Podcasts about imagined communities reflections

Lori Allen and Ajantha Subramanian continue their second series on Violent Majorities. Their previous episode featured Peter Beinart on Zionism as long-distance ethnonationalism; here they speak with Subir Sinha, who teaches at SOAS University of London, comments on Indian and European media, and is a member of a commission of inquiry exploring the 2022 unrest between Hindus and Muslims in Leicester, UK. The catalysts he identifies for the rise of Hindu nationalism (Hindutva) include the emergence of new middle classes after economic liberalization, the rise of Islamophobia after 9/11, the 2008 crisis in capitalism, and the spread of new communications technologies. The trio discuss the growth of Hindutva in the US and UK since the 1990s and its further consolidation. Social media has been key to Modi's brand of authoritarian populism, with simultaneous messaging across national borders producing a globally dispersed audience for Hindutva. Particularly useful to transnational political mobilizations has been the manufacture of wounded Hindu sentiments: a claim to victimhood that draws on the legitimizing language of religious minority rights in the US and UK. They also note more hopeful signs: Dalit and other oppressed caste politics have begun to strengthen in the diaspora; the contradictions between lived Hinduism and Hindutva have become clearer; there are some demographic and structural barriers to Hindutva's further growth in the UK and US. Subir's Recallable Book is Kunal Purohit's H-Pop:The Secretive World of Hindutva Pop Stars (Harper Collins India, 2023), which looks at the proliferation of Hindutva Pop, a genre of music that is made to go viral and whip up mob violence against religious minorities. Mentioned in this episode: Subir Sinha, “Fragile Hegemony: Modi, Social Media, and Competitive Electoral Populism in India.” International Journal of Communication 11(2017), 4158–4180. Subir Sinha, “‘Strong leaders', authoritarian populism and Indian developmentalism: The Modi moment in historical context.” Geoforum, https://doi.org/10.1016/j.geoforum.2021.02.019 Subir Sinha, “Modi's People and Populism's Imagined Communities.” Seminar, 7 5 6 – A u g u s t 2022, pp.18-23. Edward T. G. Anderson, Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism. London: Hurst & Co., 2023. Rashtriya Swayamsevak Sangh (RSS), or National Volunteer Corps, is the parent organization of the Sangh Parivar, or Hindu nationalist family of organizations. It espouses principles of Hindu unity and aims to transform India into a Hindu supremacist nation-state. Vishwa Hindu Parishad (VHP), or World Hindu Organization, is a branch of the Sangh Parivar. Its stated aims are to engage in social service work, construct Hindu temples, and defend Hindus. On the anti-caste discrimination bill in the UK parliament, see David Mosse, Outside Caste? The Enclosure of Caste and Claims to Castelessness in India and the United Kingdom The Ganesh Puja period is a 10-day festival that honors the Hindu god Ganesha, and usually takes place in late August or early September. Diane M. Nelson, A Finger in the Wound: Body Politics in Quincentennial Guatemala. Berkeley: University of California Press, 1999. Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism. Verso; Revised edition, 2016. Yohann Koshy, “What the unrest in Leicester revealed about Britain – and Modi's India.” The Guardian, 8 February 2024. Richard Manuel, Cassette Culture in North India: Popular Music and Technology in North India. University of Chicago .Press; 2nd ed. Edition,1993. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Lori Allen and Ajantha Subramanian continue their second series on Violent Majorities. Their previous episode featured Peter Beinart on Zionism as long-distance ethnonationalism; here they speak with Subir Sinha, who teaches at SOAS University of London, comments on Indian and European media, and is a member of a commission of inquiry exploring the 2022 unrest between Hindus and Muslims in Leicester, UK. The catalysts he identifies for the rise of Hindu nationalism (Hindutva) include the emergence of new middle classes after economic liberalization, the rise of Islamophobia after 9/11, the 2008 crisis in capitalism, and the spread of new communications technologies. The trio discuss the growth of Hindutva in the US and UK since the 1990s and its further consolidation. Social media has been key to Modi's brand of authoritarian populism, with simultaneous messaging across national borders producing a globally dispersed audience for Hindutva. Particularly useful to transnational political mobilizations has been the manufacture of wounded Hindu sentiments: a claim to victimhood that draws on the legitimizing language of religious minority rights in the US and UK. They also note more hopeful signs: Dalit and other oppressed caste politics have begun to strengthen in the diaspora; the contradictions between