By Par Kumaraswami
This examine explores the social features of literature from the viewpoint of policymakers, writers, readers and citizens in modern Cuba. It presents a brand new point of view on post-59 Cuban literature that underlines how cultural coverage has made literature a hybrid job among elite and mass tradition, with inherent social, instead of aesthetic or political, price. when many conventional experiences of Cuban literature imagine both its subjugation to politics and beliefs or, conversely, its position in resisting political discourse through a slightly naïve thought of inventive freedom, this venture explores the numerous, dynamic and a number of ways that literature works in Cuban society: as a catalyst for identification development geared toward consensus and belonging, but additionally as an device of self-differentiation and self-definition, even within the more moderen context of a extra market-oriented method. The learn studies coverage from 1959 to the current, and provides modern case reports exploring the social services of literature for writers, readers and usual Havana citizens.
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Extra resources for The Social Life of Literature in Revolutionary Cuba: Narrative, Identity, and Well-being
What this range of new conceptual frameworks offers is the possibility of doing justice to the complexity of the link between culture and society, always safeguarding against the risks of assuming a homogeneity that does not exist. According to another contributor to the same volume, Dorothy Holland, non-person-centered approaches “permit inattention to the social distribution of cultural knowledge and its role in the reproduction of power relations. Assumptions of homogeneity deflect attention from the important processes of social conflict, the social symbolism of knowledge, and the processes and consequences of individual resistance that are important, even in the present research on an everyday and common activity” (Holland 1992, 86).
However, in line with Giddens’s reasoning, those individuals do not necessarily see a struggle between themselves and their context. 4.
D’Andrade’s explanation hinted at the necessity of a relational approach: “otherwise, we could have on one side external forms without meaning or sense and on the other side internal meanings without any forms to express or communicate them” (D’Andrade 1992b, 230). Indeed, because of the infinite variables at work at any given moment (researchers estimate that thousands of cultural models are learnt over the course of a lifetime), alongside the changing hierarchy of models, the constant change that comes from this inherently relational process, the performativity of identity and, of course, the possibility that individuals can contradict themselves, any attempt at tracing identity through discourse must admit its own limits and realize the impossibility of providing more than a snapshot of the self.