In comparison to the U.S. market, the trend for autobiographical sequential art arrived late within the history of the francophone bande dessinée. Its rising popularity throughout the 1990s and into the new millennium coincided, and to an extent connected, with another belated development in the French-language industry however: that of the growing presence of the female artist. This article considers the strong presence of life narratives in bandes dessinées created by women, before presenting a case-study examining the manipulation of the medium to an autobiographical end in Québécoise artist Julie Doucet's 1998 Changements d'adresses ['Changes of Addresses']. It considers how, in this coming-of-age narrative set first in Montreal and then New York, Doucet utilises the formal specificity of the bande dessinée to emphasise both the fragmentation and then reintegration of her hybrid enunciating instances. It further examines Doucet's usage of the life-narrative bande dessinée to oppose her representation from that of the disruptive male figures in her life, whose sexual presence in her personal evolution is often connected to images of dysfunction and death, finally suggesting via this examination of Julie Doucet and Changements d'adresses the particular suitability of female-created life narratives to feminist reappropriations of the francophone bande dessinée.
Female AutobioBD and Julie Doucet's Changements d'adresses
Triggering Critical Reflexive Stances on Ritual Action in Togo
the notion of ‘critical reflexivity’. As in neighboring societies, Kabye blood sacrifices begin with a brief divination act that consists in reading in the death throes of a sacrificed chicken whether the recipient divinity accepts or refuses the
Destruction and Social Attachment in Timor-Leste
This article argues against reductive approaches to violence in Timor-Leste that treat house destruction as a ‘symbolic’ epiphenomenon of more consequential bodily injury and death. Timorese ideologies of kinship, understood through ancestral-origin houses, regard material destruction as a fate worse than death. Death does not end the sociality of the deceased but rather foregrounds their continued importance for the living. Building on scholars’ treatments of ‘house societies’ and post-Schneiderian studies that locate kin relatedness beyond biogenetic substance, I demonstrate how Timorese people construct iconic and indexical connections between quotidian and ancestral houses through transformative actions that involve material things, such as chewing betel nut and the preparation and co-consumption of food. The configuration of those connections through material media renders them subject to social and historical erasure.
Simone de Beauvoir's A Very Easy Death
Contrasting the view of motherhood in Simone de Beauvoir's The Second Sex with the description of her mother's illness and death in A Very Easy Death, this essay examines the revelation of feelings previously unexplored in the relationship to her mother. Faced with a life-shattering experience, Beauvoir revisits issues not only about motherhood and maternity from her philosophical and sociological study, but her own feelings about her mother and disturbing ways in which doctors and families withheld knowledge from the dying in the mid-twentieth century.
On a Finite Economy in Bosnia
This article outlines how the good life and a decent death in contemporary Bosnia are underwritten and undermined by informal forms of debt. Such debts finance pursuit of a pleasurable life in a post-conflict, post-socialist economy but inspire daily anxieties, not least about dying indebted. The article runs through household budgeting, everyday splurges, bodily discomforts, ordinary death and a funeral marketplace, suggesting a 'finite economy' of vernacular practice incited and limited by an habitual fixation on existential finitude.
The first part of this chapter deals with the context within which the
death and transfiguration of the Ulivo has taken place. It examines both
the social framework as well as policies in the various areas (international,
institutional, and socio-economic) in which the contest between
government and opposition unfolded. This first section, “The Berlusconi
Government: Friend or Foe?” illustrates the two sides of a dilemma
upon which the Italian left oscillates. We will use three policy areas—
institutions, war and peace, and socio-economic policy—to illustrate
how this fluctuation plays out. The second section, “The Ulivo in 2003,”
is divided into two parts. In the first (“Death of the Ulivo: Artemide and
Sergio Cofferati”), we will describe events that took place leading up to
the summer of 2003, when Romano Prodi presented his proposal for a
unified left and its acceptance by the Margherita, the DS, and the SDI.
The second part of this section (“The Single List and the Reformist
Party”) examines the initial developments in Prodi’s challenge and
assesses whether these will give rise to an effective “transfiguration.”
Negotiating the Survival of Boys in 1990s Cinema
On the cinema screen, boyhood has often been depicted as a period of freedom, rebellion, and energy, a pre-cursor to manhood in which young boys are able to negotiate their identity and place within the world. In 1990s Hollywood, however, a wave of films turn to depicting the death of young boys on screen. As a result, boyhood becomes a site of vulnerability and weakness. This article seeks to examine the implications of these deaths, framing them within the context of a wider negotiation of masculinity and fatherhood politics. In addition, it questions the extent to which the deaths of these young boys can be read queerly, subverting the drive towards the future inherent in the figure of the child.
Symptoms, Sensations, Feelings
Through the fascinating late sixteenth-century legal battle over the inheritance of the Florentine nobleman Giovambattista di Bindaccio Ricasoli Baroni, in which the young Galileo Galilei appeared as a key witness, this article reflects on two key categories of emotion of the era: melancholy and terror (specifically, fear of death). In analyzing these emotions, which hounded the unfortunate Ricasoli throughout his life, the article shows that, far from being the private sentiments of a single pathological individual, these emotions reflected the mood of people living in an era when the shadow of the oppression of arbitrary power in this world and of the possibility of eternal suffering in the next were particularly salient. Moreover, seemingly perennial emotions like sadness or the fear of death or shame, far from being unchanging, can take different and unpredictable configurations in a precise historical context, based on impulses and conflicts related to the power relations and the mental patrimony of that society.
Anticipation and Episodic Time
Waiting is one obvious form of anticipation. This article considers waiting for death. Drea, a mother whose five-year-old daughter was diagnosed with a virulent form of brain cancer, experiences a shifting anticipatory terrain as death looms large. Calling upon phenomenology, I ask two primary kinds of questions that connect time, narrative and relationality in considering Drea’s experience of waiting. First, I ask what Drea is waiting for and what kind of time horizon this waiting opens up. My second question is less obvious for an article on anticipatory time: who does she wait with? To put this phenomenologically: how might we consider ‘waiting with’ as a form of experience? I bring to bear phenomenological considerations of narrative time, drawing especially on Carr, as well as Nancy’s phenomenology of relationality.
Erika Friedl and Reinhold Loeffler
This article is an ethnographic dissection of ideas pertaining to eschatology in a Shi’a Muslim tribal area in Iran that reveals the syncretistic possibilities in lived Islam, the generosity of the local culture regarding matters of religion, and individuals’ motivations for selecting certain possibilities to think about death and the afterlife. A common theme is for people to look at religious tenets as they pertain to this-worldly relations and can be approached with empirical experiences, all within the general frame of a regulated universe created by a merciful, understanding God. Research for this discussion stretched across 50 years in Iran.