In her 1938 essay Three Guineas, Virginia Woolf questioned the meaning of patriotism and national belonging for British women who, because of their gender, were denied equal access to education, property, the professions, and the political world. As the growing possibility of war amplified the calls for national unity, Woolf suggested that such patriotic sentiment was illogical for women, as they played no role in the public life of the nation.
This article examines claims about the substantive importance of black letter law for those having marriages of choice in India and offers a critique of the ways in which legal procedure is manipulated. The law is 'bent' not only by the courts and the police to undermine the intentions of legislators and to uphold conservative communal values but also by ordinary people who seek to promote their own agendas and to make moral and instrumental claims. These can make significant space for individual desires and self-choice in the realm of intimate relationships. 'Love jurisdiction' is used to explore this process of 'intermanglement' through which love, romantic relationships and moral rights in relationships get entangled (and sometimes mangled) through legal statute, procedures and everyday practices.
Early Modern England’s Girlhood Discourse and Indigenous Girlhood in the Dominion of Canada (1684-1860)
Haidee Smith Lefebvre
For nearly two hundred years, Indigenous girls and young women were at the heart of Canada’s fur trade. As wives to British fur traders and as daughters of these unions, they liaised with traders and tribes. Although wives and daughters were viewed initially from an Indigenous perspective they gradually lost their separate identities as traders increasingly held them up to European ideals. Simultaneously, England’s fascination with girls and girlhood fluctuated between seeing girlhood as a gendered life-stage leading to matrimony on the one hand, and girlhood as a rhetorical device unhindered by biology or chronology on the other. In my article I link these two contexts so as to interpret Pauline Johnson’s essay, A Strong Race Opinion. Her essay criticizes contemporaneous Anglo-Canadian authors for depicting Indian heroines in an artificial light rather than as flesh-and-blood girls. My interpretation considers girlhood from an Indigenous perspective as a unique, distinct, and natural identity.
Jonathan Romain, Sharman Kadish, Albert H. Friedlander and Uri ben Alexander
Nathan Stoltzfus, Resistance of the Heart: Intermarriage and the Rosenstrasse Protest in Nazi Germany, New York and London, W.W. Norton and Company, 1996, 386 pp., ISBN 0-393-03904-8.
Shalva Weil (ed.), India’s Jewish Heritage: Ritual, Art, and Life-Cycle, Mumbai, Marg Publications, 2002, 124 pp., 120 colour, 20 black and white plates, ISBN 81-85026-58-0 (hb).
Josh Cohen, Interrupting Auschwitz: Art, Religion, New York and London, Continuum Press, 2003, 166 pp., ISBN 0-8264-5552-0 (pb).
Doris L. Bergen, War and Genocide: A Concise History of the Holocaust, Lanham, MD, Rowman and Littlefield, 2002, 280 pp., ISBN 0-8476-9630-8 (hb).
Jody Myers, Seeking Zion: Modernity and Messianic Activism in the Writings of Tsevi Hirsch Kalischer, Oxford, Littman Library, 2003, 256 pp., ISBN 1-874774-90-7.
Joseph Davis, Yom-Tov Lipmann Heller: Portrait of a Seventeenth-Century Rabbi, Oxford, Littman Library, 2004, 302 pp., ISBN 1-874774-86-2.
Popular public opinion concerning the Jewish community of Latvia is that it is an 'exemplary and well-organised community', which experienced a great revival and has functioned efficiently since Perestroika and particularly since the fall of the USSR. Nevertheless, this assertion can be countered by multiple phenomena, such as the dramatic decrease of the number of Latvian Jewish community members, the abrupt increase of inter-marriages, and the clear transformation of references to self-identification of Latvian Jewry. This article seeks to shed light on different spheres of the Jewish life in post-communist Latvia, in order to analyse the impact of the demise of the Soviet system on the Jewish community in this area.
Despite its highly visible physical reunification, Berlin has social fault lines that seriously challenge the city?s integration. This article reviews the multiple cleavages that crisscross Berlin?s social fabric and assesses whether and how these divides are being bridged. East-West, neighborhood, religious, national/ethnic, and socioeconomic fractures remain wide. Even the social construction of the city?s history and the embedding of collective memory in the built environment are occasions for division. Hopeful signs of increasing social integration, however, are found in the new memorials, creative multicultural forms, vibrant and diverse immigrant neighborhoods, ethnic intermarriage, and other indicators. Under conditions of severe fiscal crisis, policies such as housing renovation, the Social City Program, local nonprofit labor market initiatives, and expanded language instruction are among the deliberate attempts to promote social integration in the "New" Berlin.