‘Just Another Start to the Denigration of Anzac Day’: Evolving Commemorations of Australian LGBTI Military Service

This article examines key historical moments in 1982, 1996, 2013 and 2015 when current or formerly serving gay military personnel have publicly asserted their membership in Australia’s Anzac legend and the lesbian, gay, bisexual, transgender and intersex (LGBTI) community. Through using the public spaces of Anzac Day and Sydney Gay and Lesbian Mardi Gras, LGBTI service organisations have strategically positioned gay service personnel as past, present or future members of Australia’s Defence and LGBTI communities. Their public demonstrations have challenged Australians’ constructs of gay men’s masculinity, the Anzac legend, digger mythology and the Australian Defence Force.     

Masculinity and domesticity in 1930s South Wales: did unemployment change the domestic division of labour?

This article examines masculinity in an area suffering from sustained high unemployment and unremitting hardship during the 1930s: the South Wales coalfield had some of the highest rates of male unemployment and the lowest participation rates of married women in paid employment in Britain. Particular attention is drawn to power relations between husband and wife by looking at the domestic division of labour and whether male unemployment affected the split in domestic responsibilities. Personal testimonies are used to assess how men filled their time whilst unemployed and the meanings they attached to their activities and relationships. It will be shown that some unemployed men engaged more in the home and that many men were able to maintain existing power relations with their wives by finding or creating alternative manual work and maintaining an elastic relationship with the home by continuing to spend the majority of their time in the company of other men.     

"Have I Got a Monster for You!": Some Thoughts on the Golem,The X-Files and the Jewish Horror Movie

The figure of the golem, the Jewish "mud man," has persisted not only in folklore, but in popular culture as well; not only in Jewish tradition, but in Gentile too; it has inspired not only horror writers, but also scientists, who see in this legend a metaphor for humanity's quest for the creation of life. One particular variation of this story is the focus of this paper: in February 1997, Fox Television's highly acclaimed weekly television show The X-Files told the story of the golem, but with certain new features added. These additions annoyed a number of fans, and they expressed their concerns on the Internet newsgroup, alt.tv.x-files. Not all of the problems identified by these tuned-in vernacular theorists were errors, I think; instead, they point to a number of issues concerning the nature of "monstrosity" and "horror." In this case, those issues are framed within a Jewish context. This paper will begin with a brief overview of the legend of the golem, which, like most folk legends, exists in multiple forms. I hope to demonstrate that The X-Files episode should be regarded as one further variant of this legend. I also outline the objections many of the show's fans had to that particular episode, specifically the variance between The X-Files version and Jewish tradition. Finally, I will say why I feel these "errors" are not mistakes, but perhaps operate to define the monstrous within Jewish culture. "Go ahead … make my mitzvah!" (Dennis Terrell, on alt.tv.x-files)     

Precarious Lives in the Global South: On Being Disabled in Guyana

Most of what is known about disabled women's and men's lives is based on research conducted in the global North despite the fact that 80% of the world's one billion disabled people live in countries of the global South. This article addresses this gap in our understanding of disabled people's lives by examining impairment and disability as outcomes of processes of social embodiment that unfold in an unequal global capitalist order. Drawing on 87 interviews conducted with disabled women and men in Guyana, the article illustrates how colonial and neo‐colonial relations of power and processes of development give rise to material conditions of life such as extreme poverty and male violence that contribute to impairment and disability. The article concludes by discussing the article's contributions, challenges in developing southern perspectives on impairment and disability, and the need to address socio‐spatial injustices experienced by disabled people in the global South.     

Collecting Material Folklore: Motivations and Methods in the Owen and Hasluck Collections

As contributor to the mistakenly conceptualised concept of “belief legend,” I want to survey the historical antecedents and the circumstances that at a certain stage prompted researchers to identify this category, formerly classified as mythical or demonological legend. This was the time when legend scholars began field-collection, experiencing the profound attachment of narratives to living local folk religion. After decades of meticulous field observation, which has led to the accumulation of a more dependable stock of legendry from diverse national, subcultural, occupational groups, it becomes clear that folk belief is a part of any legend, therefore there is no need to maintain the term “belief legend.” Belief is the stimulator and the purpose of telling any narrative within the larger category of the legend genre; it is also the instigator of the legend dialectic. The current confusion caused by the whimsical application of terms such as “truth,” “rationality,” “belief,” and “believability” in scholarly legend interpretations, should caution us to avoid making biased, outsider's judgements instead of presenting the viewpoint of tellers and audiences.     

