This collection in part examines the legacy of the consummate Nigerian stage artist and scholar, Esiaba Irobi (1960–2010). Poems, tributes, and studies cele¬brate Irobi’s significance as actor, play¬wright, director, poet, and theatre theorist. Irobi’s life, temper, times, and career are inextricably linked to the history, devel¬opment, concerns, and uses of drama and theatre in Africa. The contributions high¬light the evolution of autochthonous thea¬trical practices: the interaction between Western and indigenous African perfor¬mance traditions; colonial/postcolonial government policies and the mutations of drama and theatre (and critical commen¬tary); the tensions inherent in postcolonial conceptions of history, identity, nation¬hood, and articulations of alternative aes¬thetics, pedagogies, and epistemologies for postcolonial African theatre; staging African plays in the West; and the con-stituencies of the contemporary African playwright and director. The strength of these studies derives primarily from nuanced examinations of the concerns and careers of particular African playwrights; the history, offerings, and fortunes of particular theatrical arenas, and close explorations of specific performances and texts. The foregrounding of correspon¬dences in the dramaturgies and intellec¬tual ferment of the continent critically accentuates equally privileged regional, historical, and other crucial specificities. Situated in time and place while under¬scoring the political and intellectual inter¬sections of a shared history of colonial-ism, the contributions to Syncretic Arenas, individually and collectively, reveal the transformations and growing strengths of postcolonialism as an analytical strategy. Isidore Diala is Professor of African literature in the Department of English and Literary Studies at Abia State University, Uturu, and author of Esiaba Irobi’s Drama and the Postcolony: Theory and Practice of Postcolonial Performance (2013).

Increasingly, identities are the site for interdisciplinary initiatives and identity research is at the heart of many transdisciplinary research centres around the world. No single social science discipline 'owns' identity research which makes it a difficult topic to categorize. The SAGE Handbook of Identities systematizes this complex field by incorporating its interdisciplinary character to provide a comprehensive overview of its themes in contemporary research while still acknowledging the historical and philosophical significance of the concept of identity. Drawing on a global scholarship the Handbook has four parts: Part 1: Frameworks presents the main theoretical and methodological perspectives in identities research. Part 2: Formations covers the major formative forces for identities such as culture, globalisation, migratory patterns, biology and so on. Part 3: Categories reviews research on the core social categories which are central to identity such as ethnicity, gender, sexuality, disability and social class and intersections between these. Part 4: Sites and Context develops a series of case studies of crucial sites and contexts where identity is at stake such as social movements, relationships and family life, work-places and environments and citizenship.

What distinguished the Soviet 'look'? How did Soviet thinkers and artists reimagine the relationship between observer and observed? Soviet Spectatorship answers these questions through an in depth exploration of Soviet physical culture and its on screen representations from the end of the Civil War to the eve of the Second World War. Samuel Goff identifies the three fundamental 'structures of looking' - surveillance, aesthetics, and spectatorship - that shaped representations of the embodied Soviet subject. Close readings of understudied films such as Happy Finish (1934), The Laurels of Miss Ellen Gray (1935) and A Strict Young Man (1936), are contextualised through a theoretical analysis of the relationship between subjectivity and the body. In doing so, Goff traces the evolution of a specific Soviet 'look', examining perspectives on Soviet aesthetics and theories of body and mind, uncovering continuities within Soviet visual cultures in a period usually understood in terms of discontinuity and rupture.

Takes a close look at the relationship between humans and other (non-human) beings that are imbued with cemí power, specifically within the Taíno inter-island cultural sphere encompassing Puerto Rico and Hispaniola Cemís are both portable artifacts and embodiments of persons or spirit, which the Taínos and other natives of the Greater Antilles (ca. AD 1000-1550) regarded as numinous beings with supernatural or magic powers. This volume takes a close look at the relationship between humans and other (non-human) beings that are imbued with cemí power, specifically within the Taíno inter-island cultural sphere encompassing Puerto Rico and Hispaniola. The relationships address the important questions of identity and personhood of the cemí icons and their human “owners” and the implications of cemí gift-giving and gift-taking that sustains a complex web of relationships between caciques (chiefs) of Puerto Rico and Hispaniola. Oliver provides a careful analysis of the four major forms of cemís—three-pointed stones, large stone heads, stone collars, and elbow stones—as well as face masks, which provide an interesting contrast to the stone heads. He finds evidence for his interpretation of human and cemí interactions from a critical review of 16th-century Spanish ethnohistoric documents, especially the Relación Acerca de las Antigüedades de los Indios written by Friar Ramón Pané in 1497–1498 under orders from Christopher Columbus. Buttressed by examples of native resistance and syncretism, the volume discusses the iconoclastic conflicts and the relationship between the icons and the human beings. Focusing on this and on the various contexts in which the relationships were enacted, Oliver reveals how the cemís were central to the exercise of native political power. Such cemís were considered a direct threat to the hegemony of the Spanish conquerors, as these potent objects were seen as allies in the native resistance to the onslaught of Christendom with its icons of saints and virgins.

