From boys to men: learning to love women and money -- Expensive intimacies: courtship, marriage, and fatherhood -- "Money problem": work, class, consumption, and men's social status -- "Ahhheee club": money, intimacy, and male peer groups -- Masculinity gone awry: intimate partner violence, crime, and insecurity -- Becoming an elder, burying one's father.
E-mails proposing an "urgent business relationship" help make fraud Nigeria's largest source of foreign revenue after oil. But scams are also a central part of Nigeria's domestic cultural landscape. Corruption is so widespread in Nigeria that its citizens call it simply "the Nigerian factor." Willing or unwilling participants in corruption at every turn, Nigerians are deeply ambivalent about it--resigning themselves to it, justifying it, or complaining about it. They are painfully aware of the damage corruption does to their country and see themselves as their own worst enemies, but they have been unable to stop it. A Culture of Corruption is a profound and sympathetic attempt to understand the dilemmas average Nigerians face every day as they try to get ahead--or just survive--in a society riddled with corruption. Drawing on firsthand experience, Daniel Jordan Smith paints a vivid portrait of Nigerian corruption--of nationwide fuel shortages in Africa's oil-producing giant, Internet cafés where the young launch their e-mail scams, checkpoints where drivers must bribe police, bogus organizations that siphon development aid, and houses painted with the fraud-preventive words "not for sale." This is a country where "419"--the number of an antifraud statute--has become an inescapable part of the culture, and so universal as a metaphor for deception that even a betrayed lover can say, "He played me 419." It is impossible to comprehend Nigeria today--from vigilantism and resurgent ethnic nationalism to rising Pentecostalism and accusations of witchcraft and cannibalism--without understanding the role played by corruption and popular reactions to it. Some images inside the book are unavailable due to digital copyright restrictions.
AIDS and Africa are indelibly linked in popular consciousness, but despite widespread awareness of the epidemic, much of the story remains hidden beneath a superficial focus on condoms, sex workers, and antiretrovirals. Africa gets lost in this equation, Daniel Jordan Smith argues, transformed into a mere vehicle to explain AIDS, and in AIDS Doesn’t Show Its Face, he offers a powerful reversal, using AIDS as a lens through which to view Africa. Drawing on twenty years of fieldwork in Nigeria, Smith tells a story of dramatic social changes, ones implicated in the same inequalities that also factor into local perceptions about AIDS—inequalities of gender, generation, and social class. Nigerians, he shows, view both social inequality and the presence of AIDS in moral terms, as kinds of ethical failure. Mixing ethnographies that describe everyday life with pointed analyses of public health interventions, he demonstrates just how powerful these paired anxieties—medical and social—are, and how the world might better alleviate them through a more sensitive understanding of their relationship.
Empty pipes and H2O entrepreneurs: boreholes, cart pushers, and "pure water" -- Problem has changed name": electric power and consumer citizenship -- Okadas and danfos: "public transportation" in Nigeria -- "Be what you want to be": cell phones and social inequality -- "They don't know what i have not taught them": the privatization of public schooling -- "Sleeping with one eye open": infrastructural insecurity.
E-mails proposing an "urgent business relationship" help make fraud Nigeria's largest source of foreign revenue after oil. But scams are also a central part of Nigeria's domestic cultural landscape. Corruption is so widespread in Nigeria that its citizens call it simply "the Nigerian factor." Willing or unwilling participants in corruption at every turn, Nigerians are deeply ambivalent about it--resigning themselves to it, justifying it, or complaining about it. They are painfully aware of the damage corruption does to their country and see themselves as their own worst enemies, but they have been unable to stop it. A Culture of Corruption is a profound and sympathetic attempt to understand the dilemmas average Nigerians face every day as they try to get ahead--or just survive--in a society riddled with corruption. Drawing on firsthand experience, Daniel Jordan Smith paints a vivid portrait of Nigerian corruption--of nationwide fuel shortages in Africa's oil-producing giant, Internet cafés where the young launch their e-mail scams, checkpoints where drivers must bribe police, bogus organizations that siphon development aid, and houses painted with the fraud-preventive words "not for sale." This is a country where "419"--the number of an antifraud statute--has become an inescapable part of the culture, and so universal as a metaphor for deception that even a betrayed lover can say, "He played me 419." It is impossible to comprehend Nigeria today--from vigilantism and resurgent ethnic nationalism to rising Pentecostalism and accusations of witchcraft and cannibalism--without understanding the role played by corruption and popular reactions to it. Some images inside the book are unavailable due to digital copyright restrictions.
