Kabuki actor, producer, and director Nakamura Kanzaburō XVIII passed away on 5 December 2012, at age fifty-seven, of acute respiratory failure following a half-year battle with throat cancer. Kanzaburō was not just another kabuki star, he was the soul of the art for a huge number of fans, and the hope for kabuki moving in new directions in the future. The “XVIII” indicates that he was the eighteenth-generation actor to bear this name, and his branch of the Nakamura family has owned theaters, managed companies, and directed plays since the early seventeenth century, as well as occasionally providing star actors for the stage.
Abstract: This article reports on a survey of sponges from the higher-island reefs and slopes of the Marquesas and Society Islands archipelagos, French Polynesia, recording presence/absence and an estimate of local abundance at 109 sites from six and eight islands within each archipelago, respectively. Continue reading “Pacific Science, vol. 67, no. 4 (2013)”
The Journal of Language Documentation & Conservation announces its sixth Special Publication, now available for free download.
In this account of actual fieldwork, a young woman battles armed terrorists, a kidnapper, malaria, a tsunami, and dial-up Internet as she documents the endangered languages of hunter-gatherers in the jungles of the Philippines.
The “China Model”: Expounding on American Viewpoints (reviewing Philip S. Hsu, Yu-Shan Wu, and Suisheng Zhao, editors, In Search of China’s Development Model: Beyond the Beijing Consensus; and Kent E. Calder and Francis Fukuyama, editors, East Asian Multilateralism: Prospects for Regional Stability
Reviewed by Niv Horesh, 270
This Introduction suggests how the essays in this Special Issue explore the continued relevance of the term postcoloniality by critically engaging with both postcolonial studies and life writing. By understanding postcoloniality as the global condition of the current baleful historic conjuncture—as the paradoxical global condition in which classes, peoples, and nations are subject to residual and often overt manifestations of imperialism and colonialism at a time when no contemporary government, state, international or supranational body, or ideology defines itself as imperialist or colonialist—past critical practices and celebratory tendencies in postcolonial studies can be corrected to recognize the dire conditions of global politics in the present.
The articles in this Special Issue scrutinize life writing that provides varied evidence of balefulness—in the sense of a harm-causing force and a painful subjective condition—as a constitutive trait of the not-quite post-colonial present. Addressing themselves to a variety of sites, conjunctures, and texts from around the globe, the essays deploy, test, interrogate, and revise the term, as they analyze forms of life writing that are shaped by or that shape imperialism’s afterlives in the present. Singly and jointly, the articles shed light on the historical and contemporary structures that assail us, and on the possible contingencies that might counter them. Together, they convey the appositeness of “baleful postcoloniality” and the resistances to it as signs of and signposts to the dark yet hopeful times we inhabit. Continue reading “Biography, vol. 36, no. 1 (2013): "Baleful Postcoloniality"”
Evidence exists that the first historically verifiable use of the term “West” as a self-ascriptive political construct occurred in the medieval Almohad Muslim empire that united al-Andalus (Iberia) and North Africa in the eleventh and twelfth centuries. Known as the Maghrib in Arabic, this hegemonic label served successfully as a strategic synecdoche for the Almohads’ ideological reformulation of their African-European society. While surrounding polities admired and imitated the Almohad West, its philosophical underpinnings created an intellectual revolution that threatened both Islamic and Christian elites and ultimately undermined Islamic toleration of Christian and Jewish subjects. Comprehending the Maghrib’s complex role in the creation of Western civilization clarifies the dialectical relationship of its two political heirs, modern Islamic North Africa and Christian Europe.
As Roman-Indian trade adjusted in Late Antiquity from its height in the first and second centuries C.E., Indian trade goods became associated with magic as real connections between Rome and their Indian point of origin faded. This article explores trade relations among Rome, India, and Meroitic Kush; literary evidence of magical amulets and spells, which imbue with magical powers substances that were available in the Mediterranean only through long-distance trade; and the Roman-Indian slave trade. Previous scholarship has emphasized the Persian and Egyptian influences on Greco-Roman magic; this article, however, demonstrates the Indian influence on magical concepts at Rome and the disconnect between long-distance economic exchange and popular ideas about goods traded.
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