Received an Honorable Mention for the 1990 Professional/Scholarly Publishing Division Award in the History, Regime, and Political Science category given past the AAP
"Play fool, to catch wise."—saying of Jamaican slaves Confrontations between the powerless and powerful are laden with deception—the powerless feign deference and the powerful subtly assert their mastery. Peasan...
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Received an Honorable Mention for the 1990 Professional/Scholarly Publishing Division Award in the History, Regime, and Political Science category given by the AAP
"Play fool, to catch wise."—saying of Jamaican slaves Confrontations between the powerless and powerful are laden with charade—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 exist 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 employ of anonymity and ambiguity. He also analyzes how ruling elites try 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 ancestry of Gorbachev's glasnost entrada—the political electricity generated amongst oppressed groups when, for the first fourth dimension, 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 defection.
From Yale Academy Printing, http://yalepress.yale.edu/Yupbooks/book.asp?isbn=9780300056693
作者简介 · · · · · ·
received his bachelor's degree from Williams College and his MA and PhD (1967) from Yale. He taught at the University of Wisconsin–Madison until 1976, when he returned to Yale. Now Scott is the Sterling Professor of Political Science and Professor of Anthropology and is Director of the Agrarian Studies Program. He is a Fellow of the American Academy of Arts and Sciences, has he...
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received his bachelor's degree from Williams College and his MA and PhD (1967) from Yale. He taught at the University of Wisconsin–Madison until 1976, when he returned to Yale. At present Scott is the Sterling Professor of Political Science and Professor of Anthropology and is Director of the Agrarian Studies Program. He is a Boyfriend of the American University of Arts and Sciences, has held grants from the National Science Foundation, the National Endowment for the Humanities, and the Guggenheim Foundation, and has been a boyfriend at the Center for Advanced Written report in the Behavioral Science, Science, Applied science and Society Plan at M.I.T., and the Institute for Avant-garde Study, Princeton.
His enquiry concerns political economy, comparative agrarian societies, theories of hegemony and resistance, peasant politics, revolution, Southeast Asia, theories of grade relations and anarchism. He is currently teaching Agrestal Studies and Rebellion, Resistance and Repression.
Scott lives in Connecticut, where he raises sheep.
喜欢读"Domination and the Arts of Resistance"的人也喜欢 · · · · · ·
0 有用 没意思 2019-03-26 01:19:08
Even fantasies of liberation and revenge tin can assist to preserve domination through dissipating collective energies in relatively harmless rhetoric and ritual
0 有用 Harmodius 2021-12-25 00:59:43
The mix of history/polisci/anthro (一种通感式的对历史的研究)that is precisely what I seek。每读一本书只能感叹Scott真的非常老天赏饭吃。自己是在东南亚呆了四分之一人生的人，读起他对马来村庄的研究顿感亲切。
ii 有用 苏芒 2012-02-08 06:27:39
vastly interesting; "true self"/mask theory; the second Scott book
0 有用 [已注销] 2010-02-17 12:22:15
太艰涩了
0 有用 宝宝TWO 2016-08-ten 13:29:09
只是说不是我的菜。。。。
0 有用 Harmodius 2021-12-25 00:59:43
The mix of history/polisci/anthro (一种通感式的对历史的研究)that is precisely what I seek。每读一本书只能感叹Scott真的非常老天赏饭吃。自己是在东南亚呆了四分之一人生的人，读起他对马来村庄的研究顿感亲切。
An culling claim, nearly a logical mirror epitome of the first, is that those obliged by domination to act a mask will eventually detect that their faces accept grown to fit that mask. Nowhere has the "act of ability" been more than successfully examined than in George Orwell'south essay "Shooting an Elephant," from his days every bit a subinspector of constabulary in the 1 920s in colonial Burma. Orwell had been summon...
2021-10-04 xix:16:251人喜欢
An culling claim, virtually a logical mirror image of the first, is that those obliged by domination to act a mask will eventually find that their faces accept grown to fit that mask.
