With reference to films such as The Terror Experiment (2010) and Osombie (2012), this paper explores the figure of the zombie terrorist, a collectively othered group that is visually identifiable as not us and can be slaughtered with impunity. In cinematic treatments, the zombie terrorist operates within a collectivity of zombies, erasing the possibility of individuality when the transformation from human to zombie takes place. The zombie terrorist signifies otherness in relation to selfhood, and is characterised by a mind/body split. Emerging from the grave in the archetypal zombie primal scene, this reanimated corpse is undead in its animate corporeality coupled with a loss of all mental faculties. The erasure of individual identity and memory along with broader human characteristics such as empathy or willpower coincides with the zombie terrorist s physical movement and action.
of selfhood and right to participate in this world. Moreover, violence is absolutely integral to the markings of subjectivity, setting apart claims about identity, along with notions of civility and barbarism. Violence is always mediated through expressed dichotomies between acceptable and unacceptable behaviours, between the right to punish and the intolerable transgression, between the force of normative law and the terror of the minority. In fact, there is an entire political ecology at work in the very diagnosis of something as political violence in itself
Under the combined effects of the Protestant and Catholic Reformations within and pressure from the Ottoman Empire without, early modern Europe became a site in which an unprecedented number of people were confronted by new beliefs, and collective and individual religious identities were broken down and reconfigured. Conversions: gender and religious change in early modern Europe is the first collection to explicitly address the intersections between sexed identity and religious change in the two centuries following the Reformation. The varied and wide-ranging chapters in this collection bring the Renaissance 'turn of the soul' into productive conversation with the three most influential ‘turns’ of recent literary, historical, and art historical study: the ‘turn to religion’, the ‘material turn’, and the ‘gender turn’. Contributors consider masculine as well as feminine identity, and consider the impact of travel, printing, and the built environment alongside questions of genre, race and economics. Of interest to scholars of early modern history, literature, and architectural history, this collection will appeal to anyone interested in the vexed history of religious change, and the transformations of gendered selfhood. Bringing together leading scholars from across the disciplines of literary study, history and art history, Conversions: gender and religious change offers novel insights into the varied experiences of, and responses to, conversion across and beyond Europe. A lively Afterword by Professor Matthew Dimmock (University of Sussex) drives home the contemporary urgency of these themes, and the lasting legacies of the Reformations.
Concepts of ‘balance’ have been central to modern politics, medicine and society.
Yet, while many health, environmental and social challenges are discussed
globally in terms of imbalances in biological, social and ecological systems,
strategies for addressing modern excesses and deficiencies have focused almost
exclusively on the agency of the individual. Balancing the Self explores the
diverse ways in which balanced and unbalanced selfhoods have been subject to
construction, intervention and challenge across the long twentieth century.
Through original chapters on subjects as varied as obesity control, fatigue and
the regulation of work, and the physiology of exploration in extreme conditions,
the volume analyses how concepts of balance and rhetorics of empowerment and
responsibility have historically been used for a variety of purposes, by a
diversity of political and social agencies. Historicising present-day concerns,
as well as uncovering the previously hidden interests of the past, this volume’s
wide-ranging discussions of health governance, subjectivity and balance will be
of interest to historians of medicine, sociologists, social policy analysts, and
social and political historians alike.
Seeking to better understand what it means to grow older in contemporary Britain from the perspective of older people themselves, this richly detailed ethnographic study engages in debates over selfhood and people’s relationships with time. Based on research conducted in an English former coal mining village, the book focuses on the everyday experiences of older people living there. It explores how the category of old age comes to be assigned and experienced in daily life through multiple registers of interaction. These include ‘memory work’ about people, places and webs of relations in a postindustrial setting that has undergone profound social transformation. Challenging both the notion of a homogenous relationship with time across generations and the idea of a universalised middle-aged self, the author argues that the complex interplay of social, cultural and physical attributes of ageing means that older people can come to occupy a different position in relation to time and to the self than younger people. This account provides fascinating insight into what is at stake for the ageing self in regards to how people come to know, experience and dwell in the world. It describes the ways in which these distinctive forms of temporality and narrativity also come to be used against older people, denigrated socially in some contexts as ‘less-than-fully adult’. This text will be of great interest to researchers and students in anthropology, sociology, human geography and social gerontology working on interests in selfhood, time, memory, the anthropology of Britain and the lived experience of social change.
Never has a reconsideration of the place of drugs in our culture been more urgent than it is today. Drugs are seen as both panaceas and panapathogens, and the apparent irreconcilability of these alternatives lies at the heart of the cultural crises they are perceived to engender. Yet the meanings attached to drugs are always a function of the places they come to occupy in culture. This book investigates the resources for a re-evaluation of the drugs and culture relation in several key areas of twentieth-century cultural and philosophical theory. Addressing themes such as the nature of consciousness, language and the body, alienation, selfhood, the image and virtuality, the nature/culture dyad and everyday life – as these are expressed in the work of such key figures as Freud, Benjamin, Sartre, Derrida, Foucault and Deleuze – it argues that the ideas and concepts by which modernity has attained its measure of self-understanding are themselves, in various ways, the products of encounters with drugs and their effects. In each case, the reader is directed to the points at which drugs figure in the formulations of ‘high theory’, and it is revealed how such thinking is never itself a drug-free zone. Consequently, there is no ground on which to distinguish ‘culture’ from ‘drug culture’ in the first place.
