life in societies across the globe. This outstanding volume is divided into ten distinct sections: Deaf Culture Around the World, Deaf History, The Study of Sign Language in Society, Diversity in the Deaf Community, Deaf Clubs and Sports, The Deaf Child in the Family, Education, Deaf/Hearing Interaction, Deaf People and the Arts, and Deaf People and Human Rights Issues.
Achilles’ death—by an arrow shot through the vulnerable heel of the otherwise invincible mythic hero—was as well known in antiquity as the rest of the history of the Trojan War. However, this important event was not described directly in either of the great Homeric epics, the Iliad or the Odyssey. Noted classics scholar Jonathan S. Burgess traces the story of Achilles as represented in other ancient sources in order to offer a deeper understanding of the death and afterlife of the celebrated Greek warrior. Through close readings of additional literary sources and analysis of ancient artwork, such as vase paintings, Burgess uncovers rich accounts of Achilles’ death as well as alternative versions of his afterlife. Taking a neoanalytical approach, Burgess is able to trace the influence of these parallel cultural sources on Homer’s composition of the Iliad. With his keen, original analysis of hitherto untapped literary, iconographical, and archaeological sources, Burgess adds greatly to our understanding of this archetypal mythic hero.
Texas Rituals, Superstitions, and Legends of the Hereafter
Death provides us with some of our very best folklore. Some fear it, some embrace it, and most have pretty firm ideas about what happens when we die. Although some people may not want to talk about dying, it’s the only thing that happens to all of us–and there’s no way to get around it. This Publication of the Texas Folklore Society examines the lore of death and whatever happens afterward. The first chapter examines places where people are buried, either permanently or temporarily. Chapter Two features articles about how people die and the rituals associated with funerals and burials. The third chapter explores some of the stranger stories about what happens after we’re gone, and the last chapter offers some philosophical musings about death in general, as well as our connection to those who have gone before.
Grassroots Music and Left-Wing Politics in 1930s America
While music lovers and music historians alike understand that folk music played an increasingly pivotal role in American labor and politics during the economic and social tumult of the Great Depression, how did this relationship come to be? Ronald D. Cohen sheds new light on the complex cultural history of folk music in America, detailing the musicians, government agencies, and record companies that had a lasting impact during the 1930s and beyond. Covering myriad musical styles and performers, Cohen narrates a singular history that begins in nineteenth-century labor politics and popular music culture, following the rise of unions and Communism to the subsequent Red Scare and increasing power of the Conservative movement in American politics--with American folk and vernacular music centered throughout. Detailing the influence and achievements of such notable musicians as Pete Seeger, Big Bill Broonzy, and Woody Guthrie, Cohen explores the intersections of politics, economics, and race, using the roots of American folk music to explore one of the United States' most troubled times. Becoming entangled with the ascending American left wing, folk music became synonymous with protest and sharing the troubles of real people through song.
Political Activism in South Asian American Cultural Performances
Desi Divas: Activism in South Asian American Cultural Performances is the product of five years of field research with progressive activists associated with the School for Indian Languages and Cultures (SILC), South Asian Americans Leading Together (SAALT), the feminist dance collective Post Natyam, and the grassroots feminist political organization South Asian Sisters. Christine L. Garlough explores how traditional cultural forms may be critically appropriated by marginalized groups and used as rhetorical tools to promote deliberation and debate, spur understanding and connection, broaden political engagement, and advance particular social identities. Within this framework she examines how these performance activists advocate a political commitment to both justice and care, to both deliberative discussion and deeper understanding. To consider how this might happen in diasporic performance contexts, Garlough weaves together two lines of thinking. One grows from feminist theory and draws upon a core literature concerning the ethics of care. The other comes from rhetoric, philosophy, and political science literature on recognition and acknowledgment. This dual approach is used to reflect upon South Asian American women's performances that address pressing social problems related to gender inequality, immigration rights, ethnic stereotyping, hate crimes, and religious violence.Case study chapters address the relatively unknown history of South Asian American rhetorical performances from the early 1800s to the present. Avant-garde feminist performances by the Post Natyam dance collective appropriate women's folk practices and Hindu goddess figures make rhetorical claims about hate crimes against South Asian Americans after 9/11. In Yoni ki Bat (a South Asian American version of The Vagina Monologues) a progressive performer transforms aspects of the Mahabharata narrative to address issues of sexual violence, such as incest and rape. Throughout the volume, Garlough argues that these performers rely on calls for acknowledgment that intertwine calls for justice and care. That is, they embed their testimony in traditional cultural forms to invite interest, reflection, and connection.