Weaving together political, sociological, psychological, and epidemiological analyses, Social and Political Representations of the COVID-19 Crisis provides revealing insights into the transformations wrought by the pandemic and the social divisions it has exposed. Accounting for the realities of the pandemic across the globe, with a strong focus on experiences in the Global South, this book challenges readers to question their beliefs about the societies they live in and how these societies should respond to collective catastrophes. Originally published in Spanish, this English edition is thoroughly revised and updated. Social and Political Representations of the COVID-19 Crisis analyzes the varied strategies attempted in different parts of the world to deal with the pandemic, including elimination, mitigation, flattening the curve, and herd immunity, and the ramifications of these approaches. It argues that the different strategies are guided by social representations that can be analyzed on epistemological, emotional, and ethical-moral levels. Drawing upon a wide range of thinkers, the book also investigates the key role of psychological defense mechanisms, including different ways of denying the seriousness of the pandemic and different paranoid responses to pain and frustration, such as scapegoating and conspiracy theories. This timely book analyzes the transformations in the social fabric brought about by the pandemic and the questions it poses for the future of our societies. It will therefore be of great interest to students and researchers in the humanities, social sciences, and public health, as well as the general reader.

Genocide not only annihilates people but also destroys and reorganizes social relations, using terror as a method. In" Genocide as Social Practice," social scientist Daniel Feierstein looks at the policies of state-sponsored repression pursued by the Argentine military dictatorship against political opponents between 1976 and 1983 and those pursued by the Third Reich between 1933 and 1945. He finds similarities, not in the extent of the horror but in terms of the goals of the perpetrators.
The Nazis resorted to ruthless methods in part to stifle dissent but even more importantly to reorganize German society into a "Volksgemeinschaft," or people's community, in which racial solidarity would supposedly replace class struggle. The situation in Argentina echoes this. After seizing power in 1976, the Argentine military described its own program of forced disappearances, torture, and murder as a "process of national reorganization" aimed at remodeling society on "Western and Christian" lines.
For Feierstein, genocide can be considered a technology of power--a form of social engineering--that creates, destroys, or reorganizes relationships within a given society. It influences the ways in which different social groups construct their identity and the identity of others, thus shaping the way that groups interrelate. Feierstein establishes continuity between the "reorganizing genocide" first practiced by the Nazis in concentration camps and the more complex version--complex in terms of the symbolic and material closure of social relationships --later applied in Argentina. In conclusion, he speculates on how to construct a political culture capable of confronting and resisting these trends.
First published in Argentina, in Spanish, "Genocide as Social Practice "has since been translated into many languages, now including this English edition. The book provides a distinctive and valuable look at genocide through the lens of Latin America as well as Europe.

Genocide not only annihilates people but also destroys and reorganises social relations, using terror as a method. In Genocide as Social Practice, social scientist Daniel Feierstein looks at the policies of state-sponsored repression pursued by the Argentine military dictatorship against political opponents between 1976 and 1983 and those pursued by the Third Reich between 1933 and 1945. He finds similarities, not in the extent of the horror but in terms of the goals of the perpetrators. The Nazis resorted to ruthless methods in part to stifle dissent but even more importantly to reorganise German society into a Volksgemeinschaft, or people's community, in which racial solidarity would supposedly replace class struggle. The situation in Argentina echoes this. After seizing power in 1976, the Argentine military described its own programme of forced disappearances, torture and murder as a "process of national reorganization" aimed at remodelling society on "Western and Christian" lines. For Feierstein, genocide can be considered a technology of power - a form of social engineering - that creates, destroys or reorganises relationships within a given society. It influences the ways in which different social groups construct their identity and the identity of others, thus shaping the way that groups interrelate. Feierstein establishes continuity between the "reorganizing genocide" first practised by the Nazis in concentration camps and the more complex version - complex in terms of the symbolic and material closure of social relationships - later applied in Argentina. In conclusion, he speculates on how to construct a political culture capable of confronting and resisting these trends. First published in Argentina, in Spanish, Genocide as Social Practice has since been translated into many languages, now including this English edition. The book provides a distinctive and valuable look at genocide through the lens of Latin America as well as Europe.