76 Chapters
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3 The Depopulated Villages as Viewed by Jewish Inhabitants

Noga Kadman Indiana University Press ePub

Families came from a house of ‘Olim [new Jewish immigrants] / to the abandoned village—true pioneers / demolished the houses, repaired the wrecks / cut paths through the prickly pear cacti growth.

—Segal, Kerem Maharal 1949–1979: 30 Years to the Moshav

IN THE FIRST few years of its existence, Israel carried out a large-scale settlement project, establishing hundreds of Jewish communities on lands of depopulated Palestinian villages, dozens of them in the built-up area of the villages. Research done for this book suggests that the previously built-up area of 108 depopulated villages—over a quarter of the total number of villages—is partly or completely located within Jewish communities nowadays. In 25 villages, Jewish agricultural communities were established within the built-up area of the villages, some using the actual village homes and buildings and some built on top of the ruins. In 19 other villages, Jewish agricultural communities occupy part of the villages’ built-up area. Some were originally established on parts of the village site, and others have been expanded to include it over the year; an additional 64 depopulated villages lie today within Jewish towns or cities. In addition, 23 depopulated villages border on Jewish agricultural communities, of which 19 were built after the villages were depopulated. The lists of all those villages and the Jewish communities that include them can be found in appendix A, along with a map presenting their locations across the country.

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4 At Home in the World: Living with Transoceanic Things

Sandy Prita Meier Indiana University Press ePub

Swahili coast interior design and ornament invites an extended exploration of the meaning of objects when their “life” is shaped by transoceanic circulation. As we have seen in the case of Zanzibar, its modern palaces existed at the intersection of new and old building cultures. Sultan Barghash deployed a multiplicity of forms and technologies to manufacture architectural theaters of triumph and pleasure. His project was part of a larger nineteenth century phenomenon: the desire to transform east Africa’s port cities into strategic sites of imperial power and capitalist modernization. This chapter presents a more intimate analysis of the social lives enacted within the architectural spaces of the Swahili city. I explore the reasons why imported ornament and objects captured the imagination of Swahili coast residents for centuries and how the impact of industrial modernity intensified the local desire to collect things from overseas.

People give meaning to objects by arranging them in relationship to other things. The production of meaning therefore has a physical effect on the material environment, since such arrangements change how we experience a particular room or material landscape. When an object comes to rest in a new place it also expresses a new idea or concept. Through its arrangement in real space it will become commodity, artifact, art, souvenir, or relic. How objects take on different values and meanings as they move through time and space is now often called the “social life of things,” after Arjun Appadurai’s seminal edited book of the same title, published in 1988. But it is people who set this life in motion through various actions upon things, including trading them, buying them, or placing them on altars or graves. In a sense the agency of things is always constituted by someone’s actions. Scholars such as Patricia Spyer and Nicholas Thomas, among others, have complicated our understanding of human–object relationships by foregrounding how the act of appropriating things from a foreign society simultaneously consolidates and displaces existing systems of signification.1 The moment of displacement from one context to another brings the thing into sharp focus: it presents the object laid bare, before it is assimilated and before it transforms and is transformed by its new context. When objects are displaced, we become particularly aware of their physical presence and materiality. They stand out. This is especially the case with trade objects that circulate across physical borders and move into vastly different cultural settings. Because they are exotic or foreign they tend to retain something uncanny and untranslatable about their form, even long after they have come to rest in their new homes. We can apprehend them as a thing, or we see their pure presence, outside of the cultural meaning projected onto them, more easily. This thing-ness is exactly what was cultivated as an aesthetic in the interior spaces of the Swahili coast. The Swahili culture of things celebrates the ability to displace objects and values across great distances.

