Book•
Selections from the prison notebooks of Antonio Gramsci
01 Jan 2015-
TL;DR: The first selection published from Gramsci's Prison Notebooks to be made available in Britain, and was originally published in the early 1970s as discussed by the authors, was the first publication of the Notebooks in the UK.
Abstract: Antonio Gramsci's Prison Notebooks, written between 1929 and 1935, are the work of one of the most original thinkers in twentieth century Europe. Gramsci has had a profound influence on debates about the relationship between politics and culture. His complex and fruitful approach to questions of ideology, power and change remains crucial for critical theory. This volume was the first selection published from the Notebooks to be made available in Britain, and was originally published in the early 1970s. It contains the most important of Gramsci's notebooks, including the texts of The Modern Prince, and Americanism and Fordism, and extensive notes on the state and civil society, Italian history and the role of intellectuals. 'Far the best informative apparatus available to any foreign language readership of Gramsci.' Perry Anderson, New Left Review 'A model of scholarship' New Statesman
Citations
More filters
TL;DR: The Mesha Inscription (ca. 850 B.C) as mentioned in this paper is the longest and most informative document from Iron Age Jordan, and a close reading of it shows that it is thematically and syntactically structured in terms of a series of territorially-based social units related to one another in a segmentary manner.
Abstract: The Mesha Inscription (ca. 850 B.C.) is the longest and most informative document from Iron Age Jordan. A close reading of this text shows that it is thematically and syntactically structured in terms of a series of territorially-based social units related to one another in a segmentary manner. This segmentary structure highlights the state-forming strategies of political incorporation pursued by Mesha, the inscription's putative author. It also highlights the limits of the recent characterization of biblical Moab as "tribal," with its assumption that kinship, rather than territory, was the principle organizing metaphor of the state.
28 citations
01 Jan 2000
TL;DR: In this article, a critical analysis of mutually reinforcing connections between social forces in Mexico and the global political economy is presented, where the authors argue that the (neo)Gramscian approach to IPE has not seriously considered questions of political strategy in the world economy.
Abstract: This chapter develops a critical analysis of mutually reinforcing connections between social forces in Mexico and the global political economy. The term critical refers to the enquiry of how norms, institutions, or practices emerge and what forces may be changing or transforming a certain operational framework.4 Using (neo)Gramscian tenets in relation to the Institutional Revolutionary Party (PRI) in Mexico, I attempt to explain how internal socio-political coherence in Mexico is mutually reinforced by external linkages.5 The initial issue to address is the claim that the (neo)Gramscian approach to IPE has not seriously considered questions of political strategy in the world economy.6 The (neo)Gramscian approach can be criticized for leaving a ‘host of questions’ concerning resistance to global forces to ‘future research’7 and failure to analyse concrete alternatives to neoliberalism within the current historical conjuncture.8 Craig Murphy recognizes the ‘lack of efficiency’ of solutions posed by intellectuals of the critical tradition to North—South conflicts.9 As Andre Drainville has noted, what is needed is ‘more active sorties against transnational neo-liberalism, and the analysis of the concepts of control must beget original concepts of resistance.’10
28 citations
01 Jan 2016
TL;DR: Yin et al. as mentioned in this paper studied the history and culture of the Woppaburra of the Central Queensland region and found that although they have been treated harshly, dispossessed of their homeland and denigrated culturally, they retained strong connections with their traditional homeland.
Abstract: Foucault (1996) argued that modern Western history was an invention of nineteenth century Europe and based on linearity, teleology and historicity. Hence the written history and culture of Aboriginal people in Australian has largely been seen through a similar principle as detailed in Chakrabarty’s (2007) ‘provincialising Europe,’ which is through master narratives. My dissertation addresses the question of who the Woppaburra of the Central Queensland region were culturally and historically. The pre-existing Western narrative tells a story of a submissive people studied, described and analysed with a strong colonial discursive approach. In contrast, I have used the ‘counter-narrative’ that Freeman (2004) considered to be the “culturally rooted aspects of one’s history” that are yet to be uncovered (p.298). The lens through which I viewed the counter narrative was through Indigenous research methodology considered part of Indigenous Standpoint Theory (IST). The history and culture of the Woppaburra have been exhumed through the data collected as described in Yins (2009) case study method. I have used Yin’s (2009) multiple data sources as evidence for this study. These data are Western documentation and archival records alongside the voices of Elders in interviews, direct observation at ‘on-country’ meetings and festivals, and physical artefacts which show a cultural representation of totems. A significant artefact is a length of plaited Woppaburra hair which is a biological remnant of the people under study. The Woppaburra believe it holds the memories of ancestors, story lines and healing properties. These data sources have shown that the Western text does not indicate personal stories of traditional practices, attachment to country and the centrality of totems to the Woppaburra. These data have been collectively analysed and findings presented through photographs, artwork and text. The findings from a plethora of documents demonstrate that in government archival records, public newspapers and anthropological photographs, the Woppaburra were used as items of interest, targets of punitive shooting parties, objects of slave labour and a people to be relocated at the whim of protectors. Interviews with Elders and limited anthropological papers give an alternate perspective of a people strongly connected to their natural homelands. The conclusions indicated that although the Woppaburra have been treated harshly, dispossessed of their homeland and denigrated culturally, they retained strong connections with their traditional homeland. In one sense they continue caring for their homeland through partnerships with local, state and national agencies set up by the surrounding culture but in a deeper sense, today they maintain their dreamings and cycle of life through stories and cultural traditions. The connection to country across time for the Woppaburra is that, traditionally and today, they see their world through totems, ancestors and intergenerational narratives.
28 citations
TL;DR: The authors make three main contentions: 1) Traditional masculinity is socially constructed, 2) traditional masculinity is constructed by social constructionists, and 3) traditionally traditional masculinity carries many meanings, some of which are incompatible with both a social constructionist framework of masculinity as well as a critical perspective on tradition.
Abstract: The concept ‘traditional masculinity’ appears frequently in research on gender from multiple, diverse contexts Yet there sometimes appears to be a surprising lack of critical engagement with the concept in such work Its meaning is at times taken for granted, yet the diversity of ways and contexts in which it is deployed demonstrates the importance of interrogating it The term ‘traditional masculinity’ carries many meanings, some of which are incompatible with both a social constructionist framework of masculinity as well as a critical perspective on tradition In this article, grounding our thinking in a rereading of some of the critical literature on tradition, we critique some of the usage of ‘traditional masculinity’, and make suggestions for thinking with and about ‘traditional masculinity’ in ways that are more congruent with critical understandings of both ‘tradition’ and ‘masculinity’ The article makes three main contentions: 1) ‘traditional masculinity’ is socially constructed, 2) ther
28 citations
Additional excerpts
...This concept was drawn from the Gramscian notion of class hegemony, which entails maintaining a particular configuration of power not primarily through force, but rather through the persuasion of most people in a society of the legitimacy of the ruling group’s position (Gramsci 1971)....
[...]