Nowhere has the "act of power" been more successfully examined than in George Orwell's essay "Shooting an Elephant," from his days as a subinspector of police in the one 920s in colonial Burma. Orwell had been summoned to deal with an elephant in estrus that had broken its tether and was ravaging the bazaar. When Orwell, elephant gun in hand, fmally locates the elephant, which has indeed killed a human being, information technology is peacefully grazing in the paddy fields, no longer a threat to anyone. The logical thing would be to observe the elephant for a while to ensure that its heat had passed. What frustrates logic for Orwell is that in that location are at present more than two thousand colonial subjects who have followed and are watching him:
[........And suddenly I realized that I should have to shoot the elephant afterward 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. And it was at this moment, every bit I stood there with the rifle in my hands, that I first grasped the hollowness, the futility of the white homo's rule in the E. Here was I, the white man with his gun, standing in forepart of the unarmed native crowd-seemingly the leading histrion of the piece; but in reality I was but an absurd puppet pushed to and fro by the will of those xanthous faces backside. I perceived in this moment that when the white human 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 information technology is the condition of his rule that he shall spend his life in trying to print the "natives", and then in every crunch he has to exercise what the "natives" expect of him. He wears a mask and his confront grows to fit it. . . . A sahib has got to act like a sahib; he has got to appear resolute, to know his own listen and do definite things. To come all that way, rifle in hand, with ii 1000 people marching at my heels, and then to trail feebly abroad, having washed goose egg-no, that was impossible. The crowd would laugh at me. And my whole life, every white man's life in the East, was one long struggle non to exist laughed at.]
回应 2021-10-04 19:16:25
lank leek iota (Dare to know)
An alternative merits, nearly a logical mirror paradigm of the first, is that those obliged by domination to act a mask will eventually find that their faces have grown to fit that mask. Nowhere has the "act of ability" been more successfully examined than in George Orwell'south essay "Shooting an Elephant," from his days as a subinspector of police in the i 920s in colonial Burma. Orwell had been summon...
2021-10-04 19:16:251人喜欢
An alternative claim, about a logical mirror image of the first, is that those obliged by domination to human action a mask volition eventually find that their faces accept grown to fit that mask.
Nowhere has the "act of power" been more successfully examined than in George Orwell's essay "Shooting an Elephant," from his days as a subinspector of police in the 1 920s in colonial Burma. Orwell had been summoned to bargain with an elephant in rut that had cleaved its tether and was ravaging the bazaar. When Orwell, elephant gun in hand, fmally locates the elephant, which has indeed killed a human, it is peacefully grazing in the paddy fields, no longer a threat to anyone. The logical matter would be to observe the elephant for a while to ensure that its heat had passed. What frustrates logic for Orwell is that at that place are at present more than than two thousand colonial subjects who accept followed and are watching him:
[........And suddenly I realized that I should have to shoot the elephant afterwards all. The people expected it of me and I had got to practice it; I could experience their two thousand wills pressing me forward, irresistibly. And it was at this moment, equally I stood there with the rifle in my hands, that I starting time grasped the hollowness, the futility of the white homo'south dominion in the E. Hither was I, the white human being with his gun, standing in front of the unarmed native oversupply-seemingly the leading actor of the piece; only in reality I was just an absurd puppet pushed to and fro by the will of those yellow faces backside. 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 effigy of a sahib. For it is the status of his rule that he shall spend his life in trying to print the "natives", and so in every crisis he has to practice what the "natives" expect of him. He wears a mask and his face grows to fit it. . . . A sahib has got to act like a sahib; he has got to appear resolute, to know his own mind and practise definite things. To come all that fashion, burglarize in manus, with two grand people marching at my heels, and then to trail feebly away, having done null-no, that was incommunicable. The oversupply would express mirth at me. And my whole life, every white man'due south life in the East, was 1 long struggle non to be laughed at.]
回应 2021-10-04 19:xvi:25
lank leek iota (Dare to know)
An culling claim, nearly a logical mirror paradigm of the first, is that those obliged by domination to act a mask volition eventually discover that their faces have grown to fit that mask. Nowhere has the "act of power" been more successfully examined than in George Orwell'south essay "Shooting an Elephant," from his days as a subinspector of police in the one 920s in colonial Burma. Orwell had been summon...
2021-10-04 19:16:251人喜欢
An alternative merits, nearly a logical mirror image of the first, is that those obliged by domination to act a mask volition somewhen find that their faces have grown to fit that mask.