lived Hinduism and Hindutva have become clearer; there are some demographic and structural barriers to Hindutva's further growth in the UK and US. Subir's Recallable Book is Kunal Purohit's H-Pop:The Secretive World of Hindutva Pop Stars (Harper Collins India, 2023), which looks at the proliferation of Hindutva Pop, a genre of music that is made to go viral and whip up mob violence against religious minorities. Mentioned in this episode: Subir Sinha, “Fragile Hegemony: Modi, Social Media, and Competitive Electoral Populism in India.” International Journal of Communication 11(2017), 4158–4180. Subir Sinha, “‘Strong leaders', authoritarian populism and Indian developmentalism: The Modi moment in historical context.” Geoforum, https://doi.org/10.1016/j.geoforum.2021.02.019 Subir Sinha, “Modi's People and Populism's Imagined Communities.” Seminar, 7 5 6 – A u g u s t 2022, pp.18-23. Edward T. G. Anderson, Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism. London: Hurst & Co., 2023. Rashtriya Swayamsevak Sangh (RSS), or National Volunteer Corps, is the parent organization of the Sangh Parivar, or Hindu nationalist family of organizations. It espouses principles of Hindu unity and aims to transform India into a Hindu supremacist nation-state. Vishwa Hindu Parishad (VHP), or World Hindu Organization, is a branch of the Sangh Parivar. Its stated aims are to engage in social service work, construct Hindu temples, and defend Hindus. On the anti-caste discrimination bill in the UK parliament, see David Mosse, Outside Caste? The Enclosure of Caste and Claims to Castelessness in India and the United Kingdom The Ganesh Puja period is a 10-day festival that honors the Hindu god Ganesha, and usually takes place in late August or early September. Diane M. Nelson, A Finger in the Wound: Body Politics in Quincentennial Guatemala. Berkeley: University of California Press, 1999. Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism. Verso; Revised edition, 2016. Yohann Koshy, “What the unrest in Leicester revealed about Britain – and Modi's India.” The Guardian, 8 February 2024. Richard Manuel, Cassette Culture in North India: Popular Music and Technology in North India. University of Chicago .Press; 2nd ed. Edition,1993. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Lori Allen and Ajantha Subramanian continue their second series on Violent Majorities. Their previous episode featured Peter Beinart on Zionism as long-distance ethnonationalism; here they speak with Subir Sinha, who teaches at SOAS University of London, comments on Indian and European media, and is a member of a commission of inquiry exploring the 2022 unrest between Hindus and Muslims in Leicester, UK. The catalysts he identifies for the rise of Hindu nationalism (Hindutva) include the emergence of new middle classes after economic liberalization, the rise of Islamophobia after 9/11, the 2008 crisis in capitalism, and the spread of new communications technologies. The trio discuss the growth of Hindutva in the US and UK since the 1990s and its further consolidation. Social media has been key to Modi's brand of authoritarian populism, with simultaneous messaging across national borders producing a globally dispersed audience for Hindutva. Particularly useful to transnational political mobilizations has been the manufacture of wounded Hindu sentiments: a claim to victimhood that draws on the legitimizing language of religious minority rights in the US and UK. They also note more hopeful signs: Dalit and other oppressed caste politics have begun to strengthen in the diaspora; the contradictions between lived Hinduism and Hindutva have become clearer; there are some demographic and structural barriers to Hindutva's further growth in the UK and US. Subir's Recallable Book is Kunal Purohit's H-Pop:The Secretive World of Hindutva Pop Stars (Harper Collins India, 2023), which looks at the proliferation of Hindutva Pop, a genre of music that is made to go viral and whip up mob violence against religious minorities. Mentioned in this episode: Subir Sinha, “Fragile Hegemony: Modi, Social Media, and Competitive Electoral Populism in India.” International Journal of Communication 11(2017), 4158–4180. Subir Sinha, “‘Strong leaders', authoritarian populism and Indian developmentalism: The Modi moment in historical context.” Geoforum, https://doi.org/10.1016/j.geoforum.2021.02.019 Subir Sinha, “Modi's People and Populism's Imagined Communities.” Seminar, 7 5 6 – A u g u s t 2022, pp.18-23. Edward T. G. Anderson, Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism. London: Hurst & Co., 2023. Rashtriya Swayamsevak Sangh (RSS), or National Volunteer Corps, is the parent organization of the Sangh Parivar, or Hindu nationalist family of organizations. It espouses principles of Hindu unity and aims to transform India into a Hindu supremacist nation-state. Vishwa Hindu Parishad (VHP), or World Hindu Organization, is a branch of the Sangh Parivar. Its stated aims are to engage in social service work, construct Hindu temples, and defend Hindus. On the anti-caste discrimination bill in the UK parliament, see David Mosse, Outside Caste? The Enclosure of Caste and Claims to Castelessness in India and the United Kingdom The Ganesh Puja period is a 10-day festival that honors the Hindu god Ganesha, and usually takes place in late August or early September. Diane M. Nelson, A Finger in the Wound: Body Politics in Quincentennial Guatemala. Berkeley: University of California Press, 1999. Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism. Verso; Revised edition, 2016. Yohann Koshy, “What the unrest in Leicester revealed about Britain – and Modi's India.” The Guardian, 8 February 2024. Richard Manuel, Cassette Culture in North India: Popular Music and Technology in North India. University of Chicago .Press; 2nd ed. Edition,1993. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Lori Allen and Ajantha Subramanian continue their second series on Violent Majorities. Their previous episode featured Peter Beinart on Zionism as long-distance ethnonationalism; here they speak with Subir Sinha, who teaches at SOAS University of London, comments on Indian and European media, and is a member of a commission of inquiry exploring the 2022 unrest between Hindus and Muslims in Leicester, UK. The catalysts he identifies for the rise of Hindu nationalism (Hindutva) include the emergence of new middle classes after economic liberalization, the rise of Islamophobia after 9/11, the 2008 crisis in capitalism, and the spread of new communications technologies. The trio discuss the growth of Hindutva in the US and UK since the 1990s and its further consolidation. Social media has been key to Modi's brand of authoritarian populism, with simultaneous messaging across national borders producing a globally dispersed audience for Hindutva. Particularly useful to transnational political mobilizations has been the manufacture of wounded Hindu sentiments: a claim to victimhood that draws on the legitimizing language of religious minority rights in the US and UK. They also note more hopeful signs: Dalit and other oppressed caste politics have begun to strengthen in the diaspora; the contradictions between lived Hinduism and Hindutva have become clearer; there are some demographic and structural barriers to Hindutva's further growth in the UK and US. Subir's Recallable Book is Kunal Purohit's H-Pop:The Secretive World of Hindutva Pop Stars (Harper Collins India, 2023), which looks at the proliferation of Hindutva Pop, a genre of music that is made to go viral and whip up mob violence against religious minorities. Mentioned in this episode: Subir Sinha, “Fragile Hegemony: Modi, Social Media, and Competitive Electoral Populism in India.” International Journal of Communication 11(2017), 4158–4180. Subir Sinha, “‘Strong leaders', authoritarian populism and Indian developmentalism: The Modi moment in historical context.” Geoforum, https://doi.org/10.1016/j.geoforum.2021.02.019 Subir Sinha, “Modi's People and Populism's Imagined Communities.” Seminar, 7 5 6 – A u g u s t 2022, pp.18-23. Edward T. G. Anderson, Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism. London: Hurst & Co., 2023. Rashtriya Swayamsevak Sangh (RSS), or National Volunteer Corps, is the parent organization of the Sangh Parivar, or Hindu nationalist family of organizations. It espouses principles of Hindu unity and aims to transform India into a Hindu supremacist nation-state. Vishwa Hindu Parishad (VHP), or World Hindu Organization, is a branch of the Sangh Parivar. Its stated aims are to engage in social service work, construct Hindu temples, and defend Hindus. On the anti-caste discrimination bill in the UK parliament, see David Mosse, Outside Caste? The Enclosure of Caste and Claims to Castelessness in India and the United Kingdom The Ganesh Puja period is a 10-day festival that honors the Hindu god Ganesha, and usually takes place in late August or early September. Diane M. Nelson, A Finger in the Wound: Body Politics in Quincentennial Guatemala. Berkeley: University of California Press, 1999. Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism. Verso; Revised edition, 2016. Yohann Koshy, “What the unrest in Leicester revealed about Britain – and Modi's India.” The Guardian, 8 February 2024. Richard Manuel, Cassette Culture in North India: Popular Music and Technology in North India. University of Chicago .Press; 2nd ed. Edition,1993. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Lori Allen and Ajantha Subramanian continue their second series on Violent Majorities. Their previous episode featured Peter Beinart on Zionism as long-distance ethnonationalism; here they speak with Subir Sinha, who teaches at SOAS University of London, comments on Indian and European media, and is a member of a commission of inquiry exploring the 2022 unrest between Hindus and Muslims in Leicester, UK. The catalysts he identifies for the rise of Hindu nationalism (Hindutva) include the emergence of new middle classes after economic liberalization, the rise of Islamophobia after 9/11, the 2008 crisis in capitalism, and the spread of new communications technologies. The trio discuss the growth of Hindutva in the US and UK since the 1990s and its further consolidation. Social media has been key to Modi's brand of authoritarian populism, with simultaneous messaging across national borders producing a globally dispersed audience for Hindutva. Particularly useful to transnational political mobilizations has been the manufacture of wounded Hindu sentiments: a claim to victimhood that draws on the legitimizing language of religious minority rights in the US and UK. They also note more hopeful signs: Dalit and other oppressed caste politics have begun to strengthen in the diaspora; the contradictions between lived Hinduism and Hindutva have become clearer; there are some demographic and structural barriers to Hindutva's further growth in the UK and US. Subir's Recallable Book is Kunal Purohit's H-Pop:The Secretive World of Hindutva Pop Stars (Harper Collins India, 2023), which looks at the proliferation of Hindutva Pop, a genre of music that is made to go viral and whip up mob violence against religious minorities. Mentioned in this episode: Subir Sinha, “Fragile Hegemony: Modi, Social Media, and Competitive Electoral Populism in India.” International Journal of Communication 11(2017), 4158–4180. Subir Sinha, “‘Strong leaders', authoritarian populism and Indian developmentalism: The Modi moment in historical context.” Geoforum, https://doi.org/10.1016/j.geoforum.2021.02.019 Subir Sinha, “Modi's People and Populism's Imagined Communities.” Seminar, 7 5 6 – A u g u s t 2022, pp.18-23. Edward T. G. Anderson, Hindu Nationalism in the Indian Diaspora: Transnational Politics and British Multiculturalism. London: Hurst & Co., 2023. Rashtriya Swayamsevak Sangh (RSS), or National Volunteer Corps, is the parent organization of the Sangh Parivar, or Hindu nationalist family of organizations. It espouses principles of Hindu unity and aims to transform India into a Hindu supremacist nation-state. Vishwa Hindu Parishad (VHP), or World Hindu Organization, is a branch of the Sangh Parivar. Its stated aims are to engage in social service work, construct Hindu temples, and defend Hindus. On the anti-caste discrimination bill in the UK parliament, see David Mosse, Outside Caste? The Enclosure of Caste and Claims to Castelessness in India and the United Kingdom The Ganesh Puja period is a 10-day festival that honors the Hindu god Ganesha, and usually takes place in late August or early September. Diane M. Nelson, A Finger in the Wound: Body Politics in Quincentennial Guatemala. Berkeley: University of California Press, 1999. Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism. Verso; Revised edition, 2016. Yohann Koshy, “What the unrest in Leicester revealed about Britain – and Modi's India.” The Guardian, 8 February 2024. Richard Manuel, Cassette Culture in North India: Popular Music and Technology in North India. University of Chicago .Press; 2nd ed. Edition,1993. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Ad Verbrugge en Jelle van Baardewijk vanuit de nieuwe kelderstudio over de oorlog in Oekraïne en conflict in algemenere zin. Bronnen en links bij deze uitzending: - Heraclitus: https://www.loebclassics.com/view/heracleitus_philospher-universe/1931/pb_LCL150.485.xml?readMode=recto - Het gesprek van Jelle met Pancras Pouw: https://www.youtube.com/watch?v=nr3IyvCgokI - 'The Clash of Civilizations and the Remaking of World Order', Samuel P. Huntington: https://www.simonandschuster.com/books/The-Clash-of-Civilizations-and-the-Remaking-of-World-Order/Samuel-P-Huntington/9781451628975 - 'De-gezagscrisis', Ad Verbrugge: https://www.boom.nl/filosofie/100-14068_De-gezagscrisis - Het gesprek van Ad met Nicolai Petro: https://www.youtube.com/watch?v=2KIVk4WJgR4 - 'Imagined Communities:Reflections on the Origin and Spread of Nationalism', Benedict Anderson: https://www.versobooks.com/products/1126-imagined-communities

On Benedict Anderson's classic Imagined Communities.   [Patreon Exclusive. Subscribe: patreon.com/bungacast]   Originally published in 1983, Anderson's account of the origins of nations is one of the most cited books in English in the humanities. In what ways does this diverse and inventive book still explain the world? How is imagined different from imaginary? Did nations emerge first in Latin America? Does Anderson's account of print capitalism still apply – and is it more valid than ever? Are we really in a post-national era? Does Anderson underestimate the political side – the project of achieving your 'own' state? Imagined Communities: Reflections on the Origin and Spread of Nationalism (pdf)   The Reading Club this year is dedicated to three themes: the rise and fall of nations; intellectuals and the public; Russia: past and present.

