‘The Gothic Aesthetics of Eminem’ examines key videos, lyrics, and performances of the white hip-hop celebrity, noting the reoccurrence of such Gothic tropes and narrational strategies as self-replication, the spectacle of monstrous proliferation, the spread of fakery and the counterfeit, as well as the abjection of women. The authors compare Stoker‘s Dracula to Eminem, whose cultural menace similarly functions to proselytise white young men into clones, refracting the racial and sexual anxieties of Stoker‘s novel. The article moves from a consideration of the rapper‘s songs and videos ‘My Name Is’, ‘The Real Slim Shady,’ and ‘Stan’ to the film, 8 Mile.
, Western relief organisations have experienced most challenges to their efficacy and political and moral legitimacy in the areas in which they have traditionally operated – that is to say, in the Global South. The staff of these organisations, including in leadership positions, now include many people from the South. But the concept of ‘the mission’, with its echoes of military campaigning and Jesuit proselytising, remains fundamentally the same. And it is an open question whether NGOs can sustain their legitimacy while they promote this concept
progress ( Bradol, 2004 ). Conclusion: The Future To act in sovereign spaces, you need access to those spaces. This is true of any hegemonic governance regime. All empires open up spaces for traders, proselytisers, missionaries, settlers, travellers, adventurers, migrants and others to enter political space. The new world order will open some spaces and close others. But this is a question about the overall environment that humanitarians face. It says less about the framework of norms and rules itself. What will happen to IHL or the
When originally published in 1972 this book – chiefly thematic in approach and based on the author’s doctoral thesis - was hailed as the first regional study and micro analysis of the development of English Puritanism to appear in print. Leading scholars like Patrick Collinson welcomed its appearance. Internal contrasts within the huge, sprawling diocese of Chester and its large parishes are drawn out as are comparisons with the religious situation in other parts of the country. The ways in which, for much of the period under review, Puritanism in this region was actively supported, and not persecuted, by the authorities is a key distinctive feature which receives careful attention. So do the activism of puritan laity and gender dynamics. Puritan clergy provide only part of the story which is documented in these pages though often it is most conspicuous (not least because clergy tend to be the principal narrators). There is much here on women’s distinctive roles and contributions within households and congregations and as patrons. Analysis is offered of the reading habits of puritan clergy and laymen as a major example of the ways in which puritans in this region were closely connected with the wider world. Contributions made to Puritanism in this diocese by clergy from outside it are also assessed. The ways in which individual and corporate patronage was brought to bear in favour of Puritanism receives a whole chapter of its own. Tensions and conflicts between puritans and Roman Catholics in the North West are carefully reviewed in what was in effect a frontier region.
left behind without allaying the suspicions of those they joined. 5 Wesleyans in Burma, for example, often suspected new converts of seeking social or political preferment. 6 The modernity of Christianity was an attraction during periods of colonial change. 7 People at the margins of society were likelier to convert to Christianity because it gave them a new sense of value. 8 Wesleyans in Upper Burma discovered that Indian street sweepers and lepers were most easily proselytised. Conversion processes tended to exaggerate communal
includes members, members-on-trial, baptised children and regular attendants. Sources: Upper Myanmar Conference Office, Mandalay and Minutes of Wesleyan and Methodist Conferences. After 1966 it became impossible for the Church to proselytise, and it has survived only by retaining existing members. Backsliders are leaned upon and inducements are offered to those who remain loyal. Methodist children are nurtured from baptism to adulthood and encouraged to marry other church members
exposure in the 1970s and early 1980s. The proselytising efforts of the Institute for Workers’ Control ensured that the political economy of industrial democracy was widely and enthusiastically disseminated (Thompson 2006: 200–3). The ideas of Stuart Holland and Michael Barratt Brown on the mesoeconomy of multinational corporations and its implications for socialism found their way into a number of Labour Party publications (see M1738 - CALLAGHAN TEXT.indd 55 3/8/09 12:13:33 56 Social democracy in crisis especially Labour Party 1973) and eventually into its
Bank and IMF became proselytisers for neo-liberalism across the globe, imposing ‘structural adjustment programmes’ which traded immediate debt relief for domestic reforms, forcing debtor countries to adopt the ruling neo-liberalism.38 The same institutions, according to observers, were ‘pivotal in squeezing Communism and collectivism out of the world economy in the 1980s’.39 In the liberal democracies capital controls had been reduced from the 1970s onwards as offshore markets grew rapidly free from state regulation.40 The USA, Britain, Canada, the Netherlands, Japan
meetings, and, as such, they were impressive and ambitious enterprises, extraordinarily successful in some areas (the north and south-west of England, London, Holland, Barbados, the Atlantic colonies), if less so in others (Germany, France, Spain, Malta, Rome).62 But given the prominence of itinerancy in the practice of early Friends and its centrality in their early writings, particularly in Fox’s Journal, what was its importance beyond, or in the service of, this pragmatic proselytising function? How might we read the rhetoric of the walker and the walk? ‘He or she is
good public relations upon the quality of its programmes. The main instrument of BBC public relations will always be its broadcast programmes.’32 However, by developing an understanding of the BBC that differentiated between ‘minority’ and ‘majority’ interests, he also challenged the Corporation’s existing ethos and proselytised structural reform.33 The most radical example of this was Tallents’s introduction of Listener Research, which aimed to redistribute greater power to the general public. While Reith had appointed the BBC a ‘civilising’ mission, Tallents