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“Drawing on the Athenian tradition of ‘wielding citizenship as a weapon to defend a contingently defined polis,’ Hector Amaya has crafted an elegant and sophisticated analysis of the contemporary policies designed to contain and criminalize Latina/os. Citizenship Excess demonstrates that he is one of the leading Latina/o Media Scholars today.” —Angharad N. Valdivia, General Editor of the International Encyclopedia of Media Studies and author of Latina/os Drawing on contemporary conflicts between Latino/as and anti-immigrant forces, Citizenship Excess illustrates the limitations of liberalism as expressed through U.S. media channels. Inspired by Latin American critical scholarship on the “coloniality of power,” Amaya demonstrates that nativists use the privileges associated with citizenship to accumulate power. That power is deployed to aggressively shape politics, culture, and the law, effectively undermining Latino/as who are marked by the ethno-racial and linguistic difference that nativists love to hate. Yet these social characteristics present crucial challenges to the political, legal, and cultural practices that define citizenship. Amaya examines the role of ethnicity and language in shaping the mediated public sphere through cases ranging from the participation of Latino/as in the Iraqi war and pro-immigration reform marches to labor laws restricting Latino/a participation in English-language media and news coverage of undocumented immigrant detention centers. Citizenship Excess demonstrates that the evolution of the idea of citizenship in the United States and the political and cultural practices that define it are intricately intertwined with nativism.
Abortion and Democracy offers critical analyses of abortion politics in Latin America’s Southern Cone, with lessons and insights of wider significance. Drawing on the region’s recent history of military dictatorship and democratic transition, this edited volume explores how abortion rights demands fit with current democratic agendas. With a focus on Argentina, Chile, and Uruguay, the book’s contributors delve into the complex reality of abortion through the examination of the discourses, strategies, successes, and challenges of abortion rights movements. Assembling a multiplicity of voices and experiences, the contributions illuminate key dimensions of abortion rights struggles: health aspects, litigation efforts, legislative debates, party politics, digital strategies, grassroots mobilization, coalition-building, affective and artistic components, and movement-countermovement dynamics. The book takes an approach that is sensitive to social inequalities and to the transnational aspects of abortion rights struggles in each country. It bridges different scales of analysis, from abortion experiences at the micro level of the clinic or the home to the macro sociopolitical and cultural forces that shape individual lives. This is an important intervention suitable for students and scholars of abortion politics, democracy in Latin America, gender and sexuality, and women’s rights.
Philosophical realism has taken a number of different forms, each applied to different topics and set against different forms of idealism and subjectivism. Maurizio Ferraris's Manifesto of New Realism takes aim at postmodernism and hermeneutics, arguing against their emphasis on reality as constructed and interpreted. While acknowledging the value of these criticisms of traditional, dogmatic realism, Ferraris insists that the insights of postmodernism have reached a dead end. Calling for the discipline to turn its focus back to truth and the external world, Ferraris's manifesto—which sparked lively debate in Italy and beyond—offers a wiser realism with social and political relevance.
From today’s vantage point it can be denied that the confidence in the abilities of globalism, mobility, and cosmopolitanism to illuminate cultural signification processes of our time has been severely shaken. In the face of this crisis, a key concept of this globalizing optimism as World Literature has been for the past twenty years necessarily is in the need of a comprehensive revision. World Literature, Cosmopolitanism, Globality: Beyond, Against, Post, Otherwise offers a wide range of contributions approaching the blind spots of the globally oriented Humanities for phenomena that in one way or another have gone beyond the discourses, aesthetics, and political positions of liberal cosmopolitanism and neoliberal globalization. Departing basically (but not exclusively) from different examples of Latin American literatures and cultures in globalized contexts, this volume provides innovative insights into critical readings of World Literature and its related conceptualizations. A timely book that embraces highly innovative perspectives, it will be a mustread for all scholars involved in the field of the global dimensions of literature.
Superb general account.' Times Literary Supplement The story of the history of Western astrology begins with the philosophers of Greece in the 5th century BC. To the magic and stargazing of Egypt the Greeks added numerology, geometryand rational thought. The philosophy of Plato and later of the Stoics made astrology respectable, and by the time Ptolemy wrote his textbook the Tetrabiblos, in the second century AD, the main lines of astrological practice as it is known today had already been laid down. In future centuries astrology shifted to Islam only to return to the West in medieval times where it flourished until the shift of ideas during the Renaissance.
In one of the first attempts to bring an integral dimension to sociology, Ken Wilber introduces a system of reliable methods by which to make testable judgments of the authenticity of any religious movement. A Sociable God is a concise work based on Wilber's "spectrum of consciousness" theory, which views individual and cultural development as an evolutionary continuum. Here he focuses primarily on worldviews (archaic, magic, mythic, mental, psychic, subtle, causal, nondual) and evaluates various cultural and religious movements on a scale ranging from egocentric to ethnocentric to worldcentric to Kosmic. By using this integral view, Wilber hopes, society would be able to discriminate between dangerous cults and authentic spiritual paths. In addition, he points out why these distinctions are crucial in understanding spiritual experiences and altered states of consciousness. In a lengthy new introduction, the author brings the reader up to date on his latest integral thinking and concludes that, for the succinct and elegant way it argues for a sociology of depth, A Sociable God remains a clarion call for a greater sociology.