The teen horror film The Craft (1996) has remained a cult classic with girl audiences for two decades. Scholarship about the film has focused on its negative representation of girls’ friendships, sexuality, and desire for power. In this article, I honor the significance of girl culture by accounting for The Craft’s appeal to girl audiences. I argue that The Craft’s relevance to girls arises from its subversion of teen film tropes. The Craft explores adolescent girls’ fear of isolation by depicting a mentally ill teenager who draws strength and happiness from the company of her friends, and becomes depressed when they oust her. By flouting the imperative for adolescent girl protagonists to be white, middle-class, mentally healthy, and normatively bodied, The Craft portrays girls’ desire for understanding over the pursuit of so-called popularity, girls’ anger arising from marginalization, and girls’ exploiting of friendship as a weapon.
Girlhood Identity in The Craft
Margery Allingham's Gender Agenda
Mr Campion’s somewhat intemperate outburst erupts into the midst of Margery Allingham’s 1938 novel, The Fashion in Shrouds, causing serious damage to the detective’s veneer of gentility. Yet these words, disturbing as they are, are merely the tip of a complex gender iceberg – a paradoxical mass of attitudes and opinions that are all the more difficult to read for their being seven-eighths submerged beneath the familiar surface text of classical crime fiction. The underlying misogyny of the detective, Albert Campion, inevitably raises questions about his creator. What were Allingham’s opinions regarding the role of women in inter-war society? What was her ‘gender agenda’? As the above quotation suggests, the answers are far from clear. Is the reader expected to sympathise with Campion’s bizarre collection of gender assumptions – or is Allingham, to borrow a phrase from Alison Light, ‘making fun of heroes’? Allingham’s output during the 1930s varied enormously in tone and style, making it difficult to place both writer and detective within the parameters of gender and genre, but some insight into these evasive fictions can be gained through a comparison with her later work – specifically the wartime novel, Traitor’s Purse (1941). The outbreak of war in 1939 effects a change on both Allingham’s narrative and her gender agenda, manifested as a shift in perspective from the ‘problem’ of femininity to a crisis of masculinity, and this transition suggests that the disruption of war facilitated the articulation of a range of doubts and uncertainties that could not find expression in her fiction of the 1930s.
Subjectivity and the Logic of Choice
In this article, I bring to the foreground the enactment of the logic of choice and focus on what happens when people are denied the interventions they choose. The specific interventions I focus on are home modifications. My aim is to show how people living with a chronic illness or disability interact with the logic of choice. Drawing from a narrative study on experiences of living with motor neurone disease, I present the narrative of one woman as she tries to enact a life that she can describe as good, or be er. Using empirical evidence, I explore some of the links between subjectivity and the logic of choice, focusing on the experiential knowledge that guides decision-making. In this article, I illustrate how people living with a chronic condition can enact subjectivity by choosing interventions that can a end to their social world.
Virtuous Citizenship and Popular Sovereignty
What is virtuous citizenship? Is it possible to be a virtuous citizen whatever the form of one's state? Is it possible to be a virtuous citizen in the new South Africa? In this article I defend some Republican ideas on civic virtue and popular sovereignty, especially as found in the writings of Jean-Jacques Rousseau, to suggest that popular sovereignty is a necessary condition for active and virtuous citizenship. For it is only under conditions of popular sovereignty that the right kind of political agency is possible. I discuss these ideas in the context of modern constitutional democracies, and argue that constitutional democracy in South Africa is not an instance of popular sovereignty and thus does not provide the possibility for virtuous citizenship. I end the article with a proposal for addressing these deficiencies: effective citizen control over the constitution by means of a decennial plebiscite—a carnival of citizenship.
The making of Roma/Gypsy migrants in post-industrial Scotland
Drawing on research among Slovak Roma labor migrants to the UK, this article examines differentiated modalities of belonging and a crystallization of the category of Roma/Gypsy in one neighborhood in a post-industrial Scottish city. This originally working-class, predominantly white area has been transformed, through several waves of migration, into a multicultural neighborhood. Established residents of the neighborhood express a sense of growing crisis and blame for local decline is frequently placed on migrants and, in particular, Gypsy migrants from Eastern Europe. The article focuses on the shifting forms of ethnocultural categorization that mark Roma difference in Glasgow.
A Short Story
He climbs the stairs. I know him by his tread. My brother! The door creaks a little as he pushes it. Now he steps inside and says hello. He stands by the door and looks round. What a funny place to be, he says. Not the house, he adds. The house is very nice. Very nice indeed, as far as I can judge. But why do you sit here in the dusk like that? I knew it was you, I tell him. He comes forward into the room. There is nowhere for him to sit.
The four films Jean Vigo made between 1930 and 1934 bridged transitions from silent to sound formats and from avant-garde experiments to what he called a social cinema grounded in a documented point of view. This article studies traces of this social cinema in Vigo's 1930 documentary A propos de Nice (Regarding Nice) and his 1934 feature L'Atalante (1934). Links to Parisian surrealism and to leftwing anarchism marked these films as inspiration for postwar filmmakers and critics including André Bazin, François Truffaut, Alain Resnais, and Chris Marker. The government censorship imposed on his Zéro de conduite (Zero for Conduct, 1933) was a test case for similar suppression of postwar films by Resnais, Marker, and René Vautier. Ongoing myths surrounding Vigo and his work persist in the forms of a film prize and research institute, both of which bear his name.
Odette Rosenstock, Moussa Abadi, and the Réseau Marcel
This article investigates one of the most successful Jewish rescue networks in Vichy France, the Réseau Marcel, and specifically how its history, and that of its co-founders, Odette Rosenstock and Moussa Abadi, was created within multiple gendered narratives that consistently emphasized his leadership and often silenced or muted her achievements. Based in Nice, the Réseau Marcel which saved over 500 children from deportation, consisted of just three people: its young Jewish co-founders and the local Catholic Bishop, Monsignor Paul Rémond. Although deported, Rosenstock, always Abadi's equal, survived the death camps. After the war, the reunited couple returned to Paris, where Rosenstock became a distinguished doctor in public health and Abadi a successful theater critic. At the end of their lives, the Abadi re-united with many of their hidden children, who in their honor formed a public Association that has played a key part in shaping the history of the Réseau Marcel.
The Rescue of Jews in Marseille and Nice, 1940-1943
Père Marie-Benoît was a French Capuchin priest who helped rescue thousands of Jews in Marseille, Nice, and Rome during the Holocaust. Unlike most non-Jewish rescuers, however, he worked regularly with courageous, dynamic Jewish men who became close personal friends. This article examines his cooperation with his first Jewish associate, Joseph Bass, who set up the Service André for Jewish rescue in Marseille. With Bass and his assistants, Père Marie-Benoît hid Jews in small units throughout the region; created networks to supply fugitives with food, documents, money, and moral support; enlisted help from sympathetic local bureaucrats; and avoided dependence on large Jewish assistance organizations. Working together, the Jews and non-Jews were much more effective than either group could have been alone. Père Marie-Benoît later applied these techniques to rescue activities in Rome. This article also examines why Père Marie-Benoît became involved in Jewish rescue in the first place, and shows that his wartime experiences determined his subsequent lifelong dedication to Jewish-Christian reconciliation.