Gendered division of labour and feminisation of responsibilities in Kenya; implications for development interventions

Analysing gender roles as a social organisation element of a community is critical for understanding actors’ rationales and agency with regard to allocation and use of resources. This article discusses gender relations and how they determine development outcomes, based on a highland-lowland case-study of participants of Farmer Field Schools in Kakamega Central Sub-County (highland) and Mbeere South Sub-County (lowland). The gender relations at stake include the gendered division of labour, gender roles and intra-household power relations as expressed in access and control of resources and benefits and their implications for agricultural development. The study used mixed methods, the Harvard Analytical Framework of gender roles and draws on the Neo-Marxist position on exploitation, categorisation and institutionalisation of power relations, empowerment and the critical moments framework to discuss the results. Results in both Sub-Counties show that patriarchy prevails, determining institutional design, access and control of resources and benefits. Social positions shape capabilities and strategies of actors in decision-making and use of resources to justify gender-specific institutional arrangements. In Kakamega, men get the lion share of incomes from contracted sugarcane farming despite overburdening workloads on women, while in Mbeere, both men and women derive incomes from Khat (Catha Edulis) enterprises. However, women are expected to spend their earnings on household expenditures, which were hitherto responsibilities of men, thereby contributing to the feminisation of responsibilities. Development policies and interventions thus need to be based on an understanding of men and women’s differential access and control over resources and the institutions underpinning men and women’s bargaining power in order to adopt more effective measures to reduce gender inequalities.     

Imported machines in the garden: the kyŏngun’gi (power tiller) and agricultural mechanization in South Korea

The power tiller was central to the modernization of agricultural practices in East Asia during the latter part of the twentieth century. The small-scale, two-wheeled, walking-type power tiller was adapted from the European garden tractors by Japanese farmer-inventors in the 1920s, and then imported to South Korea in the early 1960s. This article traces the global technology circuit for power tillers, as well as their troublesome entry into the South Korean socioeconomic landscape in the 1960s and 1970s. Once the South Korean manufacturing industry for power tillers established itself, the agricultural machine was embroiled in a controversial political debate over landownership structures, which had profound implications for the very place of agriculture in modern South Korea. In the process of this extended debate, the social meaning of the power tiller itself went through significant change.     

Power and Gender in the "New View" Public Schools

"Power over" (involving social control and domination) is contrasted with "power to" (involving social production and collaboration). Three hypotheses drawn from feminist, democratic. and regime theories are developed and supported by ethnographic research: (a) women are more likely than men to understand power as social production, (b) social fragmentation and stronger forms of democracy in cities are encouraging the use of collaborative power, and (c) the application of collaborative power helps communities achieve policy goals.     

Leadership and Coordination in Legislatures: The "President" of the First American Congress: 1774-1789

We analyze the viability of the office of President of Congress as a source of leadership in the Continental and Confederation Congresses.1 Our primary interest is in institutionally grounded, as opposed to and separate from charismatic or personal, bases for leadership. We show that virtually every institutional support for leadership power recognized to be at work in the modern Congress was absent in the Continental Congresses. We trace the origins of these limitations on leadership power and potential to a series of decisions taken during 1774 and 1775 and substantially maintained and even elaborated over the fifteen-year history of the Congress. The result was that even though the institution was awash in "leaders," men like Virginia's Peyton Randolph, Massachusetts' John Hancock, and New York's John Jay, stable and effective "leadership" from the office of President of Congress proved to be impossible.     

Mine closure,women, and crime in Matjhabeng,South Africa

Research from the Global North suggests that crime increases during a mining boom but not during mining decline. Our evidence from the South African gold mining town of Matjhabeng (formerly Welkom) shows that crime increases during mining decline and affects women in particular. We use social disruption theory to explain women’s experiences of crime and also their involvement in it. We find that criminal activities harm women in particular, that crime has become entrenched within female-headed households, and that women are conflicted in their roles as parents and become participants in crime and beneficiaries of criminal activities. It is a matter for concern that research generally ignores the sociospatial nature of mine closure and its effects on women.     

Cesare Beccaria’s On Crimes and Punishments: the meaning and genesis of a jurispolitical pamphlet

At the heart of the criminal reform proposed in Cesare Beccaria’s 1764 Dei delitti e delle pene (On Crimes and Punishments) are the principles of penal parsimony derived from a precise interpretation of the social contract. Punishment, being no more than a necessary evil devoid of any intrinsic virtue, must serve no more than a preventative function to the smallest possible extent; its application strictly bound by the principle of legality. Beccaria’s criminal philosophy, therefore, attempts to drastically reduce the power of the penal institution. After recounting its principal aspects, this article seeks to propose a new interpretation of Beccaria’s theory from the perspective of its historical context. The Italian Enlightenment philosopher did not so much express indignation against the barbarism of the Milanese penal system, but rather instigate a rebellion against the political dominance of its patriciate, whose power had long been validated by its juridical functions. In this respect, Beccaria sought to combat the political hegemony of the jurists, concluding his treatise by excluding juridical thought from, and thus removing the intellectual foundations of, the practice of criminal law.     

Von der Vaterschaftsbestimmung zum Rassegutachten. Der erbbiologische Ähnlichkeitsvergleich als ‚österreichisch-deutsches Projekt’︁ 1926-1945

The anthropological paternity test basing on a comparative examination of resemblances between a presumptive father and the child was developed in a ‘joint venture’ by Austrian and German anthropologists. After the Nazi rise to power the test was more and more abused to clarify questions of ‘dubious Aryan descent’ whereas in Austria its original function was retained until Austria's annexation by the German Reich. Then Austrian anthropologists too rushed to offer their services to the National Socialist racial legislation. The author shows that accusations by German state officials of the Austrian anthropologist rendering to many expert opinions in favour of the Jewish population, a legend repeated after the war, cannot be upheld any longer.     

