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"There is no greater sorrow on earth than the loss of one's native land." --Euripides The Yugoslav tragedy is a story about crimes committed with extraordinary boldness and deception, propagated by the politicians and by the media from both inside, and outside, the former Yugoslavia. This mixture, at the heart of the conflict, provoked the greatest humanitarian catastrophe in Europe since World War II. Written in memory to a lost homeland, to the people who died, and to the people who survived--especially the refugees, displaced internally or dispersed throughout the world--this book is a powerful commentary on war itself that provides insight into the roles that history, ethnic nationalism, and religious differences can play in modern conflict. "A finely crafted historical dialectics that refuses to give into dualist explanations about 'the crimes' and eventually the death of the former Republic of Yugoslavia, as resulting from either 'bad' primordial ancient hatreds and ethnic nationalism, or from the lack of some civic nationalism in the form of 'good' but artificially constructed communities. The author follows Hannah Arendt in charting the history of a long century of 'statelessness, rightlessness and homelessness' in the region brought on by externally imposed balkanization. Every step of the way we are warned against those who preach the purity of ethnos over demos, or conversely, those who seek the bureaucratic disconnection of ethnos from demos as an ideal solution." --Greg M. Nielsen, Concordia University, author of The Norms of Answerability: Social Theory Between Bakhtin and Habermas "The strength of Ljubisic's work is the seamless way it moves from one level to another, first analyzing events in the former Yugoslavia at the level of state politics, then shifting to a discussion of the international context, and finally, and most importantly, describing the impacts of these events at the individual level. In the process, she provides a comprehensive analysis of these confusing events and a much needed contribution to the literature. This is essential reading for anyone who wishes to understand the recent history of the Balkan region." --Neil Gerlach, Carelton University, author of The Genetic Imaginary: DNA in the Canadian Criminal Justice System Table of Contents INTRODUCTION CHAPTER ONE: Theories of the Nation and Nationalism Nationalism and Multiculturalism The Origins of the Nation Primordial Versus Imagined Community Summary CHAPTER TWO: The National Question in Yugoslavia The Yugoslav Idea Viability of Yugoslavia and the Avoidable War Summary CHAPTER THREE: 'Divide and Rule' Politics of External Balkanization The Old World Orders in the Balkans Yugoslavia and the New World Order Summary CHAPTER FOUR: Ethnic Cleansing in Multinational Yugoslavia 'Purification' of Heterogeneous Territories Multiethnic Resistance to the War Summary CHAPTER FIVE: Stateless Peoples Totalitarian Solutions Hundred Years of Statelessness Rebuilding Home in Multicultural Montreal Obstacles to Integration Summary CONCLUSION Bibliography Index DAVORKA LJUBISIC holds a BA from the University of Ljubljana, in Slovenia and an MA from Concordia University in Montreal, Canada. She was born in Zagreb, Croatia--at the time one of six constitutive republics of Socialist Federal Republic of Yugoslavia. Unable to live according to the agenda of 'newprimitivism' and a politics of sorrow, in 1995 she immigrated to Canada. 224 pages, 6x9, index, bibliography, maps
Drawing on several years of research with grief support organizations and the families and friends of murdered children, this book examines the emotional experience of families in the aftermath of a homicide. It examines the politics of sorrow, offering a comparative analysis of White and African-American families as they navigate the experience of homicide, shedding light on the ways in which the class location or ethnicity of mourners affects their experience. Analyzing the manner in which police and other authorities differentially extend emotional support to bereaved families, notify them of a homicide, or assign blame, The Politics of Sorrow reveals how 'disenfranchised grief' comes to be an institutionalized outcome of their practice. The book further examines the effects of 'announcement shock' and the importance to the family of the moral career of the deceased, as they seek to manage his or her identity, often dealing with their grief through an active pursuit of justice in court, or through political involvement with a grief support organization, which mobilizes families in pursuit of its political ends. A rigorous study of stigma, identity, and stratified experiences of grief, The Politics of Sorrow will appeal to sociologists interested in interactionist methods, race, class, and emotion.
