This ethnography of everyday policing practices in Lucknow, a major Indian metropolis, demonstrates how police authority and its assumed afflictions are refracted through a multi-dimensional field of social relationships in which power positions and moral boundaries are continually contested and shifting. This field generates among police what legal anthropologist Beatrice Jauregui calls provisional authority, a fractured and contingent form of capability and subjectivity that is not always immediately visible or comprehensible. Provisional authority may provide a social good, but with questionable and transmutable efficacy or legitimacy. Drawing on scholarship from anthropology, legal history, sociology, and political theory, Jauregui considers prevalent problems like routinized corruption, bureaucratized cronyism, evidence fabrication and extralegal violence among police as expressions of strategic adaptation and often a sincere if failing attempt to perform what officers themselves consider real police work in the face of interference, incapacity, disaffection and fragmented knowledge. This analysis of the fraught nature of police authority in India pushes contemporary theories of state power, legality and legitimacy, and postcolonialism and decolonization in different and provocative directions, opening new vistas for understanding policing as a global historical practice hybridizing local, statist, and transnational modes of producing and performing authority and order. Provisional Authority offers an innovative and challenging read of classical and contemporary theories of the postcolonial state, and an incisive perspective on public order in relation to police authority as co-configured by practice and subjectivity.
This book gives us a new perspective on the Philosophy according to the Chaldean Oracles by Porphyry of Tyre (ca. 232/305 CE), demonstrating that much of what we thought we knew about this work and its fragments is mistaken. Here, for the first time, the attempt is made at reconstructing the original text by following the vicissitudes of its reception and transmission from Late Antiquity through the Middle Ages and the Renaissance up to modern scholarship. The extensive and painstaking study of the surviving fragments leads to the radically innovative conclusion that this encyclopedic treatise, written by Porphyry in the last decades of the 3rd century CE, consisted of fifteen books organized in various sections. After an initial discussion of the nature of theurgy and of its subordinate role with respect to philosophy, Porphyry describes the entire history of Greek philosophy from Homer up to his own teacher Plotinus, to then go on to present “introductions” to the seven encyclical disciplines whose study is required for the comprehension of theosophy, that is, the esoteric speculation on the three parts of philosophy: anthropology-ethics, physics, and metaphysics-theology. By harmonizing the teachings of Plato, Aristotle, Plotinus, and the Chaldean Oracles, Porphyry intends to present the complete and definitive philosophic system, with the aim of showing the universal way for the liberation of the souls of initiates and of contextually fighting the final battle of the Greco-Roman civilization against Christianity.
Every reader of literature interprets the literary text on the basis of information they have acquired from previous reading, and according to norms they have established, either consciously or not, with regard to a work of literature. In this study, originally published in 1985, the author clarifies the concepts of magical realism and the fantastic, and establishes a series of guidelines that will allow us to distinguish between the two similar yet independent modes. The reader will thus be able to identify the implicit framework upon which the author of the fantastic and of magical realism bases their text.
This ethnography of everyday policing practices in Lucknow, a major Indian metropolis, demonstrates how police authority and its assumed afflictions are refracted through a multi-dimensional field of social relationships in which power positions and moral boundaries are continually contested and shifting. This field generates among police what legal anthropologist Beatrice Jauregui calls provisional authority, a fractured and contingent form of capability and subjectivity that is not always immediately visible or comprehensible. Provisional authority may provide a social good, but with questionable and transmutable efficacy or legitimacy. Drawing on scholarship from anthropology, legal history, sociology, and political theory, Jauregui considers prevalent problems like routinized corruption, bureaucratized cronyism, evidence fabrication and extralegal violence among police as expressions of strategic adaptation and often a sincere if failing attempt to perform what officers themselves consider real police work in the face of interference, incapacity, disaffection and fragmented knowledge. This analysis of the fraught nature of police authority in India pushes contemporary theories of state power, legality and legitimacy, and postcolonialism and decolonization in different and provocative directions, opening new vistas for understanding policing as a global historical practice hybridizing local, statist, and transnational modes of producing and performing authority and order. Provisional Authority offers an innovative and challenging read of classical and contemporary theories of the postcolonial state, and an incisive perspective on public order in relation to police authority as co-configured by practice and subjectivity.
In Spatial and Discursive Violence in the US Southwest Rosaura Sánchez and Beatrice Pita examine literary representations of settler colonial land enclosure and dispossession in the history of New Mexico, Texas, and Oklahoma. Sánchez and Pita analyze a range of Chicano/a and Native American novels, films, short stories, and other cultural artifacts from the eighteenth century to the present, showing how Chicano/a works often celebrate an idealized colonial Spanish past as a way to counter stereotypes of Mexican and Indigenous racial and ethnic inferiority. As they demonstrate, these texts often erase the participation of Spanish and Mexican settlers in the dispossession of Indigenous lands. Foregrounding the relationship between literature and settler colonialism, they consider how literary representations of land are manipulated and redefined in ways that point to the changing practices of dispossession. In so doing, Sánchez and Pita prompt critics to reconsider the role of settler colonialism in the deep history of the United States and how spatial and discursive violence are always correlated.
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