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All :: A, B, C, D, E, F, G, H, J, K, L, M, N, O, P, R, S, T, U, V, W, Y, Z, Ö 
All :: Pandey, ... , Perrone, Perry, Petzen, ... , Puwar 
Pandey, Gyanendra
Notions of Community: Subaltern and Popular
Journal of Postcolonial Studies, 8(4):409-419


In his article about different notions of community Gyanendra discusses the persistent power of the idea of community and explores the difference between subaltern and popular notions of community. He shows that although the unstability of popular notions has been demonstrated, they still remain relevant and act as powerful code words in the organisation of human sociality. Gyanendra points out that as a “feel good concept“ the suggestion still holds relevance because it signals a sense of “belonging“ and “home“. Yet community is, like class or nation, a political project and therefore can not be perceived as a state of being. He explains that this political project gains its efficacy from a moral quality that has its own consequences, and suggests that the task of political analysis must be to “unpack“ the political content of the community concept. He therefore wants to examine the criteria by which the concept gains its particular force in the political life of colonial and postcolonial India. In his examination of the notion Pandey states that the idea of community is constituted by the project of modernity and especially nationhood. The concept typified the “modern political community“, whereas groups without reference to the nation or a potential nation were considered as “pre-modern“. What marks both of these types however is the naturalization of the collectivity, i.e. that although they are politically constituted they are recognized as “natural“ entities. Pandey points out that in this context family, caste, religious community and nation become homologous. It is this moral quality that adds the sense of belonging and “home“ to the idea of community. But Pandey also points out another aspect: not every kind of political community is equally accepted. With reference to Jawaharlal Nehru, one of the leaders of India’s struggle for democracy and liberation, and his naturalization of the Indian nation, Pandey demonstrates that modern communities, too, are divided into the “good“ and the “bad“ and that this distinction is often equated with the “natural“ and the “unnatural“. What becomes apparent here is the recognition or non-recognition of particular communities as political actors. But even agents who see existence in (religious or social) communities as natural and ethical, like for example Gandhi, who accepts the difference between communities in his approach and calls for a federation of them, tend to “fix“ groups of people too easily in a social hierarchy and to homogenize groups without acknowledging their heterogeneity. From Pandey’s point of view, popular notions of community contain the idea of long-existing and historically-constituted collectivities in which subaltern ideas of community are not visible. The subalternist task therefore is to analyze the sweeping propositions of these notions and to examine if there are other versions of community.

Parekh, Bhikhu
Rethinking Multiculturalism: Cultural Diversity and Political Theory
Macmillan, Basingstoke and London


Bhikhu Parekh argues for a pluralist perspective on cultural diversity. Writing from both within the liberal tradition and outside of it as a critic, he challenges what he calls the "moral monism" of much of traditional moral philosophy, including contemporary liberalism--its tendency to assert that only one way of life or set of values is worthwhile and to dismiss the rest as misguided or false. He defends his pluralist perspective both at the level of theory and in subtle nuanced analyses of recent controversies. Thus, he offers careful and clear accounts of why cultural differences should be respected and publicly affirmed, why the separation of church and state cannot be used to justify the separation of religion and politics, and why the initial critique of Salman Rushdie (before a Fatwa threatened his life) deserved more serious attention than it received. Rejecting naturalism, which posits that humans have a relatively fixed nature and that culture is an incidental, and "culturalism," which posits that they are socially and culturally constructed with only a minimal set of features in common, he argues for a dialogic interplay between human commonalities and cultural differences. This will allow, Parekh argues, genuinely balanced and thoughtful compromises on even the most controversial cultural issues in the new multicultural world in which we live.

Measham, Fiona , Parker, Howard and Aldridge, Judith
Dancing on drugs: Risk, health and hedonism in the British club scene
Free Association, London

Partridge, Damani James
We are dancing in the Club, not on the Berlin Wall: Black Bodies, Street Bureaucrats, and Exclusionary Incorporation into the New Europe
Cultural Anthropology, 23(4):660-687

Keywords: White women, Black men, hypersexualized, relationship, Berlin, Germany


In this essay, Damani James Partridge explores the micropolitics of citizenship and sover-eignty via the emerging street bureaucratic status of "white" German women in relationships with "black" men in Germany and Berlin. In the midst of the fallen Berlin Wall and increasing Europe-wide restrictions on immigration and asylum, it examines further the extent to which a consistent "black" male hypersexual performance is necessary for legal recognition via "white" German women who, taking on an informal bureaucratic status, ultimately decide which "black" subjects to marry. A history of desiring "black" bodies, the essay argues, coin-cides with several important moments of sexual liberation (incl. post–World War II African American military occupation, 1970s West German feminism, and the fall of the Berlin Wall), which make these relationships both possible and public; however, the hypersexualized con-ditions under which "black" subjects get incorporated into contemporary German life are also ultimately exclusionary.

Peach, Ceri
London and New York: Contrasts in British and American Models of Segregation
International Journal of Population Geography, 5(5):319-347

Keywords: ethnic minorities immigrants London New York Segregation


London and New York differ dramatically in the social geographies of their ethnic minority populations. London is a city with immigrants and minorities, while New York is a city of immigrants and minorities. In London they are recent, while in New York they are the lifeblood of its history. The contrasts in social geography stem also from the differing origins of the ethnic minority populations and the constitutional differences between the countries within which they are set. In New York, the fundamental divide is racial; in London it is cultural. London and New York have roughly the same population and are both global cities, acting in similar ways in the world economy. Both cities have been showing long-term population losses, but whereas in New York this has been identified as white flight, in London's case it is seen in less emotive terms as counterurbanisation. In particular, population decrease in the major UK conurbations preceded non-European ethnic immigration by at least ten years. Thus, whereas in New York, immigrant and minority growth is represented as displacing white Americans, in London the causation seems reversed. The discussion concentrates on comparisons of the racialised minorities in London with African-Americans and Hispanics in New York. The main thrust of the argument is that London's Afro-Caribbean population is, against expectations, following a melting pot trajectory while South Asian groups are following a more structural pluralistic path. However, in New York, African-Americans continue to experience the hyper-segregated existence that sets the American model apart from the urban forms of the Western world, while the Latino population edges towards the melting pot.

