Reflections on contemporary anarchism, anti-capitalism and the international scene
reproduced for May Day 2002 in London. Here the
May Day Collective called for an Anarchist Travelling Circus strand, a ‘mobile,
spontaneous and collective performance, reclaiming the roots and culture of
mayday!’ For future economic summits, more extensive itineraries, linking many
cities and countries, are planned.
The echoes of play and pleasure evoked by the notion of the ‘anarchist travelling circus’ connect to the following discussion on the power of the symbolic
to expose the hollowness of everyday capitalist existence by appropriating the
spaces of power. The highly
of Gold’ is not open to everybody, for the very term in itself implies
the existence of lesser realms, which must have their citizens too –
realms of silver and bronze, for instance. If Keats in his reading were
reliant on translations of Homer, and not able to read Homer’s text
in the original Greek, then this indicates that he did not belong to
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194 Reading beyond the lines
the social elite which would be taught Greek at school and university. Hence, stating so resoundingly his preference for the ‘uncouth’
as never to rest on any
one of them’ (Barthes, 1977: 146). Texts are placed one against the
other in order to challenge and alter the prevailing orders of power. As
delineated by Foucault, such a process involves contextualising the
circumstances of narrator and audience and reader, in short everybody
who generates and ‘receives’ the text, whether in oral or written form:
‘Perhaps it is time to study discourses not only in terms of their expressive value or formal transformations, but according to their modes of
existence. The modes of circulation, valorization
’ requires some address. I take ‘legend’ to mean that which
history has not verified, but which is now presented as historical –
fiction presented as truth – which means that Cravan immediately
complicates the formulation, because any ‘truth’ given to us in the
shape of his singularity is itself not true. Arthur Cravan was a construct: his real name was Fabian Lloyd, and ‘Arthur Cravan’ his own
invention. In a very precise sense, his presence art-historically is a
fiction but, crucially, presented as historically verifiable. There is a
metaphorical existence to be invoked
earliest amateur films still in
existence. 2 Within a decade,
other amateur filmmakers moved through this region as well as other
parts of Maine and New England. The numbers of amateur filmmakers
increased after Eastman Kodak’s introduction of direct reversal
16mm safety film in 1923. 3 The
newly formed Amateur Cinema League published the Amateur Movie
Makers magazine in
It is interesting that while A. D. Nuttall's investigations in Why Does Tragedy Give Pleasure? focus mainly on ancient and Elizabethan tragedies, he decides to answer the question of his title in the mid-1990s. While trauma has long been the subject of scholarly attention in many other fields, very little has been written on the subject in the context of theatre and performance. Trauma, like performance, is a complex and polysemic phenomenon. Raymond Williams' writings, particularly Modern Tragedy (1966), and his idea of 'structure of feeling' have proved both profitable and influential in the development of the research presented in this book. The book critically traces a particular, 'performative' genealogy of trauma theory through Jean-Martin Charcot and Freud to Cathy Caruth and other contemporary theorists. It addresses the theatrics of Charcot's practice as a means both of articulating the performative lineage of trauma theory and to suggest that trauma symptoms are themselves performative in nature. The book also argues that Williams' notion of 'structure of feeling' can be used to identify a contemporary, societal 'psychic' trauma (in the West) which pervades daily existence. The possibility that live performance can put the spectator into an experience of trauma's central paradox is explored. The book discusses what it means to witness and to be witnessed in the context of trauma in performance. Audience experience, the events of Abu Ghraib, and specific instances of theatrical trauma are discussed. Finally, the book considers questions of ethics in relation to performance which addresses trauma.
