bluuebunny/crossref_metadata_2025 huggingface dataset:
Beware of Signs; or, How to Tell the Living from the Dead
Authors: Portelli Alessandro
Published: November 2023

I first met Pedro Pietri’s voice on a recording of a performance at the Casa Puerto Rico in New York. Over a background of talking and laughing voices, applause, cheering, and an occasional crying child, Pietri chanted, shouted, laughed, sang, whispered, and groaned his “Puerto Rican Obituary” and other poems, going back and forth across the blurred order of English and Spanish as shaped by the Nuori can experience. Ten years later I met him again, in person, after a performance of his play No More Bingo at the Wake, which also explores the forms and genres of the oral collective voice of his community.
Centralizing the Marginal
Authors: Gysin Fritz
Published: November 2023

This essay addresses the need for an analytical conception of boundary, a need that becomes imperative if one wants to pay tribute to the dynamic function of boundaries as a phenomenon in recent African American fiction. In the introduction to The Location of Culture, Homi Bhabha starts out with a quotation from Martin Heidegger: ‘‘A boundary is not that at which something stops but, as the Greeks recognized, the boundary is that from which something begins its presencing.
When All Met Together in One Room
Authors: Jařab Josef
Published: November 2023

Josef Jařab: How do you feel about people saying that the whole beat movement started with you meeting [Jack] Kerouac and [William S.] Burroughs some where in the 1940s and ended with [Neal] Cassady’s and Kerouac’s deaths in the 1960s? Can we really limit it this way?

Allen Ginsberg: Well, you know, the notion of the “beat generation” as a literary movement has a real basis, but it’s also a journalistic stereotype. It’s originally just a group of friends who later were called the beat generation, but we did have some views in common. It was an extended circle, or an extended family. I would say that Kerouac and Burroughs were at the heart of it; myself learning a great deal from them, and other integral members were Gregory Corso, from the 1950s on, and Peter Orlovsky.
Chivalry’s Legacy
Authors: Meron Theodor
Published: November 2023

Chivalry’s enduring influence stems from the ability of its ideals, such as honour, loyalty, courage, mercy, commitment to the community and the avoidance of shame and dishonour, to fulfill a lasting human need. Chivalry was, as Malcolm Vale wrote, “honour in its medieval guise.” Its legacy was a conception of honour understood, as Maurice Keen suggests, as a nexus between the ideals of society and the actions of individuals: “honour commits men to act as they should.
Encountering Esulalu
Authors: Baum Robert M
Published: November 2023

The oral traditions that provide the core of evidence for this study of Diola history were gathered during seven periods of field research between 1974 and 1997. They represent the received traditions about the precolonial era as reflected upon by people who had recently become a part of an independent Senegal and who were enduring frequent droughts and an increasingly difficult integration into the world economy. They are reflections about Diola traditional religion before the implanting of other traditions, from the perspective of people in communities that have substantial Christian minorities. Furthermore, these traditions incorporate some of the long-term influences of Alinesitoué, a woman whose prophetic teachings continued to be important in Esulalu during the period of my fieldwork. Her teachings revitalized Diola religion during the crisis years of World War IL Her emphasis on the direct intervention of the supreme being in Diola affairs was used to reaffirm the integrity of the Diola community against the colonial order and against the growing influence of Christianity and Islam.
The Origins of the Diola-Esulalu
Authors: Baum Robert M
Published: November 2023

Although the retrospective glance of the historian of the longue durée performs a vital role in illuminating the broad continuities of a Diola religious and social system, it has serious limitations in that it assumes a continuity in the ethnic boundaries of the group we know as Diola. Until recently, many researchers made similar assumptions that Africa’s ethnic groupings of the twentieth century served as the primary social divisions for centuries before the European conquest. As Jan Vansina suggests, “many historians imagine that the cultural community, the ‘tribe’ is perennial ... it does not alter throughout the ages.
Conclusion
Authors: Baum Robert M
Published: November 2023

In this study I have sketched the broad outlines of the religious and social history of the Diola-Esulalu, beginning with the gradual joining together of distinct Koonjaen and Floup traditions and concluding with an examination of Diola traditions on the eve of the establishment of colonial rule and a permanent missionary presence. Written sources, primarily from travelers, traders, colonial administrators, and missionaries, provided useful descriptions of the Diola past but were too removed from Diola community life, too fragmentary in scope, and too lacking in historical perspective to provide more than supplementary evidence concerning Esulalu religious history. The core of this study had to be based on Esulalu oral traditions, which I gathered from community elders and other interested people during the course of nearly four years of field work.
Taittiriya Upanisad
Authors: Olivelle Patrick
Published: November 2023

