By Bruce D'Arcus
Obstacles of Dissent appears to be like on the method that political protest, because it is formed in the course of the space-time collapsing energy of media, questions nationwide identification and country authority. via this lens of protest politics, Bruce D'Arcus examines how private and non-private house is symbolically mediated-the method that energy and dissent are articulated within the modern media.
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Extra info for Boundaries of Dissent: Protest and State Power in the Media Age
At times, however, the geography of identity politics was writ significantly larger. S. cities as evidence of Communist conspiracy. The film Anarchy USA (Griffen 1965) was one product of the conspiratorial Cold War geopolitical inflection of the outside agitator thesis. The film opens with images of a young man speaking before a crowd in Watts about moving out of the ghetto and going after white people, and then quickly cuts to an image of a black preacher in a church. The juxtaposition seems to suggest little difference between the two.
It provides a platform from which to claim rights, organize representation, and project them to larger publics. Public space, he writes, is ideally “an unconstrained space within which political movements can organize and expand into wider arenas” (1995: 115). While emphasizing the grounded materiality of public space, then, Mitchell’s reliance on the phrase “expand into wider arenas” points to the ways that the politics of public space is at once a politics of scale. If public space provides a setting through which the politics of identity and citizenship are constituted, the mediated character of public space links it to the social production of scale as well.
To admit the notion that law—and by extension citizenship—was socially constructed was to invite anarchy. The understanding of public space was similarly bluntly commonsensical. This line of argument—in which a duty-based understanding of citizenship and a “raceless” identity politics (Goldberg 2002) was used to interpret events in public space—was quite common in interpreting the significance of the riots. Indeed, Hoover argued a similar point when he said in an interview that “[w]e are living in an age when too many citizens are thinking about their rights and privileges and too little about their duties and responsibilities” (Beatty 1967).