By Kevin Hetherington
IThe Badlands of Modernity deals a panoramic and unique interpretation of modernity. via an research of a few of crucial social areas of the eighteenth century, this ebook examines modern debates approximately modernity and postmodernity, the nature of social order and the importance of marginal house on the subject of problems with order, transgression and resistance. Drawing on Foucault's research of heterotopia, or areas of exchange ordering, Kevin Hetherington argues that modernity originates via an interaction among principles of utopia and heterotopia. Tha Palais Royal through the French Revolution, the masonic resort and the early factories of the economic revolution are all analyzed as heterotopia, within which smooth social ordering is constructed. instead of seeing modernity as being outlined by way of social order, the ebook argues that we have to take account of the methods that produce social ordering, their ambiguity and the areas within which they emerge, if we're to appreciate the nature of recent societies.
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Extra resources for Badlands of Modernity: Heterotopia and Social Ordering (International Library of Sociology)
In contrast to Shields and Wilson, who tend to maintain the separation of centres and margins, Rose wants to think beyond that binary divide. Her concept of paradoxical space is useful in that it suggests that women positioning themselves in ways that resist centrality and marginality offer a way of thinking about space that is not reliant on that neat separation. This is an important theoretical development that helps us think about the nature of social space as a more complex set of relations.
In a society where production is the dominant mode of signification that marks out that society’s sense of itself through its cultural practices like those associated with shopping and consumption, the rational calculation that it promotes has tended to inform the rituals of political resistance (or at least replace earlier more playful forms of ritual resistance). In a society where consumption is the dominant form of signification, the emphasis on forms of behaviour stresses more affectual and expressive modes of behaviour (Campbell 1987), then it is likely that political acts of resistance will take the forms associated with this, with the emphasis on more ‘cultural’ than overtly political acts.
In order to retain some sense of liminality in modern societies, Turner makes the added distinction between what he calls liminal rituals and liminoid rituals (1982). Liminoid rituals resemble liminal ones in many structural respects but also have a number of notable differences. First, liminoid rituals are achieved rather than ascribed; whereas in the liminal rituals of small-scale societies there is no choice involved in rites of passage, in socially differentiated western societies there is.