Despite the proliferation of interest in James Baldwin across popular culture and the academy, few, if any, critical studies of his public oratory have been conducted. This is unfortunate and ironic—unfortunate because Baldwin was a marvelous orator, and ironic in that his preferred solution to what ailed whites and blacks as the Civil Rights movement unfolded was thoroughly rhetorical. That is, Baldwin’s racial rhetorical revolution involved a re-valuing of the historical evidence used to keep blacks enslaved both mentally and physically across countless generations. Moreover, for Baldwin the act of naming functions to chain both whites and blacks to a version of American history psychologically damaging to both. Three speeches that Baldwin delivered in 1963 amid the crucible of civil rights protest illustrate these claims.
Rhetoric and Identity in James Baldwin’s Revolution from Within
Davis W. Houck
categories of information’ ( Vosoughi et al ., 2018 : 1146). Other studies have shown that the most ‘successful’ fabricated stories can attract more likes and retweets than the most popular and accurate stories published in the mainstream media ( Allcott and Gentzkow, 2017 ). These findings cut to the heart of some of our most celebrated ideals about free speech and democracy. For centuries, liberal philosophers have argued that open debate and discussion will edge us closer to the truth. As John Milton proclaimed in 1644 , ‘Let [truth] and Falsehood
Governing Precarity through Adaptive Design
, have also shed their former social-democratic responsibilities ( Boltanski and Chiapello, 2005 ). Jobs for life, intergenerational career structures, apprenticeships, subsidised canteens, social clubs, sports facilities and company pensions have disappeared. In the mid twentieth century, for the white working class at least, welfarism together with a Fordist employment culture provided a high degree of protection against market forces. Indeed, this was a defining political feature of the West’s racial- and gender-inflected Cold War social
This book provides a detailed consideration of the history of racing in British culture and society, and explores the cultural world of racing during the interwar years. The book shows how racing gave pleasure even to the supposedly respectable middle classes and gave some working-class groups hope and consolation during economically difficult times. Regular attendance and increased spending on betting were found across class and generation, and women too were keen participants. Enjoyed by the royal family and controlled by the Jockey Club and National Hunt Committee, racing's visible emphasis on rank and status helped defend hierarchy and gentlemanly amateurism, and provided support for more conservative British attitudes. The mass media provided a cumulative cultural validation of racing, helping define national and regional identity, and encouraging the affluent consumption of sporting experience and a frank enjoyment of betting. The broader cultural approach of the first half of the book is followed by an exploration if the internal culture of racing itself.
Witchcraft and magic in Enlightenment Europe
Edited by: Owen Davies and Willem de Blécourt
This book looks at aspects of the continuation of witchcraft and magic in Europe from the last of the secular and ecclesiastical trials during the late seventeenth and early eighteenth centuries, through to the nineteenth century. It provides a brief outline of witch trials in late seventeenth- and early eighteenth-century Finland. By the second half of the seventeenth century, as the witch trials reached their climax in Sweden, belief in the interventionist powers of the Devil had become a major preoccupation of the educated classes. Having acknowledged the slight possibility of real possession by the Devil, Benito Feijoo threw himself wholeheartedly into his real objective: to expose the falseness of the majority of the possessed. The book is concerned with accusations of magic, which were formalised as denunciations heard by the Inquisition of the Archdiocese of Capua, a city twelve miles north of Naples, during the first half of the eighteenth century. One aspect of the study of witchcraft and magic, which has not yet been absorbed into the main stream of literature on the subject, is the archaeological record of the subject. As a part of the increasing interest in 'popular' culture, historians have become more conscious of the presence of witchcraft after the witch trials. The aftermath of the major witch trials in Dalarna, Sweden, demonstrates how the authorities began the awkward process of divorcing themselves from popular concerns and beliefs regarding witchcraft.
Customary society and oral culture in rural England, 1700–1900
6 Chapter 9 The spoken word ‘Things said or sung a thousand times’ ‘Things said or sung a thousand times’: customary society and oral culture in rural England, 1700–1900 Bob Bushaway Things cleared away then down she sits And tells her tales by starts and fits Not willing to lose time or toil She knits or sews and talks the while 1 John Clare’s long poem sequence The Shepherd’s Calendar celebrates English rural popular culture or, at least, that part of it represented by the local customs of his own village of Helpston in Northamptonshire in the late
other open questions in the study of the region through the lens of ‘race’. Both the transnational histories of popular music's globalised production and circulation, and the narratives and fantasies of identity revealed in its audiovisual and embodied dimensions, are encounters with and often reconstructions of global formations of race, where musicians, media workers and listeners–viewers respond to music from outside the region and participate in musical cultures grounded inside it. It is integral within what Gloria Wekker ( 2016 : 2), showing how to study race and
Offline and online games, branding and humanitarianism at the Roskilde Festival
Lene Bull Christiansen and Mette Fog Olwig
In humanitarianism the popularising of causes, and the use of celebrities and media culture to do so, is a rising phenomenon. Academic writing on humanitarianism, however, tends to criticise the popular, especially when it is mediated through celebrities. 1 Such critiques often intersect with disapproval of the growing collaboration or crossbranding between humanitarian
nevertheless distanced himself from the nineteenth-century folklorists’ preoccupation with survivals, with the view that ‘superstitious’ beliefs should be seen and studied as remnant artefacts of past societies. For Van Gennep popular beliefs regarding the supernatural were living aspects of current culture, albeit a ‘traditional’ one at odds with modernity, and to record and measure them required a subtle and systematic method of
The United States Peace Corps in the early 1960s
Corps was the subject of countless articles in newspapers and magazines, and featured on the television and on radio. It also intersected with popular culture: portrayed in plays, novels, cartoons, television sitcoms and game shows throughout the 1960s, the Peace Corps helped introduce America’s agenda for international development to a popular audience. This chapter explores the nature and effects of