In the first book detailing the social and economic history of Ireland during the Second World War, Dr Bryce Evans reveals the hidden story of the Irish Emergency. If the diplomatic history of Irish neutrality is familiar, the realities of everyday life are much less so. This work provides a clear summary of Ireland’s economic survival at the time as well as an indispensable overview of every published work on Ireland during the Second World War. While useful as a textbook introducing writing about the period, the book contributes a new and enlightening take on popular material and spiritual existence as global conflict impacted the country. It compares economic and social conditions in Ireland to those of the other European neutral states: Spain, Sweden, Switzerland and Portugal. It explores how the government coped with the crisis and how ordinary Irish people reacted to emergency state control of the marketplace. With their government wounded by British economic warfare, the Irish people engaged in the black market, cross-border smuggling, and popular resistance. Exploring how notions of morality intersected with state-regulated production, consumption and distribution, this study reveals a colourful history detailing exploitation, deprivation, deviance and intolerance amidst the state’s shaky survival. Drawing on a wealth of archival material, this book provides a slice of real life during a pivotal episode in Irish and world history. It will be essential reading to the informed general reader, students, and academics alike.
Chantal Akerman was one of Europe's most acclaimed and prolific contemporary directors, who came to prominence with Jeanne Dielman, 23, quai du Commerce, and 1080 Bruxelles. Her family history is intimately bound up with the horrors of the Holocaust. Akerman was born in Brussels on 6 June 1950, the first child of Jewish Polish immigrants who settled in Belgium in the late 1930s. Filmmaking, for her, was an imaginative and creative engagement with the silence that weighed heavily on her childhood. Behind the multiple guises of Akerman, this book seeks to present a cinema that crystallises questions that are at the heart of our post-war, post-Holocaust, post-feminist sensibility. It identifies the characteristics of her avant-garde work of the 1970s, the period most closely influenced by American structuralist film and performance art. The book surveys her work in the following decade in the context of post-modernism, the new aesthetic of kitsch and the emergence of a new hedonism in Western critical discourses. It is dedicated to her documentary work of the 1990s and 2000s, which sheds light on the central ethical and aesthetic concerns behind her work. The book discusses her attempts to penetrate into the mainstream, her renewed engagement with the themes of love and desire, and her further exploration of the permeable boundaries between autobiography and fiction. What emerges forcefully in Akerman's cinema, is a persistent engagement with the forms and conditions of human existence.
This book assesses the security threat and political challenges offered by dissident Irish republicanism to the Northern Irish peace process. The 1998 Good Friday Agreement failed to end entirely armed republicanism. The movement of Sinn Féin into constitutional politics in a government of Northern Ireland and the eschewing of militarism that followed, including disbandment of the Provisional IRA (PIRA), the decommissioning of weapons and the supporting of the Police Service of Northern Ireland (PSNI) proved too much for a minority of republicans. This book begins by examining Sinn Féin’s evolution from the margins of political existence to becoming mainstream constitutional players. It then assesses how the compromises associated with these changes have been rejected by republican ‘dissidents’. In order to explore the heterogeneity of contemporary Irish republicanism this book draws upon in-depth interviews and analyses the strategies and tactics of various dissident republican groups. This analysis is used to outline the political and military challenges posed by dissidents to Northern Ireland in a post-Good Friday Agreement context as well as examine the response of the British state towards continuing violence. This discussion places the state response to armed republicanism in Northern Ireland within the broader debate on counter-terrorism after 9/11.
Whiteness, as a lived experience, is both gendered and racialised. This book seeks to understand the overlapping imbrication of whiteness in shaping the diverse material realities of women of European origin. The analysis pertains to the English-speaking slave-based societies of the Caribbean island of Barbados, and North Carolina in the American South. The book represents a comparative analysis of the complex interweaving of race, gender, social class and sexuality in defining the contours of white women's lives during the era of slavery. Despite their gendered subordination, their social location within the dominant white group afforded all white women a range of privileges, shaping these women's social identities and material realities. Conscious of the imperative to secure the racial loyalty of poor whites in order to assure its own security in the event of black uprisings, elite society attempted to harness the physical resources of the poor whites. The alienation of married women from property rights was rooted in and reinforced by the prevailing ideology of female economic dependence on men. White Barbadian women's proprietary rights as slave-owners were upheld in the law courts, even the poorest slaveholding white women could take recourse to the law to protect their property. White women's access to property was determined primarily by their marital status. The book reveals the strategies deployed by elite and poor white women in these societies to resist their gendered subordination, challenge the constraints that restricted their lives to the private domestic sphere, secure independent livelihoods and create meaningful existences.