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8. Politics of Narrative at the African Burial Ground in New York City: The Final Monument

Joanna Grabski Indiana University Press ePub

ANDREA E. FROHNE

 

 

The African Burial Ground located in lower Manhattan was used by Africans and people of African descent from approximately 1700 until 1790. It covered five to six acres and likely contained the remains of ten thousand to twenty thousand people. A small portion of the African Burial Ground was unearthed in 1991 when the General Services Administration (GSA) built on top of the cemetery a thirty-four-story Federal Office Building at 290 Broadway between Duane and Reade Streets. The eighteenth-century colonial cemetery was located in what has become today's Civic Center of lower Manhattan, surrounded by City Hall, Federal Plaza, and the New York Supreme Court. Because the plot of land at 290 Broadway is prime real estate, it was initially treated as such, rather than as a sacred, historical burial site. Eventually, after community activism and governmental involvement, several commemorative art projects were eventually commissioned for the site.1

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Medium 9780253353627

1: Simplicity ~ Pristine Light

Henry Plummer Indiana University Press ePub

1

SIMPLICITY ~ PRISTINE LIGHT

White-Painted Woodwork Meetinghouse (1820) Pleasant Hill, Kentucky

MONOTONE MASS

The radical simplification produced by a single exterior color, characteristic of Shaker architecture, serves to unite each form, while accentuating the play of light over a surface, enveloping the whole in a subdued atmosphere. These monochromatic effects, free of either visual friction or excitement, range from the absolute purity of a white meetinghouse, to the monotone crust of stone or brick around a dwelling, or continuous coat of yellow paint on a workshop.

White Limestone Façade First West Family Dwelling (1811–12) Pleasant Hill, Kentucky

Yellow-Painted Volume Brethren's Shop (1810) Hancock, Massachusetts

PURE WHITE CAVITY

A spotless surface of smooth plaster and white paint serves to purify Shaker space. This image of perfection reveals the slightest sign of dirt, is devoid, one might even say absolved, of darkness, and is inherently ethereal, reduced to nothing but sheer light.

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Medium 9780253009913

1 - Normal Life in the Former Socialist City

Fehérváry, Krisztina Indiana University Press ePub

In the mid-1990s in Dunaújváros, half a decade after the fall of state socialism, long lines once again formed in front of shops, but now for lottery tickets. An editorial on the front page of the local newspaper attempted to articulate the sentiments of the people standing in these lines, people still living in concrete apartment blocks, whose standard of living had declined rather than improved in the tumultuous years since the incursion of market capitalism.

Most people know…that unfortunately in this world it takes a lot of money for a full life. If you want to update your library, travel, see the world; if you want to have a livable home, drive a normal car, and occasionally have a respectable dinner—for these you need a small fortune. (Dunaújvárosi Hírlap, June 3, 1997)

Throughout my fieldwork, people used terms like “livable,” “normal,” and “respectable” to refer to services, goods, and material worlds that met their expectations of life after the end of state socialism. New telephone systems, automatic teller machines, twenty-four-hour convenience stores, and courteous sales clerks were amenities that many Hungarians associated with the dignity accorded respectable citizens of a “First World.” In contrast, they understood obsolete technologies and infrastructures, corruption and rude behavior, and the frantic pace of everyday life to be vestiges of a discredited socialist system. Scholars have reported similar uses of “normal” throughout central Eastern Europe and the Baltics during this period, as people used it to refer to things that were clearly extraordinary in their local context, but were imagined to be part of average lifestyles in Western Europe or the United States.

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Appendix A. Maps and Lists of the Depopulated Palestinian Villages

Noga Kadman Indiana University Press ePub

Maps 1–2. Palestinian villages depopulated following the War of 1948, within the boundaries of the State of Israel.

Source: The maps were produced by the author, with the assistance of Yuval Drier Shilo.

Notes:

· Every village is assigned a number that represents it on all of the following maps. The numbering of the villages runs from northwest eastward and southward and refers to their built-up area.

· The maps and the tables that follow include villages referred to by Khalidi (All That Remains): villages depopulated during the War of 1948 and its aftermath, which had permanent structures; they do not indicate areas from which Bedouins were uprooted in the South.

Table 1. Key to Maps 1–6.

