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.

Open Access (free)
Don’t Ever Wipe Tears Without Gloves as a reparative fantasy
Anu Koivunen

[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
Dagmar Brunow

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
Open Access (free)
Lesbian citizenship and filmmaking in Sweden in the 1970s
Ingrid Ryberg

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
Mara Lee Gerdén

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
Open Access (free)
Putting the countryside back to work
David Calder

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
Elena Freire Paz

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
Open Access (free)
Design and material culture in Soviet Russia, 1960s–80s

The major part of this book project was funded by the European Union’s Horizon 2020 research and innovation programme under the Marie Sklodowska-Curie grant agreement No. 700913.

This book is about two distinct but related professional cultures in late Soviet Russia that were concerned with material objects: industrial design and decorative art. The Russian avant-garde of the 1920s is broadly recognised to have been Russia’s first truly original contribution to world culture. In contrast, Soviet design of the post-war period is often dismissed as hackwork and plagiarism that resulted in a shabby world of commodities. This book identifies the second historical attempt at creating a powerful alternative to capitalist commodities in the Cold War era. It offers a new perspective on the history of Soviet material culture by focusing on the notion of the ‘comradely object’ as an agent of progressive social relations that state-sponsored Soviet design inherited from the avant-garde. It introduces a shared history of domestic objects, handmade as well as machine-made, mass-produced as well as unique, utilitarian as well as challenging the conventional notion of utility. Situated at the intersection of intellectual history, social history and material culture studies, this book elucidates the complexities and contradictions of Soviet design that echoed international tendencies of the late twentieth century. The book is addressed to design historians, art historians, scholars of material culture, historians of Russia and the USSR, as well as museum and gallery curators, artists and designers, and the broader public interested in modern aesthetics, art and design, and/or the legacy of socialist regimes.

Richard Parrish

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
Richard Parrish

afforded to EU citizens are seen as universal rights. The chances of success are therefore limited. The seventh option involves including sport within the remit of Cultural policy (Article 151). The assumption underlying this approach is that sport can be equated with culture, even though this analogy was rejected by the ECJ in Bosman.10 Furthermore, sport could be incorporated within Article 149 on Education, Vocational Training and Youth. Whilst this option has some maximalist support, it fails to address the sports specific concerns of the socio-cultural coalition

in Sports law and policy in the European Union