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Mary N. Taylor

Since the early 1990s, language used to speak of cultural practices once thought of as "folklore" has become increasingly standardized around the term intangible heritage. Supranational intangible heritage policies promote a contradictory package that aims to preserve local identity and cultural diversity while promoting democratic values and economic development. Such efforts may contribute to the deployment of language that stresses mutual exclusivity and incommensurability, with important consequences for individual and group access to resources. This article examines these tensions with ethnographic attention to a Hungarian folk revival movement, illuminating how local histories of "heritage protection" meet with the global norm of heritage governance in complicated ways. I suggest the paradoxical predicament that both "liberal" notions of diversity and ethno-national boundaries are co-produced through a number of processes in late capitalism, most notably connected to changing relations of property and citizenship regimes.

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Up in smoke?

The making and unmaking of a rural moral economy

Sara Keene

This paper draws on the work of E. P. Thompson to understand anticapitalist resistance in northern California in the 1960s and 1970s. Through an analysis of the back-to-the-land movement in a region I call “Claytown,” I show how the making of a rural moral economy was in part enabled by the presence of a nascent marijuana industry. However, whereas a relatively small-scale marijuana industry helped forge anticapitalist resistance in the 1960s and 1970s, this industry has become a form through which values of capitalist political economy are being instantiated and reasserted. I situate my ethnographic analysis within a broader historical and legal framework to show how a contemporary moral economy is made and increasingly unmade in the context of late capitalism.

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Taras Fedirko and Marlene Schäfers

, is dedicated to telling a decidedly different tale. Hers is an account of life in late capitalism where there is no return to an idealized proximity between humans and ‘nature’ but where humans find themselves in intimate engagement – not always

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Wolfgang Merkel and Jean-Paul Gagnon

fact, talking about the crisis spawned by the crisis of democracy. This was normatively spoken from a leftist more than a right-conservative point of view. Jürgen Habermas (1973) and Clause Offe (1976) wrote about the “crisis of late-capitalism

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After dispossession

Ethnographic approaches to neoliberalization

Oscar Salemink and Mattias Borg Rasmussen

dispossession triggers acts of repossession of values, and consequently, that suffering, too, entails forms of agency predicated on altered subjectivities. In a parallel analysis of postmodernism as the “cultural logic of late capitalism,” Fredric Jameson (1991

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Enemies of the people

Theorizing dispossession and mirroring conspiracy in the Republic of Georgia

Katrine Bendtsen Gotfredsen

late capitalism and neoliberal politics, I go one step further in exploring what such theories actually do in their local contextual settings. That is, I examine how they work in and on social life through socially and culturally recognizable

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The Good, the Bad, and the Dead

The Place of Destruction in the Organization of Social Life, Which Means Hierarchy

Frederick H. Damon

close this section by picking up on an observation in Ernest Mandel’s (1975) Late Capitalism . 16 Mandel attempted to employ Marx’s production departments—the production of the means of production versus the production of articles of consumption

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Bret Gustafson, Francesco Carpanini, Martin Kalb, James Giblin, Sarah Besky, Patrick Gallagher, Andrew Curley, Jen Gobby and Ryan Anderson

would be an excellent addition to courses on agriculture, land rights, and the messy operations of late capitalism. Sarah Besky Brown University Martínez-Reyes, José. Moral Ecology of a Forest: The Nature Industry and Maya Post-Conservation . Tucson

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Knitted Naked Suits and Shedding Skins

The Body Politics of Popfeminist Musical Performances in the Twenty-first Century

Maria Stehle

assemblage. 13 Reading popular culture allows us to examine “affectively complicated relation[s] to commodities, information, and performing, the ways in which we labor, exchange, and consume” 14 in late capitalism. By creating such sites of collision

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Resist and Revivify

Democratic Theory in a Time of Defiance

Jean-Paul Gagnon and Emily Beausoleil

creativity. He invites Coles to interrogate whether this link is inevitable, and how democrats might draw inspiration and resource from complexity theory to address the multiple sites and potential coalitions of late capitalism, and the democratic and