Documentary film has traditionally perpetuated damaging cultural understandings of disability. However, Astra Taylor’s Examined Life (2008) and Bonnie Sherr Klein’s Shameless: The Art of Disability (2006) utilize documentary techniques to problematize the culturally constructed boundary between disability and able-bodiedness. Spectators are dragged into simultaneously traditional and innovative relationships with the spaces, bodies, and lives inhabited by the documentaries’ disabled subjects. These relationships encourage connection and intimacy even as they contain moments of distance and alienation. The films’ ambivalent representations foster an appreciation of disabled bodies as a reflection of valuable human diversity and a denaturalization of disability’s Otherness. As examples of new disability documentary cinema, the documentaries reflect the political potential of complex and affective representations of disabled subjects.
Crossing Boundaries in New Disability Documentary Cinema
Contested spaces and contested politics
The global Right to the City network challenges exclusionary effects of neoliberal urbanization by claiming citizens' rights for access to urban space and to the benefits of urban culture. Artists belong to one of the most vulnerable groups in the context of gentrification and urban exclusion. At the same time, their creative and expressive capacities put them in a privileged position to voice protest. Oscillating between counterhegemony, accommodation, and strategic collusion, a group of artist-activists from the city of Hamburg in Germany have been employing the means of empowered symbolism, activist art, and emancipatory knowledge in order to implement an alterpolitics of space. Their occupation of the historic Hamburg Gängeviertel has successfully repoliticized questions over urban use value and urban access, which had been purposefully excluded from the realm of the political in the revanchist, neoliberal city.
Engaging German-Jewishness at the Jewish Museum Berlin
Jackie Feldman and Anja Peleikis
The Jewish Museum Berlin (JMB) is a dynamic, performative space that negotiates between representing the Jew as an integral part of German history and as ultimate Other. While this tension has been documented through the political history of the museum (Lackmann 2000; Pieper 2006; Young 2000), we focus on the dynamics of guided tours and special events. We claim that guiding and festival events at JMB marginalise Holocaust memory and present an image of Jews of the past that promotes a multicultural vision of present-day Germany. In guiding performances, the identity of the guide as German/Jewish/Muslim is part of the guiding performance, even when not made explicit. By comparing tour performances for various publics, and the 'storytelling rights' granted by the group, we witness how visitors' scripts and expectations interact with the museum's mission that it serve as a place of encounter (Ort der Begegnung). As German-Jewish history at JMB serves primarily as a cosmopolitan template for intercultural relations, strongly affiliated local Jews may not feel a need for the museum. Organised groups of Jews from abroad, however, visit it as part of the Holocaust memorial landscape of Berlin, while many local Jews with weaker affiliations to the Jewish community may find it an attractive venue for performing their more fluid Jewish identities – for themselves and for others.
Negotiating Civic Spaces in Post-urban America
This article builds on theories of space to suggest that the spatialised public-private dichotomy may be redundant and that civic space has become a more useful language of the success, or otherwise, of publicly accessible spaces. Taking my impetus from the seemingly hyper-privatised space of the shopping mall I argue that private space can be civic space if it encourages, using theorist Iris Marion Young's terminology, 'social justice', and the mixing of diverse peoples and uses. Alongside the shopping mall, I examine the much-hyped Disney town of Celebration in Florida to illustrate how distinctions between public and private space have become increasingly blurred, before concluding with a discussion of recent efforts on both sides of the Atlantic to produce effective design approaches in creating civic space. The approach in this article is more pragmatic than theoretical given the minimal theorising about 'civic space' to date. Although I provide a brief overview of the established literature, most still relies on the 1960s writings of French geographer, Henri Lefebvre, who called for space that 'signifies the right of citizens and city dwellers, and of groups they (on the basis of social relations) constitute, to appear on all networks and circuits of communication, information and exchange.'
Amanda J. Reinke
Informal justice refers to those legal practices that are traditionally outside the purview of formal law and legal systems. Since the advent of widespread social critique in the United States during the 1960s and 1970s, informal justice models have become increasingly popular and implemented in communities and within the legal system itself. The existence of informal justice mechanisms alongside and within formal justice systems in the US raises a number of questions for applied anthropologists interested in legal anthropology. In this article, I leverage four years of ethnographic fieldwork in the US to argue for the capacity of applied anthropologists to effectively work in grey juridical spaces that are beside and between the law, activism, and emerging bureaucratic regimes.
Susan L. Smith
This project reveals the false conceptual space within which the contemporary debate about the nature of race is taking place. There is an implied spectrum within philosophical discussions of the nature of race that ranges from purely biological accounts of race to purely socially constructed accounts of race. In reality, no account of race can be given which exists at either extreme of the spectrum. The same discussion also applies to accounts of ethnicity. Ethnicity, though typically thought of as a non-biological entity, can be shown to be the result of a combination of nature and nurture or biological and social effects. In this project I examine six contemporary positions on race and ethnicity and illustrate how each makes the assumption that race and ethnicity are two distinct concepts. These positions include those proposed by Naomi Zack, Sally Haslanger, Joshua Glasgow, Linda Martin Alcoff, Robin Andreasen and Jorge J. E. Gracia.
Technological Mediation, Oceanic Imaginaries, and Future Depths
Remote technologies and digitally mediated representations now serve as a central mode of interaction with hard-to-reach sea spaces and places. This article reviews the literature on varied scholarly engagements with the sea and on the oceanic application of technologies—among them geographic information systems, remotely operated vehicles, and autonomous underwater vehicles—that allow people to envision and engage with deep and distant oceanic spaces. I focus on the extension of a digital and disembodied human presence in the oceans and the persistence of frontier fictions, in which the sea figures as a site of future-oriented possibilities. Finally, I ask what the emphasis on “seeing” through technological mediation means for how we imagine vast spaces, and consider how these elements of the oceanic imaginary can be productively complicated by drawing attention to the materiality of the oceans and the scalar politics of dynamic spaces.
The Economics of German Natural Gas Imports from Russia, 1982 and 2014 Compared
Stephen G. Gross
article answers this question by looking less at policy-making, and rather at the surrounding economic and energy context that gave Berlin the space to maneuver in 2014, such that it could apply sanctions with little pushback from its own economic elites
Analytical Routes through Multiple Meanings
Translator : Jeffrey Hoff
” in 2016 that is presented as “a space of leisure and shopping.” The sanctuary website systematically uses the terms “devotee” and “pilgrim,” but at one point identifies itself as a “tourist complex.” In 2015, the Sanctuary of Saint Paulina hosted the
Spatialities and Materialities of ‘Gypsiness’
Andreea Racleș and Ana Ivasiuc
As one of the most stereotyped minorities, the Roma are particularly ‘good to think’ in relation to constructions of Europeanness. In the production of ‘Gypsiness’, the body, the space, and the materiality of the dwelling are linked through smell as signifiers of a racial and cultural inferiority that does not ‘belong’ in and to Europe. Drawing on research projects carried out in the outskirts of Rome and in a small Romanian town, our contribution relies on a juxtaposed ethnography of constructions of ‘Gypsiness’ in relation to the spatial, sensorial and material inscriptions of the body. The article will examine the relationship between space and the social production of smell, discussing how spaces inhabited by Roma play a role in ‘doing’ Europeanness in a contrastive mode.