returned to power under Daniel Ortega in 2006, is perceived as having co-opted the memory of the revolution and its symbolic charge, positioning itself as its only legitimate heir. 1 In terms of aesthetics, we might consider, for instance, how the
Vandalism as Symbolic Reparation
Imaginaries of Protest in Nicaragua
Ileana L. Selejan
Social Lives and Symbolic Capital
Indigenous ‘Oil Lawsuits’ as Sites of Order and Disorder Making
pluralism. But in addition to their legal dimensions, lawsuits—especially highly publicized lawsuits—are also representational events and spaces that integrate power relations, symbolic orders, moral economies, and more. Specifically, I am interested in what
Urban Population Identities and Symbolic Value
Cities in the Sakha Republic (Yakutia)
Natalia K. Danilova, Irena S. Khokholova, Kiunnei A. Pestereva, Alena G. Tomaska, and Alina P. Vasileva
basic symbols and semantic reference points that allow us to get an idea of the most valuable qualities that embody the identity of the people living in this area. In this regard, it is relevant to study the symbolic space of the city as a “cognitive
Money, Religion, and Symbolic Exchange in Winter Sleep
interested in tracing the surface between cinematic and social theoretical ideas, their ‘compossibility’. These ideas emerge from the themes that Winter Sleep deals with: religion, the relationship between religion and capitalism, symbolic exchange, and
Symbolic Nation-building through Images in Post-Yugoslav History Textbooks
Tamara P. Trošt and Jovana Mihajlović Trbovc
symbolic nation-building that not only led up to the wars but continue to persist in history textbooks in the former Yugoslav countries. 24 At the same time, many studies have established the importance of the visual environment in constructing the nation
The Tacit Logic of Ritual Embodiments
Rappaport and Polanyi between Thick and Thin
Robert E. Innis
Roy Rappaport’s attempted semiotic schematization of the logic of ritual, relying on analytical tools from C. S. Peirce’s philosophical semiotics, is examined in terms of both its conceptual coherence and its relation to other schematizations of ritual, especially Michael Polanyi’s thematization of a ‘tacit logic’ of meaning-making. The Peircean foregrounding of sign types (icons, indices, symbols) is compared to Polanyi’s delineation of an irreducible from-to structure of consciousness, rooted in the distinction between focal and subsidiary awareness, and to his further distinction between indication and symbolization as ways of relating to and effecting symbolic complexes, such as rituals. One of the startling upshots of this comparison is that the distinctions between ‘thick ritual’ and ‘thin ritual,’ and between art and ritual, become extremely labile. Examples from Ralph Waldo Emerson, Philip Larkin, and Simone Weil illustrate this last point.
Globalization, the Confédération Paysanne, and Symbolic Power
The Confédération paysanne can be described as a marginal farmers' union that represents the vested interests of a tiny minority and that seems to swim against a tide of socio-economic change. At a time when France is increasingly integrated into a global economy, it calls for greater protectionism, a massive increase in state subsidies, and a closure of borders to trade. Yet, far from being dismissed as marginal or anachronistic, the Confédération, at the height of its influence, was hailed as a symbol of the “general interest” and gained the enthusiastic support of a majority of French citizens. In this essay, the author suggests that the success of the Confédération had little to do with conventional political or institutional patterns but was derived instead from its “symbolic power” and its capacity to transform its own cause into a metaphor for opposition to globalization. At a time of profound crisis, the Confédération was able to capture one of the nation's most enduring myths, laying claim to a whole symbolic universe linked to peasant farming. Whilst such symbolism is hardly new in the French context, the Confédération's particular skill was to counterpose this against a dominant image of neo-liberal globalization. It posited peasant farming as an antidote to all the evils of a globalizing world, one in which identity is reaffirmed, tradition is preserved and social bonds are restored.
Consoling police victims with symbolic politics?
The Movimiento del Dolor and the Argentinean state
In recent years police violence and impunity have become important items on the societal and political agenda in Argentina. The family members of police victims, coming together in the Movimiento del Dolor, take up a prominent place in holding the government accountable by means of repeated demonstrations, the creation of civil society organizations, and participation in public debate. In response, the Kirchner administration started a ‘politics of rapprochement’ in an attempt to establish alliances with family members of victims. The clearest expression of this politics is the creation of the PNAI, the national program against impunity, an initiative in which family members of victims participate actively. Consequences for the relations between the latter and the state and among family members of victims themselves will be examined. The ‘politics of rapprochement’ is an attempt to co-opt the Movimiento del Dolor, but at the same time includes elements of cooperation. It is a government initiative to show it is on the side of the victims but at the same time is criticized by part of the victims for being just symbolic politics that ignores the necessary large-scale transformations that the police and the judiciary have to undergo in order to stop the impunity in Argentina.
How Neo-Liberalism Has Transformed France's Symbolic Boundaries?
Michèle Lamont and Nicolas Duvoux
This essay considers changes in the symbolic boundaries of French society under the influence of neo-liberalism. As compared to the early nineties, stronger boundaries toward the poor and blacks are now being drawn, while North-African immigrants and their offsprings continue to be largely perceived as outside the community of those who deserve recognition and protection. Moreover, while the social reproduction of upper-middle-class privileges has largely remained unchanged, there is a blurring of the symbolic boundaries separating the middle and working class as the latter has undergone strong individualization. Also, youth are now bearing the brunt of France's non-adaptation to changes in the economy and are increasingly marginalized. The result is a dramatic change in the overall contours of the French symbolic community, with a narrowed definition of cultural membership, and this, against a background of growing inequality, unemployment, and intolerance in a more open and deregulated labor market.
Urban Design for Tourism
One of the larger changes of the last thirty years has been the emergence within urban planning and design of strong consideration for tourism, tourist sites, tourist decision making, and designer ideas about tourist desire. In a 1963 keynote address to a conference at Harvard, James Rouse declared Disneyland to be ‘the greatest piece of urban design in the United States today’. (Marling 1997: 170) Architecture and planning fields now incorporate theme park design elements into urban redevelopment projects throughout the United States. Security, cleanliness, aesthetic and social order and historic referentiality as found at Disney’s ‘Mainstreet USA’ are now ‘designed into’ urban infill projects and new towns in urban corridors.