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The relation between identity and space is strong and generates many conflicts. Most people attach great importance to their local community and its identity. The possibility of change can cause turmoil and become fertile ground for staking new identities. Understanding how these changes can take place is important to the future of community cohesion across the world. This book gives a detailed analysis of how different stakeholders in two Dutch municipalities use and adapt their identity discourses to deal with changing circumstances, situating this work within a wider international context through global comparisons. The growing spatial interdependence and political pressures for municipal cooperation or amalgamation creates not only threats, but also opportunities for stakeholders in local communities to transform their local identities. By studying how local communities attach to local identities, a new conceptual framework can be formed, informed by lively accounts from residents on the rich and varied use of identity in their communities and their concerns over future developments. This is valuable reading for students, scholars and researchers working in geography, politics, sociology and cultural studies.
The relation between identity and space is strong and generates many conflicts. Most people attach great importance to their local community and its identity. The possibility of change can cause turmoil and become fertile ground for staking new identities. Understanding how these changes can take place is important to the future of community cohesion across the world. This book gives a detailed analysis of how different stakeholders in two Dutch municipalities use and adapt their identity discourses to deal with changing circumstances, situating this work within a wider international context through global comparisons. The growing spatial interdependence and political pressures for municipal cooperation or amalgamation creates not only threats, but also opportunities for stakeholders in local communities to transform their local identities. By studying how local communities attach to local identities, a new conceptual framework can be formed, informed by lively accounts from residents on the rich and varied use of identity in their communities and their concerns over future developments. This is valuable reading for students, scholars and researchers working in geography, politics, sociology and cultural studies.
How are national identities constructed and articulated through music? Popular music has long been associated with political dissent, and the nation state has consistently demonstrated a determination to seek out and procure for itself a stake in the management of 'its' popular musics. Similarly, popular musics have been used 'from the ground up' as sites for both populist and popular critiques of nationalist sentiment, from the position of both a globalizing and a 'local' vernacular culture. The contributions in this book arrive at a critical moment in the development of the study of national cultures and musicology. The book ranges from considerations of the ideological focus of cultural nationalism through to analyses of musical hybridity and musical articulations of other kinds of identities at odds with national identity. The processes of global homogenization are thereby shown to have brought about a transitional crisis for national cultural identities: the evolution of these identities, particularly with reference to the concept of 'authenticity' in music, is situated within broader debates on power, political economy and constructions of the self. Theorizations of practice are employed after the manner of Bourdieu, Gramsci, Goffman, Gadamer, Habermas, Bhabha, Lacan and Žižek. Each contribution acts as a case study to characterize the strategies through which differing modes of musical discourse engage, critique or obscure discourses on national identity. The studies include discussions of: musical representations of Irishness; the relationship between Afropop and World Music; Norwegian club music; the revival of traditional music in Serbia; resistance to cultural homogeneity in Brazil; contemporary Uyghur song in Northwest China; rap and race in French society; technobanda from the barrios of Los Angeles, and Spanish/Moroccan raï. In this way, the book seeks to characterize the ideological configurations that help to activate and sustain hegemonic, ambivalent and dissident articulations of national identity and musical practices.
Drawing on her groundbreaking research at evangelical churches near the U.S. border with Canada -- two in Buffalo, New York, and two in Hamilton, Ontario -- Lydia Bean compares how American and Canadian evangelicals talk about politics incongregational settings.
Amidst discontent over America's growing diversity, many white Americans now view the political world through the lens of a racial identity. Whiteness was once thought to be invisible because of whites' dominant position and ability to claim the mainstream, but today a large portion of whites actively identify with their racial group and support policies and candidates that they view as protecting whites' power and status. In White Identity Politics, Ashley Jardina offers a landmark analysis of emerging patterns of white identity and collective political behavior, drawing on sweeping data. Where past research on whites' racial attitudes emphasized out-group hostility, Jardina brings into focus the significance of in-group identity and favoritism. White Identity Politics shows that disaffected whites are not just found among the working class; they make up a broad proportion of the American public - with profound implications for political behavior and the future of racial conflict in America.
