Peter Homans offers a new understanding of the origins of psychoanalysis and relates the psychoanalytic project as a whole to the sweep of Western culture, past and present. He argues that Freud's fundamental goal was the interpretation of culture and that, therefore, psychoanalysis is fundamentally a humanistic social science. To establish this claim, Homans looks back at Freud's self-analysis in light of the crucial years from 1906 to 1914 when the psychoanalytic movement was formed and shows how these experiences culminated in Freud's cultural texts. By exploring the "culture of psychoanalysis," Homans seeks a better understanding of what a "psychoanalysis of culture" might be.
Psychoanalysis, Homans shows, originated as a creative response to the withering away of traditional communities and their symbols in the aftermath of the industrial revolution. The loss of these attachments played a crucial role in the lives of the founders of psychoanalysis, especially Sigmund Freud but also Karl Abraham, Carl Jung, Otto Rank, and Ernest Jones. The personal, political, and religious losses that these figures experienced, the introspection that followed, and the psychological discovery that resulted are what Homans calls "the ability to mourn."
Homans expands this historical analysis to construct a general model of psychological discovery: the loss of shared ideals and symbols can produce a deeper sense of self (psychological structure-building, or individuation) and can then lead to the creation of new forms of meaning and self-understanding. He shows how Freud, Jung, and other psychoanalysts began to extend their introspection outward, reinterpreting the meanings of Western art, history, and religion. In conclusion, Homans evaluates Freud's theory of culture and discusses the role that psychoanalysis might play in social and cultural criticism.
Throughout the book, Homans makes use of the many histories, biographies, and psychobiographies that have been written about the origins of psychoanalysis, drawing them into a comprehensive sociocultural model. Rich in insights and highly original in approach, this work will interest psychoanalysts and students of Freud, sociologists concerned with modernity and psychoanalysis, and cultural critics in the fields of religion, anthropology, political science, and social history.
Archaeological research is uniquely positioned to show how native history and native culture affected the course of colonial interaction, but to do so it must transcend colonialist ideas about Native American technological and social change. This book applies that insight to five hundred years of native history. Using data from a wide variety of geographical, temporal, and cultural settings, the contributors examine economic, social, and political stability and transformation in indigenous societies before and after the advent of Europeans and document the diversity of native colonial experiences. The book’s case studies range widely, from sixteenth-century Florida, to the Great Plains, to nineteenth-century coastal Alaska.
The contributors address a series of interlocking themes. Several consider the role of indigenous agency in the processes of colonial interaction, paying particular attention to gender and status. Others examine the ways long-standing native political economies affected, and were in turn affected by, colonial interaction. A third group explores colonial-period ethnogenesis, emphasizing the emergence of new native social identities and relations after 1500. The book also highlights tensions between the detailed study of local cases and the search for global processes, a recurrent theme in postcolonial research.
If archaeologists are to bridge the artificial divide separating history from prehistory, they must overturn a whole range of colonial ideas about American Indians and their history. This book shows that empirical archaeological research can help replace long-standing models of indigenous culture change rooted in colonialist narratives with more nuanced, multilinear models of change—and play a major role in decolonizing knowledge about native peoples.
Many schools of thought assert that Western culture has never been more politically apathetic. Tim Jordan's Activism! refutes this claim. In his powerful polemic, Jordan shows how acts of civil disobedience have come to dominate the political landscape. Because we inhabit such a quickly changing, high-tech and fragmented culture, the single-issue political movements and stable, conservative authorities of the past are continually being questioned. Traditional political battles have been replaced by the popular, collective practices of a new political activism. From Europe to the USA, from Australia to South America, from the Left to the Right, Jordan introduces us to the citizens who make up d-i-y culture: eco-activists, animal liberators, neo-fascists, ravers, anti-abortionists, squatters, hunt saboteurs and hacktivists. In his view, activism comprises a new ethics of living for the 21st century.
Reveals the full range of Kenneth Burke's contribution to the possibility of social change
In Addressing Postmodernity, Barbara Biesecker examines the relationship between rhetoric and social change and the ways human beings transform social relations through the purposeful use of symbols. In discerning the conditions of possibility for social transformation and the role of human beings and rhetoric in it, Biesecker turns to the seminal work of Kenneth Burke.
Through a close reading of Burke's major works, A Grammar of Motives, A Rhetoric of Motives, and The Rhetoric of Religion: Studies in Logology, the author addresses the critical topic of the
fragmentation of the contemporary lifeworld revealing postmodernity will have a major impact on Burkeian scholarship and on the rhetorical critique of social relations in general.
Directly confronting the challenges posed by postmodernity to social theorists and critics alike and juxtaposing the work of Burke and Jurgen Habermas, Biesecker argues that a radicalized rereading of Burke's theory of the negative opens the way toward a resolutely rhetorical theory of social change and human agency.
