Mobilising affect in feminist, queer and anti-racist media cultures

The power of vulnerability interrogates the new language of vulnerability that has emerged in feminist, queer and anti-racist debates about the production, use and meanings of media. The book investigates the historical legacies and contemporary forms and effects of this language. In today’s media culture, traumatic first-person or group narratives have popular currency, mobilising affect from compassion to rage to gain cultural visibility and political advantage. In this context, vulnerability becomes a kind of capital, a resource or an asset that can and has been appropriated for various groups and purposes in public discourses, activism as well as cultural institutions. Thus, politics of representation translates into politics of affect, and the question about whose vulnerability counts as socially and culturally legible and acknowledged. The contributors of the book examine how vulnerability has become a battleground; how affect and vulnerability have turned into a politicised language for not only addressing but also obscuring asymmetries of power; and how media activism and state policies address so-called vulnerable groups. While the contributors investigate the political potential as well as the constraints of vulnerability for feminist, queer and antiracist criticism, they also focus on the forms of agency and participation vulnerability can offer.

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Anthropological approaches to rural Western Europe today

In the last three decades the anthropology of Western Europe has become almost exclusively an anthropology of urban life. The anthropology of rural life in Western Europe has been progressively neglected. Yet, just because cities concentrate people who continue to produce new and unexpected forms of social organization does not mean rurality becomes the emptying home of a tired traditionalism. Far from it. Since the city is only defined by opposition to the countryside, and since rural movements have urban effects, we cannot ignore the changes taking place in hamlets, villages, and rural towns throughout Western Europe. They are a integral part and parcel of life in Europe today. The key aim of this book is to redress this academic imbalance, by examining some of the central changes in the rural zones of contemporary Western Europe. In particular, most contributors look at the newcomers to these areas and the rainbow variety of effects they are having. The ‘alternative’ in our title is to be understood broadly. The contributors are not just looking at the self-proclaimed alternatives (hippies, New Agers, back-to-nature types, etc.) but at labour migrants from outside Western Europe and affluent resettlers as well. Members of all these groups are, in their own way, contributing towards the construction of a non-traditional countryside. All of them help to maintain life in rural areas which would otherwise be emptying of residents.

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Don’t Ever Wipe Tears Without Gloves as a reparative fantasy

[Torka aldrig tårar utan handskar], scripted by Gardell and directed by Simon Kaijser, had immense success in Sweden. When Swedish public service television SVT aired the three-​ part drama series in October 2012, 1.2 million viewers, a third of the adult population, were seated for the premiere, and #torkaaldrigtårar trended on Twitter. Both the novel  –​which sold over 100,000 copies  –​and the TV series received a very favourable public reception and exceptional  218 218 Vulnerability and cultural policy media coverage in the national media, crossing over

in The power of vulnerability
The ambivalence of queer visibility in audio- visual archives

as museums, galleries or archives, have been increasingly attempting to acknowledge LGBTQ pasts, often guided by diversity policies (Axelsson and Åkerö, 2016; National Trust, 2017; Sandell and Nightingale, 2012; Steorn, 2012). They are some of the stakeholders in the process of heritage construction during which different interest groups * This study was funded by the Swedish Research Council.  176 176 Vulnerability and cultural policy negotiate political recognition (Smith, 2007). Creating visibility for previously hidden narratives is based ‘on the premise

in The power of vulnerability
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Lesbian citizenship and filmmaking in Sweden in the 1970s

in the 1970s and 1980s. Undertaking a close reading of the two films’ funding processes in this chapter, I  investigate the ambiguous sexual citizenship (Bell and Binnie, 2000; Evans, 1993) shaped by the interplay between formal sexual policymaking and lesbian film production in Sweden at a moment in time when  196 196 Vulnerability and cultural policy homosexuality was on the threshold of becoming recognised as a civil rights issue. Drawing from original archival research and interviews, I shed light on the rhetorical twists and euphemisms through which

in The power of vulnerability
The failure and success of a Swedish film diversity initiative

notion of quality informing Swedish film policy since the 1960s, and a Swedish self-​image expressed as a need to ‘implement Swedish values’. In what follows, I  discuss the paradox that arises when, paraphrasing Audre Lorde, the master actually summons you to dismantle his house (Lorde, 1996). While launched in the name of advancing diversity in Swedish  152 152 Vulnerability and cultural policy film, there was a clear tension between the quality film rhetoric of the Swedish Film Institute and the participants’ insistence on making race play a major role in the

in The power of vulnerability
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Putting the countryside back to work

more diffuse cultural spending. Thus France’s regional cities largely pursued the policies established by Malraux. In the 1980s, Jack Lang, Minister of Culture to Mitterrand, substantially revised the Malraux model of cultural decentralization to foster the development of previously unfunded, popular forms. Subsequent 70 Working memories commentators describe the shift from Malraux to Lang as the shift from Culture (singular, with a capital C) to cultures (plural, lowercase, and mutable). Animation and création became buzzwords of Socialist cultural policy. Both

in Street theatre and the production of postindustrial space
Craft professions, cultural policies, and identity

7 The recuperation of Galician pottery: craft professions, cultural policies, and identity Elena Freire Paz This chapter reflects on why certain simple and even rudimentary objects have continued to be used in the twenty-first century in the most technologically developed Western societies, and on how they are valued for having a rustic beauty despite not having any evident utility from a narrowly pragmatic point of view. The focus is on the evolution of a concrete activity – Galician pottery – within a broader array of crafts which all share, to a greater or

in Alternative countrysides

‘common-sense’ knowledge about biologically defined race. Todorova argues, similarly to Gloria Wekker ( 2016 ) that ‘Bulgarian students learned … their own whiteness’ through these textbooks, which showed white Europeanoid, yellow Mongoloid and black Negroid races while clearly distancing the latter two from Bulgaria (Todorova 2006 : 198–9). In the mid-1980s, when a relaxation in cultural policy made more US film, television and popular music available, white Bulgarians viewed African-Americans through what they already knew about Roma, tightening

in Race and the Yugoslav region

sports social and cultural nature. The clarification of the legal environment allows for the EU’s other political policy interests in sport to be pursued without being undermined by Single Market regulatory actions. EU sports policy can then develop through sports integration into a number of socio-cultural policy subsystems such as education, youth and health. For those seeking to develop a socio-cultural sports policy, the involvement of law is viewed with unease. Sport is an essentially private pursuit which fulfils important social, cultural, educational and

in Sports law and policy in the European Union