Drunkenness and the Southern Gothic in Flannery O’Connor‘s The Violent Bear It Away
Lindsey Michael Banco
This essay explores a link, previously unremarked, in the Southern Gothic novelist Flannery O’Connors The Violent Bear It Away (1960) between the drunkenness of the novels protagonist and the idiot child he is compelled to baptize. Inspired by the possibility that much of the canon of American literature contains a symbolic economy of alcohol – what John Crowley calls ‘the White Logic’ – I argue that aligning the child with intoxication produces a poetics of addiction that helps explain the redemptive, revelatory climax of the novel in which O’Connors protagonist fulfills his religious destiny. The novel thus calls for a more complex understanding in American Gothic literature of the protean nature of intoxication.
The (non-)recognition of groups in violent conflicts
The process of recognition establishes a relationship between the subject, who is recognising, and the object, who aims to be recognised. In the realm of world politics, recognition of groups or states is an important tool for states and international organisations (IOs) to distinguish between legitimate and illegitimate actors. Consequently, this relational process is always one that is based on power structures between the one who recognises and the one who is
per cent by the Turkic Muslim Kazaks, and 40 per cent by the Han. Xinjiang's history of short-lived Uyghur independence movements in the 1930s and 1940s has inflamed the passions of some Uyghur militants to realise an independent Xinjiang, which they refer to as Uyghuristan or, more commonly, East Turkestan. Others typically want a minimum of recognition from the Chinese state that Xinjiang should be considered the historic homeland of the Uyghurs. For top officials in Xinjiang, the biggest challenge has been to prevent terrorist activities by alleged Uyghur
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Sexual citizenship, LGBT movements
and the relationship recognition debate
in western democracies
Since the late 1980s state recognition of same-sex couples, and more recently the
opening of marriage, have become the central focus of LGBT rights movements
in almost all western societies. Although the idea is not entirely new, this focus
on relationship recognition does represent a significant change in the prioritisation of movement goals from the 1970s and 1980s. This shift has occurred
despite the fact that in
The politics of identity and recognition
in the ‘global art world’
Identity politics informed by postcolonial critique dominated the discourses
on the interrelations of globalisation, migration and contemporary art in the
1990s and the early 2000s. The previous chapter characterised the position
from which the struggle for recognition of non-Western artists was launched,
designating it the postcolonial position, in contradistinction to the migratory aesthetics position that gathered momentum in the 2000s. This second
chapter examines the historical role and
Mutual recognition in the supranational
In earlier chapters it was argued that citizenship, being an institutional role, is not
reducible to nor incorporates as a component the social relations between persons, and that these must be conceptually and theoretically distinguished from it.
However, social relations are not irrelevant to citizenship. This chapter examines what relations must obtain between the inhabitants of the EU as agents or as
natural persons, if these interpersonal relationships are to be adequate for political agency and thus
name but a few, has directly or indirectly identified principles which, in the context of networks of reciprocal obligations, linked individuals to power.
From a simple gift to a reward of pensions and rents, the prince's generosity was the keystone of an edifice based on distribution and redistribution.
Largesse! A principle of government
Court nobles live by the recognition of merits and of men through the expression of favour by the first amongst them. In giving this well
domestic support and recognition.
These main tools involve the use of citizenship laws, support of an
external patron, and provision of public goods. Governance in
pursuit of domestic support further exacerbates the issue of
statelessness in the ‘republic.’ While most of the
residents of the occupied Donbas have retained their Ukrainian
citizenship, many have taken citizenship of
Lessons Learned for Engagement in Fragile and Conflict-Affected States
). One reason that one might expect to see a rise of evaluation work over time within South Sudan is because of a recognition by donors in the 2000s that thousands of interventions had taken place but there was a dearth of evidence about what impacts had resulted ( Bennett et al. , 2010 ; Norad, 2016 ). These donors have continued to operate in the newly independent Republic of South Sudan, many of which have published evaluation reports identified by this study.
Synthesis of Lessons Learned
The following synthesis of lessons learned is presented based on
This article investigates the emotive potency of horror soundtracks. The account
illuminates the potency of aural elements in horror cinema to engage spectators body
in the light of a philosophical framework of emotion, namely, the embodied appraisal
theories of emotion. The significance of aural elements in horror cinema has been
gaining recognition in film studies. Yet it still receives relatively scarce
attention in the philosophical accounts of film music and cinematic horror, which
tend to underappreciate the power of horror film sound and music in inducing
emotions. My investigation aims both to address the lacuna, and facilitate dialogue
between the two disciplines.