Aretxaga dirty protest

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From Hannah Arendt’s “banality of evil” to Joseph Conrad’s “fascination of the abomination,” humankind has struggled to make sense of human-upon-human violence. Edited by two of anthropology’s most passionate voices on this subject, Violence in War and Peace: An Anthology is the only book of its kind available: a single volume exploration of social, literary, and philosophical ... Contesting discourses of blood in the ‘red shirts’ protests in Bangkok Article (PDF Available) in Journal of Southeast Asian Studies 43(02) · June 2012 with 72 Reads How we measure 'reads'

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This article draws on the voices of women political prisoners who were detained at Armagh Prison during the period of the Troubles or the Conflict in Northern Ireland. It focuses on women who undertook an extraordinary form of protest against the prison authorities during the 1980s, known as the No Wash Protest. From the Publisher via CrossRef (no proxy) doi.wiley.com (no proxy) onlinelibrary.wiley.com (no proxy) Setup an account with your affiliations in order to access resources via your University's proxy server Configure custom proxy (use this if your affiliation does not provide a proxy)

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Feminist Anthropology surveys the history of feminist anthropology and offers students and scholars a fascinating collection of both classic and contemporary articles, grouped to highlight key themes from the past and present. Offers vibrant examples of feminist ethnographic work rather than synthetic overviews of the field. Each section is framed by a theoretical and bibliographic essay ... In Theatre and Ireland, Lionel Pilkington argues that the hunger strikes marked a ‘pulling back from the radical transgressiveness that the Dirty Protests managed – albeit inadvertently – to expose’. 4 Drawing on both D’Arcy’s account and the writing of Begoña Aretxaga, 5 he outlines the ‘unspeakable shame and embarrassment ... 56Begona Aretxaga, “Dirty Protest,” Ethos 23(2) (1995), pp. 123–148. 57Kieran McEvoy and Harry Mika, “Punishment, Policing and Praxis: Restorative Justice and Non-Violent Alternatives to Paramilitary Punishments in Northern Ireland,” Policing and Society 11(3–4) (2001), pp. 359–382. This paper is a study of the blanket and no-wash protests in the Maze/Long Kesh and Armagh prisons, undertaken by Irish republican prisoners from the 1st March 1976 until the end of the hunger strike in October 1981. Using Michel Foucault's work on

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Let us begin with provisional working definitions of three key terms. Theory aims to provide a conceptual explanation of what forms and constitutes an object (and I mean “object” in a broad sense here: “objects” of theoretical interest and concern include, for example, “questions,” “issues,” “problems,” “processes,” and “relations”).

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But shit can also be employed tactically. In the "Dirty Protests" by Irish prisoners during the 1970s and 1980s, for example, prisoners refused to wash, or covered their bodies with excrement, in order to keep from being beaten by guards, though their filth did not in fact always protect them. In the US, such behaviors have been criminalized.“Pollution” and “purity” form a classic conceptual pair in cultural anthropology, mostly applied to ritual status. The solemn and somewhat archaic tone of the two terms betrays their religious pedigree, but pollution and purity are basically about very mundane matters: being dirty and being clean. These

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Dirty Protest: Symbolic Overdetermination and Gender in Northern Ireland Ethnic Violence. BEGOÑA ARETXAGA. Assistant Professor. Department of Anthropology, Harvard ... While the ‘dirty’ protest in Long Kesh and Armagh Jail went on, several men and three women went on the first hunger strike. The no-wash protests in both prisons ended in December 1980 so that all the attention could go to the second hunger strike in which only male prisoners participated.

Violence and the Social Construction of Ethnic Identity - Volume 54 Issue 4 - James D. Fearon, David D. Laitin Skip to main content Accessibility help We use cookies to distinguish you from other users and to provide you with a better experience on our websites.

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From Hannah Arendt’s “banality of evil” to Joseph Conrad’s “fascination of the abomination,” humankind has struggled to make sense of human-upon-human violence. Edited by two of anthropology’s most passionate voices on this subject, Violence in War and Peace: An Anthology is the only book of its kind available: a single volume exploration of social, literary, and philosophical ... Violence and the Social Construction of Ethnic Identity - Volume 54 Issue 4 - James D. Fearon, David D. Laitin Skip to main content Accessibility help We use cookies to distinguish you from other users and to provide you with a better experience on our websites. According to Bergoña Aretxaga, the Dirty Protest of the late 70s/early 80s picks up on gender in institutions, in which the female garners power through her 'otherness' to the male dominated society running the prisons in which they were locked up.

Anthropology of Violence - Anthropology bibliographies - in Harvard style . Change style powered by CSL ... These are the sources and citations used to research Anthropology of Violence. ... September 28, 2015. Journal. Aretxaga, B. Dirty Protest: Symbolic Overdetermination and Gender in Northern Ireland Ethnic Violence 1995 - Ethos. In-text ...Abstract. On February 7, 1980, in Northern Ireland (NI), 32 female republican inmates, held in Armagh Women’s Prison, joined their 400 male comrades in Long Kesh men’s prison in what is known as the “dirty protest.” The 1980–1981 Armagh Prison Dirty Protest occurred at the all-women Armagh Prison in Northern Ireland, where prisoners refused to bathe, use the lavatory, empty chamber pots, or clean their cells. This resulted in unsanitary conditions and increased abuse at the hands of the prison guards. The protest borrowed tactics previously used by male Irish republican prisoners in Long Kesh Prison, that had started in 1978. Feb 09, 2013 · Aretxaga explains in her article “Dirty Protest: Symbolic overdetermination and Gender in Northern Ireland Ethnic violence”, that this sort of brutality was evident in both male and female prisons, that which makes it all the more shocking.

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Feb 09, 2013 · Aretxaga explains in her article “Dirty Protest: Symbolic overdetermination and Gender in Northern Ireland Ethnic violence”, that this sort of brutality was evident in both male and female prisons, that which makes it all the more shocking.

“Pollution” and “purity” form a classic conceptual pair in cultural anthropology, mostly applied to ritual status. The solemn and somewhat archaic tone of the two terms betrays their religious pedigree, but pollution and purity are basically about very mundane matters: being dirty and being clean. These Protest Mon, 2/29 Nelson, Alondra. 2013. Body and Soul: The Black Panther Party and the Fight Against Medical Discrimination. Excerpt. Wed, 3/2 Aretxaga, Begona. “Dirty Protest: Symbolic Overdetermination and Gender in Northern Ireland Ethnic Violence.” Fri, 3/4 Zavos, Alexandra. 2011. “Hunger striking for rights: the alien politics of