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This volume introduces a new way to study the experiences of runaway slaves by defining different “spaces of freedom” they inhabited. It also provides a groundbreaking continental view of fugitive slave migration, moving beyond the usual regional or national approaches to explore locations in Canada, the U.S. North and South, Mexico, and the Caribbean. Using newspapers, advertisements, and new demographic data, contributors show how events like the Revolutionary War and westward expansion shaped the slave experience. Contributors investigate sites of formal freedom, where slavery was abolished and refugees were legally free, to determine the extent to which fugitive slaves experienced freedom in places like Canada while still being subject to racism. In sites of semiformal freedom, as in the northern United States, fugitives’ claims to freedom were precarious because state abolition laws conflicted with federal fugitive slave laws. Contributors show how local committees strategized to interfere with the work of slave catchers to protect refugees. Sites of informal freedom were created within the slaveholding South, where runaways who felt relocating to distant destinations was too risky formed maroon communities or attempted to blend in with free black populations. These individuals procured false documents or changed their names to avoid detection and pass as free. The essays discuss slaves’ motivations for choosing these destinations, the social networks that supported their plans, what it was like to settle in their new societies, and how slave flight impacted broader debates about slavery. This volume redraws the map of escape and emancipation during this period, emphasizing the importance of place in defining the meaning and extent of freedom. Contributors: Kyle Ainsworth | Mekala Audain | Gordon S. Barker | Sylviane A. Diouf | Roy E. Finkenbine | Graham Russell Gao Hodges | Jeffrey R. Kerr-Ritchie | Viola Franziska Müller | James David Nichols | Damian Alan Pargas | Matthew Pinsker A volume in the series Southern Dissent, edited by Stanley Harrold and Randall M. Miller
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Whether engaged in same-sex desire or gender nonconformity, black queer individuals live with being perceived as a threat while simultaneously being subjected to the threat of physical, psychological, and socioeconomical injury. Attending to and challenging threats has become a defining element in queer black artists’ work throughout the black diaspora. GerShun Avilez analyzes the work of diasporic artists who, denied government protections, have used art to create spaces for justice. He first focuses on how the state seeks to inhibit the movement of black queer bodies through public spaces, whether on the street or across borders. From there, he pivots to institutional spaces—specifically prisons and hospitals—and the ways such places seek to expose queer bodies in order to control them. Throughout, he reveals how desire and art open routes to black queer freedom when policy, the law, racism, and homophobia threaten physical safety, civil rights, and social mobility.
"Freedom is Space for the Spirit" by Glen Hirshberg is a fantasy about a middle-aged German, drawn back to Russia by a mysterious invitation from a friend he knew during the wild, exuberant period in the midst of the break-up of the Soviet Union. Upon his arrival in St. Petersburg, he begins to see bears, wandering and seemingly lost. At the Publisher's request, this title is being sold without Digital Rights Management Software (DRM) applied.
The Internet is a new battleground between governments that censor online content and those who advocate Internet freedom. This report examines the implications of Internet freedom for state-society relations in nondemocratic regimes.
This is a survey of winning projects of The Aga Khan Award for Architecture, spanning the period 1977-1986. It includes both new buildings and historic site developments.
The aim of the study is to analyse and describe in detail one of the most important trends in architecture in the 19th and 20th centuries: the evolution leading from the closed, hermetic spaces of the early cultures and the Middle Ages to the "open space" and transparency of the 19th and 20th/21st centuries. Historically, the focus is on the "diaphanous" space of the Gothic cathedral, the opening of the late-Baroque dome towards the sky, the transparency of exhibition halls and hothouses in the 19th century, and the glass dreams of the early 20th century. The steel-and-glass technology of the past one hundred years has permitted even more transparency, openness, and dematerialisation on a scale never seen before. It is notable -- to quote just one aspect of the study -- that many modern glass buildings have been compared to a "crystal". This is the material with which we associate concepts such as purity, transparency, and order. We have thus also found a symbol for clarity and translucency in architecture. One key objective of the study is to demonstrate that this trend has been driven by no means only by a functionalist, pragmatic, or physical motivation but that, as in past epochs, the "opening up" of architecture reflects elementary desires of humankind: these are, first of all, psychological, aesthetic and artistic desires, the wish to overcome gravity as far as possible and, last but not least, the liberation of architecture and the attempt to resolve the heteronomy of "indoors" and "outdoors". Many statements have suggested that this touches even on the borders of the irrational and the metaphysical. The study should therefore also contribute to a fresh debate on the boundaries of architecture and, most importantly, should serve as a plea to allow architecture to remain open, free, light, and transparent even in the future.