The Taittiriya Upanisad constitutes chapters 7, 8, and 9 of the Taittiriya Āraiyaka, which is itself a supplement added to the Taittiriya Brahmana of the Black Yajurveda. Varenne (1968) has noted the composite character of the TU. The first chapter of the TU stands apart from the other two and is sometimes recognized as a separate Upanisad. Sayana in his commentary on the TA calls it saf!lhitopani ad, while some editions of TU call it slk opani ad. Indian editions of TU call this chapter sik a-dhyayalJ prathama valti. Beginning with Deussen (1897), most translators have called it sik avalli, making the title parallel with those of the other two chapters and thus obscuring the traditional view that the first chapter is either a separate Upanisad or at least a section standing apart from the other two. Probably combining the two titles, LV calls this chapter sik iivallyadhyiiyalJ,. The second chapter is called finandavalli or brahmavallf (sometimes combined to brahmfinandavallf), and the third chapter is entitled bhrguvallf. Taken together the two last chapters form a distinct text, and Sayana calls it viirw:iyUpanisad. That he considered it a separate text is also borne out by the fact that he places a couple of ma,igala verses at the beginning of the second chapter. In the Taittiriya Āraiyaka, these three chapters are followed by the final tenth chapter that comprises the Mahanarayana Upanisad, not included in this collection. Witzel (1977, 1979, 1980) has edited and translated the little-known text Katha-Sik a-Upanisad (KaSU) and compared it to the sik avalli: of the TU, to which it is closely related. I have given the variant readings of the KaSU in the notes.
Kena Upanisad
Authors: Olivelle Patrick
Published: November 2023

The Kena Upanisad, also called the Talavakara Upanisad, belongs to the Talavakara or the Jaiminiya branch of the Samaveda. It appears as part of the Jaiminiya Upanisad-Brahmal_la (4.18-21). At some point in time, it began to circulate as an independent Upanisad and came to be called by its first word, kena (“by whom”), a custom also seen in the case of the Isa Upanisad. The KeU falls roughly into two parts. The first, consisting of the first two KhaI_19as, is in verse, except for a brief gloss at the beginning of Khandas 2, and presents brahman as essentially unknowable and inexpressible. The second, consisting of the final two Khandas, is in prose and shows how the gods and their powers have proceeded from brahman, here identified as the creator of all.
Lanyer In Her World
Authors: Woods Susanne
Published: November 2023

Amelia Bassano was conceived in the spring of 1568, just as A a much better known woman, Mary Queen of Scots, was Y ;”S’’... planning her escape from Scotland into England, and Queen Elizabeth’s cousin, Henry Carey, Lord Hanson, was made governor of Berwick and warden of the East Marches. In this role Hanson would put down a rebellion on Mary’s behalf two years later, winning an “affectionate commendation” from Elizabeth and cementing her trust in him. This public matter would eventually have important consequences for the life of the baby born to Margaret Johnson and Baptiste Bassano and baptised “Emilia Baptist” on 27 January 1569 in the church of St. Botolph’s Bishopsgate,just outside the city wall of London. Some twenty years later she would experience the full glamor of the Elizabethan court, thanks to a relation ship with Hanson.
PROLOGUE:Okinawan History, Henza Village, and Methodology
Authors: Sered Susan
Published: November 2023

The following overview of Okinawan history is intended to give the reader a context for the ethnographic material presented in this book; it is in no way meant to be comprehensive. Okinawan history is somewhat well known from the fifteenth century on. A great deal of information has been gleaned from letters and reports of Chinese and Japanese visitors. A primary source of information about Okinawan culture is the Omara Saashi, a collection of songs and rituals written down in the sixteenth and seventeenth centuries in the Okinawan language using a phonetic Japanese script (see Drake 199 5 for a more detailed discussion of the Omara saashi). Until approximately the fourteenth century, the Ryukyu Islands, including Oki nawa, seem to have been characterized by small, autonomous communities, each of which may or may not have had a chieftain or head priestess. Gradually, on the main island of Okinawa, these autonomous and sometimes warring communities were consolidated into three kingdoms: north, south, and central. In the fifteenth century, the central kingdom headquartered in the town of Shuri extended its rule over the entire island and then over the rest of the Ryukyu Island chain.
Gender Separation and Social Integration
Authors: Sered Susan
Published: November 2023

Gender separation can provide women with their own sphere in which to func tion independently or it can mean that women are excluded from arenas of power and prestige. Although a great deal has been written about the implications of gender separation, sometimes stressing the positive implications for women and sometimes the negative (cf. Reiter 1975), anthropologists are lacking a cross culturally applicable schema for evaluating when and why gender separation is an expression and a tool of male dominance and when and why it is an expression and a tool of true gender complementarity and women’s autonomy. In sorting out the ramifications of gender separation, I see four key issues that need to be addressed. The first issue is that of control. In some gender-separated cultural settings, women do not exercise autonomy over their own sphere; although men and women are separate, men supervise women’s activities. This model is well-known to Orthodox Jewish women, who, in their highly gender-segregated culture, are in charge of cooking, but whose cooking laws (kashrut) are supervised by male rabbis. The second issue concerns ideology. In some cultural settings, gender separation is grounded in ideologies of male and female essential difference. Ideologies of essential difference are typically phrased in biological (naturalized) terms; not surprisingly, the ideologies that underpin gender separation often make reference to women’s menstrual impurity or to their uncontrollable sexuality. As a corollary, women and the women’s sphere tend to be culturally defined as inferior to men and the men’s sphere, and women and their sphere tend to be seen as in need of male control. A third and somewhat related issue concerns enforcement. In the wake of a potent ideology of essential difference and “proper” gender domains, gender separation in some societies is total and enforced. An individual whose personal inclinations would lead him or her to seek, for example, professional fulfillment in the other gender’s sphere cannot do so without incurring social condemnation. The final issue has to do with access to the public sphere. In some cultural settings, gender separation means that women are denied admittance to the public sphere—- even in the form of all-women gatherings. The result is that women’s ability to make or influence decisions that affect the society at large is extremely limited.
Priestesses and Ritual:Feeding the Kami-sama
Authors: Sered Susan
Published: November 2023

