This paper examines the presentation of female characters in dramatic roles, in which they appear as representatives of marginalized Jewish immigrants to Israel (olim hadashim, to use the Hebrew term). The two plays examined here were written as criticisms of Israel's double standards concerning the actual acceptance and assimilation of the 'welcomed and longed-for' immigrants, and have hitherto been examined from this perspective. A reading of these plays from the perspective of feminist critique shows that the representation of the central female characters suffers from a pattern of double stereotypical characterization; these characters are stigmatized and stereotyped both in the category of 'women' and in the category of 'unwelcome immigrants'. Thus, in some cases, counterproductively to the playwright's attempt to criticize Israeli institutions and hegemonic society, these representations reveal the stereotypical tendencies inherent in the playwright's own 'transparent' or 'unconscious' world view when it comes to female representation.
The controversies triggered by the Netflix adaptation of Jay Asher’s young adult novel Thirteen Reasons Why (2007) have focused on suicide and downplayed discussions of rape as a central plot device. Making use of stereotypical characters (such as the cheerleader and the jock) and archetypal setting (including the high school), 13 Reasons Why delves into the reassuring world of the suburban town; it deals ambiguously with the entwined notions of gender and power encapsulated in the teenpic genre. A detailed analysis of the series indeed reveals that its causative narrative reinforces the rape myth by putting the blame on girls for events that happen to them. In this article I explore the tensions of a TV series that endorses the rape myth through the entertaining frame of the teenpic.
Agency, Representation, and Neoliberal Jewish Girlhood
The focus of the essay is the well known (and worn) stereotype of the Jewish American Princess or JAP. Spoiled, frigid, loud, defiant, the JAP refuses to behave in civilized ways even as she constantly transgresses the boundaries of civilized social spaces. Both an intimate insider, and an eternal outsider, the JAP is a boundary figure whose presence draws and redraws myths of assimilative ideals and citizenship rights in American culture. The complexity of these social relations, their apparent contradictions, and the possibilities they may offer for agency and resistance in both 'real' and fictive contexts are explored through close examinations of four high profile JAPS—Cher Horowitz of the film Clueless, Monica Lewinsky, Jessica Stein of the film Kissing Jessica Stein, and Lizzie Grubman.
When Panamanians Talk about the United States and Its Citizens
In local and informal contexts, Panamanians talk about the power of the United States and describe its citizens in multifaceted and complex terms. In this article I examine those views as they are articulated in informal urban settings in Panama City and in conversations with middle-class Panamanians. My respondents evaluate the US-Panama relationship and discuss individual North Americans with realism, reflecting a graceful but critical spirit of forgiveness toward their more powerful ally. A broader awareness of US colonialism in the past is combined with a pragmatic acknowledgement of opportunities in the present and the desire for a more equal relationship in the future. I argue that the opportunity to voice unreserved opinions about powerful Others can potentially empower local actors.
Adia Mendelson-Maoz and Liat Steir-Livny
This article discusses the place of Hebrew and Jewish images and stereotypes in the works of the Israeli-Arab Hebrew writer Sayed Kashua. When describing his Arab protagonists, Kashua portrays both the stereotype of the oppressed Diaspora Jew, who is trying to blend in and hide his identity, and the stereotype of the Israeli Jew, the image that many of Kashua's protagonists aspire to imitate. The article argues that adopting those images and stereotypes has a dual function. On the one hand, it can be understood as an attempt to imitate and internalize the majority's gaze, creating a sense of brotherhood and familiarity with Jewish-Israeli readers. On the other hand, the same images and stereotypes can be understood as having a major subversive thrust that ridicules the Jewish-Israeli identity and its perception of the Israeli-Arab and criticizes the Israelization process among Palestinian citizens of Israel. This subversive dimension, typical of Kashua's sarcastic style, becomes sharper in his more recent works.
• What is the status of anthropology in Britain? • What does the general non-academic public know about anthropology? • What is the ‘stereotype’ of the anthropologist? • Does anthropological knowledge travel beyond academia to broader publics? • What is the status of anthropology within the University?
A Critical Analysis of Media Representations of Gender, Youth, and MySpace.com in International News Discourses
This article raises issues related to the gendered representation in the print media, particularly English-language newspapers, of girls who use MySpace as foolish innocents who invite sexual predation. It examines the ways in which the stereotyped representation of girls and boys promotes the hegemonic discourses that construct girlhood as a time of helplessness and lack of control, and that blame the technology itself, in this case MySpace, for a multitude of cultural problems. Ultimately, these discourses portray MySpace as a dangerous place where adolescent girls flaunt sexuality, where sexual predators lurk, and where boys commit violence, thus creating and reinforcing a moral panic and extending stereotypes about girls and boys, and about technology.
Mobility is often mentioned in African history, but rarely is it examined to its full analytical potential. This is unfortunate, in part because in the 1960s the first generation of African historians considered cultures of mobility a means of challenging stereotypes of African backwardness and simplicity. Jan Vansina, for example, used mobility to uncover “complexity” and “efficiency” in African political history—a stated goal of early Africanist historians working to debunk colonial stereotypes—and to challenge the structural-functionalist lens through which colonials and outsiders had understood African identities and social systems. In the following decades, mobility was critical to several aspects of African history—including slavery, women’s history, labor migration, and urbanization. Yet the makings of a recognizable field of African mobility have not emerged until recently.
This article explores how the fluctuating cartography of East and West and the varying degrees of perceptive Europeanness influence everyday practices of the people working in Polish state bureaucracies, who professionally advance European integration within a national framework. While an important part of their self-image is formed through the dissociation from cultural 'Eastness' and the backwardness they ascribe to fellow citizens, they still experience negative stereotyping and mistrust from the part of the EU-15 'Westerners'. Consequently, East-Central European state officials oscillate on the continuum between cultural 'East' and 'West' and constantly negotiate distance, relatedness and thus their own liminal position. By scrutinising how Polish state officials aim at positioning themselves on the mental map of Europe, this article shows that they attempt to escape the cultural pattern of negative stereotyping and mistrust by using a functionalist narrative of efficiency. This is a rhetorical strategy employed to cope with existing asymmetries.
Stereotypes, Risk and National Identity in a Spanish Enclave in North Africa
How do stereotypes – as rhetorical, homogenising claims about the Self and Other – survive despite their users having personal experiences that contradict them? This article addresses this question by examining why the Christian and Muslim inhabitants of the Spanish enclave of Ceuta insist the ‘moro’ is a cunning, hostile antagonist, even when their interactions with Moroccans tend to be profitable, and even as ethnographers of mainland Spain report widespread revisions of the Moorish migrant’s negative image and the country’s Islamic past. Building on the interpretative model of stereotypes developed by Herzfeld, Brown and Theodossopolous, I argue that the ‘moro’ persists as an unequivocally malevolent character because it (1) is cultivated by a number of financially interested actors and (2) is central to the discursive strategies Ceutans use to respond to the political threats to their españolidad from both north and south.