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Ordinary Cities : Between Modernity and Development
With the urbanization of the world's population proceeding apace and the equally rapid urbanization of poverty, urban theory has an urgent challenge to meet if it is to remain relevant to the majority of cities and their populations, many of which are outside the West. This groundbreaking book establishes a new framework for urban development.It makes the argument that all cities are best understood as ‘ordinary’, and crosses the longstanding divide in urban scholarship and urban policy between Western and other cities (especially those labelled ‘Third World’).It considers the two framing axes of urban modernity and development, and argues that if cities are to be imagined in equitable and creative ways, urban theory must overcome these axes with their Western bias and that resources must become at least as cosmopolitan as cities themselves.Tracking paths across previously separate literatures and debates, this innovative book - a postcolonial critique of urban studies - traces the outlines of a cosmopolitan approach to cities, drawing on evidence from Rio, Johannesburg, Lusaka and Kuala Lumpur.Key urban scholars and debates, from Simmel, Benjamin and the Chicago School to Global and World Cities theories are explored, together with anthropological and developmentalist accounts of poorer cities.Offering an alternative approach, Ordinary Cities skilfully brings together theories of urban development for students and researchers of urban studies, geography and development.
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Christianity, Development and Modernity in Africa
Is African Christianity a religious marketplace now dominated by only two big players, the Catholic Church and Pentecostals?There is an important if largely unremarked diversity within African Christianity; on the one hand, an enchanted Christianity that views the world as pervaded by spiritual forces, and on the other a disenchanted Christianity that discounts them.An enchanted Christian sees his glorious destiny threatened by witches, spirits, and ancestral curses.Churches catering for this worldview lay bare the workings of this spirit world, and this enchanted imagination, along with the prosperity gospel, and emphasis on the pastor's 'anointing', are the principal characteristics of much African Pentecostalism.Gifford argues that the enchanted religious imagination militates against development by encouraging fear and distrust, diminishing human responsibility and agency, and downplaying functional rationality.The prosperity gospel of 'covenant wealth from tithes and offerings' is the antithesis of Weber's Protestant ethic; and to magnify the person of the pastor is to perpetuate the curse of the 'Big Man'.Official Catholicism, totally disenchanted and long associated with schools and hospitals, is now involved in development, from microfinance to election monitoring, from conflict resolution to human rights.This 'NGO-ization of Catholicism', made almost inevitable by funding from secular donors like the EU and UN, even if defended theologically, comes at the price of failing to address the 'religious' needs of so many African Christians.
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Kaleidophonic Modernity : Transatlantic Sound, Technology, and Literature
What stories remain hidden behind one of the most significant inventions of the nineteenth century?Kaleidophonic Modernity reexamines the development of mechanical sound recording technology by charting the orbits of writers, scientists, and artists in France and the United States.Working between comparative literature, the history of science, and urban studies, Brehm builds a bridge between visual culture and sound studies. Kaleidophonic Modernity places the poet and inventor Charles Cros and his lover, the celebrated concert pianist and salonnière Nina de Villard at the heart of modern aesthetic and scientific vanguards.Cros's scientific endeavors ranged from color photography, to telecommunications, to mechanical sound reproducibility.In his poetry the Surrealists found an ancestor and inspiration.His literary and scientific works prove startling and relevant to predicaments of technological media in his own time and ours.For nearly twenty years Nina de Villard presided over a supremely daring intellectual salon.There, she welcomed manifold literary, artistic, and musical luminaries into a veritable crucible of the artistic avant-garde and precursor to the famous Chat Noir cabaret.Together, these two forgotten but pivotal figures, Cros and Villard, help reframe our thinking on Edgar Allan Poe, Charles Baudelaire, and Walt Whitman, icons of urban modernity who can now be seen and heard in a kaleidophonic light, one that offers a compelling new perspective on modern mediascapes. In elaborating this transatlantic phenomenon, Kaleidophonic Modernity illuminates the prehistory of the phonograph as it intersects with the aesthetics of sound reproducibility, Franco-American literary exchange, Poe’s aesthetic and intellectual legacy, the sounds of modern cities and technologies, and the genealogy of audiovisual experimentation found in such movements as Dada, Futurism, and the sound art of today.
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Modernity
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What characterizes modernity?
Modernity is characterized by a shift towards industrialization, urbanization, and technological advancements. It also involves a focus on individualism, rationality, and secularism, as well as a belief in progress and the ability to improve society through science and reason. Modernity is often associated with the rise of capitalism, democracy, and the spread of global interconnectedness.
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Is fascism an expression of modernity?
