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The historian and the male witch

quarter of the twentieth century; over time, however, the preponderance of women in this grim count has generated a complex, politicised debate over its significance. Much valuable work illuminates the role of early modern notions of gender in witchcraft prosecutions. Unfortunately, the debate has tended to polarise those scholars, mostly feminists, who argue that patriarchy and misogyny were primary

in Male witches in early modern Europe
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Feminism in the Freethought movement

on women and religion, rights and authority. Biblical teachings on the position of women and the role of female characters in the Bible continued to be a very important element of the Woman Question into the twentieth century, engaging Christian feminists, Christian commentators from a variety of theological perspectives, and Freethinkers. At stake in these sometimes seemingly pedantic and repetitive debates were

in Infidel feminism

between the once French colony of Quebec where the French language and culture and the Roman Catholic faith were dominant and the rest of Canada where the cultural frame descended from the British Empire and Commonwealth and where English was the dominant language to which the increasing numbers of immigrants in the twentieth century were generally expected to assimilate. State multiculturalism recognised the greater ethnic and cultural diversity brought about by immigration – at the inception of the policy largely from European countries such as Italy, and in the

in Monarchy, religion and the state
Context and style of Elemental Passions

particular to the major continental thinkers of the twentieth century: Heidegger, Sartre, de Beauvoir, Levinas, Foucault, Merleau–Ponty, Derrida and Deleuze. Important as it would be to locate her work in conversation with these thinkers, however, we have chosen not to undertake this in any detail here, since it would be a large project in itself.1 Rather, we have devoted our attention to the text of Elemental 53 Elemental Passions Passions itself, though with the recognition that our commentary would benefit from further detailed work on the penumbra of thinkers whose

in Forever fluid
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Islamism and liberalism in the Arab world: some theoretical remarks

extremism. The wasatis, who are predominantly graduates of al-Azhar University, promote an integrative-restrictive approach toward the 6 Zionism in Arab discourses achievements of the West and a pragmatic approach to religious law.11 They continue the modernist-apologetic approach perfected by the alManar school during the late nineteenth and early twentieth centuries, which purports that a true reading of Islam teaches that there can be no contradiction between empirical science and the word of the Quran; the Western Renaissance originates from encounters with Muslim

in Zionism in Arab discourses

the Moot as seeking ‘valid middle axioms’ and ‘a moral and social philosophy adequate to our times’. 42 Middle axioms have been criticised as imprecise or even useless; nonetheless, they were employed by Oldham, Temple and Baillie and were important to twentieth-century British (and especially Anglican) Christianity. 43 Temple, for example, took a middle-axiom approach at his influential ‘Malvern’ conference in 1941, and they underlay his popular Christianity and Social Order (1942). 44 But alongside the general method of middle axioms, the group also shared

in This is your hour
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Authority and society in Nantes during the religious wars

presented to the king, who would choose the officers for the posts. In 1598 Henry chose Charles de Harouys, president of the présidial court and the mayor who had been deposed by Madame de Mercoeur in 1589. Nine out of twelve militia captains were replaced and new porters were appointed to the city’s gates, in spite of protests. In 1600 the king selected as mayor Gabriel Hus, who was treasurer of the estates of Brittany and another enemy of the Catholic League, in spite of the general assembly’s lack of support for his candidacy.3 During the first half of the twentieth

in Authority and society in Nantes during the French wars of religion, 1559–98
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theology from the feminised resources of myths, literature and storytelling. Yet in celebrating the ‘fecund’ nature of literary creativity the gesture they perform is once more to employ the resources of literature as support and sure foundation for their own theological endeavours. The last approach to literature in contemporary theology explored in chapter 1 is the one I find the most challenging. Theologians who have engaged deeply with poststructuralism, not as an esoteric theoretical discourse but rather as a passionate response to the holocausts of the twentieth

in Literature, theology and feminism
Women as citizens

status not just to women but to a complex web of identities and statuses across the colony and at home. In denying modernity to racial and gendered subjects, both men and women, European colonizers were arrogating to themselves a normative position which justified their presence and authority in lands they held by force. These positions were articulated across the eighteenth and nineteenth centuries in British colonies and from the mid-nineteenth to the early twentieth centuries in French Algeria. These norms acted as integral parts of colonial governance, forming the

in Postcolonial minorities in Britain and France
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stories figured more highly than dusty dogmas.56 Hence, perhaps, the proliferation of vivid paintings drawing on William Roper’s eyewitness account of More bidding farewell to his daughter Margaret (Roper’s own wife) by John Rogers Herbert (1844), Edward Matthew Ward (1840s) and W. F. Yeames (1872).57 There were also versions of Margaret rescuing her father’s head, by Charles Landseer (c. 1832) and Lucy Maddox Brown (1873); and of More posing in Holbein’s studio, by John Evan Hodgson (1861). Catholic or not, by the early twentieth century there was a sense that More had

in Making and remaking saints in nineteenth-century Britain