In an era of failing states and ethnic conflict, violent challenges from dissenting groups in the former Yugoslavia, the former Soviet Union, several African countries, and India give cause for grave concern in much of the world. And it is in India where some of the most turbulent of these clashes have been taking place. One resulted in the creation of Pakistan, and militant separatist movements flourish in Kashmir, Punjab, Manipur, Mizoram, Nagaland, and Assam. In India Against Itself, Sanjib Baruah focuses on the insurgency in Assam in order to explore the politics of subnationalism. Baruah offers a bold and lucid interpretation of the political and economic history of Assam from the time it became a part of British India and a leading tea-producing region in the nineteenth century. He traces the history of tensions between pan-Indianism and Assamese subnationalism since the early days of Indian nationalism. The region's insurgencies, human rights abuses by government security forces and insurgents, ethnic violence, and a steady slide toward illiberal democracy, he argues, are largely due to India's formally federal, but actually centralized governmental structure. Baruah argues that in multiethnic polities, loose federations not only make better democracies, in the era of globalization they make more economic sense as well. This challenging and accessible work addresses a pressing contemporary problem with broad relevance for the history of nationality while offering an important contribution to the study of ethnic conflict. A native of northeast India, Baruah draws on a combination of scholarly research, political engagement, and an insider's knowledge of Assamese culture and society.
"Political correctness" involves much more than a restriction of speech. It represents a broad cultural transformation, a shift in the way people understand things and organize their lives; a change in the way meaning is made. The problem addressed in this book is that, for reasons the author explores, some ways of making "meaning" support the creation and maintenance of organization, while others do not. Organizations are cultural products and rely upon psychological roots that go very deep. The basic premise of this book is that organizations are made up of the rules, common understandings, and obligations that "the father" represents, and which are given meaning in the oedipal dynamic. In anti-oedipal psychology, however, they are seen as locuses of deprivation and structures of oppression. Anti-oedipal meaning, then, is geared toward the destruction of organization.
Why do some democracies self-destruct? Using the collapse of democracy in ancient Athens and the Weimar Republic, as well as the uncertain fate of democratic rule in the United States and China today as illustrative examples, Mark Chou examines the conditions and characteristics of democracy that make it prone to self-destruct. In drawing out the political lessons from these past collapses, he explains how a democracy can, simply by being democratic, sow the seeds of its own destruction.
An even-tempered (if rather partisan) critique of the American soul as it exhibits itself on the different fronts of our culture war.'' Neuhaus (Unsecular America, 1986, etc.) traces the traumas of our social and political life back to their ontological roots and supplies a prognosis that will undoubtedly scandalize as many as it sways. A Catholic priest and scholar who presides over the Institute of Religion and Public Life, Neuhaus has concentrated his sociological efforts for some years now on the intersection between the political and the spiritual in American life. In doing so, he has run counter to prevailing notions of secularism--held only, he maintains, by an elite minority--that would, he says, collapse all religious impulses into an entirely private realm. Neuhaus skips over the more obvious examples of conflict--school prayer, Nativity scenes in public parks, etc.--and attempts in more theoretical terms to show that liberal democracy (in its American incarnation) requires a religious foundation if it is to succeed as a unifying social force. He draws on his experiences with the civil-rights movement to show how a religious vocabulary can be used--as it was by Martin Luther King--to bring together even the most mutually antagonistic groups. One might question Neuhaus's optimism in light of the increasing lack of cohesion in most mainline churches today, and parts of his argument display an inclination toward the sort of throne-and-altar'' alliance that has bedeviled European reactionaries for two hundred years--but his analysis of the seeming void around which the secular'' consensus is built, and the fragility of the social structures that depend upon that consensus, is challenging, prescient, and ominous. And his chapters on the abortion issue, while hardly impartial, are remarkably free of the usual cant. A trifle glib and overconfident, Neuhaus's tone can irritate. His thesis, however, is original enough to compel attention and forceful enough to provoke thought. -- Copyright (c)1992, Kirkus Associates, LP. All rights reserved.
Spanish Cinema against Itself maps the evolution of Spanish surrealist and politically committed cinematic traditions from their origins in the 1930s—with the work of Luis Buñuel and Salvador Dalí, experimentalist José Val de Omar, and militant documentary filmmaker Carlos Velo—through to the contemporary period. Framed by film theory this book traces the works of understudied and non-canonical Spanish filmmakers, producers, and film collectives to open up alternate, more cosmopolitan and philosophical spaces for film discussion. In an age of the post-national and the postcinematic, Steven Marsh's work challenges conventional historiographical discourse, the concept of "national cinema," and questions of form in cinematic practice.
For while admittedly imperfect, democracy is still the only self-correcting system, while totalitarian societies are always forced to the catastrophic end of their own logic. Yet despite this worldwide rejection of utopian illusions, the victory of democracy is by no means historically inevitable. Vigorous alternatives remain, particularly in the Third World, where Islamic fundamentalism offers perhaps the most serious contemporary challenge to democratic values. In order to ensure its success, Revel argues, we must identify our interests with the flourishing of democratic principles. Thus, our foreign aid must place political reforms ahead of economic development, and we must establish a right to intervene in the internal affairs of nondemocratic regimes, respecting only those that are rooted in popular sovereignty. But even under democratic governments, we are unlikely ever to construct a world that is much better than ourselves.
In this broad overview of humanity's predicament, psychiatrist Benjamin Kovitz illustrates the parallels between anxiety in the individual and discord in civilization as a whole. Kovitz emphasizes that civilization rests upon the precarious foundation of human nature, with its age-old tendencies toward self-deception, violence, and pursuit of power. He argues that resistance to facing our hidden motives is what lies at the core of political and religious strife as well as individual anxiety. At the heart of the book is an illuminating chapter on the meaning of anxiety, explaining with clarity and detail how the pathology arises, how it is expressed, and how it can be relieved. The complexities of the condition are portrayed in vivid clinical examples, often using the patients' own words. Kovitz takes issue with the current practice of relying solely on psychiatric medication without addressing the patient's understanding of what his or her symptoms mean. On the societal level, Kovitz shows how evasion of reality complicates our efforts at progress and peaceful coexistence, despite the advances of science and democracy, and how defensive behavior among nations can culminate in war. Turning to religion, Kovitz explores the psychological underpinnings of our need for religion and briefly summarizes the major world faiths with an eye to their underlying attitudes and assumptions. While pointing out the contradictions inherent in a literal approach to religious dogma, the author appreciates the need for faith that transcends logic. In a psychiatric evaluation of the life of Saint Teresa of Avila, Kovitz recognizes pathological anxiety yet respects the therapeutic value of her religious visions. Writing with eloquence while avoiding psychological jargon, Kovitz elucidates our human dilemmas with a clarity and depth that can help us move toward sanity in an unpredictable and troubled world.
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