scholarly journals Motion and e-motion: lust and the ‘frenzy of the visible’

2019 ◽  
Vol 18 (1) ◽  
pp. 97-129
Author(s):  
Linda Williams

How and why did pornography become the lust-inducing genre we are familiar with today? Why did it narrow its once wide purpose of social critique to only producing sexual arousal and satisfaction? While many scholars have assumed that an encroaching realism of both media and subject matter have brought about this familiarity, this article follows the work of Jonathan Crary to suggest that one overlooked factor might be an important change that took place in the very regime of the visible over the course of the 19th century. During this period a distanced, centered and contemplative geometrical perspective gave way to a bewildering array of subjective, physiological bodily effects and sensations produced within the bodies of observers. In approaching this question from the perspective of the early 21st century and taking account of models of both rupture and continuity, it becomes possible to understand moving-image pornography as a genre whose primary emotion was lust.

2021 ◽  
Vol 19 (1) ◽  
pp. 1-23
Author(s):  
Saefudin A Safi'i

This paper examines the Indonesian Islamic education tradition from the 19th Century to the early 21st Century. The data in this paper were obtained from written sources as well as several previous studies. The results reveal that the Islamic education tradition begins with religious recitation, which is taught individually (not collectively or in a classical system) in a teacher’s house, langgar, or surau. The relationship pattern between Islamic (pesantren-madrasah) and the regular education system is associated with Indonesia’s Islamic education system development. This pattern occurred in the 19th to the beginning of the 21st Century and is divided into two episodes. During the first two centuries (19th and 20th centuries), the Islamic education system (religious sciences organized by individuals, organizations, or government institutions) was still differentiated (convergence or synthesis) from the ordinary school education system (general sciences). At the beginning of the 21st Century, the relationship between the two education systems has indicated knowledge integration, although it is still minimal. So far, it has been rigidly divided between “religious sciences” on the one hand and “general sciences” on the other, leading to an integrated knowledge discourse. If this pattern is desired, an Islamic boarding school for higher education will be created. In which “general knowledge” is given during the day, and “religious knowledge” (Al-Qur’an and Kitab) is taught in the evening. This tradition has become a model for curriculum synthesis between the religious sciences and the general sciences to form the Islamic higher education institution.


Author(s):  
Hermann Kreutzmann

The Pamirs have been a contested space in different periods of time. Access to fertile pastures characterized the local economic competition between nomads and mountain farmers. International attention reached its peak when the Pamirs became a pawn in the “Great Game”; during the second half of the 19th century, Great Britain and Russia disputed control over the mountainous area. Local and regional interests took on a subordinate role. The imperial contest resulted in dividing the Pamirs among four interested parties that are nowadays independent countries: Afghanistan, Pakistan, Tajikistan, and China. Since the division, separate developments have emerged in all parts that are abodes of farmers and pastoralists who share a common heritage but have experienced quite different political and social developments. Thus the Pamirs represent a focal region of similar ecological properties in which political and socioeconomic developments that originated in the 19th century have changed development paths through the Cold War period until the early 21st century. From Tsarist Russia to post-independence Tajikistan, from the Afghan monarchy to the post-Taliban republic, from British India to Pakistan, and from the Middle Kingdom to contemporary China, political interventions such as nationality policies and regional autonomy, sociotechnical experiments such as collectivization and subsequent deregulation, and varying administrative systems provide insight into external domination that has shaped separate developments in the Pamirs. In the early 21st century, the Pamirs experienced a revaluation as a transit corridor for transcontinental traffic arteries.


Author(s):  
Rafa Martínez ◽  
Fernando J. Padilla Angulo

During the transition from ancien régime to liberalism that took place in Spain during the first third of the 19th century, the military became a prominent political actor. Many soldiers were members of the country’s first liberal parliament, which in 1812 passed one of the world’s oldest liberal charters, the so-called Constitution of Cádiz. Furthermore, the armed forces fought against the Napoleonic Army’s occupation and, once the Bourbon monarchy was restored, often took arms against the established power. Nineteenth-century Spain was prey to instability due to the struggle between conservative, progressive, liberal, monarchical, and republican factions. It was also a century full of missed opportunities by governments, constitutions, and political regimes, in which the military always played an active role, often a paramount one. Army and navy officers became ministers and heads of government during the central decades of the 19th century, often after a coup. This changed with the establishment of a parliamentary monarchy based on a bipartisan system known as the Restoration (1874–1923). The armed forces were kept away from politics. They focused on their professional activities, thus developing a corporate attitude and an ideological cohesion around a predominantly conservative political stance. Ruling the empire gave the armed forces a huge sphere of influence. Only chief officers were appointed as governors of the Spanish territories in America, Africa, and Asia throughout the 19th and 20th centuries. This went unchanged until 1976, when Spain withdrew from Western Sahara, deemed the country’s last colony. The power accumulated in the overseas territories was often used by the governors to build a political career in metropolitan Spain. Following the end of the Restoration in 1923, the armed forces engaged with the political struggle in full again. After a military-led dictatorship, a frustrated republic, and a fratricidal civil war, a dictatorship was established in 1939 that lasted for almost 40 years: the Francoist regime. Francisco Franco leaned on the military as a repressive force and a legitimacy source for a regime established as a result of a war. After the dictator passed away in 1975, Spain underwent a transition to democracy which was accepted by the armed forces somehow reluctantly, as the coup attempt of 1981 made clear. At that time, the military was the institution that Spanish society trusted the least. It was considered a poorly trained and equipped force. Even its troops’ volume and budget were regarded as excessive. However, the armed forces have undergone an intense process of modernization since the end of 1980s. They have become fully professional, their budget and numbers have been reduced, and they have successfully taken part in European Union (EU), North Atlantic Treaty Organization (NATO), and United Nations (UN)-led international missions. In the early 21st century, the armed forces are Spain’s second-best valued institution. Far from its formerly interventionist role throughout the 19th century and a good deal of the 20th, Spain’s armed forces in the 21st century have become a state tool and a public administration controlled by democratically elected governments.