From boys to men: learning to love women and money -- Expensive intimacies: courtship, marriage, and fatherhood -- "Money problem": work, class, consumption, and men's social status -- "Ahhheee club": money, intimacy, and male peer groups -- Masculinity gone awry: intimate partner violence, crime, and insecurity -- Becoming an elder, burying one's father.
AIDS and Africa are indelibly linked in popular consciousness, but despite widespread awareness of the epidemic, much of the story remains hidden beneath a superficial focus on condoms, sex workers, and antiretrovirals. Africa gets lost in this equation, Daniel Jordan Smith argues, transformed into a mere vehicle to explain AIDS, and in AIDS Doesn’t Show Its Face, he offers a powerful reversal, using AIDS as a lens through which to view Africa. Drawing on twenty years of fieldwork in Nigeria, Smith tells a story of dramatic social changes, ones implicated in the same inequalities that also factor into local perceptions about AIDS—inequalities of gender, generation, and social class. Nigerians, he shows, view both social inequality and the presence of AIDS in moral terms, as kinds of ethical failure. Mixing ethnographies that describe everyday life with pointed analyses of public health interventions, he demonstrates just how powerful these paired anxieties—medical and social—are, and how the world might better alleviate them through a more sensitive understanding of their relationship.
An up-close account of how Nigerians’ self-reliance in the absence of reliable government services enables official dysfunction to strengthen state power When Nigerians say that every household is its own local government, what they mean is that the politicians and state institutions of Africa’s richest, most populous country cannot be trusted to ensure even the most basic infrastructure needs of their people. Daniel Jordan Smith traces how innovative entrepreneurs and ordinary citizens in Nigeria have forged their own systems in response to these deficiencies, devising creative solutions in the daily struggle to survive. Drawing on his three decades of experience in Nigeria, Smith examines the many ways Nigerians across multiple social strata develop technologies, businesses, social networks, political strategies, cultural repertoires, and everyday routines to cope with the constant failure of government infrastructure. He describes how Nigerians provide for basic needs like water, electricity, transportation, security, communication, and education—and how their inventiveness comes with consequences. On the surface, it may appear that their self-reliance and sheer hustle render the state irrelevant. In reality, the state is not so much absent as complicit. Smith shows how private efforts to address infrastructural shortcomings require regular engagement with government officials, shaping the experience of citizenship and strengthening state power. Every Household Its Own Government reveals how these dealings have contributed to forms and practices of governance that thrive on official dysfunction and perpetuate the very inequalities and injustices that afflict struggling Nigerians.
The third volume of The History of Evil encompasses the early modern era from 1450–1700. This revolutionary period exhibited immense change in both secular knowledge and sacred understanding. It saw the fall of Constantinople and the rise of religious violence, the burning of witches and the drowning of Anabaptists, the ill treatment of indigenous peoples from Africa to the Americas, the reframing of formal authorities in religion, philosophy, and science, and it produced profound reflection on good and evil in the genius of Shakespeare, Milton, Bacon, Teresa of Avila, and the Cambridge Platonists. This superb treatment of the history of evil during a formative period of the early modern era will appeal to those with interests in philosophy, theology, social and political history, and the history of ideas.