All Alabama elections are colorful, but the 1986 gubernatorial contest may trump them all for its sheer strangeness
With the retirement of an aging and ill George Wallace, both the issues and candidates contending for the office were able to set the course of Alabama politics for generations to follow. Whereas the Wallace regimes were particular to Alabama, and the gubernatorial campaign was conducted in a partial vacuum with his absence, Alabama also experienced a wave of partisan realignment. A once solidly Democratic South was undergoing a tectonic political shift as white voters in large numbers abandoned their traditional Democratic political home for the revived Republicans, a party shaped in many respects by the Wallace presidential bids of 1968 and 1972 and the Reagan revolution of the 1980s.
Alabama's own Democratic Party contributed to this massive shift with self-destructive campaign behavior that disgusted many of its traditional voters who wound up staying home or voting for a little-known Republican. From the gubernatorial election of 1986 came the shaky balance between the two parties that exists today.
After Wallace recollects and analyzes how these shifts occurred, citing extensive newspaper coverage from the time as well as personal observations and poll data collected by the authors. This volume is certain to be a valuable work for any political scientist, especially those with an interest in Alabama or southern politics.
Powerful narratives often describe Latin American nations as fundamentally mestizo. These narratives have hampered the acknowledgment of racism in the region, but recent multiculturalist reforms have increased recognition of Black and Indigenous identities and cultures. Multiculturalism may focus on identity and visibility and address more casual and social forms of racism, but can also distract attention from structural racism and racialized inequality, and constrain larger antiracist initiatives. Additionally, multiple understandings of how racism and antiracism fit into projects of social transformation make racism a complex and multifaceted issue. The essays in Against Racism examine actors in Brazil, Colombia, Ecuador, and Mexico that move beyond recognition politics to address structural inequalities and material conflicts and build common ground with other marginalized groups. The organizations in this study advocate an approach to deep social structural transformation that is inclusive, fosters alliances, and is inspired by a radical imagination.
Michael J. Rosenfeld offers a new theory of family dynamics to account for the interesting and startling changes in marriage and family composition in the United States in recent years. His argument revolves around the independent life stage that emerged around 1960. This stage is experienced by young adults after they leave their parents’ homes but before they settle down to start their own families. During this time, young men and women go away to college, travel abroad, begin careers, and enjoy social independence. This independent life stage has reduced parental control over the dating practices and mate selection of their children and has resulted in a sharp rise in interracial and same-sex unions—unions that were more easily averted by previous generations of parents.
Complementing analysis of newly available census data from the entire twentieth century with in-depth interviews that explore the histories of families and couples, Rosenfeld proposes a conceptual model to explain many social changes that may seem unrelated but that flow from the same underlying logic. He shows, for example, that the more a relationship is transgressive of conventional morality, the more likely it is for the individuals to live away from their family and area of origin.
AIDS and Africa are indelibly linked in popular consciousness, but despite widespread awareness of the epidemic, much of the story remains hidden beneath a superficial focus on condoms, sex workers, and antiretrovirals. Africa gets lost in this equation, Daniel Jordan Smith argues, transformed into a mere vehicle to explain AIDS, and in AIDS Doesn’t Show Its Face, he offers a powerful reversal, using AIDS as a lens through which to view Africa.
Drawing on twenty years of fieldwork in Nigeria, Smith tells a story of dramatic social changes, ones implicated in the same inequalities that also factor into local perceptions about AIDS—inequalities of gender, generation, and social class. Nigerians, he shows, view both social inequality and the presence of AIDS in moral terms, as kinds of ethical failure. Mixing ethnographies that describe everyday life with pointed analyses of public health interventions, he demonstrates just how powerful these paired anxieties—medical and social—are, and how the world might better alleviate them through a more sensitive understanding of their relationship.
In 1983, anthropologist Richard Pace began his fieldwork in the Amazonian community of Gurupá one year after the first few television sets arrived. On a nightly basis, as the community’s electricity was turned on, he observed crowds of people lining up outside open windows or doors of the few homes possessing TV sets, intent on catching a glimpse of this fascinating novelty. Stoic, mute, and completely absorbed, they stood for hours contemplating every message and image presented. So begins the cultural turning point that is the basis of Amazon Town TV, a rich analysis of Gurupá in the decades during and following the spread of television.
Pace worked with sociologist Brian Hinote to explore the sociocultural implications of television’s introduction in this community long isolated by geographic and communication barriers. They explore how viewers change their daily routines to watch the medium; how viewers accept, miss, ignore, negotiate, and resist media messages; and how television’s influence works within the local cultural context to modify social identities, consumption patterns, and worldviews.
