Politics of Reading: Cultural Politics of Homelessness

Reading opens up important avenues for political action. Reading is political in the sense that social groups produce and resist, advance and censor readings of key cultural texts, according to their power to do so and their interests in doing so. This paper examines the politics of reading in relation to cultural politics of homeless-ness. It does so by considering readers and readings of Johnny Go Home (1975), a British television documentary drama about homeless young people, and a cultural text that was open to different readings and political uses. Like many other representations of homeless people, Johnny Go Home revolved around a small number of stereotypes. However, these stereotypes were interpreted and used differently by different readers, according to their power to read and their interests in doing so. Broadly distinct interpretive communities, identified as liberal and conservative, used their respective readings of the programme to advance different solutions to contemporary homelessness. These readings were put to significant legislative use,for they were mobilised in the formal and informal political discourse that culminated in Britain's first direct legislation on behalf of homeless people. More generally, the various readings of Johnny Go Home underline the political significance of the consumption, as well as the production, of representations.     

Politics and the Cultural Landscape: The Case of Aboriginal Land Rights

In this paper Aboriginal land rights are analysed from the perspective of a disadvantaged group seeking access to a scarce resource controlled by external agents. The Aboriginal participants in land rights politics are found to be actively seeking ways in which their interest in the land can most effectively be communicated to external groups which have constructed well-formed, but often distorted images of what constitutes a genuine Aboriginal interest in the land These externally constructed notions of Aboriginality and what constitutes a valid land claim are influencing the concepts used by Aboriginal groups in the public political arena to demonstrate their unique interest in the land In this paper three examples of this process are explored- the emphasis of a specific gender model, the emphasis on spatially discrete sacred sites and the emphasis on the bounded tribal territory.     

民俗旅游的文化政治

上个世纪80年代以来,在很多场合下,民俗文化不再被权力政治一味地贬损为“落后”、“迷信”、“原始”、“蒙昧”,而是被发明为弘扬民族传统文化、向外来旅游者展示本土形象的旅游资源。一时间,中国大地上大大小小的民俗村、民俗城、民俗园数不胜数,位于边疆地带的少数民族地区打破了昔日的宁静古朴,一批批来自国内外的游客穿梭往来,许多已经消失的民俗事象被知识分子挖掘发明出来,策划、包装成为动态性、参与性展示古代民俗生活的旅游产品。     

Envisioning Seoul as a World City: The Cultural Politics of the Hong-dae Cultural District

This article explores how the vision of a world city influences local cultural politics, by looking at an attempt to construct a cultural quarter in Seoul, South Korea. The Hong-dae area of Seoul has a reputation as a vibrant place of urban amenities, emerging cultural forms, and neighbourhoods of cultural workers and artists. In 2003, the city government announced a policy to create a Cultural District in the area. Subsequently, local conflict over defining Hong-dae culture emerged, and the plan was later postponed. This study elucidates how the proposed policy, framed by a vision of Seoul as a world city, led local actors to territorialise, fossilise, ethnicise and capitalise Hong-dae culture. It argues that competition for world city status may politicise and territorialise urban cultural scenes, rather than enhancing the urban amenities of diversity, openness and tolerance.     

Gendered-Caste Violations and the Cultural Politics of Voice in Rural Orissa,India

Despite the legal ban on untouchability over four decades ago, caste discrimination and atrocities perpetrated against ‘untouchable’ women (or Dalits) continue to be a part of the social landscape in India. Based on a decade-long partnership between a Canadian NGO, a partner Dalit/Adivasi local organization and 75 partner villages in South Orissa, this article provides a localized snapshot of the contemporary nature of caste atrocities committed against Dalit women in the Mohana administrative block. It briefly elaborates on Dalit explanations for such assaults and suggests that when it comes to addressing gendered-caste victimization, there are limits to open democratic advocacy which need to be acknowledged by activists and critical scholarship engaged with the cultural politics of ‘voice’.     

Conditional Belonging: Farm Workers and the Cultural Politics of Recognition in Zimbabwe

This article examines Zimbabwean land politics and the study of rural interventions, including agrarian reform, more broadly, using the analytical framework of territorialized ‘modes of belonging’ and their ‘cultural politics of recognition’. Modes of belonging are the routinized discourses, social practices and institutional arrangements through which people make claims for resources and rights, the ways through which they become ‘incorporated’ in particular places. In these spatialized forms of power and authority, particular cultural politics of recognition operate; these are the cultural styles of interaction that become privileged as proper forms of decorum and morality informing dependencies and interdependencies. The author traces a hegemonic mode of belonging identified as ‘domestic government’, put in place on European farms in Zimbabwe's colonial period, and shows how it was shaped by particular political and economic conjunctures in the first twenty years of Independence after 1980. Domestic government provided a conditional belonging for farm workers in terms of claims to limited resources on commercial farms while positioning them in a way that made them marginal citizens in the nation at large. This is the context for the behaviour of land‐giving authorities which have actively discriminated against farm workers during the politicized and violent land redistribution processes that began in 2000. Most former farm workers are now seeking other forms of dependencies, typically more precarious and generating fewer resources and services than they had accessed on commercial farms, with their own particular cultural politics of recognition, often tied to demonstrating support to the ruling political party.     

Limiting Politics: Howardism,Media Rhetoric and National Cultural Commemorations

The electoral terms of the federal Coalition government under Prime Minister John Howard have been characterised by a blend of economic fundamentalism, neo-assimilationist social agendas, privatisation of infrastructure and of risk, and nostalgic politics. This is a particular Australian version of a wider neo-liberalism and, given the leadership role of the Prime Minister in this amalgam of doctrines and policies but also its considerably wider purchase, it is best designated as Howardism. To understand the successful acculturation of Howardism in the Australian body politic involves study of a range of factors. One of the least investigated, but also one of the most ubiquitous, is the role of media rhetoric. We present a selected history of recent media output and its relaying and amplification of key tropes of Howardism, focusing on three national commemorations.     

The Cultural Politics of Resource Management: the Case of Bushfires in a Conservation Reserve

Recent bushfire events have seen a rise in conflict over bushfire management in south Australia. A case study from Kangaroo Island illustrates the conflict between the rural community and the National Parks and Wildlife Service. The debate is ostensibly concerned with the effectiveness of bushfire management strategies employed in reserves. Inquiry reveals, however, that the conflict is underlain by cultural and social tensions. These issues concern the protagonists' relationship with the Kangaroo Island landscape and recent land management changes. The autonomy and role of the rural community in the landscape has been challenged by these globalising trends in land management. Through the bushfire issue the community is seeking to reassert its position on Kangaroo Island as creator and steward of the landscape.