An enlarged edition to celebrate the thirtieth anniversary of John Guillory’s formative text on the literary canon. Since its publication in 1993, John Guillory’s Cultural Capital has been a signal text for understanding the codification and uses of the literary canon. Cultural Capital reconsiders the social basis for aesthetic judgment and exposes the unequal distribution of symbolic and linguistic knowledge on which culture has long been based. Drawing from Pierre Bourdieu’s sociology, Guillory argues that canon formation must be understood less as a question of the representation of social groups and more as a question of the distribution of cultural capital in schools, which regulate access to literacy, to the practices of reading and writing. Now, as the crisis of the canon has evolved into the so-called crisis of the humanities, Guillory’s groundbreaking, incisive work has never been more urgent. As scholar and critic Merve Emre writes in her introduction to this enlarged edition: “Exclusion, selection, reflection, representation—these are the terms on which the canon wars of the last century were fought, and the terms that continue to inform debates about, for instance, decolonizing the curriculum and the rhetoric of antiracist pedagogy.”

Britain began the twenty-first century convinced of its creativity. Throughout the New Labour era, the visual and performing arts, museums and galleries, were ceaselessly promoted as a stimulus to national economic revival, a post-industrial revolution where spending on culture would solve everything, from national decline to crime. Tony Blair heralded it a “golden age.” Yet despite huge investment, the audience for the arts remained a privileged minority. So what went wrong? In Cultural Capital, leading historian Robert Hewison gives an in-depth account of how creative Britain lost its way. From Cool Britannia and the Millennium Dome to the Olympics and beyond, he shows how culture became a commodity, and how target-obsessed managerialism stifled creativity. In response to the failures of New Labour and the austerity measures of the Coalition government, Hewison argues for a new relationship between politics and the arts.

American art museums flourished in the late twentieth century, and the impresario leading much of this growth was J. Carter Brown, director of the National Gallery of Art in Washington, DC, from 1969 to 1992. Along with S. Dillon Ripley, who served as Smithsonian secretary for much of this time, Brown reinvented the museum experience in ways that had important consequences for the cultural life of Washington and its visitors as well as for American museums in general. In Capital Culture, distinguished historian Neil Harris provides a wide-ranging look at Brown’s achievement and the growth of museum culture during this crucial period. Harris combines his in-depth knowledge of American history and culture with extensive archival research, and he has interviewed dozens of key players to reveal how Brown’s showmanship transformed the National Gallery. At the time of the Cold War, Washington itself was growing into a global destination, with Brown as its devoted booster. Harris describes Brown’s major role in the birth of blockbuster exhibitions, such as the King Tut show of the late 1970s and the National Gallery’s immensely successful Treasure Houses of Britain, which helped inspire similarly popular exhibitions around the country. He recounts Brown’s role in creating the award-winning East Building by architect I. M. Pei and the subsequent renovation of the West building. Harris also explores the politics of exhibition planning, describing Brown's courtship of corporate leaders, politicians, and international dignitaries. In this monumental book Harris brings to life this dynamic era and exposes the creation of Brown's impressive but costly legacy, one that changed the face of American museums forever.

Leading literary critics and historians reassess one of the defining features of early modern England -the idea of "capital." The collection reevaluates the different aspects of the concept amidst the profound changes of the period.

In Stages of Capital, Ritu Birla brings research on nonwestern capitalisms into conversation with postcolonial studies to illuminate the historical roots of India’s market society. Between 1870 and 1930, the British regime in India implemented a barrage of commercial and contract laws directed at the “free” circulation of capital, including measures regulating companies, income tax, charitable gifting, and pension funds, and procedures distinguishing gambling from speculation and futures trading. Birla argues that this understudied legal infrastructure institutionalized a new object of sovereign management, the market, and along with it, a colonial concept of the public. In jurisprudence, case law, and statutes, colonial market governance enforced an abstract vision of modern society as a public of exchanging, contracting actors free from the anachronistic constraints of indigenous culture. Birla reveals how the categories of public and private infiltrated colonial commercial law, establishing distinct worlds for economic and cultural practice. This bifurcation was especially apparent in legal dilemmas concerning indigenous or “vernacular” capitalists, crucial engines of credit and production that operated through networks of extended kinship. Focusing on the story of the Marwaris, a powerful business group renowned as a key sector of India’s capitalist class, Birla demonstrates how colonial law governed vernacular capitalists as rarefied cultural actors, so rendering them illegitimate as economic agents. Birla’s innovative attention to the negotiations between vernacular and colonial systems of valuation illustrates how kinship-based commercial groups asserted their legitimacy by challenging and inhabiting the public/private mapping. Highlighting the cultural politics of market governance, Stages of Capital is an unprecedented history of colonial commercial law, its legal fictions, and the formation of the modern economic subject in India.

