This collection examines the power and transformative potential of movements that fight against poverty and inequality. Broadly, poverty politics are struggles to define who is poor, what it means to be poor, what actions might be taken, and who should act. These movements shape the sociocultural and political economic structures that constitute poverty and privilege as material and social relations. Editors Victoria Lawson and Sarah Elwood focus on the politics of insurgent movements against poverty and inequality in seven countries (Argentina, India, Brazil, South Africa, Thailand, Singapore, and the United States).The contributors explore theory and practice in alliance politics, resistance movements, the militarized repression of justice movements, global counterpublics, and political theater. These movements reflect the diversity of poverty politics and the relations between bureaucracies and antipoverty movements. They discuss work done by mass and other types of mobilizations across multiple scales; forms of creative and political alliance across axes of difference; expressions and exercises of agency by people named as poor; and the kinds of rights and other claims that are made in different spaces and places. Relational Poverty Politics advocates for poverty knowledge grounded in relational perspectives that highlight the adversarial relationship of poverty to privilege, as well as the possibility for alliances across different groups. It incorporates current research in the field and demonstrates how relational poverty knowledge is best seen as a model for understanding how theory is derivative of action as much as the other way around. The book lays a foundation for realistic change that can directly attack poverty at its roots.

This book uses political theatre to trace the present-day protests in West Bengal against the Left government's acquisition of agricultural land for industrialisation to decades of public protest by the rural Bengali against an accumulated dispossession of meanings.

This book uses political theatre to trace the present-day protests in West Bengal against the Left government's acquisition of agricultural land for industrialisation to decades of public protest by the rural Bengali against an accumulated dispossession of meanings.

Scholars increasingly view the arts, creativity, and the creative economy as engines for regenerating global citizenship, renewing decayed local economies, and nurturing a new type of all-inclusive politics. Dia Da Costa delves into these ideas with a critical ethnography of two activist performance groups in India: the Communist-affiliated Jana Natya Manch, and Bhutan Theatre, a community-based group of the indigenous Chhara people. As Da Costa shows, commodification, heritage, and management discussions inevitably creep into performance. Yet the ability of performance to undermine such subtle invasions make street theater a crucial site for considering what counts as creativity in the cultural politics of creative economy. Da Costa explores the precarious lives, livelihoods, and ideologies at the intersection of heritage projects, planning discourse, and activist performance. By analyzing the creators, performers, and activists involved--individuals at the margins of creative economy as well as society--Da Costa builds a provocative argument. Their creative economy practices may survive, challenge, and even reinforce the economies of death, displacement, and divisiveness used by the urban poor to survive.

Scholars increasingly view the arts, creativity, and the creative economy as engines for regenerating global citizenship, renewing decayed local economies, and nurturing a new type of all-inclusive politics. Dia Da Costa delves into these ideas with a critical ethnography of two activist performance groups in India: the Communist-affiliated Jana Natya Manch, and Bhutan Theatre, a community-based group of the indigenous Chhara people. As Da Costa shows, commodification, heritage, and management discussions inevitably creep into performance. Yet the ability of performance to undermine such subtle invasions make street theater a crucial site for considering what counts as creativity in the cultural politics of creative economy. Da Costa explores the precarious lives, livelihoods, and ideologies at the intersection of heritage projects, planning discourse, and activist performance. By analyzing the creators, performers, and activists involved--individuals at the margins of creative economy as well as society--Da Costa builds a provocative argument. Their creative economy practices may survive, challenge, and even reinforce the economies of death, displacement, and divisiveness used by the urban poor to survive.

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This collection examines the power and transformative potential of movements that fight against poverty and inequality. Broadly, poverty politics are struggles to define who is poor, what it means to be poor, what actions might be taken, and who should act. These movements shape the sociocultural and political economic structures that constitute poverty and privilege as material and social relations. Editors Victoria Lawson and Sarah Elwood focus on the politics of insurgent movements against poverty and inequality in seven countries (Argentina, India, Brazil, South Africa, Thailand, Singapore, and the United States).The contributors explore theory and practice in alliance politics, resistance movements, the militarized repression of justice movements, global counterpublics, and political theater. These movements reflect the diversity of poverty politics and the relations between bureaucracies and antipoverty movements. They discuss work done by mass and other types of mobilizations across multiple scales; forms of creative and political alliance across axes of difference; expressions and exercises of agency by people named as poor; and the kinds of rights and other claims that are made in different spaces and places. Relational Poverty Politics advocates for poverty knowledge grounded in relational perspectives that highlight the adversarial relationship of poverty to privilege, as well as the possibility for alliances across different groups. It incorporates current research in the field and demonstrates how relational poverty knowledge is best seen as a model for understanding how theory is derivative of action as much as the other way around. The book lays a foundation for realistic change that can directly attack poverty at its roots.