Books: 'Symbolisk makt'

1

Ju, Yuan. Guo ju lian pu ji cheng =: Collection of facial symbolism in Chinese opera. Taibei Shi: Shu xing chu ban she, 1988.

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2

Thyssen, Ole. Peng, magt og kærlighed: Teorien om symbolisk generaliserede medier hos Parsons, Luhmann og Habermas. Copenhagen, Denmark: Rosinante/Munskgaard, 1991.

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3

Feng-shui astrology: How to use ki energy to make your dreams come true. York Beach, Me: S. Weiser, 1999.

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4

Nickol, Peter. Learning to read music: Make sense of those mysterious symbols and bring music alive. 2nd ed. Oxford [England]: How To Books, 2007.

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5

Learning to read music: Make sense of those mysterious symbols and bring music alive. 2nd ed. Oxford: How To Books, 2005.

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6

Child's play: Myth, mimesis and make-believe. Oxford: Berg, 1998.

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7

Lukas malt die Madonna: Zeugnisse zum künstlerischen Selbstverständnis in der Malerei. Worms: Wernersche Verlagsgesellschaft, 1986.

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8

Türk Dünyasında Nevruz Bilgi Şöleni (2nd 1996 Ankara, Turkey). Türk Dünyasında Nevruz İkinci Bilgi Şöleni bildirileri: Ankara, 19-21 Mart 1996. Ankara: Atatürk Kültür, Dil ve Tarih Yüksek Kurumu, Atatürk Kültür Merkezi, 1996.

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9

Clothes make the man: Female cross dressing in medieval Europe. New York: Garland, 1996.

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10

Cowen, Painton. Rose windows. New York: Thames and Hudson, 1990.

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11

Mattelaer, Johan. For this Relief, Much Thanks ... Translated by Ian Connerty. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462987326.

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Even though peeing is something we all do several times a day, it is still a taboo subject. From an early age, we are taught to master our urinary urges and to use decent words for this most necessary physiological activity. This paradox has not gone unnoticed by artists through the ages. For this Relief, Much Thanks! Peeing in Art is a journey through time and space, stopping along the way to look at many different art forms. The reader-viewer will see how peeing figures - men and women, young and old, human and angelic - have been depicted over the centuries. You will be amazed to discover how often, even in famous works of art, you can find a man quietly peeing in a corner or a putto who is 'irrigating' some grassy field. A detail you will never have seen before, but one that you will never forget when confronted with those same art works in future! Artists have portrayed pee-ers in a variety of different ways and for a variety of different reasons: serious, frivolous, humorous, to make a protest, to make a statement... Whatever their purpose, these works of art always intrigue, not least because of their secret messages and symbolic references, which sometimes can only be unravelled by an expert - like the author of this book. The extensive background information about the artists and their work also gives interesting insights into the often complex origins of the different art forms. In short, a fascinating voyage of discovery awaits you!

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12

Wat maakt de wet symbolisch? Zwolle: W.E.J. Tjeenk Willink, 1991.

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13

Clark, Keith. Make Space, Make Symbols: A Personal Journey into Prayer. Ave Maria Pr, 1996.

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14

Ayala, Francisco J., and Camilo J. Cela-Conde. Neanderthals and modern humans. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198739906.003.0011.

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This chapter deals with the similarities and differences between Homo neanderthalensis and Homo sapiens, by considering genetic, brain, and cognitive evidence. The genetic differentiation emerges from fossil genetic evidence obtained first from mtDNA and later from nuclear DNA. With high throughput whole genome sequencing, sequences have been obtained from the Denisova Cave (Siberia) fossils. Nuclear DNA of a third species (“Denisovans”) has been obtained from the same cave and used to define the phylogenetic relationships among the three species during the Upper Palaeolithic. Archaeological comparisons make it possible to advance a four-mode model of the evolution of symbolism. Neanderthals and modern humans would share a “modern mind” as defined up to Symbolic Mode 3. Whether the Neanderthals reached symbolic Mode 4 remains unsettled.

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15

Belser, Julia Watts. Sex in the Shadow of Rome. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190600471.003.0002.

