Belorussian Culture in the Sixteenth Century

The autobiographical writings of the sometime Canadian resident Ilona Duczynska (1897–1978), born near Vienna of a Polish father and Hungarian mother (both of the lower nobility), were designed to show how experiences within the family during childhood and youth led to her becoming a revolutionary. Duczynska claimed to have experienced a species of class struggle—involving the families of her idealized father and her much criticized mother—that brought about the death of the former and marked her personally with the sign of inferiority. It followed, then, that education was powerless to amend what Duczynska decided she had already ‘learned’ within the family, including her malcontent father’s characteristic spirit of negation. Consequently, Duczynska describes the various stages of her distinctly privileged education in Austria, Germany, Switzerland and Hungary—almost entirely in terms of how she availed herself of opportunities to take a ‘stand’ against existing institutions. Inevitably, in 1922 even the ‘party school’ of the Hungarian Communist Party forfeited her confidence. Further research, drawing on psychological insights, may show why Duczynska’s family experiences should have led to a mistrust of the family as an institution, fascination with ‘revolutionary violence’, and life-long hatred of liberal democratic (and capitalist) institutions.     

Abjection and self‐identity: towards a revised account of purity and impurity

Kristeva describes abjection as ‘the repugnance, the retching that thrusts me to the side and turns me away from defilement, sewage, and muck’. Her account of the ‘abject’ has received a great deal of attention since the 1980s, in part due to high demand for theoretical attention to themes of purity and impurity, which remain important in contemporary society. Yet Kristeva herself has noted that ‘my investigation into abjection, violence and horror … picks up on a certain vacuum’, and other scholars have agreed that there is need for further work on what Campkin has described as an ‘under theorized’ topic. This article will begin by exploring the central line of criticism that has been made of Kristeva's concept of abjection, before then considering an attempt by Goodnow to address these concerns through a re‐reading of Kristeva. Goodnow's re‐reading of Kristeva, together with some conceptual clarifications from Hegel, will point the way towards a more precise account of purity and impurity. I shall contend that Kristeva's work on social abjection sometimes hits upon a pattern, which greater conceptual precision will be able to revise into a new social theory of when and why themes of purity and impurity are invoked in Western societies. It will be argued that impure phenomena are those in which heterogeneity is seen to disturb a qualitative homogeneity, taken to be basic; pure phenomena are those understood to be all‐of‐a‐piece and as a result identical with their essence.     

Stopped in our tracks: From ‘giving an account’ to an ethics of recognition in feminist praxis

When the Western Australian government announced in 2010 that Indigenous people would be compensated for unpaid wages, a Yindjibarndi woman named Bigali Hanlon submitted an application to access her government files so that she could lodge a claim. At the age of four, Bigali was taken from her home in Mulga Downs, Western Australia to live in a church‐run hostel for ‘fair‐skinned’ Indigenous children until she was sent into indentured domestic service as a teenager. Three large files document her history. These files, combined with in‐depth interviews, and a film about Bigali and other Indigenous Australian people, Walking Tracks Back Home, form the basis of this article. In reflecting on the issues raised by Bigali's story, we draw on feminist writing on the costs associated with being called to give an account of oneself, considering how listening might form the basis of an ethics of recognition in feminist praxis.     

Feminism and Beyond: Interview with Carolyn Quadrio

In interview with Kasia Kozlowska, Melbourne‐born psychiatrist Carolyn Quadrio describes the impact of growing up in a Greek migrant family, the significant influences on her choice of profession, and the ways in which she gradually developed a feminist position simultaneously with embracing a systemic perspective on ‘depression’ and other diagnostic categories. Quadrio talks frankly about her challenges to the male‐dominated psychiatric establishment, her struggles to get her critique of it published, her excitement about the family therapy field, and her later disillusionment with it. Her current work is in the area of forensic psychiatry.     

On the limits of a realist conception of knowledge: a pragmatist critique of Archerian realism

In her book Being Human (2000), Margaret Archer presents intriguing pragmatist emphases on practice, embodiment and non‐linguistic knowing‐how, as regards to understanding humanity. However, as Archer attempts to conjoin these ideas with the morphogenetic realism she has been working on for the last few decades, she ends up holding on to a subject–object dualism, which makes things complicated. The authors’ alternative pragmatist account defended in the article flows from Deweyan pragmatist and Rortian antirepresentationalist insights. The main issues in the article concern Archer’s complicated tripartite concept of knowledge, which is contrasted with a (Deweyan–Rylean) distinction between linguistic knowledge‐that and embodied knowing‐how. It is argued that knowledge is a natural, sophisticated tool that human organisms use when coping with their environment; it is always acquired on the strength of embodied knowing‐how, from some actor’s point of view, but the term ‘knowledge’ itself should be reserved for the propositional, linguistic knowledge‐that.     