"This book spotlights the distinct, intersecting, and coalitional possibilities of education in the spaces of ongoing movements for Native and Black liberation. Contributors highlight the importance of activist-oriented teaching and learning in temporary community encampments and other movement spaces for the preservation and expansion of resistance education. With chapters from scholars, educators, and organizers, this volume offers lessons taken from these experiences for nation-state schools, classrooms, and spaces of teacher learning that are most commonly experienced by Native and Black children and educators. Through attention to recent social movements across the United States-from Standing Rock to Black Lives Matter-this book demonstrates the vital connections between Indigenous and Black communities' educational futures"--
Imagining has long been used as a therapeutic tool. Carl Jung developed the concept further by introducing Active Imagination, in which the creative powers of the unconscious produce images which are then addressed by the ego. While Jung never described this method in book form, Kast explains it thrillingly to the lay reader.
Negli ultimi anni si è sovente parlato di de-secolarizzazione. Al tempo stesso, tuttavia, non si è mai spenta la voce di chi afferma che la modernità ha inaugurato un'epoca in cui la religione è in via di estinzione e la secolarizzazione ha vinto la partita della storia. Se così fosse, un libro sullo 'spazio religioso’ sarebbe poco più che un testo su un tema di nicchia. C’è da chiedersi, tuttavia: lo 'spazio religioso' può davvero considerarsi scisso e categoricamente distinguibile dallo spazio in generale? Le città europee sono state storicamente costruite intorno a una chiesa collocata accanto alla sede del governo, generando a sua volta lo ‘spazio' della piazza pubblica principale. Nella maggior parte dei siti urbani, questa distribuzione topografica urbana permane, e l’Italia costituisce, da questo punto di vista un esempio paradigmatico. Proprio in Italia, i conflitti sull’utilizzo delle chiese cattoliche in disuso, sulle comunità musulmane che necessitano di spazi per la preghiera, sugli spazi interreligiosi e sul connesso uso dello spazio urbano nel suo complesso, riflettono preoccupazioni pressanti su come vivere le nostre città, sempre più plurali, e su come definire i confini tra la libertà degli uni e la libertà degli altri. Su questo terreno di scontro entra in gioco il diritto, che regola lo spazio e tutte le pratiche che si svolgono al suo interno. La ‘liturgia’, intesa attraverso la sua radice etimologica di ‘azione nello spazio pubblico,’ serve come chiave ricostruttivo-cognitiva che potrebbe supportare il diritto a qualificare in modo più adeguato gli oggetti e i destinatari della regolamentazione da esso offerta. Se il tempo e lo spazio sono impossibili da separare, guardare indietro è l'unico modo per scandagliare il futuro (e viceversa). A questo scopo, nel testo vengono offerte alcune brevi incursioni storiche accanto all'analisi giuridica dell’esperienza contemporanea, e ciò con l’obiettivo di illuminare un percorso possibile verso un orizzonte di giustizia spaziale. Nei tre capitoli che lo compongono, il volume tratta rispettivamente del rapporto tra spazio sacro e spazio secolare della città; delle questioni teorico-giuridiche e giurisdizionali che ruotano attorno al problema della disponibilità dei luoghi di culto all’interno del tessuto urbano; e, infine, dei presupposti storici e metodologici per l’elaborazione di una ‘giustizia spaziale’ costituzionale. DOI: 10.13134/979-12-5977-322-7