Coins are far more than tiny denominations of money made of malleable metals. They are collectibles, good luck charms, repositories of stories, sentiments of nationhood, remembrances of violence and storers of possibility. In this chapter, I analyse two aged coins in the context of settler colonialism in America, specifically in the state of Oregon. The first is an 1853 half dollar coin and the second is an 1854 full dollar coin, both decorated with the face of Lady Liberty and other significant symbols. Between 1853 and 1854, the coin
‘Circulation’ is a popular way to describe how money works. One metaphor suggests that money irrigates economies as water irrigates land. This metaphor is so popular that someone even built a machine to illustrate the flow of money. If you ever happen to be in the city of Wellington, you can visit the MONIAC machine on display at the Reserve Bank of New Zealand. In this part, our three contributors press you to consider deeper meanings circulated by coins, banknotes and other financial assets. Catherine Comyn ( Chapter 4
the radical novelty of postmodernity as a ‘social system’, and on its ‘sociality’ as a radically new ‘habitat’ requiring a new kind of sociology to give those who wished to see in his thinking an ‘end of modernity’ thesis enough grounds for their judgement. It is also the case that there were occasions on which Bauman could not have been clearer that in his view postmodernity was a phase within modernity, that is, that we are now living in ‘modernity without illusions’, and that that is what he meant by postmodernity. Coining the concept of ‘liquid modernity’ was a
Inequality is a coin that cannot be understood by studying only one of its faces. In the preface to this volume, besides critically interrogating poverty, Williams asks what qualitative questions should we be asking about the rich?
This book is about people willing to do the sorts of things that most others couldn't, shouldn't or wouldn't. While there are all sorts of reasons why people consume substances, the author notes that there are those who treat drug-taking like an Olympic sport, exploring their capacity to really push their bodies, and frankly, wanting to be the best at it. Extreme athletes, death-defiers and those who perform incredible stunts of endurance have been celebrated throughout history. The most successful athletes can compartmentalise, storing away worry and pain in a part of their brain so it does not interfere with their performance. The brain releases testosterone, for a boost of strength and confidence. In bondage, discipline, sadism and masochism (BDSM) play, the endogenous opioid system responds to the pain, releasing opioid peptides. It seems some of us are more wired than others to activate those ancient biological systems, be it through being caned in a dungeon during a lunchbreak or climbing a sheer rock wall at the weekend. Back in 1990, sociologist Stephen Lyng coined the term 'edgework', now frequently used in BDSM circles, as 'voluntary pursuit of activities that involve a high potential for death, physical injury, or spiritual harm'.
even further; to consider the formative power of the materiality of the entangled intra-actions that take place within these spaces. Coining the apparatus of entangled material and social intra-actions as a lesboratory draws attention to the productive and affective role it has in producing the idea of a lesbian. As I have demonstrated, the materiality of these two different
This book presents studies of ways in which people and organizations deal with the overflow of information, goods, or choices. The contributors explore two main themes. The first is the emergence of overflows: What is defined as overflow? Here the notion of framing as coined by Michel Callon has guided our approach. There is no overflow until some flow has been framed; framing means defining, and defining means imposing borders. Who does it, how, and why? The answer to these questions necessitates an historical and comparative approach. What one culture defines as necessity, another may see as excess, and these differences can exist even between different levels of the same social hierarchy. The second theme is the management of overflows, in the double meaning of the term: as controlling and as coping. Coping with overflow means learning to live with it; controlling overflow requires various skills and devices. The individual chapters show the management of overflow taking place in various social settings, periods, and political contexts: From the attempts of states to manage future consumption overflow in post-war Eastern European to the contemporary economies of sharing. Other contributions focus on overflow in healthcare administration, overflow problems in mass travel and migration, overflow in digital services, and the overflow that scholars face in dealing with an abundance of research information and publications. This edited volume belongs to the transdisciplinary social sciences, and therefore it should be of interest to sociologists, management scholars, economists, historians, anthropologists, and cultural studies scholars.
This book proposes a novel way of conceptualising diaspora by examining how diasporas do translation and decolonisation. It critically engages with, and goes beyond, two dominant theorisations of diaspora, which are coined ‘diaspora as an ideal-type approach’ and ‘diaspora as hybridity approach’. If diaspora is to have analytical purchase, it should illuminate a specific angle of migration or migrancy. The aspect defended in this book is how diasporas do translation and decolonisation.
The book explores such issues by conceiving of diasporas as the archetypal translators, who put new identities, perspectives and ideologies into circulation. They can domesticate, rewrite, erase and foreignise. They bring disruptions and destabilisations. The book examines such processes by advancing a variety of useful conceptual tools and heuristic devices for investigating diasporas, such as ‘diaspora as rewriting and transformation’, ‘diaspora as erasure and exclusion’, ‘diaspora as a tension between foreignisation and domestication’, ‘radical inclusion’ and ‘radical remembering’, with a specific focus on and examples of diasporas in the Global North. It also provides a detailed empirical study of Kurdish diaspora in Europe and unpacks how ethno-political translations of their identity are central for the transnational battles of Kurds, including how they undo colonisation, carrying out both foreignisations and domestications in their engagements with the Global North, and exposing links between their predicament and Europe. Additionally, the book considers the backlash to diasporas of colour in the Global North through an examination of the increasing discourses of ‘anti-multiculturalism’ and ‘the left-behind’/‘traditional’ working class.
This chapter critically examines two dominant strands of diaspora theorising, one described as the ‘ideal-type approach’ and the other coined as the ‘hybridity approach’. The former focuses on the key characteristics of diaspora, that is ‘diaspora as a being’, often constructing ideal types (for example, Cohen 1996; Safran 1991). The latter examines ‘diaspora as a becoming’ and pays attention to subjectivity, fluidity and hybridity when discussing diaspora (for example, Bhabha 1990; Brah 1996; Clifford 1994; Gilroy 1993; Hall 1990).
While the chapter recognises the conceptual clarifications these theories have brought, it raises various problems that they have introduced. The chapter attempts to push the boundaries of diaspora scholarship, which has can get hemmed into debates on either hybridity or the gardening tropes and ideal type definitions. The chapter advocates a discussion of diaspora that focuses less on who constitutes a diaspora or according to what criteria or conditions, and more on how diasporas translate and decolonise. It argues that diaspora overlaps with transnationalism and migration, but suggests that the distinction of diaspora and its potential as a critical concept can be revealed and enhanced through translation and decolonisation. The chapter offers a temporal and heterogeneous calibration of the concept of diaspora, yet it seeks to refrain from confining it to subjectivity. The chapter thus argues how we should develop an understanding of diaspora that reveals its capacity as a critical concept, claiming its transformative and far-reaching potential.
to calculate the answer before returning it to the table. He then asked me if I had five coins and asked me to put them on the table. He played with the coins in his hands for a few moments, looking at them as if they were of rare beauty, then ran his hand across his abacus again and felt the discs with intense concentration. I had been contemplating Bao Bei Ya and the development of new Underworld deities while waiting for my consultation, and he seemed to have sensed that England was not really on my mind. “What