Piracy and symbiosis in the cultural industries

industries’ can be defined in various ways.1 For our purposes in this section it includes the production, distribution and consumption of performances, products and services in fields The digital age, media sport and mega-events 79 such as music, film, press, magazines, book publishing, television and also in such television-related sectors as media sport and Olympic television. These industries and their organisations create value, profits and employment on the basis of the exclusive possession of ‘intellectual property’ (IP); and thus they need to defend these

in Mega-events and social change
Naming places at sea

. Many named places I will discuss in this section (such as the Sound of Music, the Wall of Death, the Whiting Tow, the Caol Mor and the Crowlin) are tows that have become places through the process and labour of towing there. 60 60 60 A metabolism of labour and environment In the following sections, I will show how the labour of developing affordances and creating places is a thoroughly collective and conversational social process. At the same time, these places have a subjective importance to individuals. Places were formed as a result of intensely local work but

in Environment, labour and capitalism at sea
Abstract only

where people made war in Drogheda.’ ‘But,’ he said, ‘it is also a place where people could be protected from war.’ ‘Let us all stand in front of this military site and pray for peace, and for peace for the churches, and for the people of Drogheda.’ More prayers, chanting, swaying and silent clapping, but this time with music in the background: a song by Shakira could be heard through the door of a white Transit van in which two perplexed looking construction workers were eating breakfast. We walked back down the hill to the ‘peace bridge.’ It was raining heavily now

in Integration in Ireland
Open Access (free)
Paul Gilroy’s The Black Atlantic

productivism. The experience of slavery, and its historical memory, has rendered black peoples, unlike white workers and socialists, resistant to the notion that productive labour and expansionism of productive capacities are the medium, or precondition, for human emancipation. Black music, argues Gilroy, is full of this romantic anti-capitalism, expressed through lyrics that criticise the alienation of the labour system and which celebrate non-work activity and the suspension of the time and discipline associated with wage labour … In these cultural traditions, work is

in Postcolonial contraventions
Youth culture and the rethinking of historical legacies

clouds of smoke at one end of the stadium. This ushered in a new, ‘modernised’ form of celebrating the Youth Day the following year, where in addition to the revolutionary and socialist slogans, rock ‘n’ roll was prominent as a music background both at the final celebration at the JNA stadium and on the streets of Belgrade, which in 1984 also hosted the ‘Yugoslav meetings of the youth’ [Jugoslovenski susreti mladih].7 It was representatives of this new generation who articulated an unprecedented critique in the realms of culture and youth commemorations. Indeed, they

in The last Yugoslav generation
The Manchester and Salford Methodist Mission, 1910–60

institutions purveyed a suburban view of religious behaviour that was incompatible with working-class leisure practices.25 Framed in this context, the following will discuss the MSM, from its heyday in 1910 to the beginnings of severe contraction in 1960. By the twentieth century, the MSM did not frown upon all working-class leisure pursuits. Its main concern as a religion that, since its founding, has always emphasised social justice, was to evangelise the poor.26 Part of its programme included offering wholesome alternatives to the public house and music hall. Equally, as

in Culture in Manchester

tradition, resistance, victimhood, and masculinity. Northern soul: the Scots as ersatz ancestors As we have seen, European heritage enthusiasts can face several problems when attempting to rediscover and celebrate their own past. It may be that their history and traditions are either lost, unknown, not taught at school, or that they seem boring, lacking the songs, legends, and costumes which would make their celebration exciting. Many Scots of Europe have tried to embrace their more obvious roots but were disappointed: The problem with Dutch old music is that it is a

in Warrior dreams

Irishness they deemed fit. On the other hand, the route of the parade, the venue of the music, and the choice of acts taking part were all fixed.18 He concluded that the St Patrick’s Day Festival was neither a site in which the potential visibility of Irishness is enclosed and fetishised, nor was it representative of a harmonious model of multiculturalism, and neither did he find evidence that it was contentious: ‘There were different narratives of the Irish community present, but there was no attempt by the organisers to exclude any identity.’19 Nagle concludes

in Women and Irish diaspora identities
The youth sphere and its spaces of negotiation and dissent

decentralised nature of the SSOJ which allowed ‘pockets of freedom’ to be created or (re)claimed by a new generation of political activists, journalists, musicians and artists, within its very institutional infrastructure –​consequently producing cross-​fertilisations of ideas and initiatives that did much to promote a burgeoning music/​media scene. By the late 1980s, most of the major youth magazines contained hardly any trace of what was their originally conceived role of acting as official organs of the branches of the SSOJ. While differences between federal units and

in The last Yugoslav generation

the content of Chagossian culture. During my fieldwork in Mauritius in 2002–4, the CRG was engaged The politics of culture in exile 81 in an attempt to preserve Chagossian culture, promote Chagossian collective identity, and transmit Chagossian traditions to the younger generations in exile. These goals were approached through the formalisation of residual Chagossian cultural practices and the establishment and entrenchment of new markers. These activities centred on sega music (which was a mixed-sex activity in relation to composition, singing and dancing) and

in Chagos islanders in Mauritius and the UK