demands”—in his analysis, while always recognizing the porous and fluctuating boundaries between these domains, Smith (2014: 11 ) frames the question of activist scholarship and the ongoing historicity of politics in a way that attempts to grasp their
A Proposal for Analytical Categories in the Study of Human Thought
assertion that thought and language do not merely mirror or describe the world but actively construct it and condition human action. Political concepts, for example, are contested and historically contingent: their meanings and valuations are shaped in
Malaysian and Indonesian Responses to Australia's Migration and Border Policies
Antje Missbach and Gerhard Hoffstaedter
Introduction Although little has been written about the political roles of so-called transit states in contemporary securitized migration management, it seems to be widely assumed that transit states follow the orders of their more powerful
Claudia Mitchell and Jacqueline Reid-Walsh
It has been forty years since the feminist classic on women’s health and sexuality, Our Bodies, Our Selves was published. Available first in 1971 and then produced commercially in 1973 (revised, re-issued and, as of October 2011, in its ninth printing), Our Bodies, Our Selves, published by the Boston Women’s Collective, was regarded by many girls and women in the 1970s and 1980s as the book that changed their relationship to their own bodies and to their own health. And indeed, it set the stage for a revisioning of the questions: “Whose bodies?” and “Whose voices?” in health research, and could be regarded as a precursor to such works as Sandra Harding’s (1991) Whose Science? Whose Knowledge? Thinking from Women’s Lives.
Women as Wives in Rabbinic Literature
Judith R. Baskin
Rabbinic literature was written and shaped by men and the idealized human society the rabbinic sages constructed in their legal formulations was decidedly oriented towards their own sex. Few aspects of women’s lives and experiences are retrievable from this body of highly redacted texts that became the foundation of over a millennia of Jewish social, religious, and intellectual life. While most rabbinic voices agreed that women were beings quite separate from men, with lesser intellectual, spiritual, and moral capacities, and very different, often undesirable, roles to play in human society, rabbinic traditions are unanimous in praising and honouring the mothers and wives who were so crucial to Jewish survival and the smooth functioning of everyday life. In this essay I focus on rabbinic portrayals of women as wives in a variety of aggadic (non-legal) texts.
Recent Histories of State Violence in France and Algeria in the Twentieth Century
Historians cannot resist violence.* Not simply because of a voyeuristic interest in the dramatically lethal, but also because many of the most vexing questions about the writing of history converge in the crucible of violent events. Historians are attracted to the subject because they hope that it might tell them something about the fundamental problems in their discipline: questions about causality, agency, narrative, and contingency; about the readability of the past and the conclusions that one can draw about complex social phenomena from fragmentary and often one-sided bits of evidence.
The term “elite” was introduced in the seventeenth century to describe commodities of an exceptional standard and the usage was later extended to designate social groups at the apex of societies. The study of these groups was established as part of the social sciences in the late nineteenth century, mainly as a result of the work of three sociologists: Vilfredo Pareto, Gaetano Mosca and Roberto Michels. The core of their doctrine is that at the top of every society lies, inevitably, a small minority which holds power, controls the key resources and makes the major decisions. Since then, the concept of elite(s) has been used in several disciplines such as anthropology, history or political science, but not necessarily in reference to this “classical elite theory.” The concept is strongly rejected, however, by many “progressive” scholars—precisely because of its elitist denotation.
Diplomacy, Ethics, and Competition in the French World of Adoption
them, it was “their children,” “their little ones” who had been injured or killed, or who survived in unspeakable conditions. In just a few hours, an online petition posted by the Collectif SOS Haïti Enfants Adoptés collected more than forty
Reflections on a Trope in Eighteenth-Century Historiography
This article attempts to explain the appeal of "terror" in the French Revolution by examining the history of the concept of terror. It focuses on historiographical representations of sovereign powers, whether monarchs or nations, as "terrors" of their enemies. It argues that the term typically connoted majesty, glory, justice and hence legitimacy. Moreover, historiographical depictions of past rulers and nations frequently emphasized the transiency of terror as an attribute of power; they dramatized decline in formulations such as "once terrible." For the revolutionaries, terror therefore provided a means of legitimation, but one that always had to be guarded and reinforced.
14 Young Women Speak Out
Eastern Cape, South Africa. These young women, who had been victims of different forms of violence in their lives, are university students. At the time of writing their stories, most of them were in the final year of their Bachelor of Education degree. As