Defoe’s The Farther Adventures of Robinson Crusoe was almost always published together with The Life and Strange Surprizing Adventures of Robinson Crusoe. Only after 1950 was the first volume printed alone—a shorter work for some classes. But in addition to fulfilling the promise of the first volume, The Farther Adventures is an exciting adventure novel by itself. Crusoe returns to his island to learn about his colony, and then travels to Madagascar, India, and China before returning to England after some exciting encounters. Complete with an introduction, line notes, and full bibliographical notes, this is an edition like no other. Published by Bucknell University Press. Distributed worldwide by Rutgers University Press.
Superman rose from popular culture—comic books, newspaper strips, radio, television, novels, and movies—but people have so embraced the character that he has now become part of folklore. This transition from popular to folk culture signals the importance of Superman to fans and to a larger American populace. Superman’s story has become a myth dramatizing identity, morality, and politics. Many studies have examined the ways in which folklore has provided inspiration for other forms of culture, especially literature and cinema. In Superman in Myth and Folklore, Daniel Peretti explores the meaning of folklore inspired by popular culture, focusing not on the Man of Steel’s origins but on the culture he has helped create. Superman provides a way to approach fundamental questions of human nature, a means of exploring humanity’s relationship with divinity, an exemplar for debate about the type of hero society needs, and an articulation of the tension between the individual and the community. Through examinations of tattoos, humor, costuming, and festivals, Peretti portrays Superman as a corporate-owned intellectual property and a model for behavior, a means for expression and performance of individual identity, and the focal point for disparate members of fan communities. As fans apply Superman stories to their lives, they elevate him to a mythical status. Peretti focuses on the way these fans have internalized various aspects of the character. In doing so, he delves into the meaning of Superman and his place in American culture and demonstrates the character’s staying power.
Winner of the Herbert Feis Award of the American Historical Association, 1985. Winner of the Charles S. Sydnor Award of the Southern Historical Association, 1985. Winner of the 1990 Robert Athearn Award of the Western History Association and an Honorable Mention for the 1990 James S. Donnelly, Sr., Prize in History and the Social Sciences from the American Conference for Irish Studies.
Accounts of corruption in Africa and the Global South are generally overly simplistic and macro-oriented, and commonly disconnect everyday (petty) corruption from political (grand) corruption. In contrast to this tendency, They Eat Our Sweat offers a fresh and engaging look at the corruption complex in Africa through a micro analysis of its informal transport sector, where collusion between state and nonstate actors is most rife. Focusing on Lagos, Nigeria's commercial capital and Africa's largest city, Daniel Agbiboa investigates the workaday world of road transport operators as refracted through the extortion racket and violence of transport unions acting in complicity with the state. Steeped in an embodied knowledge of Lagos and backed by two years of thorough ethnographic fieldwork, including working as an informal bus conductor, Agbiboa provides an emic perspective on precarious labour, popular agency and the daily pursuit of survival under the shadow of the modern world system. Corruption, Agbiboa argues, is not rooted in Nigerian culture but is shaped by the struggle to get by and get ahead on the fast and slow lanes of Lagos. The pursuit of economic survival compels transport operators to participate in the reproduction of the very transgressive system they denounce. They Eat Our Sweat is not just a book about corruption but also about transportation, politics, and governance in urban Africa.
Woolf details here the ways in which English men and women first became seriously aware of and interested in their own and the world's past. Previous works have focused exclusively on the writings of a small minority of historians, yet, through using a variety of manuscript and printed sources, this study examines the wider 'historical culture' within which historical and antiquarian studies could emerge.
These two sets of essays by the seventeenth-century clergyman Tuvil illustrate literary tastes and fashions of the time and offer examples of such popular genres as the sermon, the resolve, and the meditation.
This book presents a theological and missiological argument for pentecostals to engage more forcefully in higher education by expanding and renewing their commitment toward operating their own colleges and universities. The volume’s first part describes past and present developments within higher education, highlighting strengths and weaknesses of both pentecostal and (post)secular institutions. The second part highlights the future potential of pentecostal higher education, which is enriched by a Spirit-empowered and mission-minded spirituality that focuses on forming the hearts, heads, and hands of students. Pentecostals increasingly desire to influence all spheres of society, an endeavor that could be amplified through a strengthened engagement in higher education, particularly one that encompasses a variety of institutions, including a pentecostal research university. In developing such an argument, this research is both comprehensive and compelling, inviting pentecostals to make a missional difference in the knowledge-based economies that will characterize the twenty-first century.
