Performance notes: absence and
presence in Reykjavik, Iceland, 1972
Good guys and bad guys
Bobby Fischer’s 1972 World Championship contest with the Soviet title-holder
Boris Spassky, held in the Exhibition Hall at Laugardalshöll Stadium in Reykjavik,
Iceland, formally began on 11 July and, after 21 games, ended on 31 August
with Fischer victorious. His reign was short-lived. Failing to agree to a contest
with the Soviet challenger Anatoly Karpov, he was stripped of the title in April
1975, and only returned to competitive play in 1992 with a parodic replication
Latour (1992) is famous for describing non-humans as the “missing masses” in the study of society. While more recently authors have argued that the increased number of studies examining technology, animals and other non-humans mean that that non-humans are no longer missing (see Sayes, 2014), they remain missing in the study of sports media. There is little attention to the exact technologies utilised by sports producers and how the assemblage of humans such as commentators and technologies such as digital overlays work together to produce the actor-network that is the sports media broadcast. The goal of this chapter is to begin to remedy this deficiency. The chapter draws attention not to sports media representations, but to the processes by which these representations are produced. It considers how humans and technologies assemble together to produce what we view to be a seamless television broadcast. In this chapter, the global nature of sporting coverage is considered through Collier and Ong’s (2005) concept of a global assemblage. Following the introduction of this concept, the chapter examines China Central Televison’s production of the 2008 Beijng Olympic coverage, and the history of the broadcasting of the America’s Cup.
This article describes the operational practices of the city morgue in Santiago, Chile
and their effects on the family members who come to claim the bodies of their loved ones.
It explores the impact of the body‘s passage through the morgue on the observance of
rituals surrounding death and mourning. An underlying conflict can be identified between
the states partial appropriation of and interference with the body and intrinsic needs
associated with the performance of funeral rites in accordance with cultural and religious
This chapter explores the use of assisted reproductive technology (ART) by queer and transgender people and how they have to perform particular bodily and intimate selves in the processes of seeking ART (Armuand et al., 2017; Mamo 2007, 2013). The bioprecarity of queer and transgender people is produced by the enactment of certain kinds of categorical framing (Foucault, 1977, 1990; Somerville, 1995) in the laws regulating ART. Prohibitive laws in some states are often circumvented by going abroad. This chapter therefore argues that queer and trans people’s bioprecarity also results from the intimate labour queer and transgender people have to undertake to overcome prohibitive laws and hetero- and cisnormative medical institutions as shown e.g. in studies about trans people’s experiences with ART (Armuand et al., 2017; James-Abra et al., 2015).
In today’s world, we are offered a constantly expanding number of technologies to integrate into our lives. We now utilise a range of interconnected technologies at work, at home and at leisure. The realm of sport is no exception, where new technologies or enhancements are available to athletes, coaches, scientists, umpires, governing bodies and broadcasters. However, this book argues that in a world where time has become a precious commodity and numerous options are always on offer, functionality is no longer enough to drive their usage within elite sports training, competition and broadcasting. Consistent with an actor-network theory approach as developed by Bruno Latour, John Law, Michele Callon and Annemarie Mol, the book shows how those involved in sport must grapple with a unique set of understandings and connections in order to determine the best combination of technologies and other factors to serve their particular purpose. This book uses a case study approach to demonstrate how there are multiple explanations and factors at play in the use of technology that cannot be reduced to singular explanations like performance enhancement or commercialisation. Specific cases examined include doping, swimsuits, GPS units, Hawk-Eye and kayaks, along with broader areas such as the use of sports scientists in training and the integration of new enhancements in broadcasting. In all cases, the book demonstrates how multiple actors can affect the use or non-use of technology.
Iraqi women in Denmark is an ethnographic study of ritual performance and place-making among Shi‘a Muslim Iraqi women in Copenhagen. The book explores how Iraqi women construct a sense of belonging to Danish society through ritual performances, and it investigates how this process is interrelated with their experiences of inclusion and exclusion in Denmark. The findings of the book refute the all too simplistic assumptions of general debates on Islam and immigration in Europe that tend to frame religious practice as an obstacle to integration in the host society. In sharp contrast to the fact that Iraqi women’s religious activities in many ways contribute to categorizing them as outsiders to Danish society, their participation in religious events also localizes them in Copenhagen. Drawing on anthropological theories of ritual, relatedness and place-making, the analysis underscores the necessity of investigating migrants’ notions of belonging not just as a phenomenon of identity, but also with regard to the social relations and practices through which belonging is constructed and negotiated in everyday life.The Iraqi women’s religious engagement is related to their social positions in Danish society, and the study particularly highlights how social class relations intersect with issues of gender and ethnicity in the Danish welfare state, linking women’s religious practices to questions of social mobility. The book contextualizes this analysis by describing women’s previous lives in Iraq and their current experiences with return visits to a post-war society.
Hannah Jones, Yasmin Gunaratnam, Gargi Bhattacharyya, William Davies, Sukhwant Dhaliwal, Emma Jackson and Roiyah Saltus
immigration enforcement officers circulated by the Home Office on Twitter and
elsewhere, Alan both supports the idea that such performances reach out to
these audiences, and questions their efficacy in doing so. The message is at
once recognised and dismissed as insufficient and as a public relations game.
It seems, indeed, that by following the logic circulating in Westminster,
whereby government has given up on trying to discuss the facts of immigration
Catherine Etmanski, Will Weigler and Grace Wong-Sneddon
weaves different people’s narratives
together (we describe this in more detail shortly). The four quotations above are
the closing lines from the four participants’ narratives that were brought together
in this métissage project.
In this chapter, we document the process leading up to the métissage performance, describe the effect it had on the audience, and reflect on lessons we learned
along the way. While this chapter incorporates the views of the three key organisers of this project and authors of this chapter, sections written in the first-person
Nineteenth-century Manchester theatre architecture and the urban spectator
What Davies’s account does not consider is the building’s relationship to other
buildings, especially theatre buildings, in the vicinity, and the ‘vocabulary’
of theatre architecture in the city. In 1891, the People’s Concert Hall stood
within a quarter of a mile of nine other performance venues (Figure 17).14
Most significantly, adjacent to the People’s Concert Hall, but with its ‘face’ on
Peter’s Street, was the Gentlemen’s Concert Hall (Figure 18); the rear of the
Gentlemen’s Concert Hall lay against the side of People’s with only a narrow
alleyway dividing them
the performance of sovereignty. Why is death a problem for political
authority? Sovereignty only exists if it is recognised by the population
made subject (Edkins and Pin-Fat 1999 ) –
consider, as counterpoint, the sudden collapse of sovereignty when
recognition is removed during revolutions. To maintain the recognition,
and thus constitution, of sovereignty, the state performs itself as