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This chapter examines the theological significance of sexual violence in the aftermath of Roman conquest. Rabbinic accounts of sexual violence, enslavement, and forced prostitution intertwine theological lament with the brutal body costs of Roman domination. Talmudic narratives mimic pervasive Roman symbolism of imperial dominance as a form of “sexual conquest,” using that symbolism to express rabbinic lament to articulate rabbinic resistance to imperial violence. In contrast to the biblical motif of women’s whoredom as provoking divine punishment, the rabbinic narratives instead position God and woman alike as violated by Rome. Yet these stories make instrumental use of rape as a way to give voice to divine woundedness and rabbinic lament. Ultimately, the symbolic and theological significance afforded to rape largely reinscribes the vulnerability of women and enslaved people—and draws attention away from the embodied experience of those most likely to bear the brunt of sexual violence.

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16

Rider, Toby C. Symbols of Freedom. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040238.003.0008.

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This chapter details the propaganda scheme centering on the defected athletes from the Melbourne Olympics. Once the Hungarian National Olympic Team reached the United States, a triumvirate of parties had taken responsibility for their welfare: Sports Illustrated, the Hungarian National Sports Federation (HNSF), and Jackson himself. This triumvirate combined to accomplish two aims. First, they paraded the team around the country in a nationwide tour, an exhibition that provided U.S. newspapers and the United States Information Agency with an opportunity to depict the athletes as symbols of freedom. Second, they took steps to make sure that the athletes transitioned to life in the United States in the smoothest manner possible. The chapter also considers the challenges that came with executing these strategies; including the difficulties of resettlement for the refugee athletes, the problems of immigration, and the question of the participation of stateless athletes in the Olympics.

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17

Todd, Oldham, Hickey Dave 1940-, Dewan Shaila, and Art Guys (Group), eds. Suits: The clothes make the man. New York: Harry N. Abrams, 2000.

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18

Halstead, Paul, and Valasia Isaakidou. Sheep, sacrifices, and symbols. Edited by Umberto Albarella, Mauro Rizzetto, Hannah Russ, Kim Vickers, and Sarah Viner-Daniels. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199686476.013.8.

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Images, texts, and bones shed light on the place of animals in the later Bronze Age societies of southern Greece. Iconography offers an idealized vision of encounters with dangerous, exotic, and mythical beasts, of travel in elaborate horse-drawn chariots, and of ceremonial slaughter of bulls. Reality, even for the elite and as revealed by textual and faunal evidence, was more mundane: killing and consumption of sheep, goats, and pigs more than lions, deer, and bulls; and dependence, to finance a palatial lifestyle, on draught oxen for grain production and wool-sheep for exchangeable prestige textiles. Linear B texts describe aspects of animal management of interest to the Mycenaean palaces, while faunal data make clear how restricted were these interests. Faunal and ceramic data highlight the importance of commensality throughout the Neolithic and Bronze Age, and the shift from overtly egalitarian gatherings in the Neolithic to ostentatiously inegalitarian in the Bronze Age.

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19

Sung, Hou-mei. Reflection. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199375967.003.0006.

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Representations of animals in traditional Chinese painting are among the oldest known motifs and are filled with rich symbolic implications. Animal paintings make animals a part of the harmonious existence of all living beings in the universe. To the Chinese, animals are more than merely beasts in nature; they are living symbols with philosophical, historical, and metaphorical associations. This explains why in early Chinese painting animals are typically portrayed with distinct attitudes or in particular poses, for example, dragons emerging from the clouds, tigers roaring with the wind, cranes calling toward heaven, carp leaping above the waves, and minnows darting playfully among water weeds. Many of these early conceptual depictions of animals were directly linked to the ancient Chinese ...

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20

Nick, Robinson. Buddhist Origami: 15 Easy-to-make Origami Symbols for Gifts and Keepsakes. Watkins Publishing, 2014.

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21

Make My Logo Bigger: 40 Years of Branding and Design by Michael Peters. Black Dog Publishing, 2008.

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22

Tallgren, Immi. The Faith in Humanity and International Criminal Law. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805878.003.0015.

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International criminal law is at times taken to manifest fundamental consensual boundaries against violence and destruction of the human species. The faith in law is celebrated in a cult with rituals, symbols, and mythologies where law is saving humans from evil. This chapter takes issue with the transcendental reference in ‘humanity’ by situating it within discussions on religion, the non-deist religions in particular. Three French thinkers: Henri Saint-Simon, Auguste Comte, and Emile Durkheim are stimulating intellectual figures—often neglected or caricatured. They developed new visions for society as religions–creating dogmas, symbolism, and ritual practices. Yet they declared the transcendental divinities dead. The human individual and ‘humanity’ were further elevated yet declared ‘positive’, victorious over superstition. Their religions aimed to capture the best of two worlds: secular and religious, rational and affective. But what difference does it make to see ideas, beliefs, faith, or commitment as religious or as something else, such as politics or ideology?

