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Cover -- Title -- Copyright -- Contents -- List of Illustrations -- Notes on Contributors -- Acknowledgements -- 1 The city and its regulations: Unexpected margins -- Part I Space and state regulation: The urban interstices -- 2 Markets and marginality in Beirut -- 3 The tremendous making and unmaking of the peripheries in current Istanbul -- 4 Resilient forms of urbanity on the margins? Al-Kherba: A vivid market in a damaged section of the medina of Tunis -- 5 Whose margins? Marginality, poverty and the moral geography of pre-Soviet Bukhara -- 6 On the margins of the city: Izmir Prison in the late Ottoman Empire -- Part II Diversity and moral policing: Making claims through marginalisation -- 7 'Texas': An off-centre district at the heart of nightlife in Odienné -- 8 The Manyema in colonial Dar es Salaam (Tanzania) between urban margins and regional connections -- 9 On the margins: Suburban space and religious deviancy in Jakarta and Kuala Lumpur -- 10 Ethnic differentiation and conflict dynamics: Uzbeks' marginalisation and non-marginalisation in southern Kyrgyzstan -- Index
This award-winning collection of essays about culture and identity was written from the perspective of post-apartheid South Africa. Voted best special issue of 2001 by the Council of Editors of Learned Journal.
"It evoked almost unprecedented discussions, like those at the time of Turgenev's Fathers and Sons. Some praised the novel far more than it deserved, others complained bitterly that it was a defamation of youth. I may, however, without exaggeration assert that no one in Russia took the trouble to fathom the ideas of the novel. The eulogies and condemnations are equally one-sided." Thus did Mikhail Artsybashev (1878–1927), whose novels and short stories are suffused with themes of sex, suicide, and murder, describe the reaction to publication in 1907 of Sanin, his second novel. The work provoked heated debates among the Russian reading public, and the journal in which it was published serially was soon closed down by the authorities.The hero of Artsybashev's novel exhibits a set of new values to be contrasted with the morality of the older Russian intelligentsia. Sanin is an attractive, clever, powerful, life-loving man who is, at the same time, an amoral and carnal animal, bored both by politics and by religion. During the novel he lusts after his own sister, but defends her when she is betrayed by an arrogant officer; he deflowers an innocent-but-willing virgin; and encourages a Jewish friend to end his self-doubts by committing suicide. Sanin's extreme individualism greatly appealed to young people in Russia during the twilight years of the Romanov regime. "Saninism" was marked by sensualism, self-gratification, and self-destruction—and gained in credibility in an atmosphere of moral and spiritual despondency.Artybashev drew upon a wide range of sources for his inspiration—Sanin owes debts to Dostoevsky's Notes from Underground, Nietzsche's notion of the "superman," and the work of the individualist anarchist philosopher Johann Kaspar Schmidt. Michael R. Katz's translation of this controversial novel is the first into English in almost seventy years."Russian pornography is not plain pornography such as the French and Germans produce, but pornography with ideas."—Kornei Chukovsky"Those who saw in the much discussed novel only suggestive scenes, shocking their morality or titillating their senses, were mistaken; it was, as usual in Russia, a book with a message, and Sanin slept with all his mistresses to prove a thesis rather than to obey a natural urge."—Marc Slonim
From one of the most powerful and original talents in science fiction comes the story of a new world--a strange world where solar radiation fluctuations have melted the polar ice caps, flooding the land and raising the temperature of the atmosphere.
