Although contemporary art may sometimes shock us, more alarming are recent attempts to regulate its display. Drawing upon extensive interviews, a broad sampling of media accounts, legal documents and his own observations of important events, sociologist Steven Dubin surveys the recent trend in censorship of the visual arts, photography and film, as well as artistic upstarts such as video and performance art. He examines the dual meaning of arresting images--both the nature of art work which disarms its viewers and the social reaction to it. Arresting Images examines the battles which erupt when artists address such controversial issues as racial polarization, AIDS, gay-bashing and sexual inequality in their work.

Arresting Images asks instead how TV influences what is in front of the camera, and how it reshapes other institutions as it broadcasts their activities.

Investigating how people and places are connected into the creative economy, this volume takes a holistic view of the intersections between community, policy and practice and how they are co-constituted. The role of the creative economy and broader cultural policy within community development is problematised and, in a significant addition to work in this area, the concept of ’place’ forms a key cross cutting theme. It brings together case studies from the European Union across urban, rural and coastal areas, along with examples from the developing world, to explore tensions in universal and regionally-specific issues. Empirically-based and theoretically-informed, this collection is of particular interest to academics, postgraduates, policy makers and practitioners within geography, urban and regional studies, cultural policy and the cultural/creative industries.

How New York’s Lower East Side inspired new ways of seeing America New York City's Lower East Side, long viewed as the space of what Jacob Riis notoriously called the "other half," was also a crucible for experimentation in photography, film, literature, and visual technologies. This book takes an unprecedented look at the practices of observation that emerged from this critical site of encounter, showing how they have informed literary and everyday narratives of America, its citizens, and its possible futures. Taking readers from the mid-nineteenth century to the present, Sara Blair traces the career of the Lower East Side as a place where image-makers, writers, and social reformers tested new techniques for apprehending America—and their subjects looked back, confronting the means used to represent them. This dynamic shaped the birth of American photojournalism, the writings of Stephen Crane and Abraham Cahan, and the forms of early cinema. During the 1930s, the emptying ghetto opened contested views of the modern city, animating the work of such writers and photographers as Henry Roth, Walker Evans, and Ben Shahn. After World War II, the Lower East Side became a key resource for imagining poetic revolution, as in the work of Allen Ginsberg and LeRoi Jones, and exploring dystopian futures, from Cold War atomic strikes to the death of print culture and the threat of climate change. How the Other Half Looks reveals how the Lower East Side has inspired new ways of looking—and looking back—that have shaped literary and popular expression as well as American modernity.

This book is the first sustained investigation of the political dimension in the work of J.G. Ballard. A product of and reaction to the cultural-socio-economic moment commonly designated as the postmodern condition, Ballard’s oeuvre is read as a continuous and developing meditation on the postmodern, examining it specifically as an expression of late capitalism. The book shows that at the heart of this meditation lies the question of resistance. Drawing on a wide range of concepts and ideas taken from the field of critical theory, it argues that in the face of a world marked by an unprecedented expansion of capital, in which modernity’s grand narratives have been invalidated and in which received forms of political struggle have lost their effectiveness, Ballard’s fiction commits itself to a deliberately irrational and extreme, pataphysical thought in order to develop a new discourse of resistance. Against past readings that have construed Ballard’s writing as non-political, decadent, or quietist, the study thus reveals Ballard as a thoroughly political author, committed to a subversive politics. In this way, the book also constitutes a timely intervention in the ongoing discussion concerning the nature and state of the political.

As a religion concerned with universal liberation, Zen grew out of a Buddhist worldview very different from the currently prevalent scientific materialism. Indeed, says Taigen Dan Leighton, Zen cannot be fully understood outside of a worldview that sees reality itself as a vital, dynamic agent of awareness and healing. In this book, Leighton explicates that worldview through the writings of the Zen master Eihei Dōgen (1200-1253), considered the founder of the Japanese Sōtō Zen tradition, which currently enjoys increasing popularity in the West. The Lotus Sutra, arguably the most important Buddhist scripture in East Asia, contains a famous story about bodhisattvas (enlightening beings) who emerge from under the earth to preserve and expound the Lotus teaching in the distant future. The story reveals that the Buddha only appears to pass away, but actually has been practicing, and will continue to do so, over an inconceivably long life span. Leighton traces commentaries on the Lotus Sutra from a range of key East Asian Buddhist thinkers, including Daosheng, Zhiyi, Zhanran, Saigyo, Myōe, Nichiren, Hakuin, and Ryōkan. But his main focus is Eihei Dōgen, the 13th century Japanese Sōtō Zen founder who imported Zen from China, and whose profuse, provocative, and poetic writings are important to the modern expansion of Buddhism to the West. Dōgen's use of this sutra expresses the critical role of Mahayana vision and imagination as the context of Zen teaching, and his interpretations of this story furthermore reveal his dynamic worldview of the earth, space, and time themselves as vital agents of spiritual awakening. Leighton argues that Dōgen uses the images and metaphors in this story to express his own religious worldview, in which earth, space, and time are lively agents in the bodhisattva project. Broader awareness of Dōgen's worldview and its implications, says Leighton, can illuminate the possibilities for contemporary approaches to primary Mahayana concepts and practices.