broken and the anonymous captive identified as a potential sage. If the Palestinian version is a narrative about the re-unification of place and identity disrupted by exile and captivity, then the Babylonian version is a tale of scholastic identity
Travel Tales of Captivity in Rabbinic Literature
The Politics and Poetics of 'The Southern Problem'
Both nations were ‘made’ in the 1860s. One was proclaimed on March 17, 1861; the other began a doomed civil war for its autonomy on April 12, 1861. The architect of Italian unification, Count Camillo Cavour, did not live to see the national reality; he died a few months after the proclamation. Abraham Lincoln died before national unity was reclaimed. As a policy of unification, the victorious North dissolved monasteries without anticipating negative effects on employment and social services for the poor. The victorious North dissolved the slave labour system in the defeated states without adequately anticipating the effect on employment and social services for the poor and black. In the southern regions of Italy the primary organisation for agricultural land use was a large holding, usually owned by one family, and rented to peasants: latifundia. In the southern regions of the United States the primary organization for agricultural land use was a large holding, usually owned by one family, and worked by slave labour: plantations. Southerners in the new Italy tended to view their civilisation as separate from the new nation, ‘an ancient and glorious nation in its own right’.1 Southerners in the US tended to view their civilisation as separate within the nation as a whole, ‘ancient’ by New World standards, and ‘glorious’ by virtue of its traditions.
people. 22 Thus, Sharon Alker and Holly Faith Nelson read Macbeth as a play that ‘emerged at a critical juncture in the development of the unification project’ between England and Scotland. 23 Yet although they delineate the contemporary political
Jean Elisabeth Pedersen
“What is a nation?” Ernest Renan’s famous rhetorical question to an audience at the Sorbonne on 11 March 1882 has remained vital for a wide variety of scholars in fields as diverse as history, literary criticism, sociology, philosophy, and political science. Renan initially posed the question barely ten years after the close of the Franco-Prussian War, which had sparked the establishment of the French Third Republic, the unification of Germany under the leadership of Wilhelm I, and the transfer of the disputed territory of Alsace-Lorraine from French to German control in the months between July 1870 and May 1871. Renan made no overt mention of these events while he was speaking, but he rejected any possible answer to his question that might attempt to base the creation of nations and national identities on shared “race, language, [economic] interests, religious affinity, geography, [or] military necessities.” This explicit refusal constituted an implicit rejection of the entire range of German justifications for the acquisition of the two recently French border provinces.
meaning thereof to place Sobukwe’s thoughts on education, land and race in historical context. The origins of the unification of Africa has a long history with strong comparisons being made to ancient historical empires such as Mali and Benin but the term
Sketch of a Materialist Ethics
Translator : Marieke Mueller and Kate Kirkpatrick
entre eux, et dans quelle mesure la nécessité pour toute société humaine de rester totalité détotalisée maintiendra-t-elle la récurrence, les fuites et partant les unités-objets comme limites de l’unification vraie? [To what extent will a socialist
Retrieving the Africanist (Liberatory) Conception of Non-racialism
Sobukwe aligns the PAC with the ethical political imperative for the unification of Africa championed beyond doubt by Kwame Nkrumah of Ghana, Julius Nyerere of Tanzania and the Senegalese savant Cheikh Anta Diop. The discussion over the quest for African
Knowledge, Ignorance, and Pilgrimage
Evgenia Mesaritou, Simon Coleman, and John Eade
re-unification of their country. By showing that the knowledge practices and productions involved in what can conventionally be seen as religious pilgrimages do not always have to do with religion and ritual—a point that an exclusive focus on
Phénoménologie d’un concept sartrien
Grégory Cormann and Jérôme Englebert
moment où Sartre semble entrevoir l’unification du mouvement progressif et régressif, est également celui où se marque une accointance avec la psychopathologie et la pratique clinique. La méthode compréhensive que Sartre reprend à Jaspers repose sur « l
selling property on the moon) produces its first differentiation in order to give itself the means of proceeding to this determination.” 19 But what is this inadequately determined project? And is it not problematic for the unification and organization of