The celebrated author of Gender Trouble here redefines Antigone's legacy, recovering her revolutionary significance and liberating it for a progressive feminism and sexual politics. Butler's new interpretation does nothing less than reconceptualize the incest taboo in relation to kinship—and open up the concept of kinship to cultural change. Antigone, the renowned insurgent from Sophocles's Oedipus, has long been a feminist icon of defiance. But what has remained unclear is whether she escapes from the forms of power that she opposes. Antigone proves to be a more ambivalent figure for feminism than has been acknowledged, since the form of defiance she exemplifies also leads to her death. Butler argues that Antigone represents a form of feminist and sexual agency that is fraught with risk. Moreover, Antigone shows how the constraints of normative kinship unfairly decide what will and will not be a livable life. Butler explores the meaning of Antigone, wondering what forms of kinship might have allowed her to live. Along the way, she considers the works of such philosophers as Hegel, Lacan, and Irigaray. How, she asks, would psychoanalysis have been different if it had taken Antigone—the "postoedipal" subject—rather than Oedipus as its point of departure? If the incest taboo is reconceived so that it does not mandate heterosexuality as its solution, what forms of sexual alliance and new kinship might be acknowledged as a result? The book relates the courageous deeds of Antigone to the claims made by those whose relations are still not honored as those of proper kinship, showing how a culture of normative heterosexuality obstructs our capacity to see what sexual freedom and political agency could be.
In Kafka Deleuze and Guattari free their subject from his (mis)intrepreters. In contrast to traditional readings that see in Kafka's work a case of Oedipalized neurosis or a flight into transcendence, guilt, and subjectivity, Deleuze and Guattari make a case for Kafka as a man of joy, a promoter of radical politics who resisted at every turn submission to frozen hierarchies.
God created a game - it's called The Game of Life. Planet Earth is the playing field, the 10 love commandments are the rules, and we humans are the players who can win or lose. The game is played by two teams, like the game of football. One team's head coach is Jesus and the other team's head coach is Satan. All of us on earth are playing for one of these two teams! Gabriel Ansley Erb wrote the book "2028 END" in order to fully elucidate God's game clock scenario for The Game of Life as contained in the game's handbook, the Holy Bible. The handbook says, "God declared the end from the beginning" (Isaiah 46:10) by using 7 days in the creation event. Each 24 hour creation day foretold of a future 1,000 year period for a total 7,000 year plan God had for The Game of Life to be played on planet earth. And amazingly, to confirm this is all true, God hid a secret prophesy in each creation day foretelling the greatest event He had planned to occur in that day's future millennium!Consequently, Creation day 1 foretold Adam & Eve's fall, which was fulfilled during earth's 1st millennium. Creation day 2 foretold Noah's global flood, which was fulfilled during earth's 2nd millennium. Creation day 3 foretold Moses' Red Sea parting, which was fulfilled during earth's 3rd millennium. Creation day 4 foretold of John the Baptist & Jesus Christ, and so they lived and died during earth's 4th millennium. And the prophecies continue with each Creation day!Gabriel proves all of the above, carefully revealing the prophetic Scriptures as well as the fulfillment Scriptures. Then he reveals a dozen Scriptures proving Christ died earth's 4,000 year and will return earth's 6,000 year. Finally, he proves Christ died Feast of Passover AD 28 and will return Feast of Trumpets 2028. For those who read this book, it is an open and shut case: The Game of Life will end 2,000 years from the year of Christ's death on the cross - AD 2028.
Revisits fiction by the three major Yiddish authors who wrote between 1864 and 1916, exploring their literary and social worlds.
A new expanded edition of the classic study of translation, finally back in print
In Pink Globalization, Christine R. Yano examines the creation and rise of Hello Kitty as a part of Japanese Cute-Cool culture. Yano argues that the international popularity of Hello Kitty is one aspect of what she calls pink globalization—the spread of goods and images labeled cute (kawaii) from Japan to other parts of the industrial world. The concept of pink globalization connects the expansion of Japanese companies to overseas markets, the enhanced distribution of Japanese products, and the rise of Japan's national cool as suggested by the spread of manga and anime. Yano analyzes the changing complex of relations and identities surrounding the global reach of Hello Kitty's cute culture, discussing the responses of both ardent fans and virulent detractors. Through interviews, Yano shows how consumers use this iconic cat to negotiate gender, nostalgia, and national identity. She demonstrates that pink globalization allows the foreign to become familiar as it brings together the intimacy of cute and the distance of cool. Hello Kitty and her entourage of marketers and consumers wink, giddily suggesting innocence, sexuality, irony, sophistication, and even sheer happiness. Yano reveals the edgy power in this wink and the ways it can overturn, or at least challenge, power structures.