The roots of our current turmoil lie much deeper in the contradictions of modernity itself. Modernity has held out the promise of freedom, equality, and the transcendence of history. Everywhere, the creation of a modern moneymaking society has been experienced as both a dizzying excitement and a wrenching dislocation. Disrupting old religious and social structures, […]
Violence has long been a factor in human life and has been widely depicted in the arts. This essay explores how the artistic and appreciative responses to violence have been practiced, understood, and valued. It emphasizes the difference between the aesthetics of distant, disinterested appreciation and the engaged appreciative experience of violence in the arts, and insists on the relevance of their behavioral and ethical implications.
How does colonial violence generate anticolonial resistance? Is violence ever justified, whether as an end or as a means? What aesthetic strategies do writers deploy to legitimate the exercise of violence? What is the relationship between militant insurgency and literary form? Posing these and other questions, this course offers an introduction to postcolonial theory through the lens of critical engagements with anticolonial violence. We examine theoretical and empirical defenses of anticolonial violence across several cultural and geographic contexts, including Algeria, Iran, Egypt, Ireland, Germany, and North America. Readings traverse a wide range of disciplines, including literary studies, history, philosophy, and political theory.
Szesnat, Holger. 2015. “Gender-Based Violence and Ephesians 5: Reflections on the Ethics, Hermeneutics and Didactics of a Community Bible Study in Suva, Fiji.” In: Oceanic Voyages in Theology and Theological Education: Reflections and Reminiscences in Celebration of the 50th Anniversary of the Pacific Theological College, edited by Feleterika Nokise and Holger Szesnat, 133–168. Suva, Fiji Islands: Pacific Theological College.
Violence against women (VAW) in India is commonly attributed to an overarching metacultural patriarchal framework. Focusing on this national culture of violence obscures the experiences of VAW among ethnic minority women. This article focuses on VAW in Northeast India, a region populated by large numbers of Scheduled Tribes with different cultural norms, and where society has become militarized by ongoing insurgency and counterinsurgency. Though tempting, militarization alone is not a sufficient explanation for VAW; instead, this article focuses on the interplay between nonfamilial and familial contexts in creating a “frontier culture of violence” in which VAW is experienced and contested.
The Venezuelan protests that emerged in the beginning of 2014 attracted a wide range of academic and media attention to the quality of its reportage. The protests centered upon the nature of the opposition to the current President Nicolás Maduro (2013-present), the successor to former President Hugo Rafael Chávez Frías (1999- 2013). One of the most controversial issues pertaining to the political unrest was the tone of U.S. media coverage. Supporters of Chavismo claim that the U.S. mainstream media tends to focus on governmental abuses while ignoring the violence perpetrated by the opposition. Despite the widespread attention the crisis has generated, there has been little effort to systematically test the extent to which the violence is attributable to governmental forces and whether or not the U.S. media has accurately and dispassionately covered the events. Creating the first political violence dataset for the Venezuelan crisis, this research aims to measure the extent to which the U.S. media outlet, led by The New York Times, objectively covered the 2014 crisis. Results suggest that although the New York Times accurately reported governmental violence, it significantly underreported opposition violence. The study presented here not only hopes to broaden one’s view of the Venezuelan crisis, but aims to contribute to a wide range of academic and policy studies, including Latin American politics, political violence, and media studies.
Article comparing representations of domestic, civic, and imperial violence in novels and in apocryphal acts.
The violations of sexual and domestic violence are bodily, psychological, and spiritual. Is it possible to find healing within the Roman Catholic Church? This chapter offers a cautionary yes. The history and characteristics of Catholicism are highlighted before turning to a consideration of the Church’s perpetuation and responses to violence and the roles of women. Although there are obstacles in scripture and tradition, both scripture and tradition also offer understandings of God and persons that promote wholeness. There is a growing awareness of the pandemic of domestic violence in the Catholic Church. The bishops’ pastoral letter, “When I Call for Help,” is an important resource that points to the need for development in responsible teaching by pastors as well as further training for lay ministers and members of congregations. The good news is that the depth and breadth of the Catholic tradition contains resources that mediate understandings of God and the person that do not make the loss of God a necessity for survival.
Beyond Sacred Violence: A Comparative Study of Sacrifice by Kathryn McClymond Book Review Prabuddha Bharata February 2015
In this article, I discuss confrontations involving violence and discourses of masculinity in a left-wing ultras group – White Angels Zagreb – on the basis of observations made as a group member involved in a number of overlapping antifascist activist engagements in Serbia and Croatia. Building my argument up from an ethnographic vignette, I discuss the historical context underlying the production of masculinities and heteropatriarchy in the post-Yugoslav context. I then examine material concerning violence and masculinities gained through participant observation. I argue that whilst not initiating violence against other groups, talk about violent incidents with other groups plays a similar role to that documented in right wing groups in cementing collective identifications, and that group concepts of masculinity are embedded within dominant discursive hegemonies established in post-Yugoslav space, whilst simultaneously rejecting enforced ‘hard’ masculinity, an important observation which differentiates them from many right-wing ultras in the region.