Sexual Emancipation

2019 ◽  
pp. 156-184
Author(s):  
Joan Wallach Scott
Keyword(s):  
Nineteenth Century ◽  
Muslim Women ◽  
Self Determination ◽  
Gender Inequalities ◽  
Women's Bodies ◽  
Women’S Sexuality ◽  
The Difference ◽  
Individual Self ◽  
Racialized Gender ◽  
As If

This chapter explores the complex uses of feminism and appeals to “sexual democracy” in the new discourse of secularism. The story is anything but straightforward and involves the insistence on sex as a public matter, and on women's sexuality (and by extension, nonnormative sexualities) as a right of individual self-determination. The emphasis on individualism is a part of neoliberalism's “rationality;” it is not the same as its nineteenth-century antecedent. At the same time, the difference of sex and its heteronormative claims has not disappeared, confusing woman's status as a desiring subject with her status as an object of (male) desire. The contemporary discourse of secularism, with its insistence on the importance of “uncovered” women's bodies equates public visibility with emancipation, as if that visibility were the only way to confirm women as sexually autonomous beings (exercising the same rights in this domain as men). The contrast with “covered” Muslim women not only perpetuates the confusion between Western women as subjects and objects of desire, it also distracts attention from (or flatly ignores) persisting racialized gender inequalities in markets, politics, jobs, and law within each side.

Authorial Revision in the Tragedies

2016 ◽  
Author(s):  
Paul Werstine
Keyword(s):  
Nineteenth Century ◽  
King Lear ◽  
Documentary Evidence ◽  
Romeo And Juliet ◽  
The Difference ◽  
As If

Accepting that the controversy over Shakespeare’s possible revision of his tragedies has largely passed, this chapter explores the centuries-long speculation that the dramatist rewrote some of the works that are received as his greatest: Romeo and Juliet, Hamlet, Othello, and King Lear. Like today’s editors, their eighteenth- and nineteenth-century predecessors never found evidence persuasive enough to make the claim of authorial revision with certainty when there is variation between early printed texts of the tragedies, or even to tell the difference between such revision and possibly extra-authorial playhouse adaptation. Some recent editors’ decisions to edit the tragedies as if they could be known to have been rehandled by Shakespeare appear to arise principally from theory-driven motivations, in the absence of any evidence to support them and in the presence of documentary evidence that resists them.

scholarly journals MAHASISWI HIJABERS

2018 ◽  
Vol 19 (1) ◽  
Author(s):  
Muhamad Arpah Nurhayat
Keyword(s):  
Muslim Women ◽  
Female Students ◽  
Campus Environment ◽  
Islamic Thought ◽  
Boarding House ◽  
The Difference ◽  
As If

The rule of wearing veil is set by Allah in Al - Qur’an which aims to protect and keep off women from impaired lust and men’s bad stare. In its implementation, most Muslim women have different styles in wearing it. The difference caused by their difference of understanding and point of views as to veil. As if to support the difference, every Ulama has different perception about women’s aurat limitation. The difference veil implementation is happened as well on IQT’s female students of Ushuluddin and Islamic Thought Faculty. This difference occurs because some factors like family, campus environment, boarding house, and their own understanding toward meaning and veil’s goal.

Buildings

2017 ◽  
Author(s):  
Peter Rez
Keyword(s):  
Heat Transfer ◽  
Heat Pump ◽  
Energy Efficient ◽  
Energy Use ◽  
Fossil Fuel ◽  
Local Climate ◽  
Heating And Cooling ◽  
The Difference ◽  
As If

Most of the energy used by buildings goes into heating and cooling. For small buildings, such as houses, heat transfer by conduction through the sides is as much as, if not greater than, the heat transfer from air exchanges with the outside. For large buildings, such as offices and factories, the greater volume-to-surface ratio means that air exchanges are more significant. Lights, people and equipment can make significant contributions. Since the energy used depends on the difference in temperature between the inside and the outside, local climate is the most important factor that determines energy use. If heating is required, it is usually more efficient to use a heat pump than to directly burn a fossil fuel. Using diffuse daylight is always more energy efficient than lighting up a room with artificial lights, although this will set a limit on the size of buildings.

Rhetoric and argumentation: the unity of the field

2017 ◽  
Author(s):  
Michel Meyer
Keyword(s):  
The Other ◽  
Classic Problem ◽  
False Dilemma ◽  
The Difference ◽  
As If

Rhetoric has always been torn between the rhetoric of figures and the rhetoric of conflicts or arguments, as if rhetoric were exclusively one or the other. This is a false dilemma. Both types of rhetoric hinge on the same structure. A common formula is provided in Chapter 3 which unifies rhetoric stricto sensu and rhetoric as argumentation as two distinct but related strategies adopted according to the level of problematicity of the questions at stake, thereby giving unity to the field called “Rhetoric.” Highly problematic questions require arguments to justify their answers; non-divisive ones can be treated rhetorically through their answers as if they were self-evident. Another classic problem is how to understand the difference between logic and rhetoric. The difference between the two is due to the presence of questions explicitly answered in the premises in logic and only suggested (or remaining indeterminate) in rhetoric.