This volume takes as its starting point that issues of identity and culture are important and relevant for community development in nearly every society. It is therefore essential that community development practitioners acknowledge both culture as well as the political necessity of incorporating cultural systems, cultural values and traditions into community development initiatives. This book argues that including identity and culture in community development design, and treating identity and culture as an intrinsic asset can be beneficial for all types of community action, from social cohesion to community economic development. This book is a rethinking and reconceptualising of “community” in an international context, and interrogates what community building, community engagement and community development could entail in this context. The contributors in this volume address identity, culture, and community development in both developing and developed countries from multidisciplinary perspectives. The chapters explore different conceptual and theoretical frameworks in analysing identity and culture in community development, and provide empirical insights on community development efforts around the globe. Furthermore, the chapters explore different community engagement processes, different development models and different stakeholder participation models and processes in an effort to demonstrate that there is no one-size-fits-all design when it comes to community development.
“Identity politics” is everywhere, polarizing discourse from the campaign trail to the classroom and amplifying antagonisms in the media, both online and off. But the compulsively referenced phrase bears little resemblance to the concept as first introduced by the radical Black feminist Combahee River Collective. While the Collective articulated a political viewpoint grounded in their own position as Black lesbians with the explicit aim of building solidarity across lines of difference, identity politics is now frequently weaponized as a means of closing ranks around ever-narrower conceptions of group interests. But the trouble, Olúfẹ́mi O. Táíwò deftly argues, is not with identity politics itself. Through a substantive engagement with the global Black radical tradition and a critical understanding of racial capitalism, Táíwò identifies the process by which a radical concept can be stripped of its political substance and liberatory potential by becoming the victim of elite capture—deployed by political, social, and economic elites in the service of their own interests. Táíwò’s crucial intervention both elucidates this complex process and helps us move beyond a binary of “class” vs. “race.” By rejecting elitist identity politics in favor of a constructive politics of radical solidarity, he advances the possibility of organizing across our differences in the urgent struggle for a better world.
Art as Politics explores the intersection of art, identity politics, and tourism in Sulawesi, Indonesia. Based on long-term ethnographic research from the 1980s to the present, the book offers a nuanced portrayal of the Sa’dan Toraja, a predominantly Christian minority group in the world’s most populous Muslim country. Celebrated in anthropological and tourism literatures for their spectacular traditional houses, sculpted effigies of the dead, and pageantry-filled funeral rituals, the Toraja have entered an era of accelerated engagement with the global economy marked by on-going struggles over identity, religion, and social relations. In her engaging account, Kathleen Adams chronicles how various Toraja individuals and groups have drawn upon artistically-embellished "traditional" objects—as well as monumental displays, museums, UNESCO ideas about "word heritage," and the World Wide Web—to shore up or realign aspects of a cultural heritage perceived to be under threat. She also considers how outsiders—be they tourists, art collectors, members of rival ethnic groups, or government officials—have appropriated and reframed Toraja art objects for their own purposes. Her account illustrates how art can serve as a catalyst in identity politics, especially in the context of tourism and social upheaval. Ultimately, this insightful work prompts readers to rethink persistent and pernicious popular assumptions—that tourism invariably brings a loss of agency to local communities or that tourist art is a compromised form of expression. Art as Politics promises to be a favorite with students and scholars of anthropology, sociology, cultural studies, ethnic relations, art, and Asian studies.
The Cultural Politics of Food, Taste, and Identity examines the social, cultural, and political processes that shape the experience of taste. The book positions flavor as involving all the senses, and describes the multiple ways in which taste becomes tied to local, translocal, glocal, and cosmopolitan politics of identity. Global case studies are included from Japan, China, India, Belize, Chile, Guatemala, the United States, France, Italy, Poland and Spain. Chapters examine local responses to industrialized food and the heritage industry, and look at how professional culinary practice has become foundational for local identities. The book also discusses the unfolding construction of “local taste” in the context of sociocultural developments, and addresses how cultural political divides are created between meat consumption and vegetarianism, innovation and tradition, heritage and social class, popular food and authenticity, and street and restaurant food. In addition, contributors discuss how different food products-such as kimchi, quinoa, and Soylent-have entered the international market of industrial and heritage foods, connecting different places and shaping taste and political identities.
The civil rights movement and immigration reform transformed American politics in the mid-1960s. Demographic diversity and identity politics raised the challenge of e pluribus unum anew, and multiculturalism emerged as a new ideological response to this dilemma. This book uses national public opinion data and public opinion data from Los Angeles to compare ethnic differences in patriotism and ethnic identity and ethnic differences in support for multicultural norms and group-conscious policies. The authors find evidence of strong patriotism among all groups and the classic pattern of assimilation among the new wave of immigrants. They argue that there is a consensus in rejecting harder forms of multiculturalism that insist on group rights but also a widespread acceptance of softer forms that are tolerant of cultural differences and do not challenge norms, such as by insisting on the primacy of English.