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23

Keller, Catherine. Of Symbolism: Climate Concreteness, Causal Efficacy and the Whiteheadian Cosmopolis. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429566.003.0012.

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Does Whitehead help us rethink strategies for public education about global warming and ecology? That Whitehead’s radical relationalism never washes out difference but intensifies it, that the singular subject happens—if only for a moment—may actually make his theory of symbolism useable and useful in shifting the individualism of the U.S public. The vision of the world as a community of organisms is no longer a matter of aesthetic preference or scientific debate but of urgent necessity—for the survival not of mere individuals but of the life-systems in which they ‘dividually’ happen. In this world which is an interplay of functional activity, and as such a community of communities of communities, we find ourselves “amid a democracy of fellow creatures” (PR, 50). To be sure, our species has failed to evolve an ecosocial format for such a democracy. So the threatened space and shrinking time of our century will expose our participation in temporal forcefields and spatial entanglements that until now have only haunted the spiritual margins. That exposition can serve as revelation of needed lures, beacons to our better instincts. Is there time to actualize their promise? Or will the ‘unsuitable characters’ sabotage our best efforts?

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24

Steffen, Lloyd. Religion and Violence in Christian Traditions. Edited by Michael Jerryson, Mark Juergensmeyer, and Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0005.

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This chapter investigates the theological justifications for violence within the sources of the Christian traditions, and also reports the symbolic representations of violence in the history of the tradition. It then presents a consideration of some specific issues that have provoked Christian people, to condone or even resort to violence while believing themselves faithful to Christian teachings and values. The chapter introduces the theological justifications of St. Paul, Jesus of Nazareth, just war, Crusades, inquisition and heresy trials, and missionary movements. Christian people have acted in ways opposed to violence, and have also warranted violence over the centuries by referring to scripture and by developing theological interpretations. Additionally, they preserve connection to its history of involvement of violence in a variety of symbols, rites, and rituals. In general, Christian people are moral agents who have to make decisions about how to act and how to act religiously.

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25

Radiohead. Make Music With Radiohead. Complete Lyrics / Guitar Chord Boxes & Symbols/ Guide To Guitar Tablature. Warner Brothers Publications, 2003.

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26

Make Music With The Eagles Complete Lyrics Guitar Chord Boxes Chord Symbols Fifteen Classic Songs. International Music Publications, 2003.

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27

Nickol, Peter. Learning to Read Music: How to Make Sense of Those Mysterious Symbols (How to Books (Midpoint)). How to Books, 1999.

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28

Colors: What They Mean and How to Make Them. Harry N. Abrams, Inc., 2007.

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29

Türk Dünyasýnda Nevruz Ýkinci Bilgi Þöleni Bildirileri: Ankara, 19-21 Mart 1996. Ataturk Kultur, Dil ve Tarih Yuksek Kurumu, Ataturk Kultur Merkezi, 1996.

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30

O'Shea, Janet. No Hard Feelings. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190871536.003.0002.

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This chapter continues the examination of how martial arts differ from violence by delving into the symbolism attached to sport fighting. Here, this section investigates the significance of seemingly small gestures such as handshakes and fist bumps, treating them as play markers that separate the mat or the ring from the outside world. The rich symbolism of play markers run alongside an inversion of the meaning attached to strikes: in the outside world a punch devalues, whereas in sport fighting it signals respect for an opponent’s abilities. In this sense, sport fighting differentiates but also walks a fine line between the form and the function of violence. This consideration of significance in martial arts practice includes an investigation of martial arts and combat sport’s vexed relationship to real violence.

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31

Burawoy, Michael. The Poverty of Philosophy. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.16.

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Chapter abstract Marx and Bourdieu embark from similar criticisms of philosophers as suffering from the illusion that ideas make history—what Marx calls ideology and Bourdieu calls scholastic reason. Accordingly, both turn from the logic of theory to the logic of practice. However, where Marx sees the relations of production as leading to class struggle and revolution, Bourdieu sees bodily practice as instilling symbolic domination through habitus. This leads Marx and Bourdieu to adopt divergent views of history, divergent approaches to social change, divergent roots of symbolic domination, and divergent perspectives on contentious politics. If the followers of Marx seek to explain the quiescence of the working class by developing theories of cultural hegemony, will the followers of Bourdieu build a research program that focuses on the internal contradictions and external anomalies of Bourdieu’s theory of symbolic domination?