I had come to Okinawa to study priestesses’ rituals. I had read that men are not al lowed into the sacred groves, so I anticipated witnessing rituals that previous (male) ethnographers had not been able to see, but that they had considered important enough to write books and articles about. I arrived in Okinawa during a ritually dry time of year and was told by villagers and priestesses just to wait, and I would be able to see really important rituals starting in December. When I began to accompany the priestesses, I saw that on the mornings before the rituals they were excited and that after the rituals they were tired. Yet whether we were in the utaki (sacred grove) or at the kami-ya (village shrine), I found it difficult to figure out when the actual “ritual” took place or of what it consisted. Most of what the kaminchu did looked to me either like preparation for the ritual or postritual re laxation and munching. In chapter 2, I explained that Okinawan kami-sama do not really “do” or “act.” Their significance is in their presence rather than in their authority or actions. In this chapter, we see that the same is true of priestesses. Priestesses (embodied kami sama)-like disembodied kami-sama-emit good spiritual energy, and so villagers want to have them present at a variety of occasions. Like disembodied kami-sama, priestesses must be invited-they do not come on their own volition to rituals. Like disembodied kami-sama, priestesses’ spiritual energy needs to be focused or concentrated-that is the meaning of what looked to me like preparation for the rit ual. And finally, when kami-sama-embodied or disembodied-are present, they are given food.
Priestesses, Yuta, and Ogami People
Authors: Sered Susan
Published: November 2023

The priestesses of Henza are not the only ritual experts on the scene. A variety of categories of religious specialists accomplish in Henza what in many other cultures is accomplished by one category-or by an ordered hierarchy-of experts. Aside from religious leaders who identify themselves as associated with an other religious tradition (for example, the Buddhist priests who come to the village from the main island in order to officiate at funerals), Henza is home to at least twenty different ritual-specialist roles. Many of these roles are limited: A particular person or family is responsible for a shrine or for bringing a certain type of food to rituals. Together with the priestesses, the ritual experts most salient in the lives of villagers are yuta and ogami [prayerJ people-almost all of whom are women. In previous chapters, in order to discourage readers from assuming that the content of these roles is the same as that of shamans in other better-known societies, I have chosen to translate both of these words ambiguously as “shaman-type practition ers”; in this chapter I shall explain how these roles are understood in Henza.
The Irreducible Individual
Authors: Stevenson William R
Published: November 2023

Without question, Calvin’s individual believer takes on an order of importance easily surmounting his classical and medieval counterparts. Now the direct repository of God’s will and of God’s grace, he embodies the pivotal human contact point with divine reality. The individual conscience becomes, as it were, the Archimedean fulcrum by which the triune God discloses his will in the midst of historical circumstance. Indeed, Calvin understands conscience to be the key operating component of each human being, and so the principal source of political maturity. The Created, and Fallen, Individual Endowed in creation with both “natural” and “supernatural” gifts, human beings as originally conceived frame a wondrous whole, “among all God’s works, ... the noblest and most remarkable example of his justice, wisdom and goodness” (1.15.1, 183). Not only are they endowed with both body and immortal soul but also with intact and functioning parts of the soul, namely, “understanding” and “will” (1.15.7, 194-95). Moreover, they are fully equipped for communion with their Creator and their fellow human beings; they are equipped with the “supernatural gifts” of spiritual discernment, of “faith, love of God, charity toward neighbor, [and]zeal for holiness and for righteousness” (2.2.12, 270).
Theindividual As Part Of The Whole
Authors: Stevenson William R
Published: November 2023