Mutual brokerage and women’s participation in nineteenth-century Anglo-American abolitionist movements

The following article traces the tactical co-development as a process within ‘mutual brokerage’ between Anglo-American abolitionists. In the case of the Anglo-American abolitionist network of the early nineteenth century, the co-production of so-called ‘world conventions’ brought together an international network of abolitionist actors tied to one another through previous fora for discussion and debate. Mutual brokerage is perhaps most clearly seen within the example of female abolitionists during the nineteenth-century abolition campaigns. Women brought to the Anglo-American abolitionism the co-development of tactics through writings, planning, meetings, speeches, and petition writing. The article argues for a dialogical account regarding the spread of ideas and a reexamination of the role of brokerage within tactical diffusion. The writings and in-person debate about the ethical and moral concerns of the movement were channels through which ideas flowed. Instead of a one-directional flow with brokers as translators bringing new tactics from one locale to another, the channels were characterized by the absence of earlier ‘originators’ and later ‘adopters’ – traditional categories assigned to actors within the diffusion process. Rather, the article posits that the channels of transmission shaped the spread of ideas and subverted the traditional categories of ‘transmitters’ and ‘receivers’ found in more monological accounts of diffusion.     

Curative fictions: The ‘narrative cure’ in Judith Herman's trauma and recovery and Chantal Chawaf's Le Manteau noir

Abstract

The possibility of a so‐called ‘narrative cure’, whereby a survivor of traumatic experience can begin to deal with her past through integrating it into narrative, has become central both to psychotherapy and to literary criticism on writings of trauma as a means of ethical, ‘truthful’ testimony and of healing. This article seeks to question the correlation between testimony and ‘cure’ through analysing the function of the ‘narrative cure’ in a psychotherapeutic text and in a literary text. This highlights how any notion of ‘truthful’ testimony is always underwritten by fiction, which raises crucial ethical questions about the relation between fiction and ‘truth’, testimony and ‘cure’ and psychotherapy and literature. I argue that the ‘narrative cure’ is not a privileged space of curative ‘truth’, but a point of tension between memory and amnesia and between ‘truth’ and fiction; it is precisely this tension, I suggest, which should characterize and structure interdisciplinary responses to trauma.     

Margaret Atwood’s Straddling Environmentalism

Abstract

“Margaret Atwood’s Straddling Environmentalism” asks why Atwood crosses the Canada-US border in her dystopian fiction. It takes Atwood’s 2004 comments that The Handmaid’s Tale (1985) partly grew out of her ‘irritation when people say “it can’t happen here”’ and her claim that she decided to set the novel in Cambridge, Massachusetts as being related to that irritation—’”It can’t happen here,” she explained, “should be placed in the most extreme ‘here”’—as a prompt. Focusing on Oryx and Crake (2003), this article argues that one of Atwood’s motivations for crossing the Canada-US border in this novel is to provoke us to develop what Giovanna Di Chiro has termed ‘a scale-crossing environmental consciousness.’ Oryx and Crake challenges us to think about environmentalism in relation to local, embodied experiences as well as on a global, transnational scale.     

Empirical and analytical subaltern space? Ashrams,brothels and trafficking in colonial Delhi

ABSTRACT

In this paper, I engage with Gayatri Spivak’s writings on the figure of the subaltern, focusing on a recurrent tension in her writings, and in readings of them. The tension is between two seemingly contradictory definitions of the subaltern. One, more empirical definition, has featured in Spivak’s writings for over 25 years and identifies the subaltern as the non-elite, the immobile or the figure beyond the reach of the state. Against this more empirical definition comes the famous analytical definition of the subaltern as he or she who ‘cannot speak’, being defined by their inaccessibility in the archive, as broadly conceived. This paper will argue that these two interconnected definitions have their respective forms of space, which demand different methodologies. I will suggest that an over-emphasis on the analytical definition has led to an over-cautious approach to subaltern spaces, neglecting the compulsion to attempt to find and say something about subaltern spaces, as Spivak insists. The paper demonstrates this approach through the examination of a report into the abuse of women in some of Delhi’s ashrams in the 1930s, so as to suggest how we can use studies of empirically archived subaltern space to think about the analytically subaltern spaces that must always be beyond exploration.     