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32

Stephens, Keri K. Negotiating Mobile Control. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190625504.003.0003.

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In the late 1990s and early 2000s, mobile use started expanding. From Nokia phones to BlackBerrys, these business tools often were considered status symbols—so it’s natural that control issues emerged. This chapter discusses some cultural-differences data, along with the gut-wrenching decisions that Kjell, a Norwegian entrepreneur, and Matt, a Wall Street Journal executive, had to make concerning whose jobs warranted mobile devices. These managers wrestled with issues of productivity, budgeting, fairness, mooching, and status. The chapter shows what happens when there’s a “boss in your pocket,” as well as the temptation to work all weekend when “sent from my iPhone” appears at the bottom of a message at 6 p.m. on Friday evening. This chapter invites readers to consider issues of hierarchical control and what happens when some workers are accessible 24/7.

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33

Lewis, C. Day. The Poetic Image. Hesperides Press, 2006.

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34

Lewis, C. Day. Poetic Image. AMS Press, 2003.

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35

Elior, Rachel. Jewish Mysticism. Translated by Arthur B. Millman. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781874774679.001.0001.

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Mysticism is one of the central sources of inspiration of religious thought. It is an attempt to decode the mystery of divine existence by penetrating to the depths of consciousness through language, memory, myth, and symbolism. By offering an alternative perspective on the world that gives expression to yearnings for freedom and change, mysticism engenders new modes of authority and leadership; as such it plays a decisive role in moulding religious and social history. For all these reasons, the mystical corpus deserves study and discussion in the framework of cultural criticism and research. This book is a lyrical exposition of the Jewish mystical phenomenon. Its purpose is to present the meanings of the mystical works as they were perceived by their creators and readers. At the same time, it contextualizes them within the boundaries of the religion, culture, language, and spiritual and historical circumstances in which the destiny of the Jewish people has evolved. The book conveys the richness of the mystical experience in discovering the infinity of meaning embedded in the sacred text and explains the multivalent symbols. It illustrates the varieties of the mystical experience from antiquity to the twentieth century. The translations of texts communicate the mystical experiences vividly and make it easy for the reader to understand how the book uses them to explain the relationship between the revealed world and the hidden world and between the mystical world and the traditional religious world, with all the social and religious tensions this has caused.

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36

Kenski, Kate, and Kathleen Hall Jamieson, eds. The Oxford Handbook of Political Communication. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199793471.001.0001.

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An incisive, broad-based overview of political communication, the Oxford Handbook for Political Communication assembles the leading scholars in the field of political communication to answer the question: What do we know and need to know about the process by which humans claim, lose, or share power through symbolic exchanges? Its sixty-three essays address the following five themes: contexts for viewing the field of political communication, political discourse, media and political communication, interpersonal and small group political communication, and the altered political communication landscape. This comprehensive review of the political communication literature is designed to become the first reference for scholars and students interested in the study of how, why, when, and with what effect humans make sense of symbolic exchanges about sharing and shared power.

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37

Make Music With The Verve Complete Lyrics Guitar Chord Boxes Chord Symbols Fifteen Classic Songs With A Foreword By Stevie Chick. International Music Publications, 2005.

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38

Beran, Michael J., Bonnie M. Perdue, and Theodore A. Evans. Monkey Mathematical Abilities. Edited by Roi Cohen Kadosh and Ann Dowker. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199642342.013.025.

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Monkeys are mathematicians, albeit imprecise ones. Comparative research has illustrated that monkeys use quantitative and numerical information, and this chapter outlines many of those findings. We begin with an historical summary of work with primates in assessing the role that number plays in these animals’ lives. We then focus on the question of whether primates can count and can use symbols to represent numerical information. Evidence for counting is limited, but they can make judgments of ordered magnitudes, and they can learn to associate symbols with various quantities and numbers of items. They do this through a form of analogue magnitude estimation in which increasingly larger numbers of items are represented less and less precisely. They do this using many of the same neural structures that underlie varying types of numerical competence in humans, thereby illustrating an evolutionary progression of mathematical skills in the orderPrimates.