Fascism can be seen as both a product of modernity and a reaction against it. On one hand, fascism emerged in the early 20th century as a response to the challenges and disruptions brought about by modernity, such as industrialization, urbanization, and the erosion of traditional values. Fascist movements often sought to restore a sense of order, hierarchy, and national identity in the face of these changes. However, fascism also utilized modern technologies and propaganda techniques to spread its ideology and consolidate power, demonstrating its ability to adapt to and exploit the conditions of modernity.
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What is the disengaged reason of modernity?
The disengaged reason of modernity refers to the separation of reason from the broader context of human experience and values. In modernity, reason is often seen as a detached, objective tool for understanding and manipulating the world, without taking into account the subjective, emotional, or ethical dimensions of human life. This disengagement can lead to a narrow and instrumental view of reason, where it is used solely for the pursuit of efficiency, productivity, and technological advancement, often at the expense of deeper human concerns and values.
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What is Faust as an archetype of modernity?
Faust is often seen as an archetype of modernity due to his insatiable desire for knowledge, power, and experience. He represents the relentless pursuit of progress and the willingness to challenge traditional boundaries and norms. Faust's willingness to make a pact with the devil in exchange for worldly pleasures and knowledge reflects the modern emphasis on individualism and the pursuit of personal fulfillment. His story also reflects the tension between the pursuit of knowledge and the potential consequences of unchecked ambition, which are central themes in the modern era.
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Political Modernity and Social Theory : Origins, Development and Alternatives
Modern liberal democracy and authoritarian collectivism have known diverse political regimes; autocratic, oligarchic or democratic, they each consist of a mixed, partly oligarchic regime in which plebeian politics are subordinated.With authoritarian collectivism’s defeat, a return to modernity has produced one more hybrid configuration. An in-depth investigation of political modernity and how it is differentiated from other forms of society, this book researches its origins and trajectory as a specific dimension of modern civilisation – articulating a renewed critical theory through an analysis of rights and law, politics, state and autonomy, social reproduction, crisis and political change. Examining these diverse aspects, Political Modernity and Social Theory proposes an encompassing and far-reaching approach spanning past and present – stressing radical plebeian democracy and maintaining a strong opening to the future and to possible alternatives to modernity. The Open Access version of this book, available at www.taylorfrancis.com, has been made available under a Creative Commons Attribution (CC-BY) 4.0 license.
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Liquid Modernity
In this new book, Bauman examines how we have moved away from a 'heavy' and 'solid', hardware-focused modernity to a 'light' and 'liquid', software-based modernity.This passage, he argues, has brought profound change to all aspects of the human condition.The new remoteness and un-reachability of global systemic structure coupled with the unstructured and under-defined, fluid state of the immediate setting of life-politics and human togetherness, call for the rethinking of the concepts and cognitive frames used to narrate human individual experience and their joint history. This book is dedicated to this task. Bauman selects five of the basic concepts which have served to make sense of shared human life - emancipation, individuality, time/space, work and community - and traces their successive incarnations and changes of meaning. Liquid Modernity concludes the analysis undertaken in Bauman's two previous books Globalization: The Human Consequences and In Search of Politics.Together these volumes form a brilliant analysis of the changing conditions of social and political life by one of the most original thinkers writing today.
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Challenging Modernity
From the 1960s until his death in 2013, Robert N. Bellah was the preeminent figure in the study of religion and society.He broke new ground in mapping the religious dimensions of human experience, from the great breakthroughs of the first millennium BCE to the paradoxes of American civic life.In three final essays, published here for the first time, Bellah grapples with the contradictions of modernity, and seven leading thinkers respond with profound, exhilarating new perspectives on our present predicament. Challenging Modernity critically assesses the modern project to shed light on the tensions between its transcendent aspirations and the perils we now face.Its contributors analyze the roots of the collapse of the political, economic, and cultural institutions that promised perpetual progress but now threaten global catastrophe.Reflecting the range of Bellah’s scholarship, they span the disciplines of history, sociology, anthropology, and philosophy.They extend Bellah’s insight that only deep historical, cultural, and religious understanding can help us meet modernity’s harrowing challenges by sharing responsibility for the global interdependence of our common fate.
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Reset Modernity!