During the antebellum period, slave owners weaponized southern Black joy to argue for enslavement, propagating images of “happy darkies.” In contrast, abolitionists wielded sorrow by emphasizing racial oppression. Both arguments were so effective that a political uneasiness on the subject still lingers. In The Politics of Black Joy, Lindsey Stewart wades into these uncomfortable waters by analyzing Zora Neale Hurston’s uses of the concept of Black southern joy. Stewart develops Hurston’s contributions to political theory and philosophy of race by introducing the politics of joy as a refusal of neo-abolitionism, a political tradition that reduces southern Black life to tragedy or social death. To develop the politics of joy, Stewart draws upon Zora Neale Hurston’s essays, Beyoncé’s Lemonade, and figures across several disciplines including Frederick Douglass, W. E. B. Du Bois, Toni Morrison, Angela Davis, Saidiya Hartman, Imani Perry, Eddie Glaude, and Audra Simpson. The politics of joy offers insights that are crucial for forming needed new paths in our current moment. For those interested in examining popular conceptions of Black political agency at the intersection of geography, gender, class, and Black spirituality, The Politics of Black Joy is essential reading.
The work of the mature person is to carry grief in one hand and gratitude in the other and be stretched large by them. As seen on All There Is with Anderson Cooper Noted psychotherapist Francis Weller provides an essential guide for navigating the deep waters of sorrow and loss in this lyrical yet practical handbook for mastering the art of grieving. Describing how Western patterns of amnesia and anesthesia affect our capacity to cope with personal and collective sorrows, Weller reveals the new vitality we may encounter when we welcome, rather than fear, the pain of loss. Through moving personal stories, poetry, and insightful reflections he leads us into the central energy of sorrow, and to the profound healing and heightened communion with each other and our planet that reside alongside it. The Wild Edge of Sorrow explains that grief has always been communal and illustrates how we need the healing touch of others, an atmosphere of compassion, and the comfort of ritual in order to fully metabolize our grief. Weller describes how we often hide our pain from the world, wrapping it in a secret mantle of shame. This causes sorrow to linger unexpressed in our bodies, weighing us down and pulling us into the territory of depression and death. We have come to fear grief and feel too alone to face an encounter with the powerful energies of sorrow. Those who work with people in grief, who have experienced the loss of a loved one, who mourn the ongoing destruction of our planet, or who suffer the accumulated traumas of a lifetime will appreciate the discussion of obstacles to successful grief work such as privatized pain, lack of communal rituals, a pervasive feeling of fear, and a culturally restrictive range of emotion. Weller highlights the intimate bond between grief and gratitude, sorrow and intimacy. In addition to showing us that the greatest gifts are often hidden in the things we avoid, he offers powerful tools and rituals and a list of resources to help us transform grief into a force that allows us to live and love more fully.
Since World War II, Protestant sermons have been an influential tool for defining American citizenship in the wake of national crises. In the aftermath of national tragedies, Americans often turn to churches for solace. Because even secular citizens attend these services, they are also significant opportunities for the Protestant religious majority to define and redefine national identity and, in the process, to invest the nation-state with divinity. The sermons delivered in the wake of crises become integral to historical and communal memory—it matters greatly who is mourned and who is overlooked. Melissa M. Matthes conceives of these sermons as theo-political texts. In When Sorrow Comes, she explores the continuities and discontinuities they reveal in the balance of state power and divine authority following the bombing of Pearl Harbor, the assassinations of JFK and MLK, the Rodney King verdict, the Oklahoma City bombing, the September 11 attacks, the Newtown shootings, and the Black Lives Matter movement. She argues that Protestant preachers use these moments to address questions about Christianity and citizenship and about the responsibilities of the Church and the State to respond to a national crisis. She also shows how post-crisis sermons have codified whiteness in ritual narratives of American history, excluding others from the collective account. These civic liturgies therefore illustrate the evolution of modern American politics and society. Despite perceptions of the decline of religious authority in the twentieth century, the pulpit retains power after national tragedies. Sermons preached in such intense times of mourning and reckoning serve as a form of civic education with consequences for how Americans understand who belongs to the nation and how to imagine its future.
The forces that shaped the institution of slavery in the American South endured, albeit in altered form, long after slavery was abolished. Toiling in sweltering Virginia tobacco factories or in the kitchens of white families in Chicago, black women felt a stultifying combination of racial discrimination and sexual prejudice. And yet, in their efforts to sustain family ties, they shared a common purpose with wives and mothers of all classes. In Labor of Love, Labor of Sorrow, historian Jacqueline Jones offers a powerful account of the changing role of black women, lending a voice to an unsung struggle from the depths of slavery to the ongoing fight for civil rights.
