With essays from a range of geographies and bringing together influential scholars across a range of disciplines, this book focuses on the role of space in the study of the politics of contemporary postcolonial experience, engaging with the spectrum of postcolonial spatialities which play a significant role in defining global postcolonial culture.

Anthropology has traditionally relied on a spatially localized society or culture as its object of study. The essays in Culture, Power, Place demonstrate how in recent years this anthropological convention and its attendant assumptions about identity and cultural difference have undergone a series of important challenges. In light of increasing mass migration and the transnational cultural flows of a late capitalist, postcolonial world, the contributors to this volume examine shifts in anthropological thought regarding issues of identity, place, power, and resistance. This collection of both new and well-known essays begins by critically exploring the concepts of locality and community; first, as they have had an impact on contemporary global understandings of displacement and mobility, and, second, as they have had a part in defining identity and subjectivity itself. With sites of discussion ranging from a democratic Spain to a Puerto Rican barrio in North Philadelphia, from Burundian Hutu refugees in Tanzania to Asian landscapes in rural California, from the silk factories of Hangzhou to the long-sought-after home of the Palestinians, these essays examine the interplay between changing schemes of categorization and the discourses of difference on which these concepts are based. The effect of the placeless mass media on our understanding of place—and the forces that make certain identities viable in the world and others not—are also discussed, as are the intertwining of place-making, identity, and resistance as they interact with the meaning and consumption of signs. Finally, this volume offers a self-reflective look at the social and political location of anthropologists in relation to the questions of culture, power, and place—the effect of their participation in what was once seen as their descriptions of these constructions. Contesting the classical idea of culture as the shared, the agreed upon, and the orderly, Culture, Power, Place is an important intervention in the disciplines of anthropology and cultural studies. Contributors. George E. Bisharat, John Borneman, Rosemary J. Coombe, Mary M. Crain, James Ferguson, Akhil Gupta, Kristin Koptiuch, Karen Leonard, Richard Maddox, Lisa H. Malkki, John Durham Peters, Lisa Rofel

Social scientists have long resisted the radical ideas known as postcolonial thought, while postcolonial scholars have critiqued the social sciences for their Euro-centric focus. However, in Postcolonial Thought and Social Theory, Julian Go attempts to reconcile the two seemingly contradictory fields by crafting a postcolonial social science. Contrary to claims that social science is incompatible with postcolonial thought, this book argues that the two are mutually beneficial, drawing upon the works of thinkers such as Franz Fanon, Amilcar Cabral, Edward Said, Homi Bhabha, and Gayatri Spivak. Go concludes with a call for a "third wave" of postcolonial thought emerging from social science and surmounting the narrow confines of disciplinary boundaries.

An indispensable collection that re-examines what it means to belong in the world. "Where are you from?" The word cosmopolitan was first used as a way of evading exactly this question, when Diogenes the Cynic declared himself a “kosmo-polites,” or citizen of the world. Cosmopolitanism displays two impulses—on the one hand, a detachment from one’s place of origin, while on the other, an assertion of membership in some larger, more compelling collective. Cosmopolitanisms works from the premise that there is more than one kind of cosmopolitanism, a plurality that insists cosmopolitanism can no longer stand as a single ideal against which all smaller loyalties and forms of belonging are judged. Rather, cosmopolitanism can be defined as one of many possible modes of life, thought, and sensibility that are produced when commitments and loyalties are multiple and overlapping. Featuring essays by major thinkers, including Homi Bhabha, Jean Bethke Elshtain, Thomas Bender, Leela Gandhi, Ato Quayson, and David Hollinger, among others, this collection asks what these plural cosmopolitanisms have in common, and how the cosmopolitanisms of the underprivileged might serve the ethical values and political causes that matter to their members. In addition to exploring the philosophy of Kant and the space of the city, this volume focuses on global justice, which asks what cosmopolitanism is good for, and on the global south, which has often been assumed to be an object of cosmopolitan scrutiny, not itself a source or origin of cosmopolitanism. This book gives a new meaning to belonging and its ground-breaking arguments call for deep and necessary discussion and discourse.

The world is full of copies. This proliferation includes not just the copying that occurs online and the replication enabled by globalization but the works of avant-garde writers challenging cultural and political authority. In Make It the Same, Jacob Edmond examines the turn toward repetition in poetry, using the explosion of copying to offer a deeply inventive account of modern and contemporary literature. Make It the Same explores how poetry—an art form associated with the singular, inimitable utterance—is increasingly made from other texts through sampling, appropriation, translation, remediation, performance, and other forms of repetition. Edmond tracks the rise of copy poetry across media from the tape recorder to the computer and through various cultures and languages, reading across aesthetic, linguistic, geopolitical, and technological divides. He illuminates the common form that unites a diverse range of writers from dub poets in the Caribbean to digital parodists in China, samizdat wordsmiths in Russia to Twitter-trolling provocateurs in the United States, analyzing the works of such writers as Kamau Brathwaite, Dmitri Prigov, Yang Lian, John Cayley, Caroline Bergvall, M. NourbeSe Philip, Kenneth Goldsmith, Vanessa Place, Christian Bök, Yi Sha, Hsia Yü, and Tan Lin. Edmond develops an alternative account of modernist and contemporary literature as defined not by innovation—as in Ezra Pound’s oft-repeated slogan “make it new”—but by a system of continuous copying. Make It the Same transforms global literary history, showing how the old hierarchies of original and derivative, center and periphery are overturned when we recognize copying as the engine of literary change.

The far right is back with a vengeance. After several decades at the political margins, far-right politics has again taken center stage. Three of the world’s largest democracies – Brazil, India, and the United States – now have a radical right leader, while far-right parties continue to increase their profile and support within Europe. In this timely book, leading global expert on political extremism Cas Mudde provides a concise overview of the fourth wave of postwar far-right politics, exploring its history, ideology, organization, causes, and consequences, as well as the responses available to civil society, party, and state actors to challenge its ideas and influence. What defines this current far-right renaissance, Mudde argues, is its mainstreaming and normalization within the contemporary political landscape. Challenging orthodox thinking on the relationship between conventional and far-right politics, Mudde offers a complex and insightful picture of one of the key political challenges of our time.

Our political age is characterized by forms of description as ‘big’ as the world itself: talk of ‘public knowledge’ and ‘public goods,’ ‘the commons’ or ‘global justice’ create an exigency for modes of governance that leave little room for smallness itself. Rather than question the politics of adjudication between the big and the small, this book inquires instead into the cultural epistemology fueling the aggrandizement and miniaturization of description itself. Incorporating analytical frameworks from science studies, ethnography, and political and economic theory, this book charts an itinerary for an internal anthropology of theorizing. It suggests that many of the effects that social theory uses today to produce insights are the legacy of baroque epistemological tricks. In particular, the book undertakes its own trompe l’oeil as it places description at perpendicular angles to emerging forms of global public knowledge. The aesthetic ‘trap’ of the trompe l’oeil aims to capture knowledge, for only when knowledge is captured can it be properly released.