Public Spectacles Of Violence

In Public Spectacles of Violence Rielle Navitski examines the proliferation of cinematic and photographic images of criminality, bodily injury, and technological catastrophe in early twentieth-century Mexico and Brazil, which were among Latin America’s most industrialized nations and later developed two of the region’s largest film industries. Navitski analyzes a wide range of sensational cultural forms, from nonfiction films and serial cinema to illustrated police reportage, serial literature, and fan magazines, demonstrating how media spectacles of violence helped audiences make sense of the political instability, high crime rates, and social inequality that came with modernization. In both nations, sensational cinema and journalism—influenced by imported films—forged a common public sphere that reached across the racial, class, and geographic divides accentuated by economic growth and urbanization. Highlighting the human costs of modernization, these media constructed everyday experience as decidedly modern, in that it was marked by the same social ills facing industrialized countries. The legacy of sensational early twentieth-century visual culture remains felt in Mexico and Brazil today, where public displays of violence by the military, police, and organized crime are hypervisible.

Lynch mobs in late nineteenth- and early twentieth-century America exacted horrifying public torture and mutilation on their victims. In Lynching and Spectacle, Amy Wood explains what it meant for white Americans to perform and witness these sadistic spectacles and how lynching played a role in establishing and affirming white supremacy. Lynching, Wood argues, overlapped with a variety of cultural practices and performances, both traditional and modern, including public executions, religious rituals, photography, and cinema, all which encouraged the horrific violence and gave it social acceptability. However, she also shows how the national dissemination of lynching images ultimately fueled the momentum of the antilynching movement and the decline of the practice. Using a wide range of sources, including photos, newspaper reports, pro- and antilynching pamphlets, early films, and local city and church records, Wood reconfigures our understanding of lynching's relationship to modern life. Wood expounds on the critical role lynching spectacles played in establishing and affirming white supremacy at the turn of the century, particularly in towns and cities experiencing great social instability and change. She also shows how the national dissemination of lynching images fueled the momentum of the antilynching movement and ultimately led to the decline of lynching. By examining lynching spectacles alongside both traditional and modern practices and within both local and national contexts, Wood reconfigures our understanding of lynching's relationship to modern life.

Taylor uses performance theory to explore how public spectacle both builds and dismantles a sense of national and gender identity. Here, nation is understood as a product of communal "imaginings" that are rehearsed, written and staged - and spectacle is the desiring machine at work in those imaginings. Taylor argue that the founding scenario of Argentineness stages the struggle for national identity as a battle between men - fought on, over, and through the feminine body of the Motherland. She shows how the military's representations of itself as the model of national authenticity established the parameters of the conflict in the 70s and 80s, feminized the enemy, and positioned the public - limiting its ability to respond.

"Analyzes the political violence in Rwanda alongside mass murder in Bosnia and the lynching of African Americans in the United States during the Jim Crow era to show how violent acts have been 'choreographed' not only to damage and kill victims but also to make an impact on observers, neighbors, and the larger society"--

The Das Kapital of the 20th century,Society of the Spectacle is an essential text, and the main theoretical work of the Situationists. Few works of political and cultural theory have been as enduringly provocative. From its publication amid the social upheavals of the 1960's, in particular the May 1968 uprisings in France, up to the present day, with global capitalism seemingly staggering around in it’s Zombie end-phase, the volatile theses of this book have decisively transformed debates on the shape of modernity, capitalism, and everyday life in the late 20th century. This ‘Red and Black’ translation from 1977 is Introduced by Notting Hill armchair insurrectionary Tom Vague with a galloping time line and pop-situ verve, and given a more analytical over view by young upstart thinker Sam Cooper.

During the mid-1990s, the O.J. Simpson murder trial dominated the media in the United States and were circulated throughout the world via global communications networks. The case became a spectacle of race, gender, class and violence, bringing in elements of domestic melodrama, crime drama and legal drama. According to this fascinating new book, the Simpson case was just one example of what the author calls 'media spectacle' - a form of media culture that puts contemporary dreams, nightmares, fantasies and values on display. Through the analysis of several such media spectacles - including Elvis, The X Files, Michael Jordan, and the Bill Clinton sex scandals - Doug Kellner draws out important insights into media, journalism, the public sphere and politics in an era of new technologies. In this excellent follow up to his best selling Media Culture, Kellner's fascinating new volume delivers an informative read for students of sociology, culture and media.

The games comprised gladiatorial fights, staged animal hunts (venationes) and the executions of convicted criminals and prisoners of war. Besides entertaining the crowd, the games delivered a powerful message of Roman power: as a reminder of the wars in which Rome had acquired its empire, the distant regions of its far-flung empire (from where they had obtained wild beasts for the venatio), and the inevitability of Roman justice for criminals and those foreigners who had dared to challenge the empire's authority. Though we might see these games as bloodthirsty, cruel and reprehensible condemning any alien culture out of hand for a sport that offends our sensibilities smacks of cultural chauvinism. Instead one should judge an ancient sport by the standards of its contemporary cultural context. This book offers a fascinating, and fair historical appraisal of gladiatorial combat, which will bring the games alive to the reader and help them see them through the eyes of the ancient Romans. It will answer questions about gladiatorial combat such as: What were its origins? Why did it disappear? Who were gladiators? How did they become gladiators? What was there training like? How did the Romans view gladiators? How were gladiator shows produced and advertised? What were the different styles of gladiatorial fighting? Did gladiator matches have referees? Did every match end in the death of at least one gladiator? Were gladiator games mere entertainment or did they play a larger role in Roman society? What was their political significance?

Wishing to ingratiate himself with Rome, Herod the Great built theaters, amphitheaters, and hippodromes to bring pagan entertainments of all sorts to Palestine. Zeev Weiss explores how the indigenous Jewish and Christian populations responded, as both spectators and performers, to these cultural imports, which left a lasting imprint on the region.