Number in map

Village name

1

Abil al-Qamh

2

al-Zuq al-Fawqani

3

Khan al-Duwayr

4

al-Shawka al-Tahta

5

al-Sanbariyya

6

al-Khisas

7

al-Manshiyya

8

Hunin

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Medium 9780253011428

2. Visualizing the Body Politic

Edited by Arijit Sen and Lisa Silverman Indiana University Press ePub

SWATI CHATTOPADHYAY

The concept of public space in modern political theory is remarkably impoverished. It largely ignores the material attributes of space—its architectonics and physical-sensorial dimensions that enable habitation—and the process of social production that creates the “publicness” of public space. Such imagination of public space is disembodied in keeping with the disembodied, abstract imagination of the modern state. When it does consider material attributes and the bodies of citizens at work in shaping public space, it assumes a particular delimited imagination of the Greek polis. Both ignore the possibilities of a political vernacular that might enable us to expand the imagination of public space and its attendant materiality.

“To be embodied,” writes James Mensch, “is to be physically situated.” By that logic it is also to “exclude other persons from the position that one occupies in viewing the world.”1 This produces a plurality of viewpoints that we must accommodate, because we are also “dependent” on others to inhabit this world. To be embodied is to be aware of the vulnerability of the flesh. An embodied understanding of politics and public space thus requires attention to the conditions of our physical situatedness in relation to other bodies and objects. It involves an understanding of our position in a given space, our movement and ability to access space, what we can see, hear, feel, and touch: our vulnerability as well as our capacity to manipulate and change the aforementioned conditions. These states of vulnerability and capacity that actualize our political freedom set the parameters of our relation to fellow subjects. These material conditions (and their limits) are the bases of our political subjectivity and enable our political imagination.

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1 Depopulation, Demolition, and Repopulation of the Village Sites

Noga Kadman Indiana University Press ePub

ON THE EVE of the violent events of 1948, the Arab population of British Mandatory Palestine amounted to 1.2 million, of them 850,000 within the borders of what is today recognized as the State of Israel proper; they constituted the great majority of the population of that area. Arab-Palestinian society of the time was largely agricultural, with some two-thirds of the Palestinian population before the war living in villages. Most of the Arab workforce in 1947 in Palestine worked in agriculture.1 On their land the Arab villagers cultivated nearly ten thousand acres of orchards, mostly citrus fruit (on the coastal plain) and olives (in the mountainous areas), as well as figs, grapes, deciduous fruits, and bananas. In the rest of the cultivated area the villagers grew vegetables, legumes, and grains.2

Most of the residents of Arab villages in Palestine were Sunni Muslim, with Christian, Druze, and Shi‘ite minorities present. The majority of the villages stood on hilltops, often built on top of, or in continuation of, much older settlements. In the mountain areas the houses were usually made of stone, and in the coastal plain houses were often constructed of mud.3 In the twentieth century, with the citrus boom, quality of life in the plain improved, and more modern houses began to appear. Every village typically had public structures for religious and social purposes, and later on schools were set up, usually in the largest building in the village.4

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Medium 9780253010469

5 On Loan from the Sea

Nancy R Hiller Quarry Books ePub

Scott Russell Sanders

Why, you may ask, does a weathervane in the shape of a fish swim atop the dome of the county courthouse in Bloomington, Indiana, six hundred miles from the sea? The explanations that circulate hereabouts range from sober to silly. My own theory tends, I suppose, toward the crackpot end of the spectrum, but I will share it with you anyway, because it belongs to my private mythology of this place.

A fish, some argue, simply has the right contour for a weathervane, long and flat to catch the wind. Some speculate that a few of the families who settled the town in 1818 may have migrated to the hills of southern Indiana from Massachusetts, where codfish whirled upon rooftops. Some think the weathervane is modeled on the perch in nearby ponds, even though it’s the size of a ten-year-old child. Some explain the fish as a zoological compromise between Democrats, who wanted a rooster, and Republicans, who wanted an elephant. Some regard it as a symbol of Christ. Others see it as a warning that the actions of government, including those carried out in the courthouse below, may be fishy. Still others claim that the blacksmith who is given credit for hammering the weathervane out of a copper sheet and coating it with gold leaf in the 1820s actually brought it with him when he moved to Bloomington from Louisville, and thus the fish hails not from an ocean or pond but from a river, the mighty Ohio.

