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"Youth culture is not an invention of 20th-century movies and television; youth have been forming their own cultures from the moment they were given space to invent their own ways of relating to one another and to their parents and communities. Taking a global approach and beginning in early modern Europe, the essays in the Oxford Handbook of the History of Youth Culture provide broadly contextualized case studies of the ways in which the meanings and expressions of both "youth" and "culture" have evolved through time and space. The authors show that youth culture has been shaped by geography, ethnicity, class, gender, faith, technology, and myriad other factors. Examining subjects ranging from monastic schools to online communities, from enslaved youth in the Caribbean to Indigenous students at government sanctioned boarding schools, from youthful entrepreneurs to youthful activists, from war to sexuality, and from art to literature, the essays show that there have been many youth cultures. Throughout, authors emphasize the ways in which the idea of youth culture could become contested terrain-between youth and their families, their communities, and the culture at large-as well as the importance of youth agency in carving out separate lives. Among the tensions explored are the struggle between control and independence, as well as the explicit and implicit differences between male and female constructions of youth culture"--

"According to a classic story of American political development, the Framers created a certain kind of presidency because they appreciated the dangers of demagogy, a danger they had learned from their reading of antiquity and from their experience in the state governments. Thus the Framers did not envision a president who represents the people but instead created a president who serves as a check on the people's representatives in Congress. Furthermore, this arrangement was deliberately and fundamentally transformed by the Progressives, who were impatient with the counter-majoritarian features of constitutional design and wished to hitch policy reform to presidential leadership. While scholars disagree as to whether this change with respect to the idea of presidential representation was good or bad, the presumption that there was change is a central pillar in the literature on the modern presidency. The Idea of Presidential Representation challenges this story. In place of a before and after moment of transformation, Jeremy D. Bailey argues the evidence shows that presidential representation has long been contested and remains unsettled. He traces the history of the debate over representation from the Convention of 1787 to the disputes over the Twelfth and Twenty-second Amendments to the question of superdelegates in the wake of the 2016 election. The result is a landmark work of political science that promises to redefine the conversation for decades to come"--

Abstract:This article reconsiders the history of the Community Action Program (CAP). I argue that the CAP is best understood as a bold attempt at administrative experimentation and reform. Using original archival materials, I show that policymakers involved the CAP's design outlined three models of community action: coordination, collaboration, and mobilization, which communities drew upon when implementing the program. Drawing upon an original dataset of ninety-eight community action agencies (CAAs), this article provides a synthetic assessment of the CAP's implementation. I show that while the 1967 Green Amendment curtailed the CAP's experimental and participatory ethos, most CAAs operated relatively harmoniously with local governments and social welfare groups to fight poverty. By looking beyond the dramatic clashes between CAAs and local governments and focusing on the multiple ways in which CAAs seized upon the CAP's experimental nature, this article provides a more balanced and comprehensive assessment of the CAP's historical legacy.

In September 2020, the Canadian federal government designated the residential school system as an event of national historic significance and two former residential school buildings as national historic sites. They joined over 2,150 other places, people, and events that have been certified as part of Canada's official historical narrative – the majority of which celebrate the nation's imperialist history and silence Indigenous peoples. However, public representations of historic injustices that honour victims have the power to disrupt laudatory versions of the past and foster reconciliation. This paper will examine the history of Canada's commemorative efforts and its effect on the nation's collective memory, before exploring how the heritage designation framework can be decolonized in a way that respects the needs and desires of Indigenous peoples.

This thesis is concerned with popular music's working of time. It takes the experience of time as crucial to the negotiation of social, political or, more simply, existential, conditions. The key example analysed is the funk style invented by legendary musician James Brown. I argue that James Brown's funk might be understood as an apprehension of a minor temporality or the musical expression of a particular form of negotiation of time by a minor culture. Precursors to this idea are found in the literature of the stream of consciousness style and, more significantly for this thesis, in the work of philosopher Gilles Deleuze on the cinema in his books Cinema 1: The Movement-Image and Cinema 2: The Time-Image. These examples are all concerned with the indeterminate unfolding of lived time and where the reality of temporal indeterminacy will take precedence over the more linear conventions of traditional narrative. Deleuze's Cinema books account for such a shift in emphasis from the narrative depiction of movement through time the movement-image to a more direct experience of the temporal the time-image, and I will trace a similar shift in the history of popular music. For Deleuze, the change in the relation of images to time is catalysed by the intolerable events of World War II. In this thesis, the evolution of funk will be seen to reflect the existential change experienced by a generation of African-Americans in the wake of the civil-rights movement. The funk groove associated with the music of James Brown is discussed as an aesthetic strategy that responds to the existential conditions that grew out of the often perceived failure of the civil rights movement in the 1960s. Funk provided an aesthetic strategy that allowed for the constitution of a minor temporality, involving a series of temporal negotiations that eschew more hegemonic, common sense, compositions of time and space. This has implications for the understanding of much of the popular music that has followed funk. I argue that the understanding of the ...

A History of LGBTIQ+ Victoria in 100 Places and Objects was commissioned by Heritage Victoria to highlight the rich, diverse and unique history of queer communities in Victoria and to demonstrate how these communities are reflected in the places, objects and landscapes that surround us. Lesbian, gay, bisexual, transgender, intersex, queer, asexual, sistergirl and brotherboy (LGBTIQ+) people are, and always have been, an integral part of Victorian social, political and cultural life. However, the experiences and voices of queer communities have not commonly been included in the historical record and, consequently, queer heritage has remained largely invisible.

