bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Vanishing American
Authors: Michaels Walter Benn 
Published: November 2023

Abstract
When Tom Outland discovers that his friend Roddy Blake has sold their collection of Indian “relics,” he makes him an outraged speech that Roddy ruefully describes as a “Fourth of July talk” (245). The burden of the speech is that Roddy has failed to understand “the kind of value” the relics have to Tom; the Fourth of July part involves the accusation that Roddy, “like Dreyfus,” has sold his “country’s secrets” to a German. “They belonged to this country, to the State, and to all the people,” Tom says, and “You’ve gone and sold them to a country that’s got plenty of relics of its own” (245). Although Roddy thinks his mistake has been to sell Tom’s “private property,” insofar as the relics are a public “trust,” he is more a traitor than a thief. And insofar as the relics belong to the “State” only because they belonged to the Indians whom Tom describes as his and Roddy’s “ancestors,” Roddy’s lack of patriotism is really a lack of (what Tom calls) “filial piety” (251). Roddy has thought of their “find” as “no different than anything else a fellow might run on to: a gold mine or a pocket of turquoise,” but Tom has come to think of it as a collection of family heirlooms, the “pots and pans that belonged to my poor grandmothers a thousand years ago” (243).
The Limits of Cultural Studies
Authors: Saldivar José David 
Published: November 2023

Abstract
Cultural studies analyses of Chicano literature appeared on the scene just four years ago when Michael M. J. Fischer published his ambitious essay, “Ethnicity and the Post-Modem Arts of Memory,” in James Clifford and George E. Marcus’s influential anthology, Writing Culture: The Poetics and Politics of Ethnography (1986). Since then, the cultural studies movement has enlisted other well-known critics who, in a growing body of work, have begun to examine Chicano cultural practices. In addition to Fischer’s study of ethnic American autobiographies and Chicano literature, George Lipsitz, in an essay about the Chicano band Los Lobos, “Cruising Around the Historical Bloc-Postmodemism and Popular Music in East Los Angeles” (1986), and Renato Rosaldo, in his revisionist essay on Chicano studies, “Politics, Patriarchy, and Laughter” (1987), have presented readers with broadly postmodernist and anthropological views of Chicano texts. Cultural studies, as it is practiced in the US, already seems to have taken its place as one of the established contemporary approaches to Chicano literature. As of yet, there has been no investigation of the kind of cultural criticism Fischer practices and its consequences for Chicano studies. Because of the quantity and the diversity of the interpretations that the cultural studies movement has generated in books such as Clifford and Marcus’s and in journals such as Cultural Critique and Cultural Anthropology, I will limit the beginning of this essay to Fischer’s representative analysis of Chicano literature.
Death Begins
Authors: Schiller Anne 
Published: November 2023

Abstract
To the adherents of Hindu Kaharingan, death is a journey that culminates at the Village of Gold Sand, known colloquially as the Prosperous Village (Lewu Tatau). The splendor of this heavenly abode is well conveyed by its fuller name, which may be loosely glossed as “Prosperous Village of Gold Sand, of Diamond Beaches, Carpeted with Silk, of Jasper Pebbles, Heaps of Jasper Beads, Grand Place Where Bones Never Decay Carrying the Burden of the Glorious Flesh, Where the Muscles Never Tire.”1 Above the clouds, beyond the stars, the Prosperous Village is separated from earthly villages by the invisible rivers and jungles of a five-layered Upperworld. There, households of ancestors dwell contentedly in splendid surroundings that their children and grandchildren have provided for them. It is said that the relationships villagers find most meaningful in their earthly lives are transposed to this ethereal realm after death: in the next life, as in the present one, villagers turn to the members of their family for companionship and support. Adherents of the indigenous religion regard physical death as a means of reuniting the family throughout eternity. This reunion of the extended family in the afterlife is the nucleus of most villagers’ comprehension of eschatology.
Mourning Song: Robert Hayden and the Politics of Memory
Authors: Hall James C 
Published: November 2023

