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Bogdan Popa

first section of the chapter the imagination of future communism, and discuss Susan Stryker’s trans theory in dialogue with Jacques Rancière’s idea of communism. In the second section I investigate the production of Cold War films in relation to transgender/queer politics and labor resistance. Unlike Tony Shaw, I read the film It Came from Outer Space as a clear statement in

in De-centering queer theory
The politics of homeless resistance
Sean Parson

one-term mayor. This chapter details Food Not Bombs’ resistance to Frank Jordan’s Matrix program, paying special attention to the daily meal services and the group’s public occupation of UN Plaza during the 50th anniversary for the United Nations. Before detailing the history of resistance, we will first delve into an important theoretical discussion of what Food Not Bombs did, focusing on how, according to Jacques Rancière, they engaged in politics, and how, following Eduardo Glissant, they embraced a right to opacity and 84 COOKING UP A REVOLUTION weaponized

in Cooking up a revolution
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Out-marching exclusion and hatred
Jimia Boutouba

. (Jacques Rancière) In November 2013 Moroccan-Belgian filmmaker Nabil Ben Yadir released his second feature film, La Marche, to commemorate the thirtieth anniversary Out-marching exclusion and hatred  117 of the first national anti-racist movement in France. The six-week march was a historical touchstone event that mobilized over 100,000 demonstrators. It was described as France’s equivalent of America’s civil rights protests, a 500-mile march from Marseille to Paris, intended to awaken France to State racism, violence, and rampant discriminatory practices in its midst

in Reimagining North African Immigration
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Naomi Roux

Ivan Vladislavić, Double Negative (Cape Town: Random House, 2011), 90–91. 2 Yoliswa Sobuwa, ‘Homeless Man Wants His Shack Back from Museum’, Herald , 10 September 2014. 3 Derek Hook, (Post)Apartheid Conditions: Psychoanalysis and Social Formation (Basingstoke: Palgrave Macmillan, 2013). 4 Lodge, Sharpeville , 347. 5 Jacques Rancière, The Emancipated Spectator , trans. Gregory Elliott (London: Verso Books, 2009), 22.

in Remaking the urban
Selina Todd

C u lt u r e i n M a n c h e s t e r useful.15 However, this allows little scope for working-class resistance, which in MaD’s case took the form of seeking to create an alternative and oppositional cultural space. As we shall see later in this essay, MaD’s actions support Jacques Rancière’s conclusion that working-class actors can exercise a degree of autonomy and resistance within the cultural sphere, albeit within strict limits.16 I came to understand that any class analysis must interrogate those who hold power as well as those who lack it. Unfortunately, time

in Culture in Manchester
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Seduction and subversion
Amparo Tarazona-Vento

Management Journal , 45 ( 2 ), 6–19 . Foster Gage , F. , and Rancière , J. ( 2019 ). Politics equals aesthetics: a conversation between Jacques Rancière and Mark Foster Gage . In M. Foster Gage , ed., Aesthetics Equals Politics. Cambridge, MA : MIT Press , 9–25 . Ghirardo , D. ( 1990 ). The deceit of

in How the other half lives
On essence and deconstruction
Gabriel Feltran

interpositioning of the most diverse of contents – sexuality and madness, for example – that Jacques Rancière identifies in Michel Foucault’s ‘dispositif’ [apparatus] (1976), is in close dialogue with the formal sociology as suggested by Georg Simmel (2010a [1918], p1): Man’s position in the world is defined by the fact he constantly finds himself between two boundaries in every dimension of his being and behaviour. This condition appears as the formal structure of our existence, filled as it always is with different contents in life’s diverse provinces, activities and destinies

in The entangled city
From sick talk to the politics of solidarity
Sean Parson

exclude them from the political and physical spaces of the city. In chapter 5, I turn to the activism and politics of anarchist homeless activists in resisting the cities’ attempts to exclude the homeless. I turn to two important political theorists to make sense of the resistance of Food Not Bombs: Jacques Rancière and Eduard Glissant. Rancière’s short piece “Ten theses on politics” provides a powerful understanding of the way that disruptive actions and resistance expand political space, while Glissant’s idea of right to opacity examines the complex relationship of

in Cooking up a revolution
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Véronique Machelidon and Patrick Saveau

transforms the story of the long journey through France’s hinterland into a metaphor of ‘solidarity and connectedness across gender, class, race and sex divides’ and a paradigm for political intervention (p. 118). Undermining the stereotypical association banlieue–immigration–lawlessness and the French State’s systemic discrimination against immigrants from former colonies based on national amnesia, La Marche is a ‘heterogeneous text that weaves a new relationship between present and past’ and transforms France’s national historiography (p. 123). Using Jacques Rancière’s

in Reimagining North African Immigration
Bogdan Popa

III has the role of displacing the narrative that Soviet Marxism is relevant only to those parts of the world who have lived behind the so-called Iron Curtain. I develop the term “queer communism” by discussing the work of Susan Stryker, Jacques Rancière and postsocialist theorists. Because an anti-communist tradition in the United States has deeply shaped a right

in De-centering queer theory