Re charged emblems: Hawthorne and semiotic metamorphics

Semiotica ◽  
2020 ◽  
Vol 2020 (235) ◽  
pp. 1-26
Author(s):  
Anthony Splendora
Keyword(s):  
Nineteenth Century ◽  
Nathaniel Hawthorne ◽  
Carrier Wave ◽  
The Rose ◽  
Hester Prynne ◽  
As If

AbstractIlluminating innovatively the dialectic by which “sign” is induced “to signify” requires an analysis of the inferrer-entailed symbolics constituting “signified,” a process particularly observable during relative, purposeful re-signification, particularly at high-visibility sites. Because Nathaniel Hawthorne focused intently his romantic-dramatic oeuvre on cynosural women, because of his affinity for allegorical signification, and especially for his tangibility to feminist themes and axiologies of virtue transcending even the highly reformist nineteenth century, he is here chosen an interpretation-open “carrier wave” for that research. Climactically and consonant thematically, also instructive is Umberto Eco’s unnamed, eponymous “Rose” for being an antiphrastic sign with a truth of its own signifying at least (like Hawthorne’s Puritan-oblique Hester Prynne) divergence from male/hieratic hermeneutics; at most (like Apuleius’s metaphysical Psyche, Hawthorne’s lodestar) ineffable, philosophical Good. As if to the generating premise, Eco wrote in The Name of the Rose, “Without an eye to read them[,] signs produce no concepts”; socially consequential signification-conditioned transformation, in that eye and toward those signifieds, symptomatic both historical and rhetorical, is here assayed.

Is God Really in History?

1979 ◽  
Vol 15 (3) ◽  
pp. 379-390
Author(s):  
Frederick Sontag
Keyword(s):  
Nineteenth Century ◽  
Human Life ◽  
History Of ◽  
The Relationship ◽  
As If ◽  
The Way

For some time it seemed as if Christianity itself required us to say that ‘God is in history’. Of course, even to speak of ‘history’ is to reveal a bias for eighteenth- and nineteenth-century forms of thought. But the justification for talking about the Christian God in this way is the doctrine of the incarnation. The centre of the Christian claim is that Jesus is God's representation in history, although we need not go all the way to a full trinitarian interpretation of the relationship between God and Jesus. Thus, the issue is not so much whether God can appear or has appeared within, or entered into, human life as it is a question of what categories we use to represent this. To what degree is God related to the sphere of human events? Whatever our answer, we need periodically to re-examine the way we speak about God to be sure the forms we use have not become misleading.

Gendered Secularization and the Body Policing of Muslim Women

2018 ◽  
Author(s):  
Raissa Killoran
Keyword(s):  
Muslim Women ◽  
The State ◽  
The Body ◽  
Religious Expression ◽  
Women's Bodies ◽  
Cultural Symbols ◽  
Religious Symbols ◽  
Female Bodies ◽  
The Many ◽  
A Site

The many usages of the term ‘secularism’ have generated an ambiguity in the word; as a political guise, it may be used to engender anti-religious fervor. Particularly in regards to veiling among female Muslim adherents, the attainment of a secular state and touting of the necessity of dismantling religious symbols have functioned as linguistic shields. By calling a “burka ban” necessary or even egalitarian secularization, legislators employ ‘secularization’ as jargon for political ends, enacting a stance of supremacy under the semblance of progress. Secularization has come to function as a political tool - in the name of it, governments may prescribe which cultural symbols are normative and which are of ‘other’ cultures or religious origins. As such, the identification of some religious symbols as foreign and others as normative is a usage of secularization for normalization of dominant religious expression. In this, there is an implicit neocolonialism; by imposing standards of cultural normalcy which are definitively nonMuslim, such policies attempt to divorce Muslims from Islam.  Further, I intend to investigate the gendered aspect of secularization politics. By critiquing clothing and body policing of women, I will demonstrate how secularization projects use the female body and dress as a site for display. By rendering the female physically emblematic of the honor and virtue of an ‘other’ culture, those enacting secularization norms target women’s bodies to act as visual exhibitions of the dominant culture’s hegemony. Here, we see gendered secularization at work - female bodies become controlled by the antireligious zeal of the state, while the state carries out this control on the predicate that it is the religious group enacting unjust control. As such, the policing of female Muslim bodies is symbolic of the policing of Islam as a whole; it acts as an illustration of an imposed, gendered secularization project.