An account of Calvin’s teaching that spotlights only his apparent tendencies to nourish liberal individualism would remain seriously incomplete. For these tendencies compose only a part of Calvin’s vision for political community. To appreciate Calvin’s more subtle and distinct contributions to early modern thought, we must take note of his immediate sense of ambiguity and paradox in the face of God’s love and rule; we must see the creative tension in which he placed individual believers under the interposing eye of God’s sovereign grace. Although Calvin may have inadvertently nourished the emphasis on individual freedom we associate with liberalism, he was no liberal. In fact, in his essay Calvin warns his readers explicitly about the dangers of narrowly interpreting Christian freedom. The believer ought not to think that Christian freedom means to “shake off all obedience” or to “break out into unbridled license.” Christian freedom emphatically does not “take away all moderation, order and choice of things” (3.19.1, 834).3 Indeed, the cornerstone of a solid understanding of Christian freedom lies in Calvin’s concise statement: “Christian freedom is, in all its parts, a spiritual thing. Its whole force,” he goes on, “consists in quieting frightened consciences before God” (3.19.9, 840). No autonomous concept, Christian freedom reveals itself as “an appendage of justification” (3.19.1, 833).4 Because believers receive their justification before God only by means of Christ’s mediation and not from any self-deservedness, their freedom manifests itself as liberation from the “curse” of sin according to which they would otherwise be judged. The question is not, says Calvin, “how we may become righteous” but, rather, “how, being unrighteous and unworthy, we may be reckoned righteous” (3.19.2, 834). As the obverse of the irreducible individual, then, Calvin reveals to us the individual as partial and incomplete, as part of a larger whole beyond his “puny capacity” (3.6.5, 689) to understand. Here conscience plays its role less as independent vision and more as a link to larger duty.
The Apocryphal Acts In A Literary World
Authors: Thomas Christine M
Published: November 2023

The assertion that the Apocryphal Acts were most like the ancient Greek novel, and shared their genre, purpose, and intended audience, has become common. The first problem with this designation, however, is that it raises more questions than it answers. The ancient novel, sometimes called the ancient romance, like our modem counterpart, agglutinates with other genres, preventing easy classification. Ancient novels incorporate letters, speeches, dramatic monologues, and topographical descriptions, such as those practiced in rhetorical instruction. The plots of the romantic novels derive from New Comedy, and the interest in travel and in the local color of exotic places can be found already, in prose, in Herodotos, and in the of Hekataios ofMiletos; the epic precursor is the Odyssey. Scholarly discussion still continues about the precise definition of the ancient novel and the delimitation of those works belonging to the category. Particularly vexing are those novelistic texts that have closer affinities to history or biography. Recourse to ancient literary theory brings little benefit, since the ancients neither had an exact analog to our modem concept, “novel,” nor do the texts that we now consider ancient novels even enter their theoretical discussions. The two references to them in ancient literature are nontechnical and disparaging.
Narrative Fluidity As A Generic Characteristic
Authors: Thomas Christine M
Published: November 2023

Although blessed with a relatively extensive and variegated set of witnesses, the Acts of Peter lack any extended testimony to the original Greek text beyond that of the martyrdom account, extant in two manuscripts. The only other testimony emerges from the fourth-century vellum fragment (P. Oxy 849). None of these three Greek witnesses attests the Acts of Peter in their original form. Each of the manuscripts of the martyrdom account (Codex Patmos 48 and Codex Vatopedi 79) represents an independent excerpting from the longer version of the Acts of Peter, for they begin the martyrdom account at different points. Vatopedi begins with the episode of the rich and promiscuous benefactress Chryse (=AcVer 30), but Patmos begins only after the death of Simon, at the episode concerning Agrippa’s four concubines (=AcVer 33). The vellum fragment (P. Oxy. 849) is also a truncation of the longer narrative.
The Discourse Mobilized: The Debate over William Styron’s The Confessions of Nat Turner
Authors: Rushdy Ashraf H A
Published: November 2023

William Styrons The Confessions of Nat Turner and John Henrik Clarkes William Styron’s Nat Turner: Ten Black Writers Respond represent not only a novel and a book of literary criticism, respectively published in late 1967 and early 1968; rather, they together form a site of historical and cultural contestation at a crucial moment in the post-civil rights era.
Conclusion
Authors: Rushdy Ashraf H A
Published: November 2023

By the end of the 1980s, a large and distinctive body of writing about American chattel slavery had appeared in the form of both historical representations emphasizing the material conditions in the lives of slaves, the healthy legacy of slave cultures, and the infrapolitics of slave resistance; and in fictional works carefully and painstakingly tracing the courage, love, and anxieties of enslaved men, women, and communities.
Society and the Promise to David
Authors: Schniedewind William M
Published: November 2023

In the second book of Samuel, the prophet Nathan tells King David that God will give to him and his descendants a great and everlasting kingdom. In this study Schniedewind looks at how this dynastic Promise has been understood and transmitted from the time of its first appearance at the inception of the Hebrew monarchy until the dawn of Christianity. He shows in detail how, over the centuries, the Promise grew in importance and prestige. One measure of this growing importance was the Promise’s ability to coax new readers into fresh interpretations.
The Legacy Of The Promise To David
Authors: Schniedewind William M
Published: November 2023