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39

Baron, Alan, John Hassard, Fiona Cheetham, and Sudi Sharifi. Touring the Hospice. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198813958.003.0007.

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This chapter continues the analysis of organizational culture at the host Hospice under ethnographic investigation. Having discussed the cultural make-up of the ‘old’ Hospice, and then glimpsed something of the ‘new’, the study now focuses on the latter to illuminate the nature of the organization as the authors interpreted it at the time the research was carried out. In so doing, the study once again returns to Schein’s three-level culture model and primarily his analytical level of organizational ‘artefacts’, as the focus for a ‘tour’ of the case study site. This sees staff and volunteers describe in depth how they make sense of the Hospice’s physical structure and symbolic meaning, an analysis which offers a fine-grained appreciation of the socio-material composition of the organization.

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40

Adelstein, Richard. Property and Technology. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190694272.003.0005.

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In this chapter, the dependence of property rights on government’s policy choices and their vulnerability to theft are both illustrated in the theoretically rich and institutionally challenging case of intellectual goods, ideas rendered in some symbolic medium. The peculiar qualities of these goods make it especially hard for sellers to prevent thieves (“free riders”) from stealing their value and thus make voluntary exchange with willing buyers possible. This induces a continuous competition of technologies, in which free riders seek the technological means to steal the value of intellectual goods and sellers seek the means to exclude them. When free riders have the technological advantage, sellers must turn to the law to protect their ability to sell to willing buyers. The law’s response is intellectual property, discussed here as copyright, an unusual species of property having only limited duration and subject to “fair use,” legalized theft under certain circumstances.

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41

Threadgold, Steven. Bourdieu and Affect. Policy Press, 2020. http://dx.doi.org/10.1332/policypress/9781529206616.001.0001.

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A Bourdieusian contribution to studies of affect provides a more comprehensive understanding of the everyday moments that make, transform and remake the social contours of inequality, and how those relations are contested and resisted. By teasing out the affective elements already implicit in concepts like habitus, illusio, cultural capital, field and symbolic violence, this book develops a theory of affective affinities to consider how emotions and feelings are central to how class is affectively delineated along with material and symbolic relations. This includes theorising habitus as one’s history rolled up into an affective ball of immanent dispositions, an assemblage of embodied affective charges. Sketching fields as having their own affective atmospheres and structures of feeling, while considering everyday settings that the concept of field cannot capture. Drawing upon illusio, social gravity and social magic to unpack how the embodied nature of the forms of capital mean they operate in affective economies mediating transmissions of affective violence. The book concludes by critically engaging with aspects of social change due to the rise of reflexivity, irony and cynicism and proposing the figure of the accumulated being to challenge the dominance of homo economicus.

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42

Civitello, Linda. The Burden of Bread. University of Illinois Press, 2018. http://dx.doi.org/10.5406/illinois/9780252041082.003.0002.

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This chapter shows how American exceptionalism in food set the groundwork for the baking powder revolution. In the late eighteenth and early nineteenth centuries, bread was a staple food in the diet of Americans, who consumed one pound per person per day. Bread was also symbolic and connected to religion and morality. Housewives had to make their own yeast and bake bread, and were judged for it. Poor loaves were believed to cause dyspepsia, a catch-all term for any digestive problem. Pressures from Sylvester Graham and other authorities, plus variables in yeast, flour, gluten, climate, ovens, and measurements, created baking difficulties for women.

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43

Kamusella, Tomasz. Nationalism and National Languages. Edited by James W. Tollefson and Miguel Pérez-Milans. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190458898.013.8.

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This chapter focuses on the use of languages by Europe’s nation-states in the twentieth century, particularly after 1989. The ethnolinguistically homogeneous nation-state became the norm of legitimate statehood in Europe. At the level of rhetoric, the Soviet Union was an exception, but it was replaced by ethnolinguistic national polities. The idea of the normative isomorphism (tight spatial and symbolic overlapping) of language, nation, and state still obtains in Europe, as exemplified by the parallel breakups of Yugoslavia and its Serbo-Croatian language, so that each successor state (with the exception of Kosovo) has its own national language. The widespread normative insistence that languages should make nations and polities, and nation-states should make languages, is limited to Europe and parts of Asia, prevented elsewhere by the imposition of colonial languages. Interestingly, should the European Union persist in its official polyglotism, the normative thrust of ethnolinguistic nationalism may be blunted in the future.