Virtual Tamil Eelam doesn't connect itself to a physical label. Instead, it petitions to be recognised as a nation-state by publishing its heritage and cultural histories, diverse news, forums, distinct map designs and symbols, and suggestions for communal activities on websites that date back to the 90s. Ana describes how the Tamils have found creative uses of the web's varying information dispersal techniques, and the girls chat about how that addresses their national sentiments as autonomous, legitimate and independent.Follow us on Twitter @OurFriendCompAnd Instagram @ourfriendthecomputerMain research for the episode was done by Ana who also audio edited.Music by Nelson Guay (SoundCloud: fluxlinkages)OFtC is a sister project of the Media Archaeology Lab at the University of Colorado at Boulder.  References:- Skawennati, Mikhel Proulx, Dragan Espenschied, “Rhizome Presents: CyberPowWow and Panel Discussion”, December 10 2022, Rhizome, New Museum, New York- Christopher Kulendran Thomas, “Another World”, ICA, London, October 2022 - January 2023- Christopher Kulendran Thomas, “New Eelam: Bristol”, in collaboration with Annika Kuhlmann. Installation view at Spike Island, Bristol, 2019- “Christopher Kulendran Thomas Talk (audio) at the 2017 Verbier Art Summit“, Verbier Art Summit, https://www.youtube.com/watch?v=VIrHCy_2MXc, Published Jan 26 2021- “Australia puts Tamil Tigers on terrorist list”, Irish Times, https://www.irishtimes.com/news/australia-puts-tamil-tigers-on-terrorist-list-1.408157, Published Dec 21 2001- “3/ Serendipity”, @BaytAlFann, https://twitter.com/BaytAlFann/status/1604405373011886081, Published Dec 18 2022- “Spatial conceptions of URLs: Tamil Eelam networks on the World Wide Web”, Jillana Enteen, https://journals.sagepub.com/doi/10.1177/1461444806061944, New Media & Society Journal, 2006- TamilNet (www.tamilnet.com)- EelamWeb (www.eelamweb.com)- Ilankai Tamil Eelam Sangam (www.sangam.org)- “Tamilnet blocked in Sri Lanka”, https://www.bbc.com/sinhala/news/story/2007/06/070620_tamilnet, BBCSinhala, 2007- Bruno Latour, “We Have Never Been Modern”, 1993, Harvard University Press- Banadict Anderson, “Imagined Communities: Reflections on the Origin and Spread of Nationalism”, 1991, London, Verso

In this episode, we talk to Ana Andjelic, a Strategy Executive and Doctor of Sociology working on business strategy, marketing, and organizational transformation. Ana has worked with top global advertising agencies and has also worked on the brand-side as a chief marketing executive. In the context of the collaborative economy boom of early 2010, Ana wrote thoughtful reflections on the Guardian and other news outlets. She recently came back to our attention for her brand new newsletter “The Sociology of Business” where she explores the transformation of retail, modern brand building, and how new social and cultural patterns impact the business. We talk about the changing relationship between brands and consumers, what role culture plays in this transformation, and how technology can help - but never fully replace - human interaction. Our conversation also included in-depth reflections about how brands are reacting to the current context of COVID-19 and about the increasing need for empathy and social responsibility in these turbulent times. Read more on our Medium story here https://stories.platformdesigntoolkit.com/ Here are some important links from the conversation: > Ana's insightful newsletter “The Sociology of Business”, https://andjelicaaa.substack.com/> Ana's Twitter: @andjelicaaa Brands mentioned that are engaging closely with customer communities:> Glossier, an example of a platform for the community activity that is happening around the beauty products: https://www.glossier.com/, https://intothegloss.com/> Rapha for cycling communities: https://www.rapha.cc/ > Track smith running brand: https://www.tracksmith.com/> Outdoor voices:https://www.outdoorvoices.com/ Other topics mentioned:> Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism, https://www.goodreads.com/book/show/399136.Imagined_Communities> Some concepts from Japanese culture inspiring the west: Omotenashi, Kintsugi, Wabi-Sabi> Demna Gvasalia, Georgian fashion designer, currently the creative director of Balenciaga https://en.wikipedia.org/wiki/Demna_Gvasalia Music by liosound.Recorded on March 27th 2020