The Promise to David leaves a long literary legacy. Texts that deal with issues of vital importance to the community attract redaction, supplementation, editorial glossing, commentary, and complete rewriting. Part of the measure of a text’s ongoing vitality is its ability to coax new readers into fresh interpretations. An example is the interpretation and revision of the covenant code from Exodus in the book of Deuteronomy. The process of redaction and supplementation continues in the Temple Scroll from Qumran, and even after the canon is considered closed in works like the Mekilta de Rabbi Ishmael or in Sifre Devarim. Texts of vital importance like the Covenant Code or, in the present case, the Promise to David, invited interpretation and revision from the very moment the text was produced. I would also argue that striking proof for the long development of biblical tradition (in contrast to the recent fashion, which makes it an invention of the Persian or Hellenistic period) comes from the study of inner-biblical discourse. We should hardly be surprised that texts like the Promise to David were continually reworked and reinvented.
Love Medicine Voices and Margins
Authors: Sands Kathleen M
Published: November 2023

Love Medicine by Louise Erdrich is a novel of hard edges, multiple voices, disjointed episodes, erratic tone shifts, bleak landscapes, eccentric characters, unresolved antagonisms, incomplete memories. It is a narrative collage that seems to splice random margins of experience into a patchwork structure. Yet ultimately it is a novel, a solid, nailed-down, compassionate, and coherent narrative that uses sophisticated techniques toward traditional ends. It is a novel that focuses on spare essentials, those events and moments of understanding that change the course of life forever.
Where I Ought to Be A Writer’s Sense of Place
Authors: Erdrich Louise
Published: November 2023

In A tribal view or the world, where one place has been inhabited for generations, the landscape becomes enlivened by a sense of group and family history. Unlike more contemporary writers, a traditional storyteller fixes listeners in an unchanging landscape combined of myth and reality. People and place are inseparable. The Tewa Pueblo, for example, begin their story underground, in complete darkness. When a mole comes to visit, they learn there is another world above and decide to go there. In this new place the light is so intense that they put their hands over their eyes to shield them. Grandmother Spider suggests that they adjust their vision to the light by gradually removing their hands and she points them to Sandia Mountain, the place where they will live. A great deal of wandering, bickering, lessons learned, and even bloodshed occur, but once there, they stay for good.
Interviews with Louise Erdrich and Michael Dorris
Authors: Erdrich Louise , Dorris Michael , Wong Hertha D
Published: November 2023

Louise Erdrich: I think of any label as being both true and a product of a kind of chauvinistic society because obviously white male writers are not labeled “white male writers.” However, I suppose that they’re useful in some ways. I could as well be “woman writer” or whatever label one wants to use. But I really don’t like labels. While it is certainly true that a good part of my background, and Michael’s background, and a lot of the themes are Native American, I prefer to simply be a writer. Although I like to be known as having been from the Turtle Mountain Chippewa and from North Dakota. It’s nice to have that known and to be proud of it for people backhome....

WonB: Collaboration is an idea that makes many writers who emphasize individual creativity uneasy. You two work together. Would you describe your collaborative process?
Vision and Revision in Louise Erdrich’s Love Medicine
Authors: Chavkin Allan
Published: November 2023

Love Medicine made Louise Erdrich famous almost overnight. This novel prompted an unusual amount of critical attention, won the National Book Critics Circle Award, and has since become a work frequently anthologized and taught in colleges and universities. Yet in 1993 Erdrich republished the novel after revising it, adding four new chapters and a new section that become the second part of “The Beads,” and resequencing the chapters; the title page of the book was changed from Love Medicine.• A Novel to Love Medicine.• New and Expanded Version. Although occasionally writers have revised and “corrected” published books, there have been very few instances in which a major modern novel has been so substantially revised and expanded as Love Medicine was.
Conclusion
Authors: Selby Martha Ann
Published: November 2023

In contemplating the interpretive foci and critical methods for these three literary establishments, I have come to several conclusions. In my opening pages, I addressed the problem of attempting to arrive at a definition of what we might term a “Pan-Indian classical love lyric.” On the level of fundamental materials-that is, the building blocks in South Asian intellectual, emotional, and geophysical environments that provide the necessary “gestalts” from which poetic conventions are built-we can speak of “commonalities.” On this very basic level-the level of the “pre-text”-there are indications that reflexively lead us to search for many common threads, for it quite naturally follows that many of the poetic conventions that we find in Old Tamil, Sanskrit, and Mahara tri Prakrit verse appear to be the same: they have been formulated, in many instances, from the same environmental gestalts. However, we can only arrive at a unified definition if we choose to leave these poems somehow denuded, that is, if we peel away issues of authorial nuance, questions of aesthetic response, and the issues surrounding the identities of intelligent readers. If we choose, as did I. A. Richards and other past and present adherents to the school of New Criticism, to read poetry only as “text,” as an authorless, readerless entity without history or potential pluralities of meaning, then, yes, a monolithic definition of what a love poem is in the south Asian classical context can easily be devised.
The Lovers Muse to Themselves "Grow Long, Blessed Night"
Authors: Selby Martha Ann
Published: November 2023

