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The Way a Language Changes

How Historical Semantics Helps Us to Understand the Emergence of the English Exchequer

Ulla Kypta

The article argues that it is not only useful to study the changing meanings of concepts, but also to analyze the way these concepts changed their meaning over time. As a case study, I analyze the transformation of the language of the earliest surviving accounts of the yearly auditing process in England, the pipe rolls from the twelfth century. The language changed gradually and continually, without guidance or a plan. It is highly likely that the language was learned while the pipe rolls were written. Thus, the clerks could easily close their circle. This led to a strong sense of belonging and self-consciousness, which can be affirmed by other contemporary sources, and which laid the foundation for the accounting procedures that became a long-lasting organization.

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Issues of Gender Representation in Modern Greek Art

The Case of Thaleia Flora-Caravia's Photographic Images and Self-Portraits

Despoina Tsourgianni

shall see, she confesses with overwhelming honesty that she “feels more like herself,” that her self-consciousness is more profound and complete, when she is in possession of the following: her husband, her home, and her studio. We have already made

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Wojciech Śmieja

“Liryka”: Bezpieka wobec literatów [Code name Lyrics: Literary circles and secret services] (Warsaw: Prószynski i S-ka, 2008), 422–428. 15 Małgorzara Szpakowska, Chcieć i mieć: Samowiedza obyczajowa w Polsce czasu przemian [To want and to have: Self-consciousness

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Johanna Gehmacher, Svetla Baloutzova, Orlin Sabev, Nezihe Bilhan, Tsvetelin Stepanov, Evgenia Kalinova, Zorana Antonijevic, Alexandra Ghit, Chiara Bonfiglioli, Ana Luleva, Barbara Klich-Kluczewska, Courtney Doucette, Katarzyna Stańczak-Wiślicz, Valentina Mitkova, Vjollca Krasniqi, Pepka Boyadjieva, Marina Hughson, and Rayna Gavrilova

Beauvoir, “One is not born, but rather becomes a woman,” has inspired a variety of interpretations—some of which are poetic and touch the heartstrings of feminine self-consciousness, and others which are strictly rational and strive to reveal the social

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Pan-African Linguistic and Cultural Unity

A Basis For pan-Africanism and the African Renaissance

Simphiwe Sesanti

(African renaissance) are highly desirable, the declared desire will remain just that, a desire, unless a conscious Afrocentric education is employed to bring back African self-consciousness without which no African renaissance is possible. It is the

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Some Senses of Pan-Africanism from the South

Christopher Allsobrook

philosophy, identified by Serequeberhan, which is to critique pervasive Eurocentrism in modernity’s self-consciousness. In his critique of the history of liberal non-racialism in apartheid South Africa, Dladla distinguishes liberal non-racialism from its

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Leslie Paul Thiele and Marshall Young

). As such, narratives facilitate both understanding and action. Embedding action within a narrative allows it to be understood as intentional and purposeful. Self-consciousness – often claimed to be the defining feature of our species – might best be

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Coulthard, Glen Sean. Red Skin, White Masks

Rejecting the Colonial Politics of Recognition

Elaine Coburn

essential, self-determining agent recognizes that one not only be recognized as self-determining but that one be recognized by another self-consciousness that is also recognized as self-determining (28). Against the autonomous liberal subject, Hegel

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Contested Memory

Retrieving the Africanist (Liberatory) Conception of Non-racialism

Ndumiso Dladla

as having out of necessity in the first place a ‘critical negative’ task which expresses itself in practice as the critique of Eurocentrism, which he understands as ‘a pervasive bias located in modernity’s self-consciousness of itself. [Eurocentrism

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Whites Cannot Be Black

A Bikoist Challenge to Professor Xolela Mangcu

Keolebogile Mbebe

one’s aspiration is whiteness but his pigmentation makes attainment of this impossible, then that person is a [non-white]’ ( Biko 1996: 52 ). The non-white aspires to attain whiteness, however, she can never attain it since she ‘cannot create a self-consciousness