In this episode, we talk to Ana Andjelic, a Strategy Executive and Doctor of Sociology working on business strategy, marketing, and organizational transformation. Ana has worked with top global advertising agencies and has also worked on the brand-side as a chief marketing executive. In the context of the collaborative economy boom of early 2010, Ana wrote thoughtful reflections on the Guardian and other news outlets. She recently came back to our attention for her brand new newsletter “The Sociology of Business” where she explores the transformation of retail, modern brand building, and how new social and cultural patterns impact the business.We talk about the changing relationship between brands and consumers, what role culture plays in this transformation, and how technology can help - but never fully replace - human interaction. Our conversation also included in-depth reflections about how brands are reacting to the current context of COVID-19 and about the increasing need for empathy and social responsibility in these turbulent times.Read more on our Medium story here https://stories.platformdesigntoolkit.com/Here are some important links from the conversation:> Ana’s insightful newsletter “The Sociology of Business”, https://andjelicaaa.substack.com/> Ana’s Twitter: @andjelicaaaBrands mentioned that are engaging closely with customer communities:> Glossier, an example of a platform for the community activity that is happening around the beauty products: https://www.glossier.com/, https://intothegloss.com/> Rapha for cycling communities: https://www.rapha.cc/ > Track smith running brand: https://www.tracksmith.com/> Outdoor voices:https://www.outdoorvoices.com/Other topics mentioned:> Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism, https://www.goodreads.com/book/show/399136.Imagined_Communities> Some concepts from Japanese culture inspiring the west: Omotenashi, Kintsugi, Wabi-Sabi> Demna Gvasalia, Georgian fashion designer, currently the creative director of Balenciaga https://en.wikipedia.org/wiki/Demna_GvasaliaMusic by liosound.Recorded on March 27th 2020

Sempena kemerdekaan tahun ini, Bila Larut Malam akan cuba memahami apakah itu nasionalisme, dan bagaimana media boleh menyatukan masyarakat dengan latar belakang yang berbeza, berdasarkan pemahaman Benedict Anderson, melalui karya terkenalnya, “Imagined Communities: Reflections on the Origin and Spread of Nationalism.”

Sempena kemerdekaan tahun ini, Bila Larut Malam akan cuba memahami apakah itu nasionalisme, dan bagaimana media boleh menyatukan masyarakat dengan latar belakang yang berbeza, berdasarkan pemahaman Benedict Anderson, melalui karya terkenalnya, “Imagined Communities: Reflections on the Origin and Spread of Nationalism.”

When I went to college long ago, everyone had to read Marx and Engels' Communist Manifesto (1848). I think I read it in half-a-dozen classes. Today Marx is out. Benedict Anderson, however, is in. You'd be hard-pressed to get a college degree without reading or at least hearing about his book Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983). That book says, in a phrase, that nations were invented, and quite recently at that. The trouble is that according to Azar Gat, Anderson is wrong. In his new book Nations: The Long History and Deep Roots of Political Ethnicity and Nationalism (Cambridge University Press, 2013), Gat musters a significant amount of evidence suggesting that humans are more-or-less hardwired for kin and ethnic preference–we've always liked people who look, talk and act like “us” more than “strangers” because we are built to do so. We didn't “invent” the nation; it was–and remains–in us. Moreover, he shows that the historical record itself makes clear that something like nations have been with us since the state appeared 5,000 years ago. To be sure, their form has; but they were always around. This is important for the way we think about the world today. Marx thought classes were going to disappear. They didn't. Anderson and those who follow him seem to think that nations are going to disappear. They aren't.

When I went to college long ago, everyone had to read Marx and Engels’ Communist Manifesto (1848). I think I read it in half-a-dozen classes. Today Marx is out. Benedict Anderson, however, is in. You’d be hard-pressed to get a college degree without reading or at least hearing about his book Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983). That book says, in a phrase, that nations were invented, and quite recently at that. The trouble is that according to Azar Gat, Anderson is wrong. In his new book Nations: The Long History and Deep Roots of Political Ethnicity and Nationalism (Cambridge University Press, 2013), Gat musters a significant amount of evidence suggesting that humans are more-or-less hardwired for kin and ethnic preference–we’ve always liked people who look, talk and act like “us” more than “strangers” because we are built to do so. We didn’t “invent” the nation; it was–and remains–in us. Moreover, he shows that the historical record itself makes clear that something like nations have been with us since the state appeared 5,000 years ago. To be sure, their form has; but they were always around. This is important for the way we think about the world today. Marx thought classes were going to disappear. They didn’t. Anderson and those who follow him seem to think that nations are going to disappear. They aren’t. Learn more about your ad choices. Visit megaphone.fm/adchoices