Vermeulen, Hans and Perlmann, Joel
Immigrants, Schooling and Social Mobility: Does Culture Make a Difference?
Macmillan, Basingstoke


Is the contemporary second generation on the road to the upward mobility and assimilation that in retrospect characterized the second generation of earlier immigrations? Or are the American economic context and the racial origins of today's immigration likely to result in a much less favorable future for the contemporary second generation? While several recent papers have argued for the latter position, we suspect they are too pessimistic. We briefly review the second generation upward mobility in the past and then turn to the crucial comparisons between past and present.

Perrone, Dina
The High Life. Club Kids, Harm and Drug Policy.
Lynne Rienner, New York

Perry, Marc D.
Global Black Self-Fashionings: Hip Hop as Diasporic Space
Identities, 15(6):635-664

Keywords: African diaspora hip hop race performance


This essay examines how the “black” racial significance of hip hop culture is received, interpreted, and redeployed within the Afro-Atlantic world. Beyond questions of cultural consumption and reproduction, it is argued that hip hop's expanding global reach has facilitated the contemporary making and moving of black diasporic subjects themselves. Here, African descendant youth in an array of locales use the performative contours of hip hop to mobilize notions of black-self in ways that are at one time both contestive and transcendent of nationally bound racial framings. Hip hop in this way can be seen as enabling a current global (re)mapping of black political imaginaries via social dynamics of diaspora. In pursuing this argument, this essay looks toward hip hop movements in Brazil, Cuba, and South Africa as compelling, yet varying examples of how transnationally attuned identities of blackness are marshaled in the fashioning of diasporic subjects through hip hop.

Petzen, Jennifer
Home or Homelike? Turkish Queers Manage Space in Berlin
Space & Culture, 7(1):20-32

Keywords: Germany, Turks, political activity, homosexuality, ethnic identity


In the past 10 years, queer Türkiyelis in Germany have become more visible in the urban queer scene by delineating institutional and extrainstitutional spaces. How do they manage and negotiate these spaces with each other and in the context of interacting with people from different—that is, non-Turkish—backgrounds? And do the ways in which these spaces are managed have the capacity to work against prejudices both in the German queer community and among the wider Türkiyeli population? Queer Türkiyelis employ strategies of space man-agement that resist fixed ideas of identities and bounded cultures that multiculturalist dis-courses and the media might otherwise enforce. In place of fixed identity politics based on ethnicity and national belonging, there are, instead, spatial management strategies at work that create homelike spaces.

Pfadenhauer, Michaela
Ethnography of Scenes: Towards a Sociological Life-world Analysis of (Post-traditional) Community-building
Forum: Qualitative Social Research, 6(3)

Keywords: ethnography, scene, youth cultures, observant participation, life-world analysis


The kind of ethnography presented in this article is a further development of life-world analytical ethnography. The continuation of this approach is labelled "ethnography of scenes" be­cause it a) mainly deals with post-traditional com­munities, especially with youth (club) culture and because b) it observes relationships with a, so to speak, scenic point of view. As is true for ethnography as a whole, this research concept is (also) an attempt to depart from a pseudo-objective "overview" that sweeps over the actors' heads. Its goal is to painstakingly reach for an intimate knowledge of life-worlds, as it were, "viewed through the eyes" of the actors. This explorative program has so far been pursued most consistently by life-world analysis in the tradition of Alfred SCHÜTZ. Sociological life-world analysis now goes beyond a purely phenomenological life-world approach insofar as it aims at reconstructing the subjective perspective, i.e. the life-worlds, of other actors. Accordingly the phenomenological description has in this case been embedded in a triangulative ethnographic research concept that links field-relevant data of every kind to practical participant data while employing a plurality of methods. Although participation for the purpose of perspective-taking is the basic procedure of this approach, it integrates this into further procedures of data collection such as observation and inter­views.

Pfadenhauer, Michaela
The Lord of the Loops: Observations at the Club Culture Dj-Desk
Forum für qualitative Sozialforschung/Forum: Qualitative Social Research, 10(3)

Keywords: DJ club culture stage performance dance music scene ethnography life world analysis


The article provides a structural description of the work situation of club culture DJs. This description should convey an impression of the DJ's work seen from the perspective of the DJ himself. This intention is consistent with the concern of ethnography of imparting an idea to actors how other actors (or groups of actors, as the case may be) perceive the world (that is, the sections of the world relevant for them). As this description of the stage conditions under which the DJ works is one element in the larger mosaic of a long standing research into the club culture, it is part of an ethnographic exploration of life in youth scenes generally. Ethnography of scenes aims to achieve a perspective as though seen through the "eyes" of the actors in lieu of the pseudo-objective "overview" of the conventional social sciences that sweeps over the actors' heads. In doing this it can be shown that the DJ in the club culture has to act in a specific manner that differs from the performance of a disc jockey on the one hand or a hip hop DJ on the other; although the participants of club culture events idealize the DJ as an actor who is completely free in his decisions, he has to act as an artist who realizes his concept of party music and who furthermore has to act as an artisan who orients his action to the wishes of his clients. Only with this mixture of artistic behavior and service orientation the club culture DJ is competent to make a "good" party.

Pini, Maria
Club cultures and female subjectivity. The move from home to house.
Palgrave, Houndmills, Basingstoke, Hampshire, New York

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