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44

Gaskell, Ivan, and Sarah Anne Carter, eds. The Oxford Handbook of History and Material Culture. Oxford University Press, 2020. http://dx.doi.org/10.1093/oxfordhb/9780199341764.001.0001.

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The past has left a huge variety of traces in material form. If historians could figure out how to make use of them to create accounts of the past, a far greater range of histories would be available than if historians were to rely on written sources alone. People who do not appear in writings could come into focus; as could the concerns of people that have escaped writing but whose material things belie their desires and actions. This book explores various ways in which aspects of the past of peoples in many times and places otherwise inaccessible can come alive to the material culture historian. It is divided into five thematic sections that address history, material culture, and—respectively—cognition, technology, symbolism, social distinction, and memory. It does so by means of six individually authored case studies in each section that range from pins to pearls, Paleolithic to Punk.

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Klincewicz, Michał. Challenges to Engineering Moral Reasoners. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190652951.003.0016.

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A combination of algorithms, based on philosophical moral theories and analogical reasoning from standard cases, is a promising strategy for engineering software that can engage in moral reasoning. This chapter considers how such an architecture could be built using contemporary engineering techniques, such as knowledge engineering and symbolic reasoning systems. However, consideration of the philosophical literature on ethical theories generates engineering challenges that have to be overcome to make a computer moral reasoner viable. These difficulties include the context sensitivity of the system and temporal limitations on search—problems specific to artificial intelligence—but also difficulties that are direct consequences of particular philosophical theories. Cooperation between engineers and philosophers may be the best way to deal with those difficulties.

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46

Frey, Bruno S., and Jana Gallus. Awards in the Voluntary Sector. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198798507.003.0005.

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In the voluntary sector awards play a particularly important role because the respective organizations are often cash constrained, and social recognition is an important motivation for volunteers (which risks being crowded out by monetary pay). There are millions of people who voluntarily contribute to Wikipedia under pseudonyms (i.e. make anonymous contributions), but the number of active editors is on a pronounced decline, particularly among new editors. A field experiment is presented, which shows that a purely symbolic award scheme targeted at newcomers significantly raises their retention rate. The motivational effect persists over an entire year. It can be explained by the enhanced identity with the community, status and reputation concerns, recognition and self-confidence, and attention.

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47

Vaidhyanathan, Siva. 4. Trademarks and the politics of branding. Oxford University Press, 2017. http://dx.doi.org/10.1093/actrade/9780195372779.003.0004.

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Control of trademarks is control of language. Trademarks, whether they are images, logos, names, or phrases, are ubiquitous in most of the world. They make up a significant set of the symbols through which we construct our identities, affiliations, and associations. But control of trademarks is also important to us as consumers. Consumer protection and convenience justify these restrictions on expression. Trademarks, like other forms of intellectual property, also regulate commercial competition. “Trademarks and the politics of branding” outlines what trademarks do and don’t do and explains how they are different to copyrights and patents. Trademarks operate very differently and exist for very different reasons.

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48

Clothes Make the Man: Female Cross Dressing in Medieval Europe (New Middle Ages, 1). Routledge, 1999.

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49

Cowen, Painton. Rose Windows. Chronicle Books, 2001.

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50

McDaniel, Justin Thomas. Conclusions and Comparisons. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824865986.003.0005.

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Starting off with the unique story of the Buddha and leisure park designed in rural Louisiana, the conclusion argues that despite many problems with large comparative projects Buddhist Studies, the amusement parks, memorials, museums, and gardens described in the book as a whole share many qualities. They generally lack formal, formidable, ritual, ecclesiastical, or sectarian boundaries. They make little sustained effort to be “authentic.” These sites emphasize display, performance, and juxtaposition and anachronistic mixing (not systematic reconstruction) of various Buddhist cultures, teachings, languages, objects, and symbols. This is important, because it provides us with a completely different image of contemporary Buddhism that emphasizes innovation and ecumenism instead of purity and authenticity. These sites present different Buddhist traditions, images, and aesthetic expressions as united but not uniform, collected but not concise—a gathering not a movement. By eschewing the local and authentic in favor of the timeless, ecumenical, and universal, they become difficult to categorize. They make visual statements for sure, even if they don’t attempt to create single messages or provide coherent teachings.

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Books on the topic 'Symbolisk makt'

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