When I went to college long ago, everyone had to read Marx and Engels’ Communist Manifesto (1848). I think I read it in half-a-dozen classes. Today Marx is out. Benedict Anderson, however, is in. You’d be hard-pressed to get a college degree without reading or at least hearing about his book Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983). That book says, in a phrase, that nations were invented, and quite recently at that. The trouble is that according to Azar Gat, Anderson is wrong. In his new book Nations: The Long History and Deep Roots of Political Ethnicity and Nationalism (Cambridge University Press, 2013), Gat musters a significant amount of evidence suggesting that humans are more-or-less hardwired for kin and ethnic preference–we’ve always liked people who look, talk and act like “us” more than “strangers” because we are built to do so. We didn’t “invent” the nation; it was–and remains–in us. Moreover, he shows that the historical record itself makes clear that something like nations have been with us since the state appeared 5,000 years ago. To be sure, their form has; but they were always around. This is important for the way we think about the world today. Marx thought classes were going to disappear. They didn’t. Anderson and those who follow him seem to think that nations are going to disappear. They aren’t. Learn more about your ad choices. Visit megaphone.fm/adchoices

When I went to college long ago, everyone had to read Marx and Engels’ Communist Manifesto (1848). I think I read it in half-a-dozen classes. Today Marx is out. Benedict Anderson, however, is in. You’d be hard-pressed to get a college degree without reading or at least hearing about his book Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983). That book says, in a phrase, that nations were invented, and quite recently at that. The trouble is that according to Azar Gat, Anderson is wrong. In his new book Nations: The Long History and Deep Roots of Political Ethnicity and Nationalism (Cambridge University Press, 2013), Gat musters a significant amount of evidence suggesting that humans are more-or-less hardwired for kin and ethnic preference–we’ve always liked people who look, talk and act like “us” more than “strangers” because we are built to do so. We didn’t “invent” the nation; it was–and remains–in us. Moreover, he shows that the historical record itself makes clear that something like nations have been with us since the state appeared 5,000 years ago. To be sure, their form has; but they were always around. This is important for the way we think about the world today. Marx thought classes were going to disappear. They didn’t. Anderson and those who follow him seem to think that nations are going to disappear. They aren’t. Learn more about your ad choices. Visit megaphone.fm/adchoices

When I went to college long ago, everyone had to read Marx and Engels’ Communist Manifesto (1848). I think I read it in half-a-dozen classes. Today Marx is out. Benedict Anderson, however, is in. You’d be hard-pressed to get a college degree without reading or at least hearing about his book Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983). That book says, in a phrase, that nations were invented, and quite recently at that. The trouble is that according to Azar Gat, Anderson is wrong. In his new book Nations: The Long History and Deep Roots of Political Ethnicity and Nationalism (Cambridge University Press, 2013), Gat musters a significant amount of evidence suggesting that humans are more-or-less hardwired for kin and ethnic preference–we’ve always liked people who look, talk and act like “us” more than “strangers” because we are built to do so. We didn’t “invent” the nation; it was–and remains–in us. Moreover, he shows that the historical record itself makes clear that something like nations have been with us since the state appeared 5,000 years ago. To be sure, their form has; but they were always around. This is important for the way we think about the world today. Marx thought classes were going to disappear. They didn’t. Anderson and those who follow him seem to think that nations are going to disappear. They aren’t. Learn more about your ad choices. Visit megaphone.fm/adchoices

