The Mana Of Mass Society

We often invoke the “magic” of mass media to describe seductive advertising or charismatic politicians. In The Mana of Mass Society, William Mazzarella asks what happens to social theory if we take that idea seriously. How would it change our understanding of publicity, propaganda, love, and power? Mazzarella reconsiders the concept of “mana,” which served in early anthropology as a troubled bridge between “primitive” ritual and the fascination of mass media. Thinking about mana, Mazzarella shows, means rethinking some of our most fundamental questions: What powers authority? What in us responds to it? Is the mana that animates an Aboriginal ritual the same as the mana that energizes a revolutionary crowd, a consumer public, or an art encounter? At the intersection of anthropology and critical theory, The Mana of Mass Society brings recent conversations around affect, sovereignty, and emergence into creative contact with classic debates on religion, charisma, ideology, and aesthetics.

We often invoke the “magic” of mass media to describe seductive advertising or charismatic politicians. In The Mana of Mass Society, William Mazzarella asks what happens to social theory if we take that idea seriously. How would it change our understanding of publicity, propaganda, love, and power? Mazzarella reconsiders the concept of “mana,” which served in early anthropology as a troubled bridge between “primitive” ritual and the fascination of mass media. Thinking about mana, Mazzarella shows, means rethinking some of our most fundamental questions: What powers authority? What in us responds to it? Is the mana that animates an Aboriginal ritual the same as the mana that energizes a revolutionary crowd, a consumer public, or an art encounter? At the intersection of anthropology and critical theory, The Mana of Mass Society brings recent conversations around affect, sovereignty, and emergence into creative contact with classic debates on religion, charisma, ideology, and aesthetics.

We often invoke the “magic” of mass media to describe seductive advertising or charismatic politicians. In The Mana of Mass Society, William Mazzarella asks what happens to social theory if we take that idea seriously. How would it change our understanding of publicity, propaganda, love, and power? Mazzarella reconsiders the concept of “mana,” which served in early anthropology as a troubled bridge between “primitive” ritual and the fascination of mass media. Thinking about mana, Mazzarella shows, means rethinking some of our most fundamental questions: What powers authority? What in us responds to it? Is the mana that animates an Aboriginal ritual the same as the mana that energizes a revolutionary crowd, a consumer public, or an art encounter? At the intersection of anthropology and critical theory, The Mana of Mass Society brings recent conversations around affect, sovereignty, and emergence into creative contact with classic debates on religion, charisma, ideology, and aesthetics.

In the world of globalized media, provocative images trigger culture wars between traditionalists and cosmopolitans, between censors and defenders of free expression. But are images censored because of what they mean, what they do, or what they might become? And must audiences be protected because of what they understand, what they feel, or what they might imagine? At the intersection of anthropology, media studies, and critical theory, Censorium is a pathbreaking analysis of Indian film censorship. The book encompasses two moments of moral panic: the consolidation of the cinema in the 1910s and 1920s, and the global avalanche of images unleashed by liberalization since the early 1990s. Exploring breaks and continuities in film censorship across colonial and postcolonial moments, William Mazzarella argues that the censors' obsessive focus on the unacceptable content of certain images and the unruly behavior of particular audiences displaces a problem that they constantly confront yet cannot directly acknowledge: the volatile relation between mass affect and collective meaning. Grounded in a close analysis of cinema regulation in the world's largest democracy, Censorium ultimately brings light to the elusive foundations of political and cultural sovereignty in mass-mediated societies.

One of the most important texts of modern times, Herbert Marcuse's analysis and image of a one-dimensional man in a one-dimensional society has shaped many young radicals' way of seeing and experiencing life. Published in 1964, it fast became an ideological bible for the emergent New Left. As Douglas Kellner notes in his introduction, Marcuse's greatest work was a 'damning indictment of contemporary Western societies, capitalist and communist.' Yet it also expressed the hopes of a radical philosopher that human freedom and happiness could be greatly expanded beyond the regimented thought and behaviour prevalent in established society. For those who held the reigns of power Marcuse's call to arms threatened civilization to its very core. For many others however, it represented a freedom hitherto unimaginable.

As the most influential anthropologist of his generation, Claude Lévi-Strauss left a profound mark on the development of twentieth-century thought. Through a mixture of insights gleaned from linguistics, sociology, and ethnology, Lévi-Strauss elaborated his theory of structural unity in culture and became the preeminent representative of structural anthropology. La Pensée sauvage, first published in French in 1962, was his crowning achievement. Ranging over philosophies, historical periods, and human societies, it challenged the prevailing assumption of the superiority of modern Western culture and sought to explain the unity of human intellection. Controversially titled The Savage Mind when it was first published in English in 1966, the original translation nevertheless sparked a fascination with Lévi-Strauss’s work among Anglophone readers. Wild Thought rekindles that spark with a fresh and accessible new translation. Including critical annotations for the contemporary reader, it restores the accuracy and integrity of the book that changed the course of intellectual life in the twentieth century, making it an indispensable addition to any philosophical or anthropological library.

Legacies, Logics, Logistics brings together a set of essays, written both before and after the financial crisis of 2007–08, by eminent Africanist and economic anthropologist Jane I. Guyer. Each was written initially for a conference on a defined theme. When they are brought together and interpreted as a whole by Guyer, these varied essays show how an anthropological and socio-historical approach to economic practices—both in the West and elsewhere—can illuminate deep facets of economic life that the big theories and models may fail to capture. Focusing on economic actors—whether ordinary consumers or financial experts—Guyer traces how people and institutions hold together past experiences (legacies), imagined scenarios and models (logics), and situational challenges (logistics) in a way that makes the performance of economic life (on platforms made of these legacies, logics, and logistics) work in practice. Individual essays explore a number of topics—including time frames and the future, the use of percentages in observations and judgments, the explanation of prices, the coexistence of different world currencies, the reapplication of longtime economic theories in new settings, and, crucially, how we talk about the economy, how we use stable terms to describe a turbulent system. Valuable as standalone pieces, the essays build into a cogent method of economic anthropology.