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“One of the most profound and illuminating studies of this century to have been published in recent decades.”—John Gray, New York Times Book Review Hailed as “a magisterial critique of top-down social planning” by the New York Times, this essential work analyzes disasters from Russia to Tanzania to uncover why states so often fail—sometimes catastrophically—in grand efforts to engineer their society or their environment, and uncovers the conditions common to all such planning disasters. “Beautifully written, this book calls into sharp relief the nature of the world we now inhabit.”—New Yorker “A tour de force.”— Charles Tilly, Columbia University
"One of the most profound and illuminating studies of this century to have been published in recent decades."--John Gray, New York Times Book Review Hailed as "a magisterial critique of top-down social planning" by the New York Times, this essential work analyzes disasters from Russia to Tanzania to uncover why states so often fail--sometimes catastrophically--in grand efforts to engineer their society or their environment, and uncovers the conditions common to all such planning disasters. "Beautifully written, this book calls into sharp relief the nature of the world we now inhabit."--New Yorker "A tour de force."-- Charles Tilly, Columbia University
To see like a city, rather than seeing like a state, is the key to understanding modern politics. In this book, Magnusson draws from theorists such as Weber, Wirth, Hayek, Jacobs, Sennett, and Foucault to articulate some of the ideas that we need to make sense of the city as a form of political order. Locally and globally, the city exists by virtue of complicated patterns of government and self-government, prompted by proximate diversity. A multiplicity of authorities in different registers is typical. Sovereignty, although often claimed, is infinitely deferred. What emerges by virtue of self-organization is not susceptible to control by any central authority, and so we are impelled to engage politically in a world that does not match our expectations of sovereignty. How then are we are to engage realistically and creatively? We have to begin from where we are if we are to understand the possibilities. Building on traditions of political and urban theory in order to advance a new interpretation of the role of cities/urbanism in contemporary political life, this work will be of great interest to scholars of political theory and urban theory, international relations theory and international relations.
James Scott taught us what's wrong with seeing like a state. Now, in his most accessible and personal book to date, the acclaimed social scientist makes the case for seeing like an anarchist. Inspired by the core anarchist faith in the possibilities of voluntary cooperation without hierarchy, Two Cheers for Anarchism is an engaging, high-spirited, and often very funny defense of an anarchist way of seeing--one that provides a unique and powerful perspective on everything from everyday social and political interactions to mass protests and revolutions. Through a wide-ranging series of memorable anecdotes and examples, the book describes an anarchist sensibility that celebrates the local knowledge, common sense, and creativity of ordinary people. The result is a kind of handbook on constructive anarchism that challenges us to radically reconsider the value of hierarchy in public and private life, from schools and workplaces to retirement homes and government itself. Beginning with what Scott calls "the law of anarchist calisthenics," an argument for law-breaking inspired by an East German pedestrian crossing, each chapter opens with a story that captures an essential anarchist truth. In the course of telling these stories, Scott touches on a wide variety of subjects: public disorder and riots, desertion, poaching, vernacular knowledge, assembly-line production, globalization, the petty bourgeoisie, school testing, playgrounds, and the practice of historical explanation. Far from a dogmatic manifesto, Two Cheers for Anarchism celebrates the anarchist confidence in the inventiveness and judgment of people who are free to exercise their creative and moral capacities.
In the midst of the current financial crisis, John Gray revisits his brilliant polemic against the forces of global capitalism and deregulation. Written over ten years ago, False Dawn is a remarkably prescient book, sharply criticizing the greed and unsustainable economic practices which have proved to be the seeds of a worldwide recession. In a substantial new chapter, Gray considers how the economic landscape has shifted in a decade, and asks the crucial question: where do we go from here?
Seeing like a city means recognizing that cities are living things made up of a tangle of networks, built up from the agency of countless actors. Cities must not be considered as expressions of larger paradigms or sites of human effort and organization alone. Within their density, size and sprawl can be found a world of symbols, bodies, buildings, technologies and infrastructures. It is the machine-like combination, interaction and confrontation of these different elements that make a city. Such a view locates urban outcomes and influences in the character of these networks, which together power urban life, allocating resources, shaping social opportunities, maintaining order and simply enabling life. More than the silent stage on which other powers perform, such networks represent the essence of the city. They also form an important political project, a politics of small interventions with large effects. The increasing evidence for an Anthropocene bears out the way in which humanity has stamped its footprint on the planet by constructing urban forms that act as systems for directing life in ways that create both immense power and immense constraint.
In Seeing Like a Citizen, Kara Moskowitz approaches Kenya’s late colonial and early postcolonial eras as a single period of political, economic, and social transition. In focusing on rural Kenyans—the vast majority of the populace and the main targets of development interventions—as they actively sought access to aid, she offers new insights into the texture of political life in decolonizing Kenya and the early postcolonial world. Using multi-sited archival sources and oral histories focused on the western Rift Valley, Seeing Like a Citizen makes three fundamental contributions to our understanding of African and Kenyan history. First, it challenges the widely accepted idea of the gatekeeper state, revealing that state control remained limited and that the postcolonial state was an internally varied and often dissonant institution. Second, it transforms our understanding of postcolonial citizenship, showing that its balance of rights and duties was neither claimed nor imposed, but negotiated and differentiated. Third, it reorients Kenyan historiography away from central Kenya and elite postcolonial politics. The result is a powerful investigation of experiences of independence, of the meaning and form of development, and of how global political practices were composed and recomposed on the ground in local settings.
THE WORLD THROUGH A FEMINIST LENS For Nivedita Menon, feminism is not about a moment of final triumph over patriarchy but about the gradual transformation of the social field so decisively that old markers shift forever. From sexual harassment charges against international figures to the challenge that caste politics poses to feminism, from the ban on the veil in France to the attempt to impose skirts on international women badminton players, from queer politics to domestic servants’ unions to the Pink Chaddi campaign, Menon deftly illustrates how feminism complicates the field irrevocably. Incisive, eclectic and politically engaged, Seeing like a Feminist is a bold and wide-ranging book that reorders contemporary society.
"Play fool, to catch wise."--proverb of Jamaican slaves Confrontations between the powerless and powerful are laden with deception--the powerless feign deference and the powerful subtly assert their mastery. Peasants, serfs, untouchables, slaves, laborers, 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, renowned social scientist James C. Scott offers a penetrating 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, Scott examines the many guises this interaction has taken throughout history and the tensions and contradictions it reflects. Scott describes the ideological resistance of subordinate groups--their gossip, folktales, songs, jokes, and theater--their use of anonymity and ambiguity. He also analyzes how ruling elites attempt to convey an impression of hegemony through such devices as parades, state ceremony, and rituals of subordination and apology. Finally, he identifies--with quotations that range from the recollections of American slaves to those of Russian citizens during the beginnings of Gorbachev's glasnost campaign--the political electricity generated among oppressed groups when, for the first time, the hidden transcript is spoken directly and publicly in the face of power. His landmark work will revise our understanding of subordination, resistance, hegemony, folk culture, and the ideas behind revolt.
