Domination and the Arts of Resistance: Hidden Transcripts

Couverture
Yale University Press, 1990 - 251 pages
28 Avis
Confrontations between the powerless and the powerful are laden with deception - the powerless feign deference and the powerful subtly assert their mastery. Peasants, serfs, untouchables, slaves, labourers, and prisoners are not free to speak their minds in the presence of power. These subordinate groups instead create a secret discourse that represents a critique of power spoken behind the backs of the dominant. At the same time, the powerful also develop a private dialogue about practices and goals of their rule that cannot be openly avowed. In this book, the author, a social scientist, offers a discussion both of the public roles played by the powerful and powerless and the mocking, vengeful tone they display off stage - what he terms their public and hidden transcripts. Using examples from the literature, history, and politics of cultures around the world, the author examines the many guises this interaction has taken throughout history and the tensions and contradictions it reflects.
 

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Review: Domination and the Arts of Resistance: Hidden Transcripts

Avis d'utilisateur  - Reginald Simms - Goodreads

An easy way to create power is to hide information and the way to resist is to speak truth to power. In a completely dominated relationship there is no hidden transcript but if there is a hidden ... Consulter l'avis complet

Review: Domination and the Arts of Resistance: Hidden Transcripts

Avis d'utilisateur  - Goodreads

An easy way to create power is to hide information and the way to resist is to speak truth to power. In a completely dominated relationship there is no hidden transcript but if there is a hidden ... Consulter l'avis complet

Table des matières

The Arts of Political Disguise
136
The Infrapolitics of Subordinate Groups
183
The First Public Declaration of
202
Bibliography
229
Droits d'auteur

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Expressions et termes fréquents

Fréquemment cités

Page 116 - Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ...
Page 7 - John was walking the pony up and down the yard, and was some distance from the causeway when his master beckoned. " You may run away from my words, sir, and you may go spinnin' underhand ways o' doing us a mischief — for you've got Old Harry to your friend, though nobody else is — but I tell you for once as we're not dumb creatures to be abused and made money on by them as ha' got the lash i' their hands, for want o' knowing how t
Page 10 - And suddenly I realized that I should have to shoot the elephant after all. The people expected it of me and I had got to do it; I could feel their two thousand wills pressing me forward, irresistibly.
Page 11 - For it is the condition of his rule that he shall spend his life in trying to impress the ' natives,' and so in every crisis he has got to do what the ' natives ' expect of him. He wears a mask, and his face grows to fit it.
Page xii - Every subordinate group creates, out of its ordeal, a "hidden transcript" that represents a critique of power spoken behind the back of the dominant.
Page 108 - ... with him in the cabin — feed with him on husks; let them behold him scourged, hunted, trampled on, and they will come back with another story in their mouths. Let them know the heart of the poor slave — learn his secret thoughts — thoughts he dare not utter in the hearing of the white man; let them sit by him in the silent watches of the night — converse with him in trustful confidence, of "life, liberty, and the pursuit of happiness...
Page 11 - I, the white man with his gun, standing in front of the unarmed native crowd— seemingly the leading actor of the piece; but in reality I was only an absurd puppet pushed to and fro by the will of those yellow faces behind. I perceived in this moment that when the white man turns tyrant it is his own freedom that he destroys. He becomes a sort of hollow, posing dummy, the conventionalized figure of a sahib. For it is the condition of his rule that he shall spend his life in trying to impress the...
Page 14 - In Moulmein, in Lower Burma, I was hated by large numbers of people— the only time in my life that I have been important enough for this to happen to me. I was sub-divisional police officer of the town, and in an aimless, petty kind of way anti-European feeling was very bitter. No one had the guts to raise a riot, but if a European woman went through the bazaars alone somebody would probably spit betel juice over her dress. As a police officer I was an obvious target and was baited whenever it...
Page 90 - One might almost say that he has two theoretical consciousnesses (or one contradictory consciousness): one which is implicit in his activity and which in reality unites him with all his fellow-workers in the practical transformation of the real world; and one, superficially explicit or verbal, which he has inherited from the past and uncritically absorbed.
Page 19 - This is a politics of disguise and anonymity that takes place in public view but is designed to have a double meaning or to shield the identity of the actors.

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À propos de l'auteur (1990)

James C. Scott is the Sterling Professor of Political Science, professor of anthropology, and codirector of the Agrarian Studies Program at Yale University. His books include "Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed"; "Domination and the Arts of Resistance: Hidden Transcripts"; and most recently, "The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia". He is a fellow of the American Academy of Arts and Sciences and a mediocre part-time farmer and beekeeper.

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