Love and Alcohol: Performance in the Fiction and Life of Writer-Singer Nataliia Medvedeva

Abstract

The multifaceted Russian author, singer, and actress Nataliia Medvedeva’s (1958–2003) creative output was synonymous with performance. Her image became iconic in worldwide popular culture as the carefree, smiling young woman on the cover of the New Wave rock group “The Cars”’s eponymous 1978 album. Then Medvedeva was twenty years old and had been living in the United States for about three years; she returned to Russia in 1994 after nineteen years abroad, mainly in the US and France, and died at the age of forty-four, possibly of a fatal mixture of alcohol and tranquilizers. By the time of her death, Medvedeva—author, poet, journalist, singer, musician, model, and designer—was, and remains, an enigmatic yet colourful figure of the Russian émigré and post-Soviet literary, music, and cultural scenes.

From an early age in Leningrad, she showed an aptitude for constructing performance and (re)presenting herself. This article suggests that Medvedeva used her early autobiographical writing as a method of thinking through her ideas and beliefs about the nature of performance, especially as it related to perceptions of the sexual, sexuality, and shocking-ness, as well as to the relationship between the audience and herself, indeed, between society and the self. To support my thesis, I focus, in particular, on her autobiographical novel Liubov’ s alkogolem [Drunk Love, 1987?, 1995, 2001], as well as foundational ideas from the field of performance studies.     

Transnational connections and anti‐colonial radicalism in the Royal Indian Navy mutiny, 1946

In this article, I explore the spatial politics of the Royal Indian Navy mutiny of 1946 and call for a more maritime sense of ‘the political’. The RIN only existed from 1934 to 1950; it became the Indian Navy after independence. Its mutiny in 1946, which was caused by a number of grievances from anticolonial nationalism to more mundane challenges about the standard of food, continues to be the dominant event in this history. Leela Gandhi (2014) used the RIN mutiny to challenge the binary distinction between elite and subaltern in much Indian historiography by depicting it as an ‘anti‐colonial counterpublic’, or space in which discourses other than the dominant nationalist framings of independence were mobilized. She also regards the mutiny as a potential example of inconsequential ethics in which, instead of worrying about its causes, the mutiny can be read as an experimental space in which democratic politics occurred, rather than one in which people were striving for a ‘successful’ outcome. I argue that, while there is much to be admired in Gandhi's reading of these events, she discounts the maritime nature of the RIN mutiny. In other words, she fails to acknowledge that travelling to different international locations allowed the sailors to learn about democracy and other ideas, which in turn influenced their beliefs about what the future of India, and the RIN, should look like. As a result, I argue for the need to explore in greater depth the important connections that exist between anti‐colonialism, democratic politics and the naval/maritime experience.     

The Organisation and the Mouth of Hell

FLESH

‘We are now beginning a two week consultation period—but let me say this [finger raised for emphasis)—if you are not for this project [dramatic pause) you ought to be looking for a move elsewhere’. (Announcement preceding a post‐1992 university restructuring, April 2002)

‘Hang on. I am just parking the car. I am walking into the building. I am now entering the mouth of hell…’ (Conversation with a friend who was calling from his mobile phone as he entered his workplace)

‘My heart sinks every time I have to go there. It takes away your spirit’. (Former colleague writing about her experiences of going to work)

‘I am nailed to the desk at the moment…’. (My email to friend in another institution) ‘Your email was full of Catholic imagery’. (Reply)

‘We live on that border, crossroads beings, crucified beings’. (Kristeva, 1987 Kristeva, J. 1987. Tales of love, Edited by: Roudiez, L. New York: Columbia University Press.  [Google Scholar]: 254)     

Forging the links: (de)constructing chains of behaviours

This paper will discuss an article by Becker and French (2005) in this Journal which proposed the general acceptance of correlations or the ‘links’ between child abuse, animal abuse and domestic violence. Becker and French claim this topic has ‘seen a growth of interest’ (p. 399) over the past two decades and they suggest that organizations across the UK should ‘institutionalize the “links” within policy and practice’ (p. 410). In this paper we question the appropriateness of linking different forms of violence in such a mechanistic and predictive way by drawing on and extending arguments we have made elsewhere. We consider the proposed ‘links’ in terms of assumptions, de?nitions, methods and logic, and raise concerns for a prospective practice which is based on retrospective (and ?awed) research. We aim to appeal to in?uential doubters (social workers, child care workers, animal welfare workers, vets, educators and policy‐makers) in a language of ‘reason’, and we propose that the identi?ed reluctance of professionals in the UK to adopt the rhetoric of ‘links’ can be viewed as an informed and re?ective response. Throughout, we offer a corrective commentary to the ?awed assumptions of the ‘links’ argument and seek to encourage others to remain sceptical about these claims and the suggested implications for practice. Copyright © 2006 John Wiley & Sons, Ltd.     

