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Open Access (free)
Michael Lawrence and Rachel Tavernor

and popular culture were exploited to promote the Peace Corps as a humanitarian project to the general public. Using an analysis of the United States Peace Corps’ early publicity materials, Sobocinska identifies this period as a critical historical juncture that shaped popular understandings of an altruistic America that has a moral mandate to intervene. Sobocinska considers the deliberate production of a Peace Corps

in Global humanitarianism and media culture
Open Access (free)
Demonological descriptions of male witches
Lara Apps and Andrew Gow

. 6 This debate incorporates broader issues concerning the definition and division of elite and popular culture, ‘top-down’ dynamics, acculturation, persecution, and state-building. For an overview see again Briggs, ‘“Many reasons why”’. See also Norman Cohn, Europe’s Inner Demons: The Demonization of Christians in Medieval Christendom , rev. edn. (London: Pimlico, 1993

in Male witches in early modern Europe
Open Access (free)
A locus for fantasy
Katherine Aron-Beller

today. (See pictures on pages 206–8). It was originally used as a Benedictine monastery. 4 See the following articles by Elliott Horowitz, ‘Night Vigils in Jewish Tradition: Between Popular and Official Religion’, in B. Kedar (ed.), Studies in the History of Popular Culture [in Hebrew] (Jerusalem: Zalman Shazar Center, 1996), pp. 209–24;  ‘Let the Respectable Poor be Members of Your Household: Charity, the Poor, and Social Control in the Jewish Communities of Europe Between the Middle Ages and Early Modern Times’, in M. Sasson (ed.), Religion and Economy [in Hebrew

in Jews on trial
Juvenile actors and humanitarian sentiment in the 1940s
Michael Lawrence

humanity new cultural significance’. 16 In her analysis of ‘cultural diplomacy programs and “one world” visions’ Wilson suggests ‘new and expanding conceptions of internationalism and citizenship made their way into popular culture via sentimental discourses that emphasized emotional, common bonds between Western citizens and distant others’. 17 Wilson draws on Christina Klein’s work on Hollywood cinema and post-war international

in Global humanitarianism and media culture
Anu Koivunen, Katariina Kyrölä, and Ingrid Ryberg

political language articulating a felt experience of our time, vulnerability is then also oriented towards the past and a sense of disappointment, betrayal (Hochschild, 2016), and distrust, and of having invested in a narrative that did not keep its promise (Ahmed, 2010; Berlant, 2011). In contemporary popular culture, such emotions are often channelled through recycled and updated versions of the figure of the sad white man or white men in crisis (Faludi, 1999), prompting calls for empathy and compassion, and recognition of white men’s vulnerability (Hagelin, 2013

in The power of vulnerability
The discourse of spirits in Enlightenment Bristol
Jonathan Barry

). Durbin, Narrative, p. 29. Durbin, Narrative, p. 32. Felix Farley’s Bristol Journal, 3 August 1765; Barry, ‘Piety and the Patient’, pp. 165–7. For excellent guidance on the issues involved, see Clive Holmes, ‘Popular Culture? Witches, Magistrates and Divines’, in Steven Kaplan (ed.), Understanding Popular Culture (Berlin, New York and Amsterdam, 1984), pp. 85–111. On possible conflicts between male and female attitudes to the trials see also Clive Holmes, ‘Women, Witnesses and Witches’, Past and Present 140 (1993) 45–78 and James Sharpe, ‘Women, Witchcraft and the Legal

in Beyond the witch trials
How African-Americans shape their collective identity through consumption
Virág Molnár and Michèle Lamont

, Boston MA, Beacon Press. Fisher, C. (1996), ‘Black, hip, and primed (to shop)’, American Demographics, September. Fiske, J. (1994), ‘Radical shopping in Los Angeles: race, media and the sphere of consumption’, Media, Culture and Society, 16, pp. 469–86. Fix, M., and Struyk, R. J. (1993), Clear and Convincing Evidence: measurement of 110 Innovation by demand discrimination in America, Washington DC, Urban Institute Press. Frazier, E. F. (1957), Black Bourgeoisie, New York, Free Press (reprinted 1997). Gans, H. (1975), Popular Culture and High Culture: an analysis of

in Innovation by demand
Open Access (free)
Eric Pudney

the symptoms of demonic possession, seems to have drawn inspiration from the pamphlet account of the witches of Warboys: Sharpe, The Bewitching of Anne Gunter, pp. 7–8, 135; Anon., The Most Strange and Admirable Discoverie of the Three Witches of Warboys (London, 1593). 11 Purkiss, The Witch in History, p. 232. Ronald McFarland, ‘“The Hag is Astride”: Witches in Seventeenth-Century Literature’, The Journal of Popular Culture 11:1 (1977), 88–97, also comments that the play ‘is indeed sympathetic, though it is not altogether sceptical or enlightened’ (p. 91). 12

in Scepticism and belief in English witchcraft drama, 1538–1681
Craft professions, cultural policies, and identity
Elena Freire Paz

popular culture. In contrast to that work, I here deal specifically with the maintenance or endurance of a series of craft professions in Galicia, a society integrated politically and economically into the The recuperation of Galician pottery 127 EU.7 This is an area that while being part of Europe is also situated geographically and historically on the periphery of the Spanish State to which it belongs, and of the whole EU. This peripherality was confirmed when the EU established comparative rankings of all regions of its Member States and designated a series of

in Alternative countrysides
The unknowable image in The Winter’s Tale
Chloe Porter

locations’ having ‘entered English vernacular culture and texts with a powerful force not necessarily best located in relation to an “original”’, Susan Wiseman, ‘“Popular Culture”: A Category for Analysis?’, in Andrew Hadfield and Matthew Dimmock (eds), Literature and Popular Culture in Early Modern England (Farnham: Ashgate, 2009 ), pp. 15

in Making and unmaking in early modern English drama