Abstract
Unless we shift the ground from underneath a criticism erected on such contraries, locating our discussions at some juncture of ideological and aesthetic concerns … we will fail to perceive the poetry’s own dynamic lesson of its upheaval, that it is not an inevitable object but rather a motivated, constructed, corrosive, and productive process. (167)
Introduction
Authors: Davis Joyce 
Published: November 2023

Abstract
While reading a New York Times article dealing with a subject that might appear far removed from the issues in this section—the March 1995 nerve gas poisoning on a Tokyo subway—I came across a sentence that stopped me cold because it so epitomized the media’s tendency to objectify women. The article profiled Shoko Asahara, the leader of a religious sect which the police suspected of deploying the poison gas, and it included a seemingly routine background sentence: “[l]n 1978, … he met a college student, Tomoko Ishii, and married her” (Kristof 1995). That is, “He married her,” as in “He [subject] married [verb] her [object].” Ishii is cast as an object, rather than as an acting subject. He is the actor, she the passive recipient of his action. This sentence, these three words, exemplify what I see as the underlying theme of the essays in this section: The media’s continued denial of full personhood and autonomy to women. For the most part, the media participates as a player with the law and other societal institutions to maintain women as Woman1 and to punish those who step outside their traditional roles, positions, or images and attempt to assert their autonomy and independence.
Spectacles of the strange
Authors: Bumiller Kristin 
Published: November 2023

Abstract
How do rape trials become spectacles of erotic pleasure? How is our viewing organized to produce a geography of racial transgression and sexual danger? What are the pleasures of viewing violence? These are the questions I pose as I write as an observer of spectacles of interracial gang rape and, in particular, the 1991 Central Park Jogger trial, in which one black and two Hispanic teenage boys were charged with the sexual and physical assault of a young professional woman in Central Parle In this trial the prosecution argued that while jogging in Central Park, a young white professional woman was raped by a roving band of black and Hispanic teenagers. Because the jogger had no memory of the night of the incident when she testified at the trial, the prosecution’s case relied on forensic photography of the jogger’s body and the written and videotaped confessions of the defendants. The viewing of both the jogger’s body and the defendants’ confessions produced a spectacle in the courtroom which was reproduced by the media for a larger public audience.
Introduction
Authors: Lott Eric 
Published: November 2023

Abstract
It was at this epoch that Mr. T. D. Rice made his debut in a dramatic sketch entitled “Jim Crow,” and from that moment everybody was “doing just so,” and continued “doing just so” for months, and even years afterward. Never was there such an excitement in the musical or dramatic world; nothing was talked of, nothing written of, and nothing dreamed of, but “Jim Crow.” The most sober citizens began to “wheel about, and turn about, and jump Jim Crow.” It seemed as though the entire population had been bitten by the tarantula; in the parlor, in the kitchen, in the shop and in the street, Jim Crow monopolized public attention. It must have been a species of insanity, though of a gentle and pleasing kind. . . . Despite their billings as images of reality, these Negroes of fiction are counterfeits. They are projected aspects of an internal symbolic process through which, like a primitive tribesman dancing himself into the group frenzy necessary for battle, the white American prepares himself emotionally to perform a social role.
Uncle Tomitudes: Racial Melodrama and Modes of Production
Authors: Lott Eric 
Published: November 2023

Abstract
In January 1854 T. D. Rice took the Bowery Theatre stage as Tom in one of the numberless dramatic productions of Harriet Beecher Stowe’s Uncle Tom’s Cabin. Rice’s path from celebrated Jim Crow in the early 1830s to sympathetic Uncle Tom twenty years later highlights the improbable political geometry ofblackface minstrelsy. Surely Rice’s Bowery appearance in a more or less antislavery play registered a series of changes: changes in the theater’s social position, now as close to lower million as to upper ten; changes in theatrical production, as melodrama was now spliced to blackface performance; and changes, evidently, in racial representation itself. Even half a dozen years earlier it would have seemed preposterous thus to cast Rice, an originator of blacking up. We ought not, however, let these changes obscure the extent to which the great midcentury vogue of “Tom shows” owed precfsely to the blackface tradition. The stage conventions of such productions, which included minstrel tunes and blackface makeup, were clearly those of minstrelsy; dramatizations of Uncle Tom foregrounded not only sectional conflict but also the blackface forms that had shadowed it. “He is decidedly the best personator of negro character who has appeared in any drama,” wrote the Spirit of the Times of Rice as Uncle Tom, obliterating the distinction between the play and the minstrel show (January 21, 1854). Uncle Tom’s Cabin onstage was in one sense minstrelsy’s logical antebellum conclusion, and by the 1850s casting Rice as Uncle Tom followed a train of thought. It confirms the equivocal character of racial representation-ofblackface minstrelsy and Uncle Tom’s Cabin both-just prior to the Civil War.
Musculus and the Exegetical Tradition on the Wedding at Cana
Authors: Farmer Craig S 
Published: November 2023