The Dalai Lama escaped from Tibet in 1959 after its occupation by China and established a government in exile in India. There, Tibetan leaders aimed to bring together displaced people from varied religious traditions and local loyalties under the banner of unity. To contest Chinese colonization and stand up for self-determination, Tibetan refugees were asked to shed regional allegiances and embrace a vision of a shared national identity. The Politics of Sorrow tells the story of the Group of Thirteen, a collective of chieftains and lamas from the regions of Kham and Amdo, who sought to preserve Tibet’s cultural diversity in exile. They established settlements in India in the mid-1960s with the goal of protecting their regional and religious traditions, setting them apart from the majority of Tibetan refugees, who saw a common tradition as the basis for unifying the Tibetan people. Tsering Wangmo Dhompa traces these different visions for Tibetan governance and identity, juxtaposing the Tibetan government in exile’s external struggle for international recognition with its lesser-known internal struggle to command loyalty within the diaspora. She argues that although unity was necessary for democracy and independence, it also drew painful boundaries between those who belonged and those who didn’t. Drawing on insightful interviews with Tibetan elders and an exceptional archive of Tibetan exile texts, The Politics of Sorrow is a compelling narrative of a tumultuous time that reveals the complexities of Tibetan identities then and now.
Hayden Carruth survived isolation, mental health problems, and long struggle with drink and smoke to produce a vision of modern poetry rooted in the New England tradition but entirely his own. Many feel his best poems emerged from the isolation of rural Vermont, and his poems often are concerned with rural images and metaphors reflecting the land and hardscrabble people around him. Together with his second love, jazz, Carruth’s rural experiences infuse his poems with engaging and provocative ideas even as they present sometimes stark topics. This volume collects essays and poems from such notable contributors as Donald Hall, Marilyn Hacker, Adrienne Rich, Philip Booth, Matthew Miller, and Sascha Feinstein, among many others. The book’s sections concern the kinds of writings, and the values expressed in his writings, for which Carruth was most famous, including what editor Shaun T. Griffin calls “social utility,” jazz, his impoverished rural environment, and “innovation” in poetic form.
The way in which a society expresses grief can reveal how it views both intense emotions and public order. In thirteenth-century Italian communes, a conscious effort to change appropriate public reaction to death threw into sharp relief connections among urban politics, gender expectations, and understandings of emotionality. In Passion and Order, Carol Lansing explores a dramatic change in thinking and practice about emotional restraint. This shift was driven by politics and understood in terms of gender. Thirteenth-century court cases reveal that male elites were accustomed to mourning loudly and demonstratively at funerals. As many as a hundred men might gather in a town's streets and squares to weep and cry out, even tear at their beards and clothing. Yet these elites enacted laws against such emotional display and proceeded to pay the fines levied against themselves for violating their own legislation. Political theorists used gender norms to urge men to restrain their passions; histrionic grieving, like lust, was now considered "womanish." Lawmakers drew on a complex of gendered ideas about grief and public order to characterize governance in ways that linked the self and the state. They articulated their beliefs in terms of rules of decorum, how men and women need to behave in order to live together in society. Lansing demonstrates this change through a rich combination of sources: archival records from Orvieto, Bologna, and Perugia; political treatises; literary works, notably Petrarch's letters; and representations of grief in painting and sculpture.
Since World War II, Protestant sermons have been an influential tool for defining American citizenship in the wake of national crises. In the aftermath of national tragedies, Americans often turn to churches for solace. Because even secular citizens attend these services, they are also significant opportunities for the Protestant religious majority to define and redefine national identity and, in the process, to invest the nation-state with divinity. The sermons delivered in the wake of crises become integral to historical and communal memory—it matters greatly who is mourned and who is overlooked. Melissa M. Matthes conceives of these sermons as theo-political texts. In When Sorrow Comes, she explores the continuities and discontinuities they reveal in the balance of state power and divine authority following the bombing of Pearl Harbor, the assassinations of JFK and MLK, the Rodney King verdict, the Oklahoma City bombing, the September 11 attacks, the Newtown shootings, and the Black Lives Matter movement. She argues that Protestant preachers use these moments to address questions about Christianity and citizenship and about the responsibilities of the Church and the State to respond to a national crisis. She also shows how post-crisis sermons have codified whiteness in ritual narratives of American history, excluding others from the collective account. These civic liturgies therefore illustrate the evolution of modern American politics and society. Despite perceptions of the decline of religious authority in the twentieth century, the pulpit retains power after national tragedies. Sermons preached in such intense times of mourning and reckoning serve as a form of civic education with consequences for how Americans understand who belongs to the nation and how to imagine its future.