Anna Letitia Barbauld's ‘To Mr. Barbauld,with a Map of the Land of Matrimony’ and the History of Sentimental Cartography

Anna Letitia Barbauld's poem ‘To Mr. Barbauld, with a Map of the Land of Matrimony’ (1775; 1825) and its illustrated companion piece, ‘A New Map of the Land of Matrimony, Drawn from the Latest Surveys’, first published anonymously by Joseph Johnson in 1772 but attributable to Barbauld, show their creator playing in original ways with courtly and libertine variants of the map of love and marriage: a genre of allegorical and sentimental map tracing its provenance to ‘La Carte de tendre’ or ‘The Map of the Country of Tenderness’, conceived by Madeleine de Scudéry for inclusion in her multi-volume prose romance Clélie (1654–61) and given illustrated form by François Chauveau. Taken together, map and drawing indirectly serve to illuminate Barbauld's complicated position within Enlightenment feminism and invite new insights into her relationship with the canonical male Romantics, reaffirming her status as a key transitional figure between Neoclassicism and Romanticism in the contribution she makes to the historical debate over the relationship between different arts (and, more specifically, to the historical debate over the relationship between the visual and verbal arts).     

A love story: for ‘Buddy System’ research in the academy

This article makes a case for a ‘buddy system’ approach to research and scholarship, or a kind of ‘caring with’ our colleagues, as feminist praxis and as an intentional, politicized response to the neoliberalization of the academy. Through autoethnographic writing on our travels together into farmed animal auction yards, we explain the buddy system as a mode of caring, solidarity, and love that differs from collaborative research, focused as it is on caring for and about our colleagues and their research even (or especially) when we have no direct stakes in the research being conducted. We contribute to three feminist conversations with this approach: feminist care ethics in geography; emotional geographies; and critical perspectives on the neoliberalization of the academy. We advocate the buddy system as an extension of feminist care ethics, enriching how feminists think about ‘doing’ research. We draw on feminist geographies of emotion and our own emotions (grief especially) experienced while witnessing processes of nonhuman animal commodification to politicize the act of researching and to develop a more caring way of inhabiting the academy. This is particularly important, we argue, in the context of deepening neoliberal logics that turn the academy into a place where care and love become radical acts of resistance and transformation.     

International labour migration of Asian women

Chris Beyrer. War in the Blood: sex, Politics and AIDS in Southeast Asia. Bangkok: White Lotus Books; London and New York: Zed Books, 1998. £42.50, hardcover; £14.95, paper.

Christine B. N. Chin. In Service and Servitude: foreign Female Domestic Workers and the Malaysian “Modernity” Project. New York: Columbia University Press, 1998. xxiv, 299 pp. US$20.50, paper.

Siriporn Skrobanek, Nataya Boonpakdee and Chutima Jantateero. The Traffic in Women: human Realities of the International Sex Trade. London and New York: Zed Books, 1997. vii, 124 pp. £32.95, hardcover.     

From the Silk Road to the Railroad (and Back): The Means and Meanings of the Iranian Encounter with China

In view of the recent expansion of Indo-Persian studies, the neglect of the Sino-Persian nexus is a missed opportunity to place Iranian history on a larger Asian stage. While Iranian contact with China has continued episodically from antiquity to modernity, scholars have so far focused almost exclusively on the pre-modern phases of exchange. As a contribution to developing the field of Sino-Persian studies, this article situates two twentieth century Iranian travelers to China against the changing background of Chinese–Iranian exchange from the medieval to modern period. In so doing, it demonstrates the infrastructural and conceptual apparatus that enabled the modern Iranian encounter with China while asking how, if at all, twentieth century intellectuals were able to draw on a longer history of interaction to find meanings for Sino-Persian exchange.     

MacIntyre and Nussbaum on Diversity,Liberalism, and Christianity

This article argues that the politics of difference has been unsuccessful in its attempt to liberate itself from the modern politics of universal dignity and self-determination. As a result, theorists who emphasize difference ultimately must find a way to balance a conception of diversity with that of a universal normative ethics. To make this case, I examine the virtue ethics of Alasdair MacIntyre and Martha Nussbaum as two different examples of this tension, one constructing a particularistic virtue ethics around specific traditions, while the other presents a universalistic virtue ethics around universal human experience, thus serving as an example for how the “right” and “left” engage with diversity. There is a common denominator to the virtue ethics of MacIntyre and Nussbaum in that they both go about this by reconstructing an ethics of character out of elements of Aristotle's ethics of virtue in his Nicomachean Ethics as the basis for a model of pluralism and do so within a modern liberal and hence rational–individualist framework. Both are critical of certain elements of Aristotle's thought, while attempting to recover the “true” essence of Aristotelianism. While those who identify with the different political extremes are diverse, one basic premise is that the former believes in the role of tradition and the values of slow change in dialogue with the past, while the latter advocates the good of all individuals within a state that is blind to differences notwithstanding the practices of the past. Each approach faces a significant weakness: tradition is often unable to recognize that social benefits have often been brought about by modern liberalism's rejection of tradition, while universal human experience tends to forget that universal thinking is not universal but is a liberalization of a particular Christian way of approaching the world.     

Beach Boys Do It Too: Subculture and Commoditised Desire in a Transnational Tourist Site in Kerala,South India

This article is based on an ethnographic study of a group of Scheduled Caste (SC) male youth in a globalised tourist site in Kerala, South India, who participate in situational sexual and romantic relationships with predominantly tourist women from the global north. We first aim to expand on the “sex and romance tourism” literature of such encounters to provide an Indian context. Secondly, we aim to highlight how young men involved in such encounters undertake complex mediations of localised and global forms of consumption and commoditisation to participate in the neoliberal tourist market place. Mainly by way of a subculture known as the Jungees, we describe how young men utilise the former processes to seek economic and social mobility for themselves and their families but also to valorise and re-imagine their identity along racial, gendered, caste and class-based dimensions. Finally, we explore the young men’s articulation of a hierarchy of preferred encounters that draws on gendered, sexualised and racialised local and global imaginaries of commoditised desire(s) of tourist women from the global north. We highlight the ways in which participants actively utilise the neoliberal context to engage in a range of self-generated livelihood strategies and to contest their marginality.