Abstract
In the course of this study, I will examine Musculus’s exegesis in a series of contexts that illuminate the distinctive and traditional elements in his work as a commentator on the fourth gospel. Subsequent chapters will explore his comments against the sounding board of various subgroups within the exegetical tradition. Here, however, I place Musculus’s exegesis of the first sign passage (Jn 2:1-11) in the context of a cross-sectional sampling of the entire antecedent exegetical tradition. I want to explain why this is a valuable exercise for our understanding of Musculus and the exegetical tradition.
Musculus and Sixteenth-Century Catholic Commentators on the Healing at the Pool of Bethesda
Authors: Farmer Craig S 
Published: November 2023

Abstract
In this chapter we examine Musculus’s exegesis in the context of commentaries written by Roman Catholic contemporaries of Musculus. We focus here on interpreters of John who-unlike the Catholic commentators treated in the previous chapter-shared no sympathy for the Protestant cause or for humanist methods of exegesis. The number of such commentators is surprisingly small. When Musculus published his John commentary in 1545, he had been preceded in this work by eight different Protestant commentators. Yet prior to 1545, only three nonhumanist Catholic commentators authored works on John: John Major, Antonius Broickwy von Konigstein, and Francis Titelmaas.
The Buddha
Authors: Carmody Denise Lardner , Carmody John Tully 
Published: November 2023

Abstract
The historical Buddha (563-483 [in some reckonings, a century later in others]) is an anchor for the holiness that his followers have sought. Tradition has it that he was born a prince and raised in luxury and became serious about life only when, around age thirty, he realized that old age, disease, and death are omnipresent. Quitting his palace, his beautiful wife, and his son, Gautama set out to solve the problem of suffering. His first teachers, Hindu holy men, did not give him what he sought.
Morality
Authors: Carmody Denise Lardner , Carmody John Tully 
Published: November 2023

Abstract
The five basic precepts in which Buddhism has couched the morality it has found the dharma to impose are known as sila (custom, conduct). Traditionally, Buddhists describe them negatively: not to kill, not to lie, not to steal, not to be unchaste, and not to take intoxicants. Before describing how these precepts orient Buddhist holiness for action, let us reflect briefly on morality itself.
West Virginia
Authors: Emblidge David 
Published: November 2023

Abstract
View from Jefferson Rock, Harpers Ferry: the Potomac River, West Virginia, and Maryland. Trail miles: 2.4 in West Viriginia, shortest one-state distance on the AT, with 23-24 miles sharing the border with Virginia in two places Trail maintenance: Potomac AT Club, Harpers Ferry National Historical Park Highest point: Peter’s Mt., 3,484 ft. (southern West Virginia, near Lindside) Broadest rivers: Shenandoah, crossable on auto bridge; Potomac, crossable on 600-ft.-long Goodloe Byron Pedestrian Walkway Features: Lovely woodland stroll culminating at the tiny historic town of Harpers Ferry, home base of the Appalachian Trail Conference, the psychological midpoint for north- or southbound AT thru-hikers.
A New Testament Rule of Divine Love
Authors: Wattles Jeffrey 
Published: November 2023