“Wall traces the nursing and management roles of nuns and brothers in church-related US health care institutions. This well-documented volume will be a useful addition for collections supporting academic programs in public health, hospital administration, bioethics, and divinity, and for comprehensive collections in the history of medicine. Recommended.” —Choice
“American Catholic Hospitals is fair, balanced, insightful, and intriguing. The story Wall tells—a story about a significant segment of the US health care system—is meticulously documented. Readers will find her study to be illuminating, even inspirational.” —Journal of the American Medical Association
“In American Catholic Hospitals, Barbra Mann Hall traces the ways Catholic hospitals have accommodated changes both within the church and in society over the last century. Her book is well researched and a fascinating read.” —Health Progress
“Wall presents a compelling and well-documented narrative of the dynamic transformation of Catholic hospitals in twentieth-century America. Drawing on records from Catholic congregations throughout the United States, she reveals an admirable perseverance of religious caregivers, demonstrated by their willingness to adapt to socioeconomic forces often inimical to charitable care.” —American Catholic Studies
“American Catholic Hospitals is meticulously researched and well written. Although it is certainly appropriate for both undergraduate and graduate students, general readers also will find it to be an excellent overview of the history of the changes that Catholic health-care institutions have undergone in the twentieth and twenty-first centuries.” —Catholic Historical Review
“American Catholic Hospitals offers a tremendous amount of new material and refreshing perspectives on current health care system challenges in the United States.” —Sioban Nelson, Bloomberg Faculty of Nursing, University of Toronto
“Wall provides solid scholarship and engaging insight into the historic and contemporary contributions of American Catholic hospitals and their ability to adapt and serve amid the changing landscapes of church and state, culture wars, and healthcare reforms of the 20th century.” —Carol K. Coburn, author of Spirited Lives: How Nuns Shaped Catholic Culture and American Life, 1836-1920
In the midst of the Great Depression, Americans were nearly universally literate—and they were hungry for the written word. Magazines, novels, and newspapers littered the floors of parlors and tenements alike. With an eye to this market and as a response to devastating unemployment, Roosevelt’s Works Progress Administration created the Federal Writers’ Project. The Project’s mission was simple: jobs. But, as Wendy Griswold shows in the lively and persuasive American Guides, the Project had a profound—and unintended—cultural impact that went far beyond the writers’ paychecks.
Griswold’s subject here is the Project’s American Guides, an impressively produced series that set out not only to direct travelers on which routes to take and what to see throughout the country, but also to celebrate the distinctive characteristics of each individual state. Griswold finds that the series unintentionally diversified American literary culture’s cast of characters—promoting women, minority, and rural writers—while it also institutionalized the innovative idea that American culture comes in state-shaped boxes. Griswold’s story alters our customary ideas about cultural change as a gradual process, revealing how diversity is often the result of politically strategic decisions and bureaucratic logic, as well as of the conflicts between snobbish metropolitan intellectuals and stubborn locals. American Guides reveals the significance of cultural federalism and the indelible impact that the Federal Writers’ Project continues to have on the American literary landscape.
As the end of the century approaches, many predict our fin de siècle will mirror the nineteenth-century decline into decadence. But a better model for the 1990s is to be found, according to Joan DeJean, in the culture wars of France in the 1690s—the time of a battle of the books known as the Quarrel between the Ancients and the Moderns.
DeJean brilliantly reassesses our current culture wars from the perspective of that earlier fin de siècle (the first to think of itself as such), and rereads the seventeenth-century Quarrel from the vantage of our own warring "ancients" and "moderns." In so doing, DeJean shows that a fin de siècle taking place in the shadow of culture wars can be more a source of constructive cultural revolution than of apocalyptic gloom and doom. Just as the first fin de siècle's battle of the books served as the spark that set off the Enlightenment, introducing radically new sexual and social politics that laid the groundwork for modernity, so can our current culture wars result in radical, liberating changes—if we take an active stand against our own "ancients" who seek to stifle such reforms.
As the long boom of post-World War II economic expansion spread across the globe, dreams of white picket fences, democratic ideals, and endless opportunities flourished within the United States. Middle America experienced a period of affluent stability built upon a modern age of industrialization. Yet for the people of Appalachia, this new era brought economic, social, and environmental devastation, preventing many from realizing the American Dream. Some families suffered in silence; some joined a mass exodus from the mountains; while others, trapped by unemployment, poverty, illness, and injury became dependent upon welfare. As the one state most completely Appalachian, West Virginia symbolized the region's dilemma, even as it provided much of the labor and natural resources that fueled the nation's prosperity.
An Appalachian Reawakening: West Virginia and the Perils of the New Machine Age, 1945-1972 recounts the difficulties the state of West Virginia faced during the post-World War II period. While documenting this turmoil, this valuable analysis also traces the efforts of the New Frontier and Great Society programs, which stimulated maximum feasible participation and lead to the ultimate rise of grass roots activities and organizations that improved life and labor in the region and undermined the notion of Appalachian fatalism.
