For Freshman Composition courses and Popular Culture courses. From Barbie to the Internet, the Simpsons to the malls, this engaging text on pop culture helps students develop critical and analytical skills and write clear prose while reading, thinking, and writing about subjects they find interesting. Spanning a full range of topics, this text provides key reading and writing strategies; it contains essays addressing a topic generally followed by an in-depth exploration of related material. In addition to the readings, each section begins with a catchy cultural artifact that leads students into a detailed introduction, discussion questions, essay topics, and suggestions for further reading and research.

Hoofdstukken over kunstenaars en kunstuitingen vormen het uitgangspunt van deze Studie over de relatie tussen avant-garde kunst en de massacultuur

The “meticulously researched, elegantly argued and deeply humane” sequel to the landmark volume of social history, The Making of the English Working Class (The New York Times Book Review). This remarkable study investigates the gradual disappearance of a range of cultural customs against the backdrop of the great upheavals of the eighteenth century. As villagers were subjected to a legal system increasingly hostile to custom, they tried both to resist and to preserve tradition, becoming, as E. P. Thompson explains, “rebellious, but rebellious in defense of custom.” Although some historians have written of riotous peasants of England and Wales as if they were mainly a problem for magistrates and governments, for Thompson it is the rulers, landowners, and governments who were a problem for the people, whose exuberant culture preceded the formation of working-class institutions and consciousness. Essential reading for all those intrigued by English history, Customs in Common has a special relevance today, as traditional economies are being replaced by market economies throughout the world. The rich scholarship and depth of insight in Thompson’s work offer many clues to understanding contemporary changes around the globe. “[This] long-awaited collection . . . is a signal contribution . . . [from] the person most responsible for inspiring the revival of American labor history during the past thirty years.” —The Nation “This book signals the return to historical writing of one of the most eloquent, powerful and independent voices of our time. At his best he is capable of a passionate, sardonic eloquence which is unequalled.” —The Observer

In Un/common Cultures, Kamala Visweswaran develops an incisive critique of the idea of culture at the heart of anthropology, describing how it lends itself to culturalist assumptions. She holds that the new culturalism—the idea that cultural differences are definitive, and thus divisive—produces a view of “uncommon cultures” defined by relations of conflict rather than forms of collaboration. The essays in Un/common Cultures straddle the line between an analysis of how racism works to form the idea of “uncommon cultures” and a reaffirmation of the possibilities of “common cultures,” those that enact new forms of solidarity in seeking common cause. Such “cultures in common” or “cultures of the common” also produce new intellectual formations that demand different analytic frames for understanding their emergence. By tracking the emergence and circulation of the culture concept in American anthropology and Indian and French sociology, Visweswaran offers an alternative to strictly disciplinary histories. She uses critical race theory to locate the intersection between ethnic/diaspora studies and area studies as a generative site for addressing the formation of culturalist discourses. In so doing, she interprets the work of social scientists and intellectuals such as Elsie Clews Parsons, Alice Fletcher, Franz Boas, Louis Dumont, Claude Lévi-Strauss, Clifford Geertz, W. E. B. Du Bois, and B. R. Ambedkar.

In the United Kingdom, the notion of a common culture has always been suggestive of a national culture which is accessible to all and provides various kinds of benefits to all, including participation in national cultural life. Brian Russell Graham's exploration of the theme aims to clarify how we might define common culture in the twenty-first century, and offers a perspective on specific benefits of such a shared culture. Common culture can generate a sense of inclusive national identity, he argues. Additionally, it can even out differences in our so-called ‘cultural capital’ – it can make people more equal in terms of their cultural lives.

Teresa Pac provides a much-needed contribution to the discussion on shared culture as foundational to societal survival. Through the examination of common culture as a process in medieval Kraków, Poznań, and Lublin, Pac challenges the ideology of difference—institutional, religious, ethnic, and nationalistic. Similarly, Pac maintains, twenty-first century Polish leaders utilize anachronistic approaches in the invention of Polish Catholic identity to counteract the country’s increasing ethnic and religious diversity. As in the medieval period, contemporary Polish political and social elites subscribe to the European Union’s ideology of difference, legitimized by a European Christian heritage, and its intended basis for discrimination against non-Christians and non-white individuals under the auspices of democratic values and minority rights, among which Muslims are a significant target.

"Why do beer commercials dominate Super Bowl advertising? How do political ceremonies establish authority? Why were circular forms favored for public festivals during the French Revolution? This book answers these questions using a single concept: common knowledge. Game theory shows that in order to coordinate its actions, a group of people must form "common knowledge." Each person wants to participate only if others also participate. Members must have knowledge of each other, knowledge of that knowledge, and so on. Michael Chwe applies this insight, with striking erudition, to analyze a range of rituals across history and cultures. He shows that public ceremonies are powerful not simply because they transmit meaning from a central source to each audience member but because they let audience members know what other members know. In a new afterword, Chwe delves into new applications of common knowledge, both in the real world and in experiments, and considers how generating common knowledge has become easier in the digital age." -- From the jacket.