BANALITY FOR CULTURAL STUDIES

In her 1990 essay, ‘Banality in Cultural Studies,’ Meaghan Morris raises very serious concerns about the relatively unexamined role that banality plays in cultural studies' work. Taking up her challenge, this essay endeavors to unlock some of the ways that banality might be, as Morris suggests, ‘empowering’ and ‘enabling’ for cultural studies and, thus, not merely banality as something that is left behind after it has been exorcised or redeemed in the movements of cultural analysis itself. Beginning with a few of Morris' own critical coordinates (such as Michel de Certeau and Maurice Blanchot), this essay, then, looks to how banality enters into the triadic philosophical conceptualizations of Henri Lefebvre on ‘everyday life’ particularly through his concept of ‘everydayness’. Most of all, this essay investigates the ways that this often-undertheorized concept from Lefebvre might be brought to ‘life’ (in the widest sense imaginable) in the writings of Gilles Deleuze and Felix Guattari on ‘the virtual.’ The virtual is, in one sense, a means of grasping what lies beyond the realm of cognition a more diffuse view of the real that would include the incorporeal, the inorganic, and all points in-between (including a more broadly drawn version of consciousness). It will be argued that, through ‘the virtual,’ everyday life becomes available to cultural studies' accounts as a radically ‘open totality’ or Outside and, as such, the movements, as well as the politics, of critique take on a different sort of tone and trajectory.     

Holding the Traveller's Gaze Accountable in Shiva Naipaul's North of South: An African Journey

Abstract

Travelogues are partly based on what is witnessed, observed and noted about the places and people visited and what is already known in advance, mainly from an existing archive. The archive, therefore, is an important element in travel writing. However, an author cannot avoid responsibility for what she/he notes/writes/composes about a place and its people. In a sense, a biography of a place may represent a writer's struggles to compromise between the material in the archive – such as existing books on the subject of his/her writing – and what she/he actually observed/observes. The veracity of the writer's narrative/story is dependent on the logic of the evidence that he/she adduces. The weight of the archived narrative, however, can burden the writer in which case he/she would need to limit its influence in order to tell a ‘believable’ story. Shiva Naipaul's extensive reliance on the existing pre- and colonial-time archive of writing on Africa seriously undermines his representation of life in postcolonial East Africa. The result is a travelogue filled with a great sense of personal disappointment with the political, cultural, economic and social conditions in postcolonial Kenya, Tanzania and Zambia – the countries that he visits. Shiva seems to unwittingly translate this sense of deep disappointment into a ‘demonisation’ of Eastern Africa. Whilst acknowledging that there is a difference – and an important one – between a text and the world that it seeks to represent, the key proposition in this paper is that Naipaul's biography does not offer any redemptive characterisation of both the African space and the people that he writes about precisely because it summons a biased archive as evidence for its own claims.     

A Bionian Reading of the Mother in Anne Enright’s The Green Road

ABSTRACT

Anne Enright’s The Green Road (2015a) centers on the mother, Rosaleen. When she leaves her children and her home in the West of Ireland to walk the Green Road, Rosaleen asks herself, “Where did it begin?,” which is “more a cadence than a question” (p. 259). Her journey echoes that described by Wilfred Bion, with reference to Samuel Taylor Coleridge: “like one that on a lonesome road, doth walk in fear and dread” (Bion, 1970, p. 46). Rosaleen is attempting to escape the feeling that she does not exist. As she travels, reality gives way to fantasy as time and space appear to merge. Eventually, she is frightened to turn back because “she had fallen into the gap” (Enright, 2015a, p. 266). This may be read as the emotional state of transformation in O. Bion (1970, p. 43) exhorts us to forget what we think we know: memory, desire, and understanding. Applying this to a consideration of Rosaleen, whose children know her by so many names (“Mammy,” “Mama,” “Ma,” “Rosaleen,” and “Dark Rosaleen”), provides for an exploration, alongside Rosaleen, not of who she was in the past or who we might wish her to be but beyond preconceived ideas of Irish motherhood to a place where new meaning may emerge.     