Could archaeologists benefit contemporary cultures and be a factor in solving world problems? Can archaeologists help individuals? Can archaeologists change the world? These questions form the root of “archaeology activism” or “activist archaeology”: using archaeology to advocate for and affect change in contemporary communities.
Archaeologists currently change the world through the products of their archaeological research that contribute to our collective historical and cultural knowledge. Their work helps to shape and reshape our perceptions of the past and our understanding of written history. Archaeologists affect contemporary communities through the consequences of their work as they become embroiled in controversies over negotiating the past and the present with native peoples. Beyond the obvious economic contributions to local communities caused by heritage tourism established on the research of archaeologists at cultural sites, archaeologists have begun to use the process of their work as a means to benefit the public and even advocate for communities.
In this volume, Stottman and his colleagues examine the various ways in which archaeologists can and do use their research to forge a partnership with the past and guide the ongoing dialogue between the archaeological record and the various contemporary stakeholders. They draw inspiration and guidance from applied anthropology, social history, public history, heritage studies, museum studies, historic preservation, philosophy, and education to develop an activist approach to archaeology—theoretically, methodologically, and ethically.
The first work to apply an events-based approach to the analysis of pivotal developments in the pre-Columbian Southeast
Across the social sciences, gradualist evolutionary models of historical dynamics are giving way to explanations focused on the punctuated and contingent “events” through which history is actually experienced. The Archaeology of Events is the first book-length work that systematically applies this new eventful approach to major developments in the pre-Columbian Southeast.
Traditional accounts of pre-Columbian societies often portray them as “cold” and unchanging for centuries or millennia. Events-based analyses have opened up archaeological discourse to the more nuanced and flexible idea of context-specific, rapidly transpiring, and broadly consequential historical “events” as catalysts of cultural change.
The Archaeology of Events, edited by Zackary I. Gilmore and Jason M. O’Donoughue, considers a variety of perspectives on the nature and scale of events and their role in historical change. These perspectives are applied to a broad range of archeological contexts stretching across the Southeast and spanning more than 7,000 years of the region’s pre-Columbian history. New data suggest that several of this region’s most pivotal historical developments, such as the founding of Cahokia, the transformation of Moundville from urban center to vacated necropolis, and the construction of Poverty Point’s Mound A, were not protracted incremental processes, but rather watershed moments that significantly altered the long-term trajectories of indigenous Southeastern societies.
In addition to exceptional occurrences that impacted entire communities or peoples, southeastern archaeologists are increasingly recognizing the historical importance of localized, everyday events, such as building a house, crafting a pot, or depositing shell. The essays collected by Gilmore and O’Donoughue show that small-scale events can make significant contributions to the unfolding of broad, regional-scale historical processes and to the reproduction or transformation of social structures.
The Archaeology of Events is the first volume to explore the archaeological record of events in the Southeastern United States, the methodologies that archaeologists bring to bear on this kind of research, and considerations of the event as an important theoretical concept.
In the West, "the Left," understood as a loose conglomeration of interests centered around the goal of a fairer and more equal society, still struggles to make its voice heard and its influence felt, even amid an overwhelming global recession. In Arts of the Political: New Openings for the Left, Ash Amin and Nigel Thrift argue that only by broadening the domain of what is considered political and what can be made into politics will the Left be able to respond forcefully to injustice and inequality. In particular, the Left requires a more imaginative and experimental approach to the politics of creating a better society. The authors propose three political arts that they consider crucial to transforming the Left: boosting invention, leveraging organization, and mobilizing affect. They maintain that successful Left political movements tend to surpass traditional notions of politics and open up political agency to these kinds of considerations. In other words, rather than providing another blueprint for the future, Amin and Thrift concentrate their attention on a more modest examination of the conduct of politics itself and the ways that it can be made more effective.
Azan on the Moon is an in-depth anthropological study of people’s lives along the Pamir Highway in eastern Tajikistan. Constructed in the 1930s in rugged high-altitude terrain, the road fundamentally altered the material and social fabric of this former Soviet outpost on the border with Afghanistan and China. The highway initially brought sentiments of disconnection and hardship, followed by Soviet modernization and development, and ultimately a sense of distinction from bordering countries and urban centers that continues to this day.
Based on extensive fieldwork and through an analysis of construction, mobility, technology, media, development, Islam, and the state, Till Mostowlansky shows how ideas of modernity are both challenged and reinforced in contemporary Tajikistan. In the wake of China’s rise in Central Asia, people along the Pamir Highway strive to reconcile a modern future with a modern past. Weaving together the road, a population, and a region, Azan on the Moon presents a rich ethnography of global connections.