The twenty poems included in this chapter represent the words of women and men in solitude, speaking to themselves, to their own hearts, to the moon; sighing out their desires, regrets, and memories into the blank, lonely night. The first seven poems are spoken by women and are quite straightforward in expression and meaning. The remaining poems are all spoken by men (the commentators occasionally remark that these poems are either “spoken by the hero to his own heart, or alternatively, to a male confidante” or to a travelling com¬ panion. Poems 13.8 and 13.9 are the words of men who are totally undone by the artifices and charms of their lovers. Poems 13.10 and 13-11, the first a Prakritgatha, the second a Tamil poem from Kur.untokai, reflect the heroes’ befuddlement at finding their lovers bold by night, but shy or indifferent by day. Poems 13.12-13.18 are all heroes’ recollections-either tortured or fond, sometimes both--of past sexual pleasures, of returning to their homes to embraces after long journeys, and of acutely painful moments of parting. Poem 13 .19 is a man’s soliloquy about his lover’s growing indifference, and the final poem, from the Tamil anthology Kur.untokai, is an outburst of despair set in the marutam landscape, that of horrible quarreling and infidelity after marriage. According to U. Ve. Caminataiyar, the spealcer has been consorting with other women, and he speaks this poem to his own heart but within earshot of his wife.
Wives Address Their Philandering Husbands "More Than Three Are Bees Sucking Honey from Budding Flowers"
Authors: Selby Martha Ann
Published: November 2023

The fifteen poems in this chapter all represent the voices of unhappy wives (the commentaries attached to a few of these verses suggest that the speakers could also be unmarried women who are lashing out at inconstant lovers). This section opens with two poems that depict protesting wives as their husbands set out on long journeys. Poem 15.1, a Prakrit gatha, is a bit opaque in meaning but commentator Mathuranath Sastri offers this interpretation, adopting the voice of the wife: "Whoever might be cut off from my heart for just an instant would naturally be remembered. But a man who lives night and day in my heart, how can I remember him? "The point seems to be that a love that lives in memory is not a love worth having! Poem 15.2, from the Sanskrit Amarufataka, ends in a bald suicide threat. Poem 15.3, a Tamil verse from Kuruntokdai, is addressed to a crowing rooster (but meant for the husband's ears). Since this unusual poem is set in the Marutam landscape, we can surmise that the husband has been sleeping with other women but has decided to return home. Poems 15.4-15.10 all record the voices of women as they bitterly quarrel with their men. All of these poems(with the exception of poem 15.4, a Prakrit gatha), are from the Amaru collection and demonstrate the pure genius of the authors associated with this anthology-their ability to create monologues and dia longues such as these, employing highly complex, algebraic meters while maintaining a perfectly colloquial tone, is unparalleled in other South Asian literary traditions. The final six poems all directly allude to rivals. Verses 15.10 and 15.11, from the Tamil anthology Ainkurunuru, are spoken by a women whose body has been ruined by childbirth. Her husband has taken on lovers, and she shames him. This is a theme that is unique to the Tamil tradition. The final poem in this series, a Prakritgatha, is spoken by a senior wife: She says this obliquely to her husband, who has focused all of his affections on a new co-wife. The senior wife compares herself to a serviceable, durable shawl that is warm in winter-what good is an ox against the cold?
Starving for Salvation
Authors: Lelwica Michelle Mary
Published: November 2023

In recent years, eating disorders among American girls and women have become a subject of national concern. Conventional explanations of eating problems are usually framed in the language of psychology, medicine, feminism, or sociology. Although they differ in theory and approach, these interpretations are linked by one common assumption—that female preoccupation with food and body is an essentially secular phenomenon. In Starving for Salvation, Michelle Lelwica challenges traditional theories by introducing and exploring the spiritual dimensions of anorexia, bulimia, and related problems. Drawing on a range of sources that include previously published interviews with sufferers of eating disorders, Lelwica claims that girls and women starve, binge, and purge their bodies as a means of coping with the pain and injustice of their daily lives. She provides an incisive analysis of contemporary American culture, arguing that our dominant social values and religious legacies produce feelings of emptiness and dissatisfaction in girls and women. Trapped in a society that ignores and denies their spiritual needs, girls and women construct a network of symbols, beliefs, and rituals around food and their bodies. Lelwica draws a parallel between the patriarchal legacy of Christianity, which associates women with sin and bodily cravings, and the cultural preference for a thin female body. According to Lelwica, these complimentary forces form a popular salvation myth that encourages girls and women to fixate on their bodies and engage in disordered eating patterns. While this myth provides a sense of meaning and purpose in the face of uncertainty and injustice, Lelwica demonstrates that such rigid and unhealthy devotion to the body only deepens the spiritual void that women long to fill. Although Lelwica presents many disturbing facts about the origins of eating disorders, she also suggests positive ways that our society can nourish the creative and spiritual needs of girls and women. The first step, however, is to acknowledge that female preoccupation with thinness and food signifies a strong desire for fulfillment. Until we recognize and contest the religious legacies and cultural values that perpetuate eating disorders, many women will continue to turn to the most accessible symbolic and ritual resources available to them—food and their bodies—in an attempt to satiate their profound spiritual hunger.
Bodies Of Evidence, Bodies Of Knowledge Contemporary Approaches, Historical Perspectives, New Directions
Authors: Lelwica Michelle Mary
Published: November 2023

