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The 'personal' was once something to be put to one side in the work place: a 'professional manner' entailed the suppression of private life and feelings. Now many large corporations can be found exhorting their employees to simply be themselves. This book critically investigates the increasing popularity of personal authenticity in corporate ideology and practice. Rather than have workers adhere to depersonalising bureaucratic rules or homogenous cultural norms, many large corporations now invite employees to simply be themselves. Alternative lifestyles, consumption, ethics, identity, sexuality, fun, and even dissent are now celebrated since employees are presumed to be more motivated if they can just be themselves. Does this freedom to express one's authenticity in the workplace finally herald the end of corporate control? To answer this question, the author places this concern with authenticity within a political framework and demonstrates how it might represent an even more insidious form of cultural domination. The book especially focuses on the way in which private and non-work selves are prospected and put to work in the firm. The ideas of Hardt and Negri and the Italian autonomist movement are used to show how common forms of association and co-operation outside of commodified work are the inspiration for personal authenticity. It is the vibrancy, energy and creativity of this non-commodified stratum of social life that managerialism now aims to exploit. Each chapter explores how this is achieved and highlights the worker resistance that is provoked as a result. The book concludes by demonstrating how the discourse of freedom underlying the managerial version of authenticity harbours potential for a radical transformation of the contemporary corporate form.
The 'personal' was once something to be put to one side in the work place: a 'professional manner' entailed the suppression of private life and feelings. Now many large corporations can be found exhorting their employees to simply be themselves. This book critically investigates the increasing popularity of personal authenticity in corporate ideology and practice. Rather than have workers adhere to depersonalising bureaucratic rules or homogenous cultural norms, many large corporations now invite employees to simply be themselves. Alternative lifestyles, consumption, ethics, identity, sexuality, fun, and even dissent are now celebrated since employees are presumed to be more motivated if they can just be themselves. Does this freedom to express one's authenticity in the workplace finally herald the end of corporate control? To answer this question, the author places this concern with authenticity within a political framework and demonstrates how it might represent an even more insidious form of cultural domination. The book especially focuses on the way in which private and non-work selves are prospected and put to work in the firm. The ideas of Hardt and Negri and the Italian autonomist movement are used to show how common forms of association and co-operation outside of commodified work are the inspiration for personal authenticity. It is the vibrancy, energy and creativity of this non-commodified stratum of social life that managerialism now aims to exploit. Each chapter explores how this is achieved and highlights the worker resistance that is provoked as a result. The book concludes by demonstrating how the discourse of freedom underlying the managerial version of authenticity harbours potential for a radical transformation of the contemporary corporate form.
What is the role of cultural authenticity in the making of nations? Much scholarly and popular commentary on nationalism dismisses authenticity as a romantic fantasy or, worse, a deliberately constructed mythology used for political manipulation. The Politics and Poetics of Authenticity places authenticity at the heart of Sinhala nationalism in late nineteenth and twentieth-century Sri Lanka. It argues that the passion for the ‘real’ or the ‘authentic’ has played a significant role in shaping nationalist thinking and argues for an empathetic yet critical engagement with the idea of authenticity. Through a series of fine-grained and historically grounded analyses of the writings of individual figures central to the making of Sinhala nationalist ideology the book demonstrates authenticity’s rich and varied presence in Sri Lankan public life and its key role in understanding postcolonial nationalism in Sri Lanka and elsewhere in South Asia and the world. It also explores how notions of authenticity shape certain strands of postcolonial criticism and offers a way of questioning the taken-for-granted nature of the nation as a unit of analysis but at the same time critically explore the deep imprint of nations and nationalisms on people's lives.
To what extent has the demand for a vicarious experience of other cultures fuelled the expectation that the most important task for writers is to capture and convey authentic cultural material? This text argues that authenticity is in fact a restrictive category of literary judgment.
Following the convulsions of 1968, one element uniting many of the disparate social movements that arose across Europe was the pursuit of an elusive “authenticity” that could help activists to understand fundamental truths about themselves—their feelings, aspirations, sexualities, and disappointments. This volume offers a fascinating exploration of the politics of authenticity as they manifested themselves among such groups as Italian leftists, East German lesbian activists, and punks on both sides of the Iron Curtain. Together they show not only how authenticity came to define varied social contexts, but also how it helped to usher in the neoliberalism of a subsequent era.
Authenticity is taken-for-granted as an absolute value in contemporary life. In Culture and Authenticity, Charles Lindholm calls upon anthropological case studies from different cultures, historical material, and comparative philosophy, to explore how notions of authenticity develop, what forms it takes, and how it changes over time. Examines the idea of authenticity and its role in modern culture Explores society’s preoccupation with authenticity and the search for ‘real’ experiences Looks at how the concept of authenticity intersects with questions about religion, ethnicity, and race Investigates authenticity in the context of fields such as dance, cuisine, travel, and the modern marketplace
While the practice of branding is typically understood as a tool of marketing, a method of attaching social meaning to a commodity as a way to make it more personally resonant with consumers, Banet-Weiser argues that in the contemporary era, brands are about culture as much as they are about economics.
Performance artist and scholar E. Patrick Johnson’s provocative study examines how blackness is appropriated and performed—toward widely divergent ends—both within and outside African American culture. Appropriating Blackness develops from the contention that blackness in the United States is necessarily a politicized identity—avowed and disavowed, attractive and repellent, fixed and malleable. Drawing on performance theory, queer studies, literary analysis, film criticism, and ethnographic fieldwork, Johnson describes how diverse constituencies persistently try to prescribe the boundaries of "authentic" blackness and how performance highlights the futility of such enterprises. Johnson looks at various sites of performed blackness, including Marlon Riggs’s influential documentary Black Is . . . Black Ain’t and comedic routines by Eddie Murphy, David Alan Grier, and Damon Wayans. He analyzes nationalist writings by Amiri Baraka and Eldridge Cleaver, the vernacular of black gay culture, an oral history of his grandmother’s experience as a domestic worker in the South, gospel music as performed by a white Australian choir, and pedagogy in a performance studies classroom. By exploring the divergent aims and effects of these performances—ranging from resisting racism, sexism, and homophobia to excluding sexual dissidents from the black community—Johnson deftly analyzes the multiple significations of blackness and their myriad political implications. His reflexive account considers his own complicity, as ethnographer and teacher, in authenticating narratives of blackness.
This book critically analyzes various means by which the authentic is searched for, staged, admired, dismissed, replicated or simply taken for granted. What is at work in such discursive practices is a poetics of imitation. This is seen as a paradoxical kind of poetics which renounces the authenticity of the created text.
"Authenticity," the dominant cultural value of the baby boom generation, became central to presidential campaigns in the late 20th century. Beginning in 1976, Americans elected six presidents whose campaigns represented evolving standards of authenticity. Interacting with the media and their publics, these successful presidential candidates structured their campaigns around projecting "authentic" images and connecting with voters as "one of us." In the process, they rewrote the political playbook, redefined "presidentiality," and changed the terms of the national political discourse. This book is predicated on the assumption that it is worth knowing why.