2020 ◽  
pp. 171-179
Author(s):  
N. N. Fedina ◽  

The paper describes the phonetic correlations found in the records done by V. V. Radlov (1866–1907), N. A. Baskakov (1934–1952), and modern Chalkan records (2010–2019). We show certain phonetic shifts that have taken place since the middle of the 19th century: spirantization of labial consonants in the inlaut; the shifts in consonants: j-č-t’; elimination of the auslaut -ғ (-ɣ). Graphic correlations are also shown in anlaut: p- (mid-19th century), b- (mid-20th century), p- (early 21st century). The text analysis in the diachronic aspect allowed us to assume that the anlaut grapheme “b” in the texts of N. A. Baskakov is not a confirmation of the presence of the corresponding sound [b] in the language of the Chalkans of the beginning of the 20th century. The use of the analog sound [p] instead of [b] is evidenced by the materials of V. V. Radlov. N. A. Baskakov most likely used the grapheme “b” in his texts to reflect Chalkan speech at the beginning of the 20th century by analogy with other Turkic closely related languages in which this sound is present. Graphic correlations are also shown in inlaut: -џ- (mid-19th century), -dž- / -ž- (mid-20th century), -ž- / -š’- (early 21st century). Graphic variations stem from the fact that the Chalkan language remains unwritten to this day, and for the transmission of national speech, researchers and native speakers use graphics of written Altai and Russian languages, adapting it to the features of their speech.


Author(s):  
Kaarina Aitamurto

Since the end of the 19th century, pagan ideas have inspired some representatives of nationalist, conservative, and far right political ideologies. The idea of a native tradition connected to land and ancestry, as well as the image of organic, hierarchical societies with warrior values, has fascinated conservative thinkers. Paganism as the suppressed other has also served as a symbol for various subversive ideologies. However, the use of pagan symbols, mythology, and imagery in political movements is often superficial. Therefore, it is crucial to distinguish between different forms of paganism. While some appear more unambiguously religious, others can be better described as political, cultural, or philosophical paganism. Having said that, neither contemporary pagan religious movements nor pagan-inspired politics can be understood separately from each other. Ideas, concepts, and individuals move between the two, and they are both shaped by changes in the surrounding society. In the early 21st century, the mainstream pagan religious organizations of many European countries have adopted a generally apolitical and anti-racist stance. However, the rise of xenophobia and far right parties provides fertile ground for the rise of illiberal and exclusivist forms of paganism as well.


2020 ◽  
pp. 026377582095385
Author(s):  
Ingrid A Medby ◽  
Jason Dittmer

Ever since its disappearance in the mid-19th-century, the fate of the ‘Franklin expedition’ has attracted interest and intrigue. The story has been told and re-told but remained one of ‘mystery’ into the early 21st-century. When the expedition’s two ships were finally located, the narrative shifted with the reappearance of long-absent objects and materials – in turn, posing challenges for museum curators seeking to re-present the story. In this article, we conduct a side-by-side examination of two sites: the 1845 Franklin expedition in the Northwest Passage and the 2017 Death in the Ice exhibition at the National Maritime Museum in Greenwich, UK. We juxtapose these to consider the forces unleashed by the ships’ absence and their presence-ing first in Victorian times and then in the UK museum space today. By analysing the sites through the concept of ‘absent presence’, the agency of both the material and the immaterial is powerfully highlighted. Via an emphasis on the relation of the absent presence to the sensing bodies of others, we consider the concept as simultaneous and co-constitutive. That is, absence and presence ought to be understood not as objective states, but as becoming-absent and becoming-present: processes that are dependent on curated and embodied sensibilities.


ICONI ◽  
2021 ◽  
pp. 37-47
Author(s):  
Marya Yu. Gendova ◽  

The article is devoted to the theme of the Baroque style on the Russian ballet scene of the end of the 19th century, and the focus of attention of this research steps over the bounds of the indicated time period, dwelling upon the reflection of Baroque subject matter on the 20th and early 21st century art of ballet. The author does not analyze the plotline basis of ballet performances and does not attempt to search for stylistic attributes of the Baroque period which would confirm the ballet’s pertaining to the Baroque era. The author determines as her main goal the aspiration to comprehend the fundamental — philosophical, value-based and spiritually significant — dominant ideas of human existence which are relevant beyond time and, hence, significant today, as well: the themes of personality, time, good and evil, stereotypes and algorithms (the theme of liberty), the theme of allusions. The author finds it important to comprehend how, conformably with the baroque worldview, they disclosed themselves in the late 19th century art of ballet (during the era of Marius Petitpas’ late productions, which was the flourishing of the Baroque style in ballet), exerting an impact on its plotline and architectonic structure. While preserving the retrospective-explorative vector of her research, the author poses the question, why do these specific concepts of the epoch’s worldview, as well as the constructive peculiarities of the baroque manner of ballet production has manifested itself in the art of 20th and 21st century ballet-masters George Balanchine and Alexei Miroshnichenko.


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