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During the last two decades Europe has experienced a rise in transnational contention. Citizens are crossing borders to advance alternative visions of Europe. They spread protest concepts and tactics and explore new ways of organizing dissent. Far from being a recent phenomenon, transnational protest is obviously more salient in a world of international corporations and global political interaction, compounded by electronic communication and cheap travel. The transnational condition permeates all aspects of protest organization and dynamics-from individual biographies to activist networks to cycles of contention. The contributors offer insight into this multi-faceted condition by combining rich empirical evidence with reflections on the problems of transnational research.
The Cambridge History of Latin American Women's Literature is an essential resource for anyone interested in the development of women's writing in Latin America. Ambitious in scope, it explores women's literature from ancient indigenous cultures to the beginning of the twenty-first century. Organized chronologically and written by a host of leading scholars, this History offers an array of approaches that contribute to current dialogues about translation, literary genres, oral and written cultures, and the complex relationship between literature and the political sphere. Covering subjects from cronistas in Colonial Latin America and nation-building to feminicide and literature of the indigenous elite, this History traces the development of a literary tradition while remaining grounded in contemporary scholarship. The Cambridge History of Latin American Women's Literature will not only engage readers in ongoing debates but also serve as a definitive reference for years to come.
Brings together texts in critical theory and shows how these texts can be used in the analysis of performance. Themed sections include decoding the sign; the politics of performance; the politics of gender and sexual identity; performing ethnicity; the performing body; the space of performance; audience and spectatorship; and the borders of performance--From publisher description.
Terry Eagleton's book, in this vital new series from Blackwell, focuses on discriminating different meanings of culture, as a way of introducing to the general reader the contemporary debates around it.
From one of world literature’s most courageous voices, a novel about the human cost of China’s one-child policy through the lens of one rural family on the run from its reach Far away from the Chinese economic miracle, from the bright lights of Beijing and Shanghai, is a vast rural hinterland, where life goes on much as it has for generations, with one extraordinary difference: “normal” parents are permitted by the state to have only a single child. The Dark Road is the story of one such “normal” family—Meili, a young peasant woman; her husband, Kongzi, a village schoolteacher; and their daughter, Nannan. Kongzi is, according to family myth, a direct lineal descendant of Confucius, and he is haunted by the imperative to carry on the family name by having a son. And so Meili becomes pregnant again without state permission, and when local family planning officials launch a new wave of crackdowns, the family makes the radical decision to leave its village and set out on a small, rickety houseboat down the Yangtze River. Theirs is a dark road, and tragedy awaits them, and horror, but also the fierce beauty born of courageous resistance to injustice and inhumanity. The Dark Road is a haunting and indelible portrait of the tragedies befalling women and families at the hands of China’s one-child policy and of the human spirit’s capacity to endure even the most brutal cruelty. While Ma Jian wrote The Dark Road, he traveled through the rural backwaters of southwestern China to see how the state enforced the one-child policy far from the outside world’s prying eyes. He met local women who had been seized from their homes and forced to undergo abortions or sterilization in the policy’s name; and on the Yangtze River, he lived among fugitive couples who had gone on the run so they could have more children, that most fundamental of human rights. Like all of Ma Jian’s novels, The Dark Road is also a celebration of the life force, of the often comically stubborn resilience of man’s most basic instincts.
In this book, a leading French social thinker grapples with the gap between the tendency toward globalization of economic relations and mass culture and the increasingly sectarian nature of our social identities as members of ethnic, religious, or national groups. Though at first glance, it might seem as if the answer to the question “Can we live together?” is that we already do live together—watching the same television programs, buying the same clothes, and even using the same language to communicate from one country to another—the author argues that in important ways, we are farther than ever from belonging to the same society or the same culture. Our small societies are not gradually merging into one vast global society; instead, the simultaneously political, territorial, and cultural entities that we once called societies or countries are breaking up before our eyes in the wake of ethnic, political, and religious conflict. The result is that we live together only to the extent that we make the same gestures and use the same objects—we do not communicate with one another in a meaningful way or govern ourselves together. What power can now reconcile a transnational economy with the disturbing reality of introverted communities? The author argues against the idea that all we can do is agree on some social rules of mutual tolerance and respect for personal freedom, and forgo the attempt to forge deeper bonds. He argues instead that we can use a focus on the personal life-project—the construction of an active self or “subject”—ultimately to form meaningful social and political institutions. The book concludes by exploring how social institutions might be retooled to safeguard the development of the personal subject and communication between subjects, and by sketching out what these new social institutions might look like in terms of social relations, politics, and education.