Abstract
Jesus is a controversial figure partly because the records of his teachings juxtapose intuitively appealing statements with controversial ones. The golden rule, for example, is associated with more problematic teachings. Therefore, whoever would take the initial, obvious sense of Jesus’ golden rule as its final sense faces a challenge when interpreting the rule in context. Matthew’s Sermon on the Mount (chaps. 5–7) and Luke’s comparable Sermon on the Plain (6.20–49) may appear to associate the rule with inferior standards: Give to others, or face the punishment of God (Matthew), and Give generously in order that you may receive abundantly (Luke). But these contexts also associate the rule with a high standard, including the command to be perfect and to love your enemies. Thus, two main questions arise about the New Testament golden rule: How does the rule relate to notions of reciprocity? And how does the rule relate to the high standard of the Sermon on the Mount and the Sermon on the Plain, a standard some have called unreasonably high? It is necessary to sort things out in some detail to show that a progressive, reasonable, and high standard emerges from the rule in Matthew and Luke.
A Theological Principle
Authors: Wattles Jeffrey 
Published: November 2023

Abstract
What difference does the presence or absence of religious faith make in the practice of the golden rule? While the question focuses on personal experience, the discussion of the question is not insulated from social and political issues. As theologians labored during the medieval period in Europe, the Christian church sought and eventually gained dominant cultural power. In that process, theologians and philosophers were occupied with efforts to integrate Christianity intellectually with Greek philosophy and politically with unbelievers. These aims affected interpretations of the golden rule. Theologians affirmed that faith had a transforming effect on the practice of the rule, even though the rule as a datum of common reason could serve as a principle for believer and unbeliever alike.
The West learned the universal scope of the golden rule as much from Stoicism as from classical Judaism and Christianity, since exclusivistic notions of “the chosen people” and “the church of the saved” complicated otherwise clear humanitarian messages about the need to extend welcome and concern to strangers, widows, and orphans; lost sheep and prodigal sons; Jew and Greek; slave and free; male and female. The emphasis on the golden rule as a leading ethical principle, however, derived primarily from the New Testament repetition of Hillel’s teaching that the golden rule is the quintessence of the law and the prophets.
The Golden Rule In a Philosophy of Morality
Authors: Wattles Jeffrey 
Published: November 2023

Abstract
Working with a single fragment, such as a fossilized jaw bone, a paleobiologist may be struck by how sharp the teeth still are, quite apart from the rest of the animal. It nevertheless remains interesting to envision the whole skeleton. Similarly, the golden rule hints at a fuller philosophy of moral living and requires one for its full functioning. Previous chapters have made much use of the notions of growth, evolution, development, and progress, all of which presuppose value commitments. It is time now to render a fuller account of the religious philosophy operative in these histories and to return to some of the objections raised in chapter I.
It cannot be a question of proving the reality of God: the primal decision to acknowledge the validity of spiritual experience cannot be extorted by logic, any more than the decision to honor the validity of moral consciousness, or to affirm the validity of our perception that we live in a realm of causally interconnected things of nature. Attemped proofs of such basic affirmations or axioms assume too much or prove too little. Reason and wisdom can only operate once these windows to experience are open.
Examination of Connection
Authors: Garfield Jay L 
Published: November 2023

Abstract
The seen, seeing, and the seer: These three-pairwise or All together-Do not connect to one another. Similarly desire, the desirous one, the object of desire, And the remaining afflictions And the remaining sources of perception Are understood in this threefold way. Since different things connect to one another, But in seeing, etc., There is no difference, They cannot connect.
Examination of Conditions
Authors: Garfield Jay L 
Published: November 2023

Abstract
Central to this first chapter is the distinction between causes and conditions (Skt: hetu and pratyaya, Tib: rgyu and rkyen). This distinction is variously drawn and is controversial,14 and it is arguably differently understood in Sanskrit and Tibetan. The way I will understand it here, I argue, makes good, coherent sense not only of this chapter, but of Mūlamadhyamakakārikiā as a whole. Briefly, we will understand this distinction as follows: When Nagarjuna uses the word “cause” (hetu, rgyu), he has in mind an event or state that has in it a power (kriya, bya-ba)15 to bring about its effect and has that power as part of its essence or nature (svabhava, rang bzhin).
Examination of the Conditioned
Authors: Garfield Jay L 
Published: November 2023