Renovatio imperii Romanorum: quando Crescentius decollatus suspensus fuit. An analysis of the meaning of Otto III’s first lead bulla

The legend Renovatio imperii Romanorum, which appears on the lead bulla adopted by Otto III in April 998, was emblematic in defining the persona of this emperor. Since the nineteenth century, the text has been identified with the communication to the empire of a programme of reform. However, the notion that this legend had a programmatic value is not substantiated by the literary, archival or linguistic sources. In no document did Otto announce an intention for imperial reform and nor did he show any interest in planning – and the meaning of the words therefore needs reconsideration. The historical context of the appearance of the seal in April 998 merits wider discussion. In this study, contemporary sources, not least the bullae themselves, are reviewed, leading to a redefinition of the original celebratory function of the bulla’s legend.     

Gendering pastoral power: masculinity,affective labour and competitive bonds of solidarity among Filipino migrant men in Saudi Arabia

This article draws on Foucault’s concept of pastoral power to understand Filipino men’s care work and the making of migrant masculinities in Saudi Arabia. Feminist scholars have indicated the gendered nature of pastoral power and emphasized what Young refers to as the ‘logic of masculinist protection’ that characterizes the contemporary security state. However, the notion of pastoral power invites further consideration of the taken for granted cultural assumptions about the way that hegemonic masculinity and forms of homosociality are characterized mainly by aggression, competition and dominance. Men’s talk about and practical involvement in assisting fellow migrants in diasporic settings foregrounds the way that an ethics of care runs up against and is entangled with the competitive bonds of masculine solidarities. While markers of material success are privileged in measuring migrant men’s accomplishments in country of origin, practices of care become central to men’s achievement of symbolic power and social legitimacy especially among their peers in the diaspora. That spatialization is also linked to temporally shifting models of masculinity and normative expectations about men over the life course.     

Of Fictional Cities and "Diasporic" Aesthetics

This essay considers the work of social reproduction as it unfolds within the cultural realm in both national and diasporic contexts. Beginning with a discussion of the creation of Malgudi—the quintessential Indian hometown created in the 1930s by one of India's most venerated writers, R K Narayan—I go on to argue that in the preindependence days, this Indian small town was created from an aesthetic position not unlike that of present-day diasporic artists. I then look at the novels of South Asian-American writer Indira Ganesan and the paintings by South Asian-American artist Arijit Sen to document the ways in which the works attempt to map alternative articulations of the space of home and community in a diasporic context. Together, these imaginary hometowns do the work of reproducing a viable social sphere through creative work that overcomes the constraints of colonial rule (in Narayan's case) and immigration (in Ganesan's and Sen's work).     

民间的“正统”:明清时期姜太公风物传说的时空结构

姜太公的传说存在两种类型,一种是"役神"类传说,另一种是风物传说,两种类型来自不同传统。明清时期姜太公传说发生了重要变化,"役神"传说伴随明初礼仪改革经过从"礼"到"俗"的转变,逐渐发展为"封神"传说。然而,对明代姜太公传说的历史地理统计却显示,风物传说中几乎没有"役神"情节。在普通百姓尤其是渔民的想象中,姜太公"渔夫"形象突出。免课一说依托姜太公的图像,在明代江南渔户中流传。清代,两种传说类型融合,并形成了新的传说结构和"家神"信仰。围绕文字、图像和家宅讲述的风物传说成为新的民间"正统"。     

Engineering the Kingdom of God: Irrigation,Science and the Social Christian Millennium, 1880–1914

Irrigation was a hot issue in turn‐of‐the‐twentieth century Australia. Most often, it was embraced by booster‐visionaries who wanted it to provide Australia with a place at the table of nations. Not all irrigation enthusiasts placed the same emphasis on wealth and national power, however — indeed, there were some who believed it would help achieve a just distribution of social opportunity. In this article, I look at two Australian “social Christians”, the Melbourne minister, Charles Strong, and the South Australian journalist, Harry Taylor, who saw irrigation as an agent of God's Kingdom on Earth. This belief was part of a more general conviction, shared both by these men and other social Christians, that it was possible to merge millennial religiosity with evolution, progressive politics and rational principles.     

National Shame/National Treasure: Narrating Homeless Veterans in Australia 1915–1930s

For twenty years after World War I veterans experiencing homelessness inspired narratives that left their mark on the politics of repatriation. Fear of the vagrant mob underpinned the establishment of the system itself. Once it was in place, those suffering homelessness became figures of pity, slowly and unevenly drawn into the Anzac legend by its attachment to the nobility of defeat. But the figure of the homeless digger remained deeply ambivalent. His street presence was a cause of scandal and once he dropped from sight, so did the needs of men and their families experiencing homelessness.