Nowhere has the "act of ability" been more than successfully examined than in George Orwell's essay "Shooting an Elephant," from his days equally a subinspector of police in the 1 920s in colonial Burma. Orwell had been summoned to deal with an elephant in heat that had cleaved its tether and was ravaging the bazaar. When Orwell, elephant gun in hand, fmally locates the elephant, which has indeed killed a man, it is peacefully grazing in the paddy fields, no longer a threat to anyone. The logical thing would exist to notice the elephant for a while to ensure that its heat had passed. What frustrates logic for Orwell is that there are now more than two thousand colonial subjects who have followed and are watching him:
[........And suddenly I realized that I should have to shoot the elephant after all. The people expected information technology of me and I had got to exercise it; I could feel their two thousand wills pressing me forward, irresistibly. And it was at this moment, as I stood there with the burglarize in my easily, that I get-go grasped the hollowness, the futility of the white human'due south rule in the East. Here was I, the white man with his gun, standing in front of the unarmed native crowd-seemingly the leading player of the slice; but in reality I was simply an absurd boob pushed to and fro by the will of those yellow faces behind. I perceived in this moment that when the white human being turns tyrant it is his ain freedom that he destroys. He becomes a sort of hollow posing dummy, the conventionalized figure of a sahib. For information technology is the condition of his dominion that he shall spend his life in trying to impress the "natives", and and so in every crisis he has to do what the "natives" expect of him. He wears a mask and his face up grows to fit it. . . . A sahib has got to deed like a sahib; he has got to appear resolute, to know his own mind and practice definite things. To come all that way, burglarize in hand, with two thousand people marching at my heels, and then to trail feebly away, having done nothing-no, that was impossible. The crowd would laugh at me. And my whole life, every white human being's life in the East, was one long struggle non to be laughed at.]
凉埃 南京大学出版社2021版 
Sanliy 南京大学出版社2021版 
大帆船 南京大学出版社2021版 
王柯基要努力🐶 南京大学出版社2021版 
旷野的风 
0 有用 没意思 2019-03-26 01:19:08
Even fantasies of liberation and revenge tin can assist to preserve domination through dissipating collective energies in relatively harmless rhetoric and ritual
0 有用 Harmodius 2021-12-25 00:59:43
The mix of history/polisci/anthro (一种通感式的对历史的研究)that is precisely what I seek。每读一本书只能感叹Scott真的非常老天赏饭吃。自己是在东南亚呆了四分之一人生的人，读起他对马来村庄的研究顿感亲切。
ii 有用 苏芒 2012-02-08 06:27:39
vastly interesting; "true self"/mask theory; the second Scott book
0 有用 [已注销] 2010-02-17 12:22:15
太艰涩了
0 有用 宝宝TWO 2016-08-ten 13:29:09
只是说不是我的菜。。。。
0 有用 Harmodius 2021-12-25 00:59:43
The mix of history/polisci/anthro (一种通感式的对历史的研究)that is precisely what I seek。每读一本书只能感叹Scott真的非常老天赏饭吃。自己是在东南亚呆了四分之一人生的人，读起他对马来村庄的研究顿感亲切。
0 有用 xiaowen 2021-11-14 16:17:52
.....mais il ne s'agit pas d'art
0 有用 EP 2021-09-twenty 17:38:43
雖然Scott一直強調自己只是abstract relation extraction…但他依然把書中出現的所有權力操縱都作為強權施壓/異己提純，而沒有考慮橫向彈性拉伸（唯一類似的具體論斷是從屬者對群屬規則外人員的懲戒，卻沒有落足所有者牽制幾層級影響）和權力使用的損耗。只能說跟他之前的作品比起來，這種話語拉鋸和劇本演繹的手法含糊且粗糙太多，甚至於暴露明顯的寫作公式痕跡。不是說不可以採用這樣一種終於... 雖然Scott一直強調自己只是abstract relation extraction…但他依然把書中出現的所有權力操縱都作為強權施壓/異己提純，而沒有考慮橫向彈性拉伸（唯一類似的具體論斷是從屬者對群屬規則外人員的懲戒，卻沒有落足所有者牽制幾層級影響）和權力使用的損耗。只能說跟他之前的作品比起來，這種話語拉鋸和劇本演繹的手法含糊且粗糙太多，甚至於暴露明顯的寫作公式痕跡。不是說不可以採用這樣一種終於結構論述的方法，但頻頻舉起某項可以超越情境/歷史差異的family resemblance用作抵禦語焉不詳的藉口，是否會讓整篇論證過於泛化和輕薄、導致所有政治事例和生存實例都能用這種transcripts做歷史遞歸？或許如題所言，Scott終於還是太受限于transcripts這個概念 (展开)
0 有用 蒂洛 2021-05-10 14:28:29
我，竟然，开始买James Scott的账了......
0 有用 角角選手 2021-04-23 xix:23:08
Chp1&6.