Books about Postrevolutionary from Amazon.com

Analyzing the triumphs and failures of race relations within the Castro regime, this book challenges arguments that the regime eliminated racial inequality or that it was profoundly racist. Through interviews, historical materials, and survey research, it provides a balanced view that demonstrates how much of Cuban racial ideology was actually left unchanged by the revolution. Finally, the book maintains that despite these shortcomings, the regime remains popular among the black minorities because they perceive their alternatives in the U.S. within the Miami Exile community to be far worse..
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Education was decisive in recasting women's subjectivity and the felt reality of their collective experience in post-Revolutionary and antebellum America. Asking how and why women shaped their lives anew through education, Mary Kelley measures the significant transformation in individual and social identities fostered by female academies and seminaries. Constituted in a curriculum that matched the course of study at male colleges, women's liberal learning, Kelley argues, played a key role in one of the most profound changes in gender relations in the nation's history: the movement of women into public life.

By the 1850s, the large majority of women deeply engaged in public life as educators, writers, editors, and reformers had been schooled at female academies and seminaries. Although most women did not enter these professions, many participated in networks of readers, literary societies, or voluntary associations that became the basis for benevolent societies, reform movements, and activism in the antebellum period. Kelley's analysis demonstrates that female academies and seminaries taught women crucial writing, oration, and reasoning skills that prepared them to claim the rights and obligations of citizenship..
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Revolutionary Women in Postrevolutionary Mexico is an empirically rich history of women’s political organizing during a critical stage of regime consolidation Rebutting the image of Mexican women as conservative and antirevolutionary, Jocelyn Olcott shows women activists challenging prevailing beliefs about the masculine foundations of citizenship. Piecing together material from national and regional archives, popular journalism, and oral histories, Olcott examines how women inhabited the conventionally manly role of citizen by weaving together its quotidian and formal traditions, drawing strategies from local political struggles and competing gender ideologies.

Olcott demonstrates an extraordinary grasp of the complexity of postrevolutionary Mexican politics, exploring the goals and outcomes of women’s organizing in Mexico City and the port city of Acapulco as well as in three rural locations: the southeastern state of Yucatán, the central state of Michoacán, and the northern region of the Comarca Lagunera. Combining the strengths of national and regional approaches, this comparative perspective sets in relief the specificities of citizenship as a lived experience..
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Following the 1979 Iranian Revolution, in order to conform with the Islamic Republic's system of modesty, Iran's film industry was required to ensure that Iranian women who appeared on-screen were veiled from the view of men, both on-screen and off. This prohibition prevented Iranian filmmakers from relying on the desiring gaze, a staple cinematic system of looking. In Displaced Allegories Negar Mottahedeh shows that post-Revolutionary Iranian filmmakers were forced to create a new visual language for conveying meaning to audiences. She argues that the Iranian film industry found new creative ground not in the negation of government regulations but in the camera's adoption of the modest, averted gaze. The filmic techniques and cinematic technologies were gendered feminine in the process; the national cinema was produced as a woman's cinema.

Mottahedeh asserts that, in response to the prohibitions against the desiring look, a new narrative cinema emerged as the displaced allegory of the constraints on the post-Revolutionary Iranian film industry. Allegorical commentary was not developed in the explicit content of cinematic narratives but through formal innovations. Offering close readings of the work of the nationally popular and internationally renowned Iranian auteurs Bahram Bayza'i, Abbas Kiarostami, and Mohsen Makhmalbaf, Mottahedeh illuminates the formal codes and conventions of post-Revolutionary Iranian films. She insists that such analyses of cinema's visual codes and conventions are crucial to the study of international film. As Mottahedeh points out, the discipline of film studies has traditionally seen film as a medium that communicates globally because of its dependence on a (Hollywood) visual language assumed to be universal and legible across national boundaries. Displaced Allegories demonstrates that visual language is not necessarily universal; it is sometimes deeply informed by national culture and politics..
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In the wake of the French Revolution, as attempts to restore political stability to France repeatedly failed, a group of concerned intellectuals identified a likely culprit: the prevalent sensationalist psychology, and especially the flimsy and fragmented self it produced. They proposed a vast, state-run pedagogical project to replace sensationalism with a new psychology that showcased an indivisible and actively willing self, or moi. As conceived and executed by Victor Cousin, a derivative philosopher but an academic entrepreneur of genius, this long-lived project singled out the male bourgeoisie for training in selfhood. Granting everyone a self in principle, Cousin and his disciples deemed workers and women incapable of the introspective finesse necessary to appropriate that self in practice.

Beginning with a fresh consideration of the place of sensationalism in the Old Regime and the French Revolution, Jan Goldstein traces a post-Revolutionary politics of selfhood that reserved the Cousinian moi for the educated elite, outraged Catholics and consigned socially marginal groups to the ministrations of phrenology. Situating the Cousinian moi between the fragmented selves of eighteenth-century sensationalism and twentieth-century Freudianism, Goldstein suggests that the resolutely unitary self of the nineteenth century was only an interlude tailored to the needs of the post-Revolutionary bourgeois order.

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Cárdenas Compromised is a political and institutional history of Mexico’s urban and rural labor in the Yucatán region during the regime of Lázaro Cárdenas from 1934 to 1940. Drawing on archival materials, both official and popular, Fallaw combines narrative, individual case studies, and focused political analysis to reexamine and dispel long-cherished beliefs about the Cardenista era.
For historical, geographical, and ethnic reasons, Yucatán was the center of large-scale land reform after the Mexican Revolution. A long-standing revolutionary tradition, combined with a harsh division between a powerful white minority and a poor, Maya-speaking majority, made the region the perfect site for Cárdenas to experiment by launching an ambitious top-down project to mobilize the rural poor along ethnic and class lines. The regime encouraged rural peasants to form collectives, hacienda workers to unionize, and urban laborers to strike. It also attempted to mobilize young people and women, to challenge Yucatán’s traditional, patriarchal social structure, to reach out to Mayan communities, and to democratize the political process. Although the project ultimately failed, political dialogue over Cárdenas’s efforts continues. Rejecting both revisionist (anti-Cárdenas) and neopopulist (pro-Cárdenas) interpretations, Fallaw overturns the notion that the state allowed no room for the agency of local actors. By focusing on historical connections across class, political, and regional lines, Fallaw transforms ideas on Cardenismo that have long been accepted not only in Yucatán but throughout Mexico.
This book will appeal to scholars of Mexican history and of Latin American state formation, as well as to sociologists and political scientists interested in modern Mexico.
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