audience a “jump scare.” 1 Such sound can consist of either a bang happening in the story, usually heard by the characters, or a stinger, that is, the musical blare provided by the score, thus not happening in the story and unheard by the characters. My
A Neurofilmological Approach
Beyond the Conflict-Consensus Divide
Henrik P. Bang
This article examines the consensus-conflict divide within contemporary democratic theory as manifested in the works of Jürgen Habermas, Chantal Mouffe, Jacques Rancière, and John Rawls. It relates the democratic crisis diagnosis to the presence of this conceptual divide and suggests overcoming it by focusing on the work of Michel Foucault, especially his concept of the “rectangle of the good parrhesia.” Foucault's analysis goes beyond conflict-consensus through its positive and creative reconceptualization of political authority featuring a transformative capacity linked to the idea of telling the truth.
Timothy Marjoribanks, Ricardo Febrino Mendonça, Wilson Gomes, Henrik Paul Bang, and John Keane
John Keane, Democracy and Media Decadence (New York: Cambridge University Press, 2013), 261 pp. ISBN: 9781107614574
A Framework for Analysing a New Form of Democracy Timothy Marjoribanks
Democracy in Times of Media Abundance Ricardo Fabrino Mendonça and Wilson Gomes
John Keane: Communicative Abundance and Hybrid Politics Henrik Paul Bang
The Communications Revolution of Our Time: Author's Reply to Comments on Democracy and Media Decadence John Keane
Beyond Explicit Motivations and Oppositional Actions
Sadiya Akram and David Marsh
Wood and Flinders re-center political participation on the idea of “nexus politics.” The effort is laudable because it contributes to other ongoing efforts at broadening our understanding of the nature of ‘political’ participation. Unfortunately, in our view, the authors misspecify new forms of political participation that have emerged by: (1) failing to take Henrik Bang’s work seriously; (2) focusing exclusively on motivation/intention, so that an action is “political,” only if the person acting sees it as “political”; (3) seeing all political participation as necessarily oppositional.
Ambivalent Situations and Human Resource Embarrassment
The Manchester School brought with it a fundamental methodological heritage that continues to be generally relevant today and may be particularly pertinent to the study of business organizations, a field often described by narrow instrumentalism and an implicitly management-centric perspective. In this article, through an ethnography of the Human Resource Department of the Danish firm Bang & Olufsen, I argue that the legacy of the Manchester School can be used as an analytical vantage point to open up a rich field of inquiry. I further suggest that we need to move beyond both managerialism and Manchester in order to analyze adequately the pervasive ambiguity in the experience of consultants working as middlemen in value-based corporations.
Efraim Inbar and Ian S. Lustick
A Debate between Efraim Inbar and Ian S. Lustick
Time is on Israel's Side Efraim Inbar
From a realpolitik perspective, the balance of power between Israel and its neighbors is the critical variable in the quest for survival in a bad neighborhood. If Israel’s position is improving over time and the power differential between the Jewish State and its foes is growing, then its capacity to overcome regional security challenges is assured. Moreover, under such circumstances there is less need to make concessions to weaker parties that are in no position to exact a high price from Israel for holding on to important security and national assets such as the Golan Heights, the settlement blocs close to the “Green Line,” the Jordan Rift, and particularly Jerusalem.
With a Bang or a Whimper, Time Is Running Out Ian S. Lustick
Israel’s existence in the Middle East is fundamentally precarious. Twentieth- century Zionism and Israeli statehood is but a brief moment in Jewish history. There is nothing more regular in Jewish history and myth than Jews “returning” to the Land of Israel to build a collective life—nothing more regular, that is, except, for Jews leaving the country and abandoning the project. Abraham came from Mesopotamia, then left for Egypt. Jacob left for Hauran, then returned, then left with his sons for Egypt. The Israelites subsequently left Egypt with Moses and Joshua, and “returned” to the Land. Upper class Jews who did not leave with the Assyrians left with Jeremiah for Babylon, then returned with Ezra and Nehemiah.
‘And how should I begin?’ Naturally, or post-naturally enough, at the end. We have been hearing for some time recently of the end of things and this paradoxically, is where we must start. Book titles have warned us of the End of the Nation and Nation State, the End of Print, the End of Architecture, The End of Work, the End of Man, the End of Economic Man, the End of Time, the End of the Future, the End of History and yes, the End of the World. It doesn’t take a salaried cultural critic to see here the symptom of an encroaching mood, the expression on the part of marooned journalists and intellectuals of what Raymond Williams termed a ‘structure of feeling’. It expresses not so much conviction – though these scenarios of the end could not in one way be more final – as the waning of common beliefs and values. Hence the appearance world-wide of millennial sects, outcrops of New Age mysticism, the thrill of out of body experiences and the paranormal; even if, thanks to postmodernism, these tend to be more normal than para, and to come at you via the X Files or the Virgin multiplex than anywhere more distant. New media combine oddly with the new mysticism, advanced technologies with advancing teleologies. This is the way then that we are seeing in the fin de siècle, the beckoning end of century when Bakhtinian carnival will at last take to the streets, fleeing its confinement in works of cultural theory, and we shall all go belly up and dance our heads off. Or when half the world will fall into poverty, disease, and starvation and the other half wear itself out in vainglorious in-fighting, leaving a sybaritic residue to enter upon a computer-aided decadence of virtual existence. Or when we shall go up in smoke in a bang and whimper all at once.
The Importance of Native American Philosophies of Naming for Environmental Justice
name that is ethical or appropriate—is one way in which settler colonialism and environmental management practices erase Native American knowledges and ontologies ( Bang and Marin 2015: 541 ; see also Lomawaima 2007 ). In other words, “naming is the
during this decade, too: Cuto: Boletín Español del Comic (Luis Gasca, 1967–1968), ¡Bang! fanzine de los tebeos españoles (Antonio Martín and Antonio Lara, 1968–1977) and Comics Camp Comics In (Mariano Ayuso, 1972–1975). My initial theoretical and
On Soldierly Becomings in the Desert of the Real
Thomas Randrup Pedersen
voices as they imitate the sound of machine-gun fire. The rifle-armed grunts apathetically join the battle choir: ‘bang, bang’, ‘bang, bang’. The jeep makes an abrupt stop, then reverses at full speed with flashing headlights, signalling that ‘the enemy