When I went to college long ago, everyone had to read Marx and Engels’ Communist Manifesto (1848). I think I read it in half-a-dozen classes. Today Marx is out. Benedict Anderson, however, is in. You’d be hard-pressed to get a college degree without reading or at least hearing about his book Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983). That book says, in a phrase, that nations were invented, and quite recently at that. The trouble is that according to Azar Gat, Anderson is wrong. In his new book Nations: The Long History and Deep Roots of Political Ethnicity and Nationalism (Cambridge University Press, 2013), Gat musters a significant amount of evidence suggesting that humans are more-or-less hardwired for kin and ethnic preference–we’ve always liked people who look, talk and act like “us” more than “strangers” because we are built to do so. We didn’t “invent” the nation; it was–and remains–in us. Moreover, he shows that the historical record itself makes clear that something like nations have been with us since the state appeared 5,000 years ago. To be sure, their form has; but they were always around. This is important for the way we think about the world today. Marx thought classes were going to disappear. They didn’t. Anderson and those who follow him seem to think that nations are going to disappear. They aren’t. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Markus Hilgert, ordentlicher Professor für Assyrologie mit dem Schwerpunkt Sumerologie an der Ruprecht-Karls-Universität Heidelberg und Sprecher des SFB 933 "Materiale Textkulturen. Materialität und Präsenz des Geschriebenen in non-typographischen Gesellschaften" der DFG, unterhält sich mit Dr. Udo Thiedeke über Materialität und Präsenz der Schrift im alten Orient und über die Bedingungen und Konsequenzen, die das Vertrauen in die Materialität des Geschriebenen als soziale Praxis kennzeichnen. Shownotes #00:06:57# So sieht das Keilschriftzeichen für den Stern aus #00:07:46# Informationen zu Uruk #00:12:43# Beispiele für Keilschriftlisten; weitere Beispiele; Markus Hilgert, 2009: Von 'Listenwissenschaft' und 'epistemischen Dingen': Konzeptuelle Annäherungen an altorientalische Wissenspraktiken". Journal for General Philosophy of Science 40/2, 277–309. #00:16:33# Zur theoretischen Konzeption von Individualmedien siehe: Udo Thiedeke, 2012: Soziologie der Kommunikationsmedien. Medien - Formen - Erwartungen. Wiesbaden: Springer VS. S. 133ff.; 159ff. #00:21:05# Zum Übergang von Oralität zur Literalität: Walter Ong, 1987: Oralität und Literalität. Die Technologisierung des Wortes. Opladen: Westdeutscher Verlag [1982: Orality and Literacy. The Technologizing of the Word. New York: Methuen] #00:25:30# Zur medientheoretischen Differenzierung der Kommunikationsmedien siehe: Udo Thiedeke, 2012: Soziologie der Kommunikationsmedien. Medien - Formen - Erwartungen. Wiesbaden: Springer VS. S. 133ff.; 144ff. #00:29:50# Zur stratifizierten Gesellschaften siehe: Niklas Luhmann, 1997: Die Gesellschaft der Gesellschaft. Frankfurtr/M.: Suhrkamp. S. 678ff. #00:30:45# Zur Idee der "imaginären Gemeinschaft": Benedict Anderson, 1988: Die Erfindung der Nation. Zur Karriere eines erfolgreichen Konzepts. Frankfurt/M., New York: Campus [1983: Imagined Communities: Reflections on the Origin and Spread of Nationalism. London: Verso] #00:37:25# Die Stele des Hammurapi #01:00:00# Zu den Tschuringas, die Lévi-Strauss mit Urkunden vergleicht: Claude Lévi-Strauss, 1968: Das wilde Denken. Frankfurt/M.: Suhrkamp. S. 280 [1962: La pensée sauvage. Paris: Plon] #01:03:07# Auratische Präsenz bei Gumbrecht: Hans Ulrich Gumbrecht, 2004: Diesseits der Hermeneutik. Die Produktion von Präsenz. Frankfurt/M.: Suhrkamp #01:09:08# Zu den Sinnwelten der Medienwirklichkeiten siehe: Udo Thiedeke, 2012: Soziologie der Kommunikationsmedien. Medien - Formen - Erwartungen. Wiesbaden: Springer VS. S. 313ff. #01:10:23# Zum Begriff der "Aktanten" bei Bruno Latour: z. B. Bruno Latour, 2007: Eine neue Soziologie für eine neue Gesellschaft. Einführung in die Akteur-Netzwerk-Theorie. Aus dem Englischen von Gustav Roßler. Frankfurt/M.: Suhrkamp #01:11:35# Hans-Jörg Rheinberger, 2006: Experimentalsysteme und epistemische Dinge. Eine Geschichte der Proteinsynthese im Reagenzglas. Frankfurt/M.: Suhrkamp #01:12:55# Niklas Luhmann zur Differenz von Medium und Form siehe: Niklas Luhmann, 1997: Die Gesellschaft der Gesellschaft. Frankfurtr/M.: Suhrkamp. S. 195ff. #01:14:30# Zum Affordanz-Begriff: z. B. Brian Bloomfield, Y. Latham, Theodore Vurdubakis, 2010: Bodies, technologies and action possibilities: when is an affordance? Sociology, vol. 44, no. 3. S.415-433. #01:15:28# Fukasawa über Affordanz #01:16:42# Zum Poststrukturalismus: z. B. Stephan Moebius, Andreas Reckwitz (Hg.), 2008: Poststrukturalistische Sozialwissenschaften. Frankfurt/M.: Suhrkamp #01:23:30# So funktioniert "SIRI" die "intelligente" Sprachsteuerung für das iPhone laut Apple. #01:23:40# Zur Funktionsweise des I-Nets als "Cloud", als weltumspannendes Speichermedium. #01:24:10# Zur "Turing Maschine", die man auch schon mal aus Lego bauen kann und Jean-Paul Delahaye zu selbstreduplizierenden Automaten wie von John v. Neumann angedacht. [alle Links aktuell Juli/August 2012] Dauer 01:26:07 Folge direkt herunterladen