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7. Jewish Memory, Jewish Geography: Vienna before 1938

Edited by Arijit Sen and Lisa Silverman Indiana University Press ePub

LISA SILVERMAN

Alles aus Liebe (All for Love), one of the most successful cabarets in 1927 Vienna, was, according to a critic for the Neue Freie Presse, a show intended mainly “for the eyes.”1 Like the other cabarets that year, it featured an entertaining musical score and plenty of talented comedians, including the well-known Karl Farkas, who also wrote its more than fifty lighthearted sketches. Like much lowbrow entertainment, it poked fun at its audience by humorously reversing traditional gender roles and mocking class distinctions. But this revue also featured something different: a dazzling array of women in extravagant costumes that evoked all things Austrian and Viennese—from culinary favorites like Wiener schnitzel and Sachertorte (chocolate cake), to the castles and gently rolling green hills of the country's beloved provinces. Appearing toward the end of the first half of the show, this visual display culminated in a set of striking tableaux of women costumed as Vienna's iconic buildings: the Stephansdom (St. Stephen's Cathedral), Karlskirche (St. Charles's Church), Rathaus (city hall), parliament, Schönbrunn (the emperor's summer palace), and even the city's Prater district and its famous Ferris wheel. This panoply was not, however, simply a diverting spectacle; like the rest of the show in which it appeared, it too challenged Viennese assumptions about the seemingly self-evident, stable order of things.

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Appendix

Sandy Prita Meier Indiana University Press ePub

Aziz Ahmed, November 2005

Rahima Ali, May 2005

Bi Shuali Amran, May 2005

Sheikh Msellem Amin, January 2005

Fatuma Mbwana Amiri, March 2005

Hadija Mmwana Amiri, March 2005

Mzee Hamid Mohammad al Baloushi, 2004–2005, 2014

Ustadh Ahmad Nassir Juma Bhalo, February 2004 and July 2013

Mama Hubwa, 2004–2015

Abdul Rasul Hussein, April 2005

Zaiten Hussain, February, May 2005

Mohammad Jaffer, April 2005

Ma’allim Ali Jemadari, August 2003

Sheib Khamis, June 2005

Nawas Khan, September 2004–July 2005

Waffyahmed Kotaria, March 2005

Ustadh Khamis Al Kumri, April 2005

Mwalimu Mohammad Matano, July–August 2003, 2004–2005

Mohamed Abdallah Mohamed Matano, July 2013 and July 2014

Mohammad Miran, February 2005

Mohamed Mchulla, 2004, 2005, 2014, 2015

Sheikh Abdullahi Nasser, January, February, April 2006

Stambuli Abdullahi Nasser, February 2004, August 2005

Aisha Mohammad Nassir, 2005

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3. Inside the Magic Circle: Conjuring the Terrorist Enemy at the 2001 Group of Eight Summit

Edited by Arijit Sen and Lisa Silverman Indiana University Press ePub

EMANUELA GUANO

The arena, the card-table, the magic circle, the temple, the stage, the screen, the tennis court, the court of justice, etc., are all…forbidden spots, isolated, hedged round, hallowed, within which special rules obtain. All are temporary worlds within the ordinary world, dedicated to the performance of an act apart.

—Johan Huizinga, Homo Ludens: A Study of the Play-Element in Culture

Held in Italy shortly after the election of Silvio Berlusconi's second conservative government, the 2001 Group of Eight (G8) summit went down in history as the battle of Genoa due to the violent clashes and the extreme brutality of state repression. From July 20 through July 22 the leaders of the eight wealthiest countries in the world conducted their debates inside a militarized citadel—a magic circle—at the heart of downtown Genoa. In the meantime, the rest of the city became the theater of a guerrilla warfare and a police and army violence that had few antecedents in recent Italian history. While most protesters sought to hold their demonstrations peacefully, anarchists known as the Black Bloc carried out hit-and-run attacks on the police as well as on civilian targets, ravaging and burning down parked cars, banks, and small businesses. Instead of seeking to contain the Black Bloc's offensive, police and army corps responded by indiscriminately beating all of the protesters who happened to be in their way. Over three hundred of them were illegally detained; more than four hundred had to be hospitalized; and one young man, Carlo Giuliani, was fatally shot in the head.