Religious thinkers have often been notorious for intellectual parochialism. The seemingly archaic language and methods of traditional theology, next to the skepticism and jargon of modem and postmodern thought, make cross-disciplinary exchange nothing short of a miracle. But what falls through the cracks between apparently disparate bodies of knowledge may be precisely what is needed in order for us to see more clearly. This chapter endeavors to explore some of this between-the-cracks material. The explicit purpose of this chapter is to provide an overview of contemporary approaches, historical perspectives, and new directions in the study of eating disorders.
The Good, The True, And The Beautiful Female Body Popular Icons of Womanhood and the Salvation Myth of Female Slenderness
Authors: Lelwica Michelle Mary
Published: November 2023

Throughout Western history, religious ways of seeing-humans’ ways of searching for and imagining the utmost truths and purposes of their lives-have created a pantheon of sacred symbols: from the fullbodied statuettes of goddesses in ancient Neolithic cultures, to the images of Yahweh that fill the Hebrew Scriptures, to the Christian stories of a divine man who is sent to redeem the world. Despite their obvious variances, these symbols share the common task of pointing their users beyond the vicissitudes of ordinary life by envisioning a view of the whole and by focusing attention on that which is believed to bring fulfillment.1 While the beliefs that sacred symbols inspire become especially important in times of acute crisis and loss, they are also a vital aspect of day-to-day living.
Bhakti as Devotion
Authors: Prentiss Karen Pechilis
Published: November 2023

Scholarly consensus today tends to view bhakti as a post-Vedic development that took place primarily in the watershed years of the epics and purai:ias, literatures that are credited with a primary role in the cultural transition from Vedism to Hinduism. The scholarly periodization of texts within Vedism and Hinduism is based on a view of tradition reworking itself, but its relentlessly linear nature probably obscures contemporaneous and competing formulations, rather than elucidating them. Since the Bhagavad Gītā is the first text to thematize bhakti overtly and it is contextualized in the Mahābhārata epic, we must acknowledge that the first selfconsciously bhakti text does appear in a post-Vedic milieu, in spite of a minority scholarly position that bhakti can be found in the Vedas.
Defining a Community
Authors: Prentiss Karen Pechilis
Published: November 2023

Many of the bhakti hymns suggest that there are three major components of good Tamil society: the presence of Siva, Tamils who meditate upon him, and the prosperity of the Tamil lands. The three are intimately related. Sometimes a hymn is thematically split: Half extols the beauty of Śiva, and half emphasizes the beauty of the Tamil lands. In these cases, the poets are suggesting that the power of Śiva and the productivity of the land are mutually related, as center to periphery. Śiva’s presence makes the land potent, and fertile land is an attractive home for Śiva. Between these two are the Tamil people, who meditate on Śiva and who live in and from the land.

It was perhaps to facilitate people’s remembrance of Śiva that the mūvar sang in their mother tongue of Tamil.
What Pure Eyes Could See
Authors: Pitkin Barbara
Published: November 2023

Barbara Pitkin traces the way in which Calvin's exegetical labors contributed to his understanding of faith. Through detailed analysis of Calvin's interpretation of selected biblical passages, this study shows how his views evolved. Pitkin describes the gradual development of the mature Calvin's view that faith exhibits a twofold character--saving faith and providential faith--that corresponds to the twofold aspect of its object--Christ as both the incarnate and eternal Son of God.
Monotheism and Freedom
Authors: Seeskin Kenneth
Published: November 2023

The conclusion of the previous chapter was that for thinkers in the rationalist tradition, the possibility of holiness implies the possibility that we can perfect our nature as rational beings. In this connection, both Maimonides and Cohen cite Deuteronomy 4:6: “[F]or this is your wisdom and your understanding in the sight of all the people, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people:” Thus Israel is supposed to be a source of wisdom for all peoples. We saw that according to Maimonides, the crux of that wisdom is the existence and unity of God as summed up in the first and second commandments.
What Is a White Man?*
Authors: Chesnutt Charles W
Published: November 2023

The fiat having gone forth from the wise men of the South that the “all-pervading, all-conquering Anglo-Saxon race” must continue forever to exercise exclusive control and direction of the government of this so-called Republic, it becomes important to every citizen who values his birthright to know who are included in this grandiloquent term. It is of course perfectly obvious that the writer or speaker who used this expression-perhaps Mr. Grady of Georgia-did not say what he meant. It is not probable that he meant to exclude from full citizenship the Celts and Teutons and Gauls and Slavs who make up so large a proportion of our population; he hardly meant to exclude the Jews, for even the most ardent fire eater would hardly venture to advocate the disfranchisement of the thrifty race whose mortgages cover so large a portion of Southern soil. What the eloquent gentleman really meant by this high-sounding phrase was simply the white race; and the substance of the argument of that school of Southern writers to which he belongs, is simply that for the good of the country the Negro should have no voice in directing the government or public policy of the Southern States or of the nation. But it is evident that where the intermingling of the races has made such progress as it has in this country, the line which separates the races must in many instances have been practically obliterated. And there has arisen in the United States a very large class of the population who are certainly not Negroes in an ethnological sense, and whose children will be no nearer Negroes than themselves. In view, therefore, of the very positive ground taken by the white leaders of the South, where most of these people reside, it becomes in the highest degree important to them to know what race they belong to. It ought to be also a matter of serious concern to the Southern white people; for if their zeal for good government is so great that they contemplate the practical overthrow of the Constitution and laws of the United States to secure it, they ought at least to be sure that no man entitled to it by their own argument, is robbed of a right so precious as that of free citizenship; the “all-pervading, all conquering Anglo-Saxon” ought to set as high a value on American citizenship as the all-conquering Roman placed upon the franchise of his State two thousand years ago.
Representing Miscegenation Law *
Authors: Saks Eva
Published: November 2023

