two hills away from mine, has written, “[It is] apparently ‘quiet.’ Right now not even the dogs are barking,” before concluding that there is “a spooky silence” in the favela at the moment. 2 I put down my phone and make some tea. Tiago remains
Sonic Experiences of Police Operations and Occupations in Rio de Janeiro's Favelas
Spirituality and women's agency beyond the Catholic Church in Poland
This article looks at various models of women's agency in Poland in the context of religion. Based on fieldwork among members of two feminized religious milieus—a new religious movement the Brahma Kumaris and an informal Catholic fundamentalist group—this article discusses the role of silence in ritual and everyday life as a form of agency. From the perspective of feminist discourse, particularly Western liberal feminism, silence is often interpreted as a lack of power. Drawing on informants' experiences, under Polish gender regimes, particularly as they relate to the organization of public and private spheres, silence is shown to be a fundamental component of agency. The analysis of silence displays the complexity of religious issues in Poland and serves as a critique of assumptions about religious homogeneity and the pervasiveness of religious authority in Poland.
Finno-Ugric Peoples of the Russian North and Western Siberia in the Ethnographic Literature from the Eighteenth to the Beginning of the Twentieth Century
This article explores the ethnographic, philosophical, and political background of the image of the northern peoples as “silent,” by analyzing the diachronic perspective descriptions of the Finno-Ugric peoples of the north who inhabit Western Siberia and the Russian North from the eighteenth century to the beginning of the twentieth. Early modern ethnographies treated the Siberian peoples as aggressive, although from the end of the eighteenth century this image was reassessed and a different view of the silent character of the indigenous people was introduced in scholarly literature. Silent conduct was assessed as an archaic quality of the Finno-Ugric temperament, or as the result of the colonial encounter. This manifestation of silence was the most distinctive marker of the modern transformations of power and knowledge in the arena of Siberian studies.
world, pinpointing males as perpetrators and females as victims, and the degrading consequences of DV ( Krug et al. 2002 ). However, the reasons for the occurrence and processes of DV in specific locations, the dynamics of silence in social relations (cf
From Silence to Knowledge and Back Again
Holocaust was and meant was so arduous is that it was perpetrated under a cloak of silence. Of course, the Nazis were anything but silent about their hatred for Jews and certainly the implications of their words were genocidal, but the details of the
Bilal Tawfiq Hamamra
of the public discourse surrounding Palestinian female ‘martyrs’ and Tuqan’s autobiography, A Mountainous Journey , to illuminate the representation of female silence, speech and sacrifice in Lady Lumley’s Iphigenia . At this point it is important
the gendered body and that of contemporary feminist theorists. From Laura Mulvey's concept of the fetishistic male gaze to Luce Irigaray's symbolic ideas about female fluidity, to Adrienne Rich's discussion of feminine silence, changing perceptions of
The echoes that Andrés Guerrero hears and shares with us here are strictly inequivalent: the one is an echo of an archival silence, the other of sensational newsflashes. The newsflash conjures more telling silences, and perhaps a film (Biutiful comes to mind); but the echo of such silences demands not film but theory. How so?
Economies of Mercy in The Merchant of Venice
Shakespeare’s sonnets is not coincidental, for here it is pity that, either as a social or a private shock-absorber, outdoes mercy in terms which seem to compensate for its silencing in The Merchant . Removed from God and steeped in the exchange economy of
Comparative silences in British stories of genetic modification
Since the late 1990s genetically modified foods, crops, and products have provoked a great deal of controversy in Britain. This article does not challenge the presence of debate over genetic modification in Britain, but rather calls attention to public silences on genetic modification that have often been overlooked. Drawing on multi-sited fieldwork in two parts of the north of England, I explore the ways in which these silences were not equally present across both fieldsites. I argue that this is partly due to the intersection of local histories with the ideological framing of genetic modification by the British government as a question of and for scientific expertise. I also explore how silence on the topic may be a form of what Sheriff (2000) has termed ‘cultural censorship’. Finally, I discuss the theoretical and methodological difficulties of studying and writing about silence, proposing that silences can importantly highlight issues of political and social salience.