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2. Ghostly Stories: Interviews with Artists in Dakar and the Productive Space around Absence

Joanna Grabski Indiana University Press ePub

JOANNA GRABSKI

Do we cite merely to repeat the words of the other, or do we do so in order to enact or reenact an inimitable gesture, a singular way of thinking, a unique manner of speaking? If the latter, then the quotation would in each case mark a limit, the place where the inimitable gesture of the dead friend becomes inscribed, and thus repeatable, comparable to other gestures…. Each time, citation would mark the beginning of a unique and singular life as well as its brutal interruption.

—PASCALE-ANNE BRAULT AND MICHAEL NAAS, “TO RECKON WITH THE DEAD”

Since the late 1990s, I have made several research trips to Dakar, where I re-encounter the people who have made this space meaningful and purposeful for me. Just as our re-encounters are shaped by who is present, they inevitably involve exchanges about who is absent. I have come to think of absence as an increasingly significant, if not defining, theme in my research with artists in Dakar. While an artist's absence is often attributable to travel for exhibitions or workshops, what I am talking about primarily is absence due to an artist's death.1 During one stay in Dakar, I was struck by the various ways that such absence was registered and represented in exchanges with friends and colleagues: Abdoulaye Ndoye showed me the portrait silhouette he made of the late Moustapha Dimé (Figure 2.1); Fodé Camara wore a T-shirt dedicated to memorializing Djibril Diop Mambety (Figure 2.2); Oumou Sy called for a moment of silence to honor all those no longer with us during her opening remarks for the Semaine Internationale de la Mode de Dakar; and Germaine Anta Gaye displayed the ex-voto boxes she made in homage to the late Ousmane Sembene. I take these examples to illustrate absence as a productive space that generates representational and interpretive practices. Insomuch as artists produce visual work reckoning absence, they also talk about and around it.

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4. Photography, Narrative Interventions, and (Cross) Cultural Representations

Joanna Grabski Indiana University Press ePub

CAROL MAGEE

 

Every year in the wintry cold of late January or early February, Time, Inc., releases the much-anticipated Sports Illustrated swimsuit issue. The swimsuit-clad models are meant to transport readers out of the doldrums of winter to the warmth of tropical locations (e.g., Bermuda, Bora Bora, Dominican Republic, Mexico). Shot in a different location every year—Sports Illustrated identifies the locale each time, but in many ways one beach could be any other—each issue offers a fantasy world of sun-drenched fun. Occasionally, however, a site is chosen that manifests its location specifically through well-known land formations or the indigenous architecture. Such is the case with the 1996 swimsuit issue. Shot in South Africa, its presentation of Ndebele visual culture is fundamental to establishing the locale for readers. Beaded jewelry is most common, though there are two images in the photo essay in which Ndebele wall painting predominates.1

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3 Ode to a Bungalow

Nancy R Hiller Quarry Books ePub

Teresa Miller

As I sit writing, I look out the west window through a curtain of lace, slatted wooden blinds, and mullions. My gaze moves on through the boughs of two century-old firs standing guard over the dignified front porch of the neighboring house. Additional trees provide a tracery of branches in winter and a comforting green canopy in summer. My view stops at the historic Dunning House, beautifully proportioned with twin porches flanking a two-story brick central structure. Toward dusk the sky changes color – first, from bright cerulean to a dusty, smoky blue. As the sun lowers, the light reflects off the bottoms of the clouds in colors ranging from lavender to pink, perhaps with bit of ochre. The changes in cloud form and color may be subtle or striking, but they are always beautiful at that magic moment of early evening. It is a view that evokes a past of tree-lined streets, graceful buildings, and a slower-paced life. How did I come to be so fortunate as to be able to sit in my study and enjoy such a sweet view?

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