Serious Reflections During the Life and Surprising Adventures of Robinson Crusoe with his Vision of the Angelick World, first published in 1720 and considered a sequel to The Farther Adventures of Robinson Crusoe, is a collection of essays written in the voice of the Crusoe character. Expressing Defoe’s thoughts about many moral questions of the day, the narrator takes up isolation, poverty, religious liberty, and epistemology. Defoe also used this volume to revive his interest in poetry, not the satiric poetry of the early eighteenth century, but the more inspirational verse that appeared in some of his later works. Serious Reflections also includes an imaginative flight in which Crusoe wanders among the planets, a return to the moon voyage impulse of Defoe’s 1705 work The Consolidator. Illuminating the ideas and philosophy of this most influential of English novelists, it is invaluable for any student of the period.
A labour of undiluted love and enthusiasm' Daily Telegraph As Daniel Hardcastle careers towards thirty, he looks back on what has really made him happy in life: the friends, the romances... the video games. Told through encounters with the most remarkable – and the most mind-boggling – games of the last thirty-odd years, Fuck Yeah, Video Games is also a love letter to the greatest hobby in the world. From God of War to Tomb Raider, Pokémon to The Sims, Daniel relives each game with countless in-jokes, obscure references and his signature wit, as well as intricate, original illustrations by Rebecca Maughan. Alongside this march of merriment are chapters dedicated to the hardware behind the games: a veritable history of Sony, Nintendo, Sega and Atari consoles. Joyous, absurd, personal and at times sweary, Daniel's memoir is a celebration of the sheer brilliance of video games.
A groundbreaking exposé of how our legal system makes it nearly impossible to overturn wrongful convictions Thousands of innocent people are behind bars in the United States. But proving their innocence and winning their release is nearly impossible. In Barred, legal scholar Daniel S. Medwed argues that our justice system’s stringent procedural rules are largely to blame for the ongoing punishment of the innocent. Those rules guarantee criminal defendants just one opportunity to appeal their convictions directly to a higher court. Afterward, the wrongfully convicted can pursue only a few narrow remedies. Even when there is strong evidence of a miscarriage of justice, rigid guidelines, bias, and deference toward lower courts all too often prevent exoneration. Offering clear explanations of legal procedures alongside heart-wrenching stories of their devastating impact, Barred exposes how the system is stacked against the innocent and makes a powerful call for change.
These models begin with analogies to the theater as arena of accepted illusion and dramatic characters as types of imposters. Political processes then come into sharper focus as the leader serves as delegate for a host of popular wishes, fears, and agendas that extend into the unconscious and comprise a group-fantasy. Group-fantasy not only empowers the delegate, but also defines and occasionally destroys this chosen figure as well.
Corporate Romanticism offers an alternative history of the connections between modernity, individualism, and the novel. In early nineteenth-century England, two developments—the rise of corporate persons and the expanded scale of industrial action—undermined the basic assumption underpinning both liberalism and the law: that individual human persons can be meaningfully correlated with specific actions and particular effects. Reading works by Godwin, Austen, Hogg, Mary Shelley, and Dickens alongside a wide-ranging set of debates in nineteenth-century law and Romantic politics and aesthetics, Daniel Stout argues that the novel, a literary form long understood as a reflection of individualism’s ideological ascent, in fact registered the fragile fictionality of accountable individuals in a period defined by corporate actors and expansively entangled fields of action. Examining how liberalism, the law, and the novel all wrestled with the moral implications of a highly collectivized and densely packed modernity, Corporate Romanticism reconfigures our sense of the nineteenth century and its novels, arguing that we see in them not simply the apotheosis of laissez-fair individualism but the first chapter of a crucial and distinctly modern problem about how to fit the individualist and humanist terms of justice onto a world in which the most consequential agents are no longer persons.
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