What role does memory play in migrants’ adaption to the emotional challenges of migration? How are migrant selfhoods remade in relation to changing cultural myths? This book, the first to apply Popular Memory Theory to the Irish diaspora, opens new lines of critical enquiry within scholarship on the Irish in modern Britain. Combining innovative use of migrant life histories with cultural representations of the post-war Irish experience, it interrogates the interaction between lived experience, personal memory and cultural myth to further understanding of the work of memory in the production of migrant subjectivities. Based on richly contextualised case studies addressing experiences of emigration, urban life, work, religion and the Troubles in England, chapters illuminate the complex and contingent relationship between politics, culture and migrant identities, developing a dynamic view of the lived experience of British–Irish relations after 1945. Where memory is often regarded as a mechanism of antagonism within this relationship, Life History shows how migrants’ ‘recompose’ memories of migration as part of ongoing efforts to adapt to the transition between cultures and places. As well as shedding new light on the collective fantasies of post-war migrants and the circumstances which formed them, Life History thus illustrates the cultural and personal dynamics of subjective change over time: migrants located themselves as the subjects of a diverse and historically evolving repertoire of narratives, signalling adaption, difference and integration as co-articulating features of the Irish experience in post-1945 England.
This book deals with history's relationship to memory. By individual memory, it means a memory that is located in the minds of individuals and through which those individuals have knowledge of things that fall within their personal experience. Memory of this kind is an integral part of the mental functioning of individuals and is closely linked to concepts of personality and selfhood. But, individual or personal memory is also a part of the mental equipment that allows human beings to function in social settings. Its forms are influenced by its social uses, and it makes a contribution to social knowledge and social understanding that can be explored from a social as well as an individual angle. The book explores how individual memory is a resource both for individuals within society and for societies themselves and how it is connected to larger social processes. The exploration of social memory begins as a facet of the discussion of the social dimensions of in individual; it is carried further through the discussion of the workings of memory in social groups. It is then completed by the discussion of the ways in which representations, understandings and senses of the past are produced within the larger society.
The Korean War in Britain explores the social and cultural impact of the Korean War (1950–53) on Britain. Coming just five years after the ravages of the Second World War, Korea was a deeply unsettling moment in post-war British history. When North Korea invaded South Korea in June 1950, Britons worried about a return to total war and the prospect of atomic warfare. As the war progressed, British people grew uneasy about the conduct of the war. From American ‘germ’ warfare allegations to anxiety over Communist use of ‘brainwashing’, the Korean War precipitated a series of short-lived panics in 1950s Britain. But by the time of its uneasy ceasefire in 1953, the war was becoming increasingly forgotten, with more attention paid to England’s cricket victory at the Ashes than to returning troops. Using Mass Observation surveys, letters, diaries and a wide range of under-explored contemporary material, this book charts the war’s changing position in British popular imagination, from initial anxiety in the summer of 1950 through to growing apathy by the end of the war and into the late-twentieth century. Built around three central concepts – citizenship, selfhood and forgetting – The Korean War in Britain connects a critical moment in Cold War history to post-war Britain, calling for a more integrated approach to Britain’s Cold War past. It explores the war a variety of viewpoints – conscript, POW, protestor and veteran – to offer the first social history of this ‘forgotten war’. It is essential reading for anyone interested in Britain’s post-1945 history.
In 1997, Stuart Clark published the first monograph since the time of Jules Michelet to focus on pre-modern ideas about witches. The language of belief in witchcraft studies betrays an anachronistic, modernist and dismissive approach to a mental universe quite different from our own. This book makes the male witch visible, to construct him as a historical subject, as a first step toward a deeper understanding of the functions and role of gender in pre-modern European witch-hunting and ideas about witches. The overtly political dimension to the study of witches in early modern Europe demands a high level of consciousness and reflexivity regarding language, representation, and meaning. William Monter provides a wealth of data about male witches, in an 'unremarkable province' close to 'the heart of northern and western Europe'. Here, men comprised the majority of those tried and executed for witchcraft. The book examines cases in which men were accused of witchcraft. The examples are drawn from several different regions, in order to test conventional generalisations about male witches. The agency theory posits that actors always have choices; 'agent-centred' morality proposes a novel twist on both traditional Kantian internalist categories. The problems of both male and female witches' agency and selfhood are discussed. The book also presents data compiled from ten canonical works, and a brief discussion of demonological illustrations. Finally, it addresses the question of what it means to label a man as a witch within a framework that explicitly and implicitly feminised witchcraft.