Texts and images document the disconnection between modernity and ecological crisis: do we need to reset modernity's operating system?Modernity has had so many meanings and tries to combine so many contradictory sets of attitudes and values that it has become impossible to use it to define the future.It has ended up crashing like an overloaded computer.Hence the idea is that modernity might need a sort of reset.Not a clean break, not a "tabula rasa," not another iconoclastic gesture, but rather a restart of the complicated programs that have been accumulated, over the course of history, in what is often called the "modernist project." This operation has become all the more urgent now that the ecological mutation is forcing us to reorient ourselves toward an experience of the material world for which we don't seem to have good recording devices.Reset Modernity! is organized around six procedures that might induce the readers to reset some of those instruments.Once this reset has been completed, readers might be better prepared for a series of new encounters with other cultures.After having been thrown into the modernist maelstrom, those cultures have difficulties that are just as grave as ours in orienting themselves within the notion of modernity.It is not impossible that the course of those encounters might be altered after modernizers have reset their own way of recording their experience of the world. At the intersection of art, philosophy, and anthropology, Reset Modernity! has assembled close to sixty authors, most of whom have participated, in one way or another, in the Inquiry into Modes of Existence initiated by Bruno Latour.Together they try to see whether such a reset and such encounters have any practicality.Much like the two exhibitions Iconoclash and Making Things Public, this book documents and completes what could be called a "thought exhibition:" Reset Modernity! held at ZKM | Center for Art and Media Karlsruhe from April to August 2016.Like the two others, this book, generously illustrated, includes contributions, excerpts, and works from many authors and artists. ContributorsJamie Allen, Terence Blake, Johannes Bruder, Dipesh Chakrabarty, Philip Conway, Michael Cuntz, Eduardo Viveiros de Castro, Didier Debaise, Gerard de Vries, Philippe Descola, Vinciane Despret, Jean-Michel Frodon, Martin Giraudeau, Sylvain Gouraud, Lesley Green, Martin Guinard-Terrin, Clive Hamilton, Graham Harman, Antoine Hennion, Andres Jaque, Pablo Jensen, Bruno Karsenti, Sara Keel, Oleg Kharkhordin, Joseph Leo Koerner, Eduardo Kohn, Bruno Latour, Christophe Leclercq, Vincent-Antonin Lepinay, James Lovelock, Patrice Maniglier, Claudia Mareis, Claude Marzotto, Kyle McGee, Lorenza Mondada, Pierre Montebello, Stephen Muecke, Cyril Neyrat, Cormac O'Keeffe, Hans Ulrich Obrist, P3G, John Palmesino, Nicolas Prignot, Donato Ricci, Ann-Sofi Roennskog, Maia Sambonet, Henning Schmidgen, Isabelle Stengers, Hanna Svensson, Thomas Thwaites, Nynke van Schepen, Consuelo Vasquez, Peter Weibel, Richard White, Aline Wiame, Jan ZalasiewiczExhibitionApril 10, 2016-August 21, 2016ZKM | Center for Art and Media KarlsruheEdited by Bruno Latour with Christophe LeclercCopublished with ZKM | Center for Art and Media, Karlsruhe
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How does Germany stand between tradition and modernity?
Germany stands between tradition and modernity by embracing its rich cultural heritage while also being at the forefront of technological and industrial advancements. The country takes pride in its traditional values, such as punctuality, efficiency, and a strong work ethic, while also being open to progressive ideas and social change. This balance is reflected in its architecture, art, and music, as well as in its approach to governance and social policies. Germany's ability to blend tradition with modernity has allowed it to maintain a strong sense of identity while also adapting to the demands of a rapidly changing world.
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Is the concept of modernity and progress always positive?
The concept of modernity and progress is not always positive as it can lead to negative consequences such as environmental degradation, social inequality, and cultural homogenization. Rapid industrialization and technological advancements can result in exploitation of natural resources, displacement of communities, and widening wealth gaps. Additionally, the pursuit of progress often prioritizes economic growth over social welfare, leading to issues like overconsumption and alienation. Therefore, it is important to critically evaluate the impacts of modernity and progress to ensure a more sustainable and equitable future.
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What is the difference between autonomy and authenticity in modernity?
Autonomy in modernity refers to the ability of individuals to make their own choices and decisions without external influence or control. It emphasizes independence and self-governance. On the other hand, authenticity in modernity is about being true to oneself and one's values, beliefs, and emotions. It involves living in alignment with one's inner self and being genuine in one's actions and expressions. While autonomy focuses on freedom of choice, authenticity focuses on being genuine and true to oneself.
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Did people in the high modernity have it better than before?
In high modernity, people experienced significant advancements in technology, medicine, and living standards, which improved many aspects of their lives. However, these advancements also brought about new challenges and complexities, such as increased environmental degradation, social inequalities, and mental health issues. Therefore, while high modernity brought about many improvements in people's lives, it also presented new problems and dilemmas that had to be addressed. Ultimately, whether people had it "better" in high modernity is subjective and depends on individual perspectives and experiences.
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