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Coming out of the coven and going pu...

Schutten, Julie Ann.

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Coming out of the coven and going public: Theorizing new social movements in late capitalism.

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	Coming out of the coven and going public: Theorizing new social movements in late capitalism./
作者:	Schutten, Julie Ann.
面頁冊數:	387 p.
附註:	Advisers: Danielle Endres; Tarla Rai Peterson.
Contained By:	Dissertation Abstracts International68-05A.
標題:	Language, Rhetoric and Composition. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3263662
ISBN:	9780549004967

Coming out of the coven and going public: Theorizing new social movements in late capitalism.
Schutten, Julie Ann.

Coming out of the coven and going public: Theorizing new social movements in late capitalism. - 387 p.

Advisers: Danielle Endres; Tarla Rai Peterson.

Thesis (Ph.D.)--The University of Utah, 2007.

This study provides a starting point for communication scholars to begin to theorize and understand more about what new social movements look like today. Traditional social movement theory sees rhetoric as more instrumental than constitutive in turn overlooking important elements of new social movements (i.e., culturalist perspectives). What I present in this work is a critical examination of social movement rhetorical theory in light of the postmodern condition, hidden populations and public/private tensions by exploring the Neo-Pagan movement.

ISBN: 9780549004967Subjects--Topical Terms:

1019205
Language, Rhetoric and Composition.

Coming out of the coven and going public: Theorizing new social movements in late capitalism.
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245 1 0 $a Coming out of the coven and going public: Theorizing new social movements in late capitalism.
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500 $a Source: Dissertation Abstracts International, Volume: 68-05, Section: A, page: 1921.
502 $a Thesis (Ph.D.)--The University of Utah, 2007.
520 $a This study provides a starting point for communication scholars to begin to theorize and understand more about what new social movements look like today. Traditional social movement theory sees rhetoric as more instrumental than constitutive in turn overlooking important elements of new social movements (i.e., culturalist perspectives). What I present in this work is a critical examination of social movement rhetorical theory in light of the postmodern condition, hidden populations and public/private tensions by exploring the Neo-Pagan movement.
520 $a Contemporary practicing witches represent the largest group under the umbrella of the Neo-Pagan movement. Because witches' lifestyles, identities and ideologies have been historically contested they locate much of their discourse and action within the cultural paradigm. Contemporary performances of witches become complicated because the movement operates in a hypermediated world where the culture industry circulates fantasy performances of witch that become conflated with actual Wiccan practices.
520 $a In order to understand more about the movement I explored the film Practical Magic (1998) and the Salem Witch Museum's Witches: Evolving Perceptions exhibit. I also participated with a group of witches who hold a monthly public Goddess service and interviewed 14 witches.
520 $a Findings include an understanding that members of the Neo-Pagan movement may interpret and appropriate mainstream media depictions of the movement's lifestyles/identities in a way that is not entirely determined by whether those depictions are sympathetic or accurate representations of the movement (e.g., polysemic resistive readings). The Neo-Pagan movement spends much of its time negotiating the tensions brought about by mainstream constructions of witches' identities, what they do, whether they exist and who they are. This blocks important spiritual ecofeminist ideologies of the movement from surfacing in public arenas. For example, the radical aspects of magic and its potential to reawaken alternative sensuous connections between humans and other-than-humans becomes more obscure in the face of mediated constructions about magic as something that does not exist. Finally, this dissertation moves toward a critical social movement studies focused on three characteristics that include the culturalist everyday life experiences rooted in the vernacular, historicizing the movement and exploring how power operates (e.g., hidden populations).
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