Racial Purity and Interracial Sex 81 by the social text rather than the legal. Only Brittain, the American Digest’s final “Miscegenation” entry, produced a reconstructed human figure to strike down Alabama’s miscegenation law over the state’s defense of mootness: “There is no reason for this Court to delay making such a declaration until another couple in just the right circumstances next feels the pinch of these laws.” Redefining the body’s position in miscegenation law, the court recognizes this law as a force inflicting itself on the human body in a painful way: it “pinches.” Although the body still serves as a figure (since the law is personified as a person who “pinches”), the body also retains its sentience: it “feels.” This case makes material the dignity of the human body. This new figure has a new relation to race, property, and representation. It is no longer enslaved by the semiotic system of blood. Loving and Brittain present a happy ending-but they may not represent the final curtain on miscegenation. When The Octoroon played London in 1861, Boucicault rewrote the ending to reflect popular prejudice (and keep Zoe alive). The play of miscegenation is always open to reproduction.
Reading Race, Rhetoric, and the Female Body in the Rhinelander Case *
Authors: Wacks Jamie L
Published: November 2023

On October 14, 1924, Alice Beatrice Jones and Leonard Kip Rhinelander ex changed marriage vows in a courthouse in Westchester County, New York. Only This previously unpublished essay is in large part excerpted from Jamie Wacks’s fully documented 1995 Harvard University senior honors essay, “Reading Race, Rhetoric, and the Female Body: The Rhinelander Case and 1920s American Culture.”
Copiap∂: Today’s Tertulias
Authors: “Jotabeche” José Joaquí Vallejo
Published: November 2023

This custom of people gathering to spend the evening must not be very ancient, since to tell the truth it’s not all that bad; neither could it have been invented yesterday, because there are men so addicted to it that they’re only alive when they’re attending a tertulia and when there isn’t one, they sleep. It’s also true that it’s only over the last thirty years that there’s been anything to talk about here, and some among us have so much to say that when they get the floor they seem to think it’s their job to get the mail through come hell or high water, and pity the poor fool who gets in their way, because he and anything he tries to say will be swept along in the torrent of words.
A Practical Joke
Authors: “Jotabeche” José Joaquí Vallejo
Published: November 2023

I remember it well,” said a third man, “because the morning they discovered the poor fellow murdered, the women in the house made me get up early so I could go out and bring them back details of that sad event. Apparently they chased him for more than a block, because some neighbors declared they’d heard shouts and a scuffle at midnight, the time the deceased left the tertulia several pesos ahead.
Law Practice and the Limits of Moral Philosophy
Authors: Hazard Geofferey C
Published: November 2023

In this essay I explore the relationship between law practice and several virtues identified in some main branches of traditional moral philosophy.1 “Law practice” refers to the ordinary activities of ordinary lawyers, in the United States in particular but also in modern political regimes generally. These activities include conducting litigation, giving confidential counsel to clients, and drafting legal documents such as contracts, wills, and mortgages. The specific virtues I have in mind are autonomy, impartiality, and truthfulness. These virtues find expression in classic Greek philosophy and are an integral part of our moral traditions and are postulates of most contemporary moral philosophy. Simply stated, my argument is that in the practice of law, considered unromantically, one cannot fulfill these virtues. In my view the same is true for most roles of people in modern life, so that the contradiction in law practice is simply a special case, although a salient one, of a general moral phenomenon. The contradiction is between professed moral virtues and the virtues required in our work and lives. Lawyers’ experience is peculiar in that it continually requires kinds of “unvirtuous” conduct that are required less often and less systematically by people in other roles and walks of life.
Ethics in Litigation: Rhetoric of Crisis, Realities of Practice
Authors: Sarat Austin
Published: November 2023

Periodically the legal profession, or more precisely some part of the profession, discovers or declares that the profession is in “crisis.” Crises in the profession do not just happen; they are marketed by particular segments of the bar hoping to mobilize their colleagues to deal with particular issues.1 Because the profession is experiencing important shifts in the demographics and conditions of law practice,2 large segments of the bar feel that values to which they are deeply attached are today endangered. As a result, during the late 1980s and the 1990s, some claims about crisis have been well received by both the bar and the media.