"Before 1800 nothing was irrelevant. So argues Elisa Tamarkin's sweeping cultural history of a key shift in consciousness: the arrival, around 1800, of "relevance" as the means to grasp how something previously disregarded becomes important and interesting. At a time when so much makes claims to attention every day, how does one decide what is most valuable right now? This is not only a contemporary problem. For Ralph Waldo Emerson, the question for the nineteenth century was how, in the immensity and "succession" of objects, anything becomes a proper object of experience. How that question was finally defined as one of relevance is the story of Apropos of Nothing. Relevance, Tamarkin shows, was primarily an Anglo-American concept. It engaged major intellectual figures, centrally the pragmatists-William James, Alain Locke, and John Dewey-and before them thinkers including Emerson and Alfred North Whitehead. Most of all, relevance was a problem for the worlds of art, literature, education, and criticism. These were fascinated by how old, boring, distant, or unfamiliar things get taken in; how they are admitted as meaningful; how they come home to us like the ludicrous raven comes to Edgar Allan Poe's student in the middle of the night in some obscure connection with himself. Many nineteenth-century American artists saw their paintings as pragmatic works that make relevance-that suggest versions of events that feel apropos of our world the moment we see them. (Tamarkin's book is richly illustrated, in color, with works by Winslow Homer, Abbott Handerson Thayer, Edgar Degas, and others.) Relevance remains a conundrum, especially for the humanities. It obliges us to say why we admit Poe's poem-or, say, a line of Emerson's-is interesting enough to study it, to dedicate ourselves to understanding it, to affirming that this effort is, in Emerson's words, "relevant to me and mine, to nature, and the hour that now passes.""--

A history of Argentina that examines how trans bodies were understood, policed, and shaped in a country that banned medically assisted gender affirmation practices and punished trans lives. As a trans history of Argentina, a country that banned medically assisted gender affirmation practices and punished trans lives, A Body of One's Own places the histories of trans bodies at the core of modern Argentinian history. Patricio Simonetto documents the lives of people who crossed the boundaries of gender from the early twentieth century to the present. Based on extensive archival research in public and community-based archives, this book explores the mainstream medical and media portrayals of trans or travesti people, the state policing of gender embodiment, the experiences of those transgressing the boundaries of gender, and the development of homemade technologies from prosthetics to the self-injection of silicone. A Body of One's Own explores how trans activists' challenges to the exclusionary effects of Argentina's legal, cultural, social, and political cisgender order led to the passage of the Gender Identity Law in 2012. Analyzing the decisive yet overlooked impact of gender transformation in the formation of the nation-state, gender-belonging, and citizenship, this book ultimately shows that supposedly abstract struggles to define the shifting notions of "sex," citizenship, and nationhood are embodied material experiences

Abstract
In* terms of grandeur and extravagance, modern Chinese society tends to think of the Comprehensive Manchu–Han Banquet 滿漢全席 as the pinnacle of China's culinary heritage. Its allure is best illustrated by what happened in 1977, when the Tokyo Broadcasting System (TBS) commissioned a Hong Kong restaurant named Kwok Bun 國賓酒樓 to recreate the banquet according to its "original" recipes. The preparation took over three months, involved more than one hundred and sixty chefs, and resulted in a meal that featured more than one hundred dishes.1 Since then, there has been no shortage of efforts made by different individuals, restaurants, and organizations to follow suit and recreate the Comprehensive Manchu–Han Banquet in a contemporary setting. These different endeavours commonly claim that they follow the most authentic recipes. Little did they realise that there is no such thing as an authentic recipe. In fact, historians cannot even agree on which era saw the banquet begin, though the leading candidates all date to the Qing dynasty (1644–1911); these are the reign of the Emperor Kangxi (r. 1661–1722), the reign of the Emperor Qianlong (r. 1735–1796), and the dynasty's last decades.
This paper examines the accuracy of these claims by analyzing a sample menu for the Comprehensive Manchu–Han Banquet recorded during Qianlong's reign. This menu contains crucial information about the feast's formative stages, information that has not yet been properly addressed by academics researching this topic. By drawing attention to the traditional dietary customs of ethnic Manchus and Han Chinese, understood in the context of contemporaneous Chinese gastronomy (to supplement the menu's lack of contextual information), this paper provides a better understanding of the Comprehensive Manchu–Han Banquet and of Chinese gastronomy in general, in terms of their history, development, and cultural significance.

This dissertation brings the field of critical disability studies to bear on organizational paradigms of nineteenth-century American literature. "Reading Bodies" intervenes in these fields with the claim that the book in a variety of formats, publications, and circulations acts as a disciplinary tool that seeks to arrange physical and mental characteristics and capacities into the category of disability. This project moves beyond examining representations of disability to demonstrate that the same social, cultural, and political forces that generated literary movements and outpourings – such as nationalism, displacement of Native peoples, slavery, and state-sanctioned violence – also generated material conditions of impairment that formal literary conventions sought to consolidate as "disability." Individuals and communities reading, writing, and responding to the genres of seduction, historical fiction, slave narrative, Civil War poetry, and children's literature both deployed and challenged formal literary conventions to model or defy normative and deviant behaviors. The formal characteristics and aesthetic concerns of the field of American literature, I find, are products of larger social processes that both cause impairment and that communicate and mark constructions of disability into and onto reading and non-reading publics. as social and literary forces coalesced the category "disability," often those populations most vulnerable to impairment responded by challenging, resisting, or completely renovating the conventions and categories of textual and bodily behavior. In a variety of interactions with the book, nineteenth-century women, Native Americans, African Americans, wounded soldiers, and children offer alternative intersectional perspectives and possibilities for what it means to produce literature and for what it means to inhabit a body. Those works considered literary outliers both in their day and in contemporary critical assessments, such as Leonora Sansay's Secret History (1808), the Life of Black Hawk (1833), and midcentury children's books printed for sight-impaired readers, reveal the normative underpinnings of literary and bodily taxonomies.