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Fragility, brokenness and failure

in any congregation or meshwork there is a ‘friction and violence between parts’ so that assemblages are ‘living, throbbing confederations that are able to function despite the persistent presence of energies that confound them from within’.1 As such, when looking at how things are assembled in a poem like The Dream, we need to attend not only to the way in which the bits 176 176 Nonhuman voices in Anglo-Saxon literature and material culture and pieces come together but to how they suffer wounding, damage, breakage, but then seek new encounters to creatively

in Nonhuman voices in Anglo-Saxon literature and material culture
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institutions where there is no absolutely clear-cut separation between ‘performers’ and ‘spectators’.” For example in Afro-Christian religious worship there is passionate interplay between ‘priests’ and ‘congregation.’ In carnival the performers, masqueraders and audience eventually become indistinguishable. Afro-Caribbean cricket can be best appreciated and understood as a similar

in Sport in the Black Atlantic

with the leaders of the diabolical congregation, and in their presence he denies Christ, his faith, baptism, and the universal Church. Then he pays homage to the magisterulus, that is, the little master, for thus and not otherwise they call the devil . . . Afterwards he drinks from the skin mentioned earlier.32 Their narrative is almost Nider verbatim, but the exception is interesting: in the ellipsis they explain that it makes no difference to the oath of homage whether the devil is actually present at the ceremony. Sometimes the devil is worried that the initiate

in The Malleus Maleficarum and the construction of witchcraft
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A pluralist theory of citizenship

political, moral and religious ideas, and an equally irreducible external plurality of political communities. Although this is not essential for my argument, which focuses on democratic legitimacy, I believe that similar conclusions emerge for theories of justice. A vision of a world without political boundaries is dystopian in the same way as a world in which all human beings share a comprehensive moral perspective or the same way of life. The

in Democratic inclusion

] combining the senses of modern ‘human’ and ‘humane’. 27 Astraea] goddess of justice. Left the world on its decline at the end of the Golden Age. 29-30 first desire . . . inferior wheels] Image of the primum mobile (first mover), the outermost sphere in the Ptolemaic scheme of the universe, which imparts motion to all the other spheres. The image, and the note of religious mystery in 32-4, added by the translator. 36 changing ... bound] The moon is the outer limit of the sublunary world, subject to change; beyond it is the eternal celestial world. 40 Varieties . . . chance

in Pastoral poetry of the English Renaissance

Constantine, the most powerful Emperor (whom we call ‘the Great’ but the ancients called ‘the Greatest’ 8) had filled up that church (like many others) with religious artifacts and very sumptuous and marvelous work: especially noteworthy was the way it was supported by a varied series of enormous columns (such as are not made in our day). But this church had decayed (as is natural) through the passage of time. When it began obviously to gape open in many of its sections and to threaten ruin, Pope Julius II, a high-minded man, did not so much strive to repair the parts that

in Luther’s lives