How do we thoroughly historicize the voice, or integrate it into our historical research, and how do we account for the mundane daily practices of voice . . . the constant talking, humming, murmuring, whispering, and mumbling that went on off stage, in living rooms, debating clubs, business meetings, and on the streets? Work across the humanities has provided us with approaches to deal with aspects of voices, vocality, and their sounds. This article considers how we can mobilize and adapt such interdisciplinary methods for the study of history. It charts out a practical approach to attend to the history of voices—including unmusical ones—before recording, drawing on insights from the fields of sound studies, musicology, and performativity. It suggests ways to “listen anew” to familiar sources as well as less conventional source material. And it insists on a combination of analytical approaches focusing on vocabulary, bodily practice, and the questionable particularity of sound.
Methods for Historians Attending to the Voices of the Past
A Christian Perspective
the greatest threat to realising God's voice in the twenty-first century. The second is that we should approach issues of social change not as meek outsiders who are witnessing the erosion of our values by dominant tyrants, but rather as co-authors of
Support for and Silencing of Queer Voice in Schools, Families, and Communities
Gilligan (1996) and other feminist relational psychologists have identified a “silencing” to which adolescent girls are vulnerable when they confront pressures to conform to patriarchal values and norms in various social contexts. As Machoian (2005) and other researchers have noted, the silencing of girls’ authentic voices at adolescence is associated with heightened risk for depression and for suicide, cutting, eating disorders, and other self-harming behaviors. This article is based on in-depth interviews that examined the ways in which lesbian, gay, bisexual, transgender, and queer-identifying youth might be subject to an analogous silencing of their authentic “queer voices.” Drawing on four case studies of male youth who participated in a larger qualitative research project, the article examines how schools, families, and communities both supported and silenced the authentic expression of their voices as gay- or queer-identifying boys. Since two of the case studies are based on interviews with participants at both late adolescence and young adulthood, the article also examines the effects of supportive factors over time and how they helped contribute to a purposeful, voiced sense of queer male identity as the participants reached manhood.
Controlling Children’s Comics under Franco
the industry during the first two decades of the dictatorship, it is hard to imagine the subsequent evolution of the vibrant and cutting-edge publications of the 1960s and 1970s, whose dissenting voices were instrumental in the country’s eventual
Subjected and Rejected
Most Jews have heard about Kol Isha, the proscription against women raising their voices in song. But discussions about the voice of a woman were broader than whether or not she could sing and in what context, and in whose presence. The discomfort men had about women, not just singing but also speaking, has never been simply an issue of a voice, but rather of a voice embodied in a particular body, a female body, whose physical presence has traditionally presented a problem for Jewish men. These days, this is not solely an uncomfortable problem within the Orthodox Jewish world, but also within the progressive Jewish world, where women’s voices and women’s presence are still challenging and discomfiting to people. Nor does it remain solely a source of Jewish anxiety; women and their voices affect women in all aspects of secular life as well.
Setting the Jungle Books
Bringing the jungle to book, in the case of Kipling’s Jungle Books, involves representing it by the book, according to an organic, hierarchical division of the space. We first meet the toddler Mowgli when he has just learnt to walk, so initially he must be spoken for, but the narrative then skips ‘ten or eleven whole years’ (43), by which time Mowgli has grown into his voice and the central discursive space of the jungle, that of the ‘Free People’. Around this space are organised peripheral sites and inhabitants which serve to establish and maintain its legalised centrality.
A New Construct for Understanding Adolescent Friendships and Psychological Health
Judy Y. Chu and Niobe Way
This article introduces the construct of “presence in relationship” along with a 25-item measure for its quantitative assessment. This construct expands upon the construct of “voice” as an indication of one’s experiences of self in relationships. Whereas voice focuses on the act of speaking out (saying what one thinks and feels) in relationships, presence in relationship further reflects the extent to which an individual feels connected to his or her self (is self-aware), connected to others (truly known and understood by others), and confident (trusting that one will be accepted and valued by others) within the context of interpersonal relationships. Results from the study of two samples of ethnically diverse middle school (N = 113; 59 males, 54 females) and high school (N = 176; 86 males, 90 females) students in New York City indicate that the Presence in Relationship Scale (PIRS) demonstrates good reliability and provides insight into adolescents’ friendship processes and sense of well-being. Because it includes indicators of the experience of self in relationships, as well as behavioral indicators, presence in relationship may be especially useful for understanding relationships and associated mental health outcomes in boys (and girls) who tend to place less emphasis on voice as a primary way of determining of closeness in relationships.
Political philosophy has been under the sway of a certain picture since Rawls’s A Theory of Justice was published in 1971. This picture combines the idea that the problem of justice should be approached from the direction of ideal normative theory, and that there are some anchoring ideas that secure the justificatory role of a hypothetical agreement. I think this picture and the hold it has over political philosophy is beginning to fragment. This fragmentation I think is most evident in the skepticism that has become a routine response to the Kantian idea that ‘we’ can ‘discover’ the terms of an agreement that has both a categorical force and a universal scope. But as the picture fragments we are still left with the framework and vocabulary of Rawls’s difficult and elaborate theory. The major difficulty confronting the Rawlsian project (the problem of pluralism as I will argue below) is itself defined in terms of Rawls’s conceptual language. And this serves only to obscure the real challenge and keep us ‘bewitched’ by Rawls’s narrow way of seeing issues. In being bewitched in this way we do not see that the problem of pluralism confronts Rawls’s project as a whole, rather than requiring adjustments and accommodations.
Narrating and Temporalizing the Post–Civil War Era through a Monument
sentiments, and secret meanings where opaque and faded pictures of the past mix and blur with present and future dreams and anticipations. The First Story: “Eyes Shut, Muted Voices” Thanasis Kiousis is a retired Army general living in the community with his
Voice, audience, and the political in psychotherapeutic practices with refugees
This article explores the relationship between psychotherapeutic practices with people with refugee backgrounds and “the political”. The relationship between voice and audience in psychotherapeutic practices is explored; through such an analysis the relationship between psychotherapy, history, and the political is considered. The theoretical questions are approached through a case study, a Bosnian man with refugee background living in Finland and attending psychotherapy there who invited the anthropologist to attend his therapy sessions. The analysis of the single case is situated within long-term ethnographic research on the Bosnian diaspora. Situating the personal in historical and moral plots, as well as seeking larger audiences beyond the confines of the therapeutic relationship, is seen as crucial in producing therapeutic effects. Simultaneously, the case enables a theoretical discussion about the relationships between voice, audience, and the political.