Abstract
Having begun the text with an examination of the relation of dependency between phenomena, and having then conducted an analysis of the fundamental ontological constituents of reality, Nāgārjuna’ now brings these two analyses together in a long chapter investigating the nature of the world of conditioned things as a whole. The target position is the view that dependent arising itself, as well as dependently arisen things, are either inherently existent or completely nonexistent. There are really two positions here with which Nāgārjuna’ must contend: First, the reificationist opponent charges that even if we grant Nāgārjuna’s earlier arguments for the conclu-sion that phenomena themselves are empty because they are dependently arisen, dependent arising itself must inherently exist. For only if phenomena are truly dependently arisen, one might argue, are they truly empty. Second, Nāgārjuna’ must answer the following objection: If dependent arising is empty, then arising, stasis, and cessation are nonexistent. Hence there are, in fact, no phenomena since phenomena are defined-particularly in a Buddhist context-as those things that arise, remain, and cease. But clearly there are actual empirical phenomena; indeed, such phenomena must exist for Nāgārjuna’ claim that they are empty to make any sense at all.
Examination of Suffering
Authors: Garfield Jay L 
Published: November 2023

Abstract
The first of the Four Noble Truths is that “all this is suffering.” So one can imagine an interlocutor granting all that has gone before, but in defense of Buddhist orthodoxy, insisting that suffering is inherently existent. After all, the Four Noble Truths are, from a Buddhist perspective, truths. Nāgārjuna’ of course, is a Buddhist and accepts the Four Noble Truths. (In fact, the principal chapter of this work, Chapter XXIV, is devoted to an exposition of the Four Noble Truths from the standpoint of emptiness and to the argument that only on Nāgārjuna’s analysis can these truths be maintained at all.) So he must, without denying the reality of suffering, explain its emptiness. L Some say suffering is self-produced, Or produced from another or from both. Or that it arises without a cause.
Examination of the Four Noble Truths
Authors: Garfield Jay L 
Published: November 2023

Abstract
While Chapter XXIV ostensibly concerns the Four Buddhist Truths and the way they are to be understood from the vantage point of emptiness, it is really about the nature of emptiness itself and about the relation between emptiness and conventional reality. As such, it is the philosophical heart of MūlamadhyamakakārikiāThe first six verses of the chapter (XXIV: 1-6) present a reply to Nāgārjuna’ doctrine of emptiness by an opponent charging the doctrine with nihilism. The next eight verses (XXIV: 7-14) are primarily rhetorical, castigating the opponent for his misunderstanding of Mūlamadhyamakakārikiā. The positive philosophical work begins with XXIV: 15. From this point Nāgārjuna’ offers a theory of the relationship between emptiness, dependent origination, and convention and argues not only that these three can be understood as corelative, but that if conventional things (or emptiness itself) were nonempty, the very nihilism with which the reificationist opponent charges Mūlamadhyamakakārikiāwould ensue. This tactic of arguing not only against each extreme but of arguing that the contradictory extremes are in fact mutually entailing is, as we have seen in earlier chapters, a dialectical trademark of Nāgārjuna’;s philosophical method. In this chapter, it is deployed with exceptional elegance and acuity.
Women’s Lives In The Ancient Mediterranean
Authors: Hallett Judith P 
Published: November 2023

Abstract
When referring to the Greeks and Romans of the first century BCE through the second and third centuries CE who did not follow the teachings of Jesus Christ, we frequently speak of them as “pagans.” The term pagan has several meanings, a variety of connotations, and an intriguing history. In the most recent edition of the American Heritage Dictionary, the noun pagan is defined as “one who is not a Christian, Moslem, or Jew; a heathen.” It is also defined as “a hedonist,” that is, “one who pursues or is devoted to pleasure, especially the pleasures of the senses.” Other, unabridged dictionaries-such as Webster’s New International—expand on these brief definitions.
Jewish Women and Women’s Judaism(S) At The Beginning of Christianity
Authors: Kraemer Ross S 
Published: November 2023

Abstract
The previous chapter considers some of the dangers of writing about Jewish women and women’s Judaisms in the context of the study of women in early Christianity. This chapter, which I hope will not be read independently of the prior one, concerns itself primarily with critical, historical questions; with what we know about Jewish women in the period ca. 100 BCE to 150 CE that is particularly germane to the study of early Christianity in general and to the study of women and Christian origins more specifically.