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Volker M. Heins

doomed to disappear anyway. In Habermas's view, struggles for recognition between cultural groups take place against the intimidating backdrop of the maelstrom of modernity. Many traditional and rural ‘subcultures and lifeworlds’, he reminds his readers, have vanished without a trace. ‘Those forms of life were caught up and crushed in the process of modernization’, and he makes it

in Recognition and Global Politics
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An act of queering citizenship
Zalfa Feghali

the potential to be a strategy of resistance against dominant paradigms of identity, particularly in relation to how performance art allows for a space in which queer Latina/​o subcultures can resist the racism and homophobia implicit in hegemonic norms. As he puts it, ‘Disidentification is a strategy that resists a conception of power as being a fixed discourse. Disidentification negotiates strategies of resistance within the flux of discourse and power’.48 As a strategy of resistance, disidentification does not function as a counter-​stance; that is, it is not a

in Crossing borders and queering citizenship
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Rejuvenating ‘supply-side’ explanations
Darren Halpin

. This was a departure from the farm as a lifestyle or sub-culture emphases of earlier frames. The ‘farming as a business’ frame was introduced by farm organizations (and government agencies) and used frequently by members of the National Party. 14 Comments by the then Minister for Primary Industry and Energy establish the general position: ‘I’ve made it quite plain that all farmers I think have to see their operations as a business’ (Anderson 1996). This ideological innovation that farmers are not driven by lifestyle but by good business

in Groups, representation and democracy
Zalfa Feghali

‘meanings created by and in communities are upsetting to the dominant culture precisely because speaking in one’s own fashion is a means of resistance, a strengthening of the subculture that has created the new meaning’.5 The concept of dissident vernaculars has currency both in the ways in which Scofield engages with his identification as a two-​spirited person, and in my discussion of how this engagement can be linked to questions of citizenship. In this vein, the notions of Patton’s dissident vernaculars and Holloway Sparks’ dissident citizenship bear more than

in Crossing borders and queering citizenship