Discourses, contestation and alternative consumption

involves ‘a rejection of the world as we know it’. There are, however, some difficulties with this view. For one thing, it is difficult to consider all the instances of alternative consumption as comprising a cohesive movement, at least in the absence of a relatively abstract definition. This might be provided if we look at the minimum common denominator of the many voices that come together in a major event which aims specifically to critically address western consumer culture – the so-called ‘Buying Nothing Day’ (www.buyingnothingday.co.uk; see also www

in Qualities of food
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How anarchism still matters

a very limited degree, provided some protection from the ravages of capitalism needs contextualising. So, when we talk about the crises of representative democracy (Mulgan, 1994), we need to remember this point, as well as the fact that, as Bowen notes in his chapter (chapter 6), one simply cannot ‘graft’ on to certain political cultures a set of ideas that are assumed to be universally relevant. There is a danger, as the neoliberal hegemony unravels, that the proposed solutions to its contradictions will simply adopt Western political models. To follow this might

in Changing anarchism

for itself the eminently valuable commodity known as contemporary Irish culture. From the left of the political spectrum we get a not dissimilar reading of Irish cultural political economy. Thus Denis O’Hearn, in his book Inside the Celtic Tiger, refers to ‘Ireland’s cultural revival throughout the Western world [which] was evidenced in the popularity of the musical Riverdance’30 and also makes an explicit link between ‘an apparently vibrant economy and a confident culture’.31 As with Hussey, the parameters of the nation state are taken for granted and one could be

in The end of Irish history?
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Paul Gilroy’s The Black Atlantic

of modern western thinking ‘ (p. 68). I would however be interested to consider the legacy of industrial sabotage as a component in the black political cultures of graffiti, and more generally to pronounce the iconoclastic, ironic and scatological aesthetics alongside those expressive of pain and death. And since Gilroy emphasises black convergence with Jewish history and experience, how about researching the parallels between black and Jewish humour as a response to racial terror, a survival resource and a means of resistance? Black cultures contain an abundance

in Postcolonial contraventions
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Language games in the Kosovo war

been part of Western culture since the ancient accounts of the marginally believable (paradoxography). Explorers like Marco Polo and Columbus, like today’s legions of tourists, have helped to incorporate the wonders of our world into the dichotomy of the local and the foreign, and, later, into the domestic– international nexus. The realm of the ‘outside’ has been inhabited by fascinating and often

in Mapping European security after Kosovo
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Uses and critiques of ‘civilisation’

colonialism. Terminological equivalents for ‘civilisation’ existed in Chinese and Arabic long before they emerged in European languages (Aktürk, 2009). Notwithstanding this longer history, etymologies of ‘civilisation’, ‘civilised’ and ‘civility’ suggest that the modern terms had origins in eighteenth-​century Western Europe (Febvre, 1973). ‘Civilisation’ and ‘culture’ were intertwined in their early discursive development in historically complex ways (Rundell and Mennell, 1998: 6–​ 8). The words were carriers for Western notions of tradition and modernity. Culture and

in Debating civilisations
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Identities and incitements

processes of history and culture, identity and difference, time and space. 58 Equally, such work has highlighted that the diverse spatial-temporal manifestations of modernity and modern identity have been frequently influenced by singular likenesses of Western modernity, where the singularity and universal cast of the latter are differently engaged by the plural and vernacular attributes of the former

in Subjects of modernity
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the general environment dating back to the community’s arrival in India. Moreover, perhaps the idea of adopting a kind of protective colouring, of borrowing from surrounding cultures, offers us a clue to the magpie-like qualities in the writing of Rohinton Mistry who, in a sense, enjoys an inheritance that borrows from western, Persian and South Asian traditions. The legacy of colonial mimicry is less a debilitating hangover for Mistry than a deep well of literary styles from which he can freely draw. Mistry’s various intertexts are not so much Barthesian

in Rohinton Mistry

Kamau) Brathwaite, as a founder member of CAM, spoke in a very different way about his attitude to growing up in a society dominated by Western culture. The point I am making here is that my education and background, though nominally middle class, is, on examination, not of this nature at all. I had spent most of my

in West Indian intellectuals in Britain
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As Dogu Ergil writes, the disconnection of the Turkish society from its past allowed the ruling elite to see the people as an entity ready to be molded according to their vision of what society and the nation should be. 2 Accordingly, separation from culture of the past was not confined to religious practices. In the pursuit for the unique Turkish nationalism ( Milliyetcilik ), different from the cultures and civilization in its proximity, Turkey severed ties with basic features of the Arab, Persian and Islamic worlds, emphasizing instead the modern and Western

in Turkey: facing a new millennium