Conformists & mavericks: introducing IT-enabled plurilingual pedagogy informed by the CEFR in high school French immersion

This exploratory case study investigates pathways taken by a Canadian French immersion high school teacher invested in pedagogical change. To fairly evaluate the successfulness of her attempt to effect change, Cummins’ ‘framework of coercive and collaborative relations of power manifested in macro- and micro-interactions’ was employed. Its use shed light on the structural adaptations needed for the innovation she was attempting to introduce to succeed. The teacher wanted to introduce plurilingual pedagogy informed by the Common European Framework of Reference for Languages (CEFR) into a French-medium content-based course by drawing on student ease with using technology such as i-Movie. The findings gained through an analysis of classroom-based observation, interviews, documents and artefacts suggest the structural challenges she faced led her to make decisions at odds with her beliefs and goal of implementing innovative pedagogy (she modified a key aspect of a social justice task). They further suggest a mismatch between what she anticipated student reactions to the innovation would be as compared to their actual reactions. Students welcomed the chance to draw on their out-of-school digital knowledge to reflect their (linguistic) identity through their work, suggesting IT-enabled plurilingual pedagogy informed by the CEFR merits further exploration.     

Social acceleration and the network effect: a defence of social ‘science fiction’ and network determinism

This essay is a response to Judy Wajcman's essay ‘Life in the fast lane? Towards a sociology of technology and time’ (2008: 59–77). In that article Wajcman argued that recent developments in the sociology of temporal change had been marked by a tendency in social theory towards a form of ‘science fiction’– a sociological theorizing, she maintains, that bears no real relation to actual, empirically provable developments in the field and should therefore be viewed as not contributing to ‘a richer analysis of the relationship between technology and time’ (2008: 61). This reply argues that as Wajcman suggests in her essay, there is indeed an ‘urgent need for increased dialogue to connect social theory with detailed empirical studies’ (2008: 59) but that the most fruitful way to proceed would not be through a constraining of ‘science fiction’ social theorizing but, rather, through its expansion – and more, that ‘science fiction’ should take the lead in the process. This essay suggests that the connection between social theory and empirical studies would be strengthened by a wider understanding of the function of knowledge and research in the context of what is termed ‘true originality’ and ‘routine originality’. The former is the domain of social theory and the latter resides within traditional sociological disciplines. It is argued that both need each other to advance our understanding of society, especially in the context of the fast‐changing processes of technological development. The example of ‘technological determinism’ is discussed as illustrative of how ‘routine originality’ can harden into dogma without the application of ‘true originality’ to continually question (sometimes through ideas that may appear to border on ‘science fiction’) comfortable assumptions that may have become ‘routine’ and shorn of their initial ‘originality’.     

Valdemar’s Abjection: Poe,Kristeva, Masculinity,and Victim-Monsters

This article explores intersections between Edgar Allan Poe’s 1845 tale “The Facts in the Case of M. Valdemar” and Julia Kristeva’s Powers of Horror: An Essay on Abjection (1982). Highly influential, Kristeva’s work illuminates Poe’s depiction of a man mesmerized on the point of death, his vibrating tongue the only indication of life. In his liminal condition between life and death, Valdemar transforms into a spectacle witnessed over time by a male group whose members remain intimately tied to yet always distant and aloof from him. As a spectacle of body horror, Valdemar evokes many of the attributes of Kristevan abjection theory, especially the fluids and waste materials associated with the maternal body. Challenging the maternal focus of abjection theory and its reception, I track the ways in which Poe’s tale locates abject affect in the fears of the male body and in the male group’s relationship to the expulsed, isolate male. Another antebellum author, the health reformer Sylvester Graham, provides a striking point of comparison in his focus on the young male onanist. Through Kristeva’s and Poe’s works, I develop a theory of the victim-monster, a being whose suffering initially incites sympathy but ultimately repels the spectator; the victim becomes monstrous, his or her suffering the true site of a horror that must be transcended to ensure the survival of the spectator. The victim-monster of Poe’s tale intersects with the figure of the grotesque and anti-Semitic caricature.     

Jane Addams’ Social Vision: Revisiting the Gospel of Individualism and Solidarity

Designated an early pragmatist, Jane Addams has significantly inspired contemporary pragmatist research. However, Addams also consistently articulated ideas harking to primordial Christianity and sought inspiration in the social gospel of her time. This article explores how Addams’ writing resonated with key tenets of social gospel theology, which imbued her texts with an overarching vision of humanity’s progressive history. It is suggested that Addams’ vision of a major transition in industrial society, one involving a “Christian renaissance” and individuals’ transformation into “socialized selves”, constitutes a political eschatology. Of particular interest is how Addams conceived the relationship between the individual and society, inventing the term “new social ethics” to reconcile the difficult balance between individual autonomy and social solidarity. The article suggests some ways in which Addams’ writings relate to contemporary issues such as individualism, neo-conservatism, and militarism. Her social thought constitutes a thus far under-examined source of sociological critique in regard to such issues of public concern.