Reading Identity, Reading Essence: A Strategic Essentialist Approach to Mulk Raj Anand’s Untouchable

2021 ◽  
Vol 2 (4) ◽  
pp. 91-101
Author(s):  
Saleha Ilhaam
Keyword(s):  
Present Article ◽  
Human Existence ◽  
The Other ◽  
Political Strategy ◽  
Other Hand ◽  
Strategic Essentialism ◽  
Reading Identity ◽  
The Difference ◽  
The Individual ◽  
Individual Self

The term strategic essentialism, coined by Spivak, is generally understood as “a political strategy whereby differences (within Group) are temporarily downplayed, and unity assumed for the sake of achieving political goals.” On the other hand, essentialism focuses that everything in this world has an intrinsic and immutable essence of its own. The adaption of a particular “nature” of one group of people by way of sexism, culturalization, and ethnification is strongly linked to the idea of essentialism. Mulk Raj Anand’s Bakha is dictated as an outcast by the institutionalized hierarchy of caste practice. He is essentialized as an untouchable by attributing to him the characteristic of dirt and filth. However, unlike other untouchables, Bakha can apprehend the difference between the cultured and uncultured, dirt and cleanliness. Via an analysis of Anand’s “Untouchable,” the present article aims to bring to the forefront the horrid destruction of the individual self that stems from misrepresentations of personality. Through strategic essentialism, it unravels Bakha’s contrasting nature as opposed to his pariah class, defied by his remarkable inner character and etiquette. The term condemns the essentialist categories of human existence. It has been applied to decontextualize and deconstruct the inaccurately essentialized identity of Bakha, which has made him a part of the group he does not actually belong to.

Archaeomagnetic intensity determination: a nineteenth century pottery kiln near Jordan, Ontario

1987 ◽  
Vol 24 (12) ◽  
pp. 2392-2395 ◽  
Author(s):  
M. J. Aitken ◽  
A. L. Allsop ◽  
G. D. Bussell ◽  
M. Winter
Keyword(s):  
Nineteenth Century ◽  
Geomagnetic Field ◽  
Demagnetizing Field ◽  
The Difference ◽  
Pottery Kiln

Evaluation of the ancient geomagnetic field at the time that this kiln last cooled down, around A.D. 1840, has been made by means of the Thellier technique applied to bricks from the floor. The value obtained, 56 ± 1 μT, is significantly lower than the value expected from contemporary observatory measurements, 64 μT. The difference is consistent with the demagnetizing field expected from the rather strong magnetization of the baked clay.

scholarly journals A PRESENÇA DE ESCRAVOS EM ALGUNS CONTOS DE MACHADO DE ASSIS

2018 ◽  
Vol 2 ◽  
pp. 160
Author(s):  
Antonio Marcos Sanseverino
Keyword(s):  
Nineteenth Century ◽  
Rio De Janeiro ◽  
Daily Life ◽  
Personal History ◽  
Machado De Assis ◽  
Brazilian Literature ◽  
The Family ◽  
As If

A escravidão é o nexo fundamental para pensar a literatura brasileira do século XIX. Na prosa machadiana, esse nexo histórico foi evidenciado por diferentes críticos (CHALHOUB, 2003, 2012; GLEDSON, 2006; SCHWARZ, 2000). Na leitura dos jornais, desde os anos de 1870, através da leitura de anúncios, vemos o quanto a presença do escravo doméstico era fato naturalizado no cotidiano do Rio de Janeiro (FREYRE, 2012; SCHWARCZ, 1987). Amas, copeiros, cozinheiros, moleques eram anunciados como objeto de venda ou de aluguel. Não apenas o trabalho era vendido ou alugado, mas o próprio trabalhar-escravo. Essa presença cotidiana de escravos é necessária (ou não) para a compreensão dos enredos? Alguns contos machadianos que trazem à primeiro plano do conflito a presença da escravidão: “Mariana” (1871), “O caso da vara” (1899) e “Pai contra mãe” (1906). Entretanto, há um apagamento da história pessoal do escravo enquanto personagem. A expressão “cria da casa” usada para caracterizar Mariana, uma mulata que vive como fosse da família, mostra o quanto a genealogia da personagem se apaga, diluída no pertencimento à casa do dono. Palavras-chave: Machado de Assis. Escravidão. Conto. Cria da casa.ABSTRACTSlavery is the fundamental link to think of nineteenth-century Brazilian literature. In Machado’s prose, this historical nexus was evidenced by different critics (CHALHOUB, 2003, 2012, GLEDSON, 2006, SCHWARZ, 2000). In the reading of the newspapers, from the 1870s, through the reading of advertisements, we see how the presence of the domestic slave was a naturalized fact in the daily life of Rio de Janeiro (FREYRE, 2012; SCHWARCZ, 1987). Mothers, cupbearers, cooks, brats were advertised as objects for sale or rent. Not only was work sold or rented, but the work-slave itself. Is this daily presence of slaves necessary (or not) for the understanding of entanglements? Some Machado tales that bring to the forefront of the conflict the presence of slavery: “Mariana” (1871), “The case of the stick” (1899) and “Father against mother” (1906). However, there is an erasure of the slave’s personal history as a character. The expression “housekeeper” used to characterize Mariana, a mulatta who lives as if she were one of the family, shows how much the character’s genealogy is extinguished, diluted in belonging to the owner’s house.Keywords: Machado de Assis. Slavery. Tale. Of the house.

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