This open access book provides a comparative perspective on capital punishment in Japan and the United States. Alongside the US, Japan is one of only a few developed democracies in the world which retains capital punishment and continues to carry out executions on a regular basis. There are some similarities between the two systems of capital punishment but there are also many striking differences. These include differences in capital jurisprudence, execution method, the nature and extent of secrecy surrounding death penalty deliberations and executions, institutional capacities to prevent and discover wrongful convictions, orientations to lay participation and to victim participation, and orientations to “democracy” and governance. Johnson also explores several fundamental issues about the ultimate criminal penalty, such as the proper role of citizen preferences in governing a system of punishment and the relevance of the feelings of victims and survivors.

Producing Culture and Capital is a major theoretical contribution to the anthropological literature on capitalism, as well as a rich case study of kinship and gender relations in northern Italy. Drawing on ethnographic and archival research on thirty-eight firms in northern Italy's silk industry, Sylvia Yanagisako illuminates the cultural processes through which sentiments, desires, and commitments motivate and shape capitalist family firms. She shows how flexible specialization is produced through the cultural dynamics of capital accumulation, management succession, firm expansion and diversification, and the reproduction and division of firms. In doing so, Yanagisako addresses two gaps in Marx's and Weber's theories of capitalism: the absence of an adequate cultural theory of capitalist motivation and the absence of attention to kinship and gender. By demonstrating that kinship and gender are crucial in structuring capitalist action, this study reveals these two gaps to be different facets of the same omission. A process-oriented approach to class formation and class subjectivity enables the author to incorporate the material and ideological struggles within families into an analysis of class-making and self-making. Yanagisako concludes that both "provincial" and "global" capitalist orientations and strategies operate in an industry that has always been integrated into regional and international relations of production and distribution. Her approach to culture and capitalism as mutually constituted processes offers an alternative to both universal models of capitalism as a mode of production and essentialist models of distinctive "cultures of capitalism."

Global in scope, but refusing a familiar totalizing theoretical framework, the essays in The Politics of Culture in the Shadow of Capital demonstrate how localized and resistant social practices—including anticolonial and feminist struggles, peasant revolts, labor organizing, and various cultural movements—challenge contemporary capitalism as a highly differentiated mode of production. Reworking Marxist critique, these essays on Asia, Latin America, the Caribbean, North America, and Europe advance a new understanding of "cultural politics" within the context of transnational neocolonial capitalism. This perspective contributes to an overall critique of traditional approaches to modernity, development, and linear liberal narratives of culture, history, and democratic institutions. It also frames a set of alternative social practices that allows for connections to be made between feminist politics among immigrant women in Britain, women of color in the United States, and Muslim women in Iran, Egypt, Pakistan, and Canada; the work of subaltern studies in India, the Philippines, and Mexico; and antiracist social movements in North and South America, the Caribbean, and Europe. These connections displace modes of opposition traditionally defined in relation to the modern state and enable a rethinking of political practice in the era of global capitalism. Contributors. Tani E. Barlow, Nandi Bhatia, Dipesh Chakrabarty, Chungmoo Choi, Clara Connolly, Angela Davis, Arturo Escobar, Grant Farred, Homa Hoodfar, Reynaldo C. Ileto, George Lipsitz, David Lloyd, Lisa Lowe, Martin F. Manalansan IV, Aihwa Ong, Pragna Patel, José Rabasa, Maria Josefina Saldaña-Portillo, Jaqueline Urla

Making Capital From Culture: Corporate Form Of Capitalist Cultural Production (De Gruyter Studies In Organization).