Syncretism - the fusion of different beliefs into one religious system - has long been controversial in scholarship. It is widely held that religion, culture and ethnicity are pure entities that may become mixed in encounter and lead to impure, hybrid forms. 'Syncretism in Religion' presents a selection of essays committed to solving the problems of syncretism. The essays reflect the full breadth of religious traditions that could be called syncretistic. An overview of the historical background of syncretism is given, alongside classical readings from the history of religion, definitions of syncretism in relation to theories of power, and an assessment of the future of the subject. This volume brings together the work of authors who have made significant contributions in the field, some appearing for the first time in English. It will be of interest to any student or scholar of religion, philosophy or anthropology concerned with the dynamics of cultural contact and change.

This book looks at various syncretic traditions in India, such as Bhakti, Nath Yogi, Sufi, Imam Shahi, Ismailis, Khojas, and others, and presents an elaborate picture of a redefined cultural space through them. It also investigates different syncretisms—Hindu–Muslim, Hindu– Muslim–Christian and Aboriginal-Ethnic—to understand diverse aspects of hybridity within the Indian nation space. It discusses how Indian nationalism was composed of different opinions from its inception, reflecting its rich diversity and pluralistic traditions. The book traces the emergence of multiple contours of Indian nationalism through the historical trajectory of religious diversity, lingering effects of colonialism, and experimentation with secularism. This volume caters to scholars and students interested in cultural studies, religion studies, pilgrimage studies, history, social anthropology, historical sociology, historical geography, religion, and art history. It will also be of interest to political theorists and general readers.

The Unfinished Politics of Race argues that the past few decades have seen important transformations in the politics of race. Contending that existing accounts have focused narrowly on the mainstream political sphere, this study argues that there is a need to explore the role of race more widely. By exploring the mainstream as well as transitional and alternative spheres of political mobilisation the authors stress the need to link the analysis of both local and national processes in order to make sense of the changing contours of racialised politics. The underlying concern of this study is to outline both a theoretical frame for an analysis of racial politics, and detailed empirical accounts of different arenas of political mobilisation. By exploring the unfinished politics of race, this study provides a timely reminder that the position of racial and ethnic minorities in political institutions remains deeply contested.

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The Hindu thinker Swami Vivekananda (1863-1902) was and remains an important figure both within India, and in the West, where he was notable for preaching Vedanta. Scholarship surrounding Vivekananda is dominated by hagiography and his (mis)appropriation by the political Hindu Right. This work demonstrates that Vivekananda was no simplistic pluralist, as portrayed in hagiographical texts, nor narrow exclusivist, as portrayed by some modern Hindu nationalists, but a thoughtful, complex inclusivist. The book shows that Vivekananda formulated a hierarchical and inclusivistic framework of Hinduism, based upon his interpretations of a four-fold system of Yoga. It goes on to argue that Vivekananda understood his formulation of Vedanta to be universal, and applied it freely to non-Hindu traditions, and in so doing, demonstrates that Vivekananda was consistently critical of ‘low level’ spirituality, not only in non-Hindu traditions, but also within Hinduism. Demonstrating that Vivekananda is best understood within the context of ‘Advaitic primacy’, rather than ‘Hindu chauvinism’, this book will be of interest to scholars of Hinduism and South Asian religion and of South Asian diaspora communities and religious studies more generally.

"Rural New Englanders, Hoberman suggests, have too long been portrayed as backward-looking and dangerously homogeneous in their makeup - crotchety exceptions to modernity's nearly worldwide sweep. This insightful work, with its emphasis on instability and adaptation as persistent features of the folk region, does much to lay that stereotype to rest."--BOOK JACKET.