’s expression: ‘How true; but I never saw it before’. Najwa reverses the Shakespearean dramatization of submissive and obedient wives and daughters to an autonomous and subversive Arab Jordanian woman, who questions patriarchal norms and achieves wisdom. Faqir
The Appropriation of Shakespeare in Fadia Faqir’s Willow Trees Don’t Weep
Hussein A. Alhawamdeh
Aleppo, an Enlightenment City
Church of England in a city where to be different—culturally and religiously—was the norm rather than the exception, as Aleppo, as Robson noted, included people from all over the world. Maundrell expressed the idea that to be among others and to be
Translator : Matthew Roy
semiological, concentrating on an iconographic analysis of the engravings associated with the entries. I will examine the engravings both alone and in relation to the entries devoted to ethnonyms and demonyms. French Norms and Dictionaries The linguistic
Romantic Socialism and the Afterlife of a Cross-Sex Friendship in French Political Culture, 1880–1929
legitimizing political genealogy. At stake in the Vallès-Séverine friendship was the potential of a cross-sex relation to subvert the gendered social norms of revolutionary political genealogy in the Third Republic. This article is a study of a cross
The Impossibility Result
Elias L. Khalil
‘exploitation’. This article uses the term ‘injustice’ to denote the case when one takes advantage of another entity that is a member of one’s society – which violates the norms or legal rules that govern one’s relation with that entity. This article employs
Statists claim that robust egalitarian distributive norms only apply between the citizens of a common state. Attempts to defend this claim on nationalist grounds often appeal to the 'associative duties' that citizens owe one another in virtue of their shared national identity. In this paper I argue that the appeal to co-national associative duties in order to defend the statist thesis is unsuccessful. I first develop a credible theory of associative duties. I then argue that although the associative theory can explain why the members of a national community should abide by egalitarian norms, it cannot show that people have a duty to become or to continue as a member of a national community in the first place. The possibility that citizens might exercise their right to reject their national membership undermines the state's ability justifiably to coerce compliance with egalitarian distributive norms and, ultimately, the statist claim itself.
This paper criticises the concept of culture as deployed within debates on moral relativism, arguing for a greater appreciation of the role of power in the production of a society's purportedly 'moral' norms. The argument is developed in three stages: (1) analysis of the relation between ideology and morality, noting that the concept of morality excludes self-serving moral claims and justifications; (2) analysis of the concept of culture, drawing attention to an ambiguity in its usage and to the hierarchical social structures within which the actual bodies of cultures are produced and reproduced; and (3) contention that (1) and (2) provide the basis for a radical and socially effective species of immanent critique: the exposure of existing norms and institutions purported to be morally justified as masks for the self-interest of elite groups.
Images of Male Political Leaders in France and Norway
Anne Krogstad and Aagoth Storvik
Researchers have often pointed to the masculine norms that are integrated into politics. This article explores these norms by studying male images of politics and power in France and Norway from 1945 to 2009. Both dress codes and more general leadership styles are discussed. The article shows changes in political aesthetics in both countries since the Second World War. The most radical break is seen in the way Norwegian male politicians present themselves. The traditional Norwegian leadership ethos of piety, moderation, and inward orientation is still important, but it is not as self-effacing and inelegant as it used to be. However, compared to the leaders in French politics, who still live up to a heroic leadership ideal marked by effortless superiority and seduction, the Norwegian leaders look modest. To explain the differences in political self-presentation and evaluation we argue that cultural repertoires are not only national constructions but also gendered constructions.
African Philosophy and Rights
Motsamai Molefe and Chris Allsobrook
A useful way to approach the discourse of rights in African philosophy is in terms of Kwasi Wiredu’s (1996) distinction between cultural particulars and universals. According to Wiredu, cultural particulars are contingent and context-dependent. They fail to hold in all circumstances and for everyone (Wiredu 2005). Cultural universals are transcultural or objective (Wiredu 2005). Examples of cultural particulars include dress styles, religious rituals, social etiquette and so on. One example of a cultural universal is the norm of truth. One may imagine a society with different methods of greeting, dress, and raising children, but one cannot imagine a robust society which rejects the norm of truth as the basis of social practices.
Studying an English Professional Elite
Once the most easily recognizable status profession, the barristers' profession or the Bar is now faced with new regulatory demands, sources of competition and commercial pressures and can, to some extent, be regarded as a contested elite. With methodology at the core of the analysis, this paper addresses the complexities of identifying and studying an historically elite group, especially when, during the research, one is being gently socialized into the ways of the group. In the process, this paper illuminates many of the norms, rituals, and social and psychological dynamics of the Bar, a group aware of its changing position and the threats and opportunities this poses.