On Public Protest, Violence, and Street Gangs

Society ◽  
2018 ◽  
Vol 55 (3) ◽  
pp. 229-236 ◽  
Author(s):  
David C. Pyrooz ◽  
James A. Densley
Keyword(s):  
SPIEL ◽  
2019 ◽  
Vol 4 (1) ◽  
pp. 95-119
Author(s):  
Kathrin Fahlenbrach

The Internet has become a central place for protest communication: the organization of protest actions, the networking of potential activists, the dissemination of information, the calling for participation in protest actions, and the mobilization of support for protest concerns. All these and other practices have migrated from the analog to the digital sphere of publicity on the Internet. Thus the forms and strategies of public protest and activism have also changed and expanded. The article traces the special conditions of protest mobilization on the Internet. Against this background it examines different types of activist online videos with their specific audiovisual rhetorical strategies.


1974 ◽  
Vol 80 (1) ◽  
pp. 226-229 ◽  
Author(s):  
Malcolm W. Klein
Keyword(s):  

1973 ◽  
Vol 78 (6) ◽  
pp. 1563-1568 ◽  
Author(s):  
Walter B. Miller
Keyword(s):  

City ◽  
2014 ◽  
Vol 18 (6) ◽  
pp. 723-734 ◽  
Author(s):  
Farah al-Nakib
Keyword(s):  

Books Ireland ◽  
1984 ◽  
pp. 227 ◽  
Author(s):  
F. X. Martin ◽  
Bernard Share
Keyword(s):  

2021 ◽  
pp. 1-13
Author(s):  
Laura S. Grillo

Abstract Achille Mbembe shows how the West’s denigrating projections on Africa as a chaotic void perpetrated a founding epistemic violence. The matrix of Black Reason, Blackness, and The Black worked systematically to justify colonialism and undermine African subjectivity. By maintaining its grip over the psyche, the postcolonial commandement effortlessly and indefinitely sustained subjugation. This is its ‘little secret’. Mbembe suggests that liberation may be possible by appealing to an archive from the ‘underside’ of African history to retrieve a self that is not constituted by toxic colonial projections. Drawing on my work An Intimate Rebuke: Female Genital Power in Ritual and Politics in West Africa, I argue that the traditional appeal by postmenopausal women to their ‘bottom power’ is just such a living matrix – a ‘matri-archive’. Performing this ritual in the context of public protest, the ‘Mothers’ deploy their own ‘little secret’ with the capacity to break the hold of the postcolony’s spell.


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