Success is a Private Matter: Nabokov’s Christmas Stories

Intimate Partner violence is not a culturally limited practice, but prevails in every country, irrespective of culture, class, and ethnicity. Violence is one of the mechanisms used by men to control and subjugate women; and is a manifestation of unequal power relationship sustained by patriarchy. Patriarchy makes violence necessary for the sake of its existence. Intimate partner violence, the most common forms of gender-based violence entails the exertion of power over a partner in an intimate relationship through a behavior that is intimidating, threatening, harassing or harmful. The spouse can be harmed physically, as well sexually, emotionally, and psychologically, the violence can occur multiple times. Intimate partner violence in Pakistan persists almost in every family because women have subjugated and vulnerable status and are generally treated as second class citizens. Generally, the occurrence of violence at home is effectively condoned and regarded it as ‘private matter’ which does not require any intervention. it is seldom recognized as a crime socially unless it takes an extreme form of murder or attempted murder which could range from driving a woman to suicide or engineering an accident (frequently the bursting of a kitchen stove). This study aims to find out the factors which precipitate Intimate partner violence in Pakistan and what are the factors which preclude the reporting of Intimate partner violence and seeking legal redress. This study has found that strict cultural and patriarchal system and values precipitate intimate partner violence and also preclude victims to report the incidences by not giving them appropriate moral, cultural and legal support.

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Religion, Race, and Sexuality

10.1093/oxfordhb/9780190221171.013.29 ◽

2018 ◽

Author(s):

Monica L. Mercado

Keyword(s):

Sexual Practices ◽

Religious Institutions ◽

Cultural Economic ◽

The North ◽

Area Of Interest ◽

Race And Sexuality ◽

Sex And Sexuality ◽

American Experiment ◽

History Of ◽

Private Matter

The history of sexuality is a growing area of interest for scholars of religion and race in the North American context. That which is often regarded as a private matter—sex and sexuality—is in fact shaped by larger cultural, economic, political, and religious forces. To study the intersections of sexuality and race in American religious history, then, is to examine the role of belief, as well as formal religious institutions and their spokespeople, in circulating ideas about bodies, sex, marriage, family, morality, and immorality. If religious variety has been one way that scholars have understood the American experiment from the earliest colonial encounters to the present day, this chapter considers moments when sex and sexuality, and the religious thinking that passes judgments on sexual practices, has served to define or highlight racial difference in American history.

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It’s A Private Matter. Space And Gender Issues In Shakespeare’s Cymbeline

Romanian Journal of English Studies ◽

10.1515/rjes-2015-0011 ◽

2015 ◽

Vol 12 (1) ◽

pp. 88-94

Author(s):

Dana Percec

Keyword(s):

Gender Roles ◽

Cultural History ◽

Gender Issues ◽

Private Life ◽

Private Space ◽

Visual Illustration ◽

English Society ◽

And Gender ◽

Private Matter

Abstract The paper investigates the preoccupations of the 16th and 17th-century English society for the emerging phenomenon and concept of privacy, reflected, among others, in the new ways in which space is employed in defining hierarchies and gender roles. The paper deals with elements of cultural history related to the use and meaning of privacy, private life and private space in a Shakespearean play which is significant for the visual illustration of the concept – Cymbeline, more specifically, the bed-trick scene.

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The Modern Tradition

Pure Land, Real World ◽

10.21313/hawaii/9780824857752.003.0003 ◽

2017 ◽

Author(s):

Melissa Anne-Marie Curley

Keyword(s):

Real World ◽

Church And State ◽

Nation State ◽

Pure Land ◽

Complementary Relationship ◽

The Real ◽

Pastoral Letter ◽

Private Matter ◽

Modern Nation State ◽

The Ideal

Abbot Kōnyo’s pastoral letter of 1871 codifies an understanding of the Pure Land as a transcendent realm, attainable only after death, and of faith as a private matter of the heart. This understanding is valuable as a way of negotiating a place for Shinshū in the regime of the modern nation-state. Early Meiji thinkers like Shimaji Mokurai rely on this understanding of religion as internal in arguing for the separation of church and state. Shinshū reformer Kiyozawa Manshi pushes this focus on interiority to its limit, destabilizing the complementary relationship between the Buddhist law and the imperial law that his predecessors sought to secure. During the Taishō, Kiyozawa’s disciple Kaneko Daiei attempts to rearticulate the connection between the ideal Pure Land and the real world, while the Honganji-ha thinker Nonomura Naotarō argues that it is time for the Pure Land tradition to set aside the myth of the Western Paradise.

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Sin Is No Private Matter

After War, Is Faith Possible ◽

10.2307/j.ctt1cg4mhg.33 ◽

2008 ◽

pp. 152-154

Keyword(s):

Private Matter

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Medialization—Musealization

Difference and Orientation ◽

10.7591/cornell/9781501739200.003.0017 ◽

2019 ◽

pp. 293-304

Author(s):

Alexander Kluge

Keyword(s):

The Other ◽

Temporal Mode ◽

Private Matter ◽

Immediate Experience

This chapter evaluates Alexander Kluge's discussion of the tension between “medialization” and “musealization.” Kluge thinks that the word “medialization” primarily alludes to “television,” but when all its parts are examined, then the “long-distant vision” that the word “tele-vision” implies has nothing at all to do with any of the television stations he knows. Medialization could be generally translated as mediation, but then there must be immediate experience if there are plenty of mediated experiences on the other side. However, Kluge cannot say that as much immediate experience must be saved, preserved, or organized as possible because the principle of immediate experience is a purely private matter. He then suggests that there is a way of dealing with temporalities and modes of experience that can be quite differentiated. Only when all of these differentiations come together is reality rich, which means they are also all real. The isolation or hegemony of one temporal mode over others, even if it were the polite optative, would essentially be a dictatorship of unreality. This would already be the factual contribution, the machinery, leading to the loss of history. If the concept of “musealization” is taken seriously, understood correctly, and interpreted within this context, then it can only mean labor against the loss of history.

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