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The pedagogy of the colonising British in nineteenth-century India was critical of traditional Indian education for various reasons. The proselytising pedagogists who viewed the cultural practice of caste as a major stumbling block to their evangelising mission continued to confront the practice, which appeared to have stood on a footing of social equality based on professional attributes. The colonial and missionary agencies often claimed that traditional Indian education revolved around the notion of social reproduction that emboldened caste-centric professions. Consequently, the colonial pedagogists, who were rooted in the principles of pietism, a Protestant movement in seventeenth-century Germany, introduced a new form of education for mind, heart, and hand. In India, the pietist pedagogy since the eighteenth century sought to replace traditional Indian education with Anglo-vernacular-religious education. It also created a controversial discourse of equality among Pariah, a generic term used to refer to all those who were believed to have been excluded from school education. This article shows how pietist pedagogists, widely known for their sense of religious supremacy and racialised pretensions, blended education and the pietist idea of equality before God to “refine” the subaltern social groups. In this way, the colonial pietist pedagogists acted as ambivalent egalitarians in the field of schooling. [ABSTRACT FROM AUTHOR]

Copyright of Society: Chinese Journal of Sociology / Shehui is the property of Society: Chinese Journal of Sociology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper discusses Hannah Arendt's model of the Jewish pariah, developed in her study of Jewish assimilation. The argument is that Arendt's model represents her early efforts to move beyond Martin Heidegger's philosophy. The paper focuses on Arendt's concept of a conscious pariah as a model for political resistance, independence, and agency. It shows how Arendt infused elements of Heidegger's philosophy into her early vision of Jewish politics, while also transcending the limits of Heidegger's ontological project with her political vision. The paper suggests that Arendt's book on Rahel Varnhagen shares similarities with Heidegger's work on Mitsein in Being and Time, while her 1944 model of the conscious pariah, especially the focus on the pariah as a rebel, illustrates her concerns with Heidegger's work on the Volk. [ABSTRACT FROM AUTHOR]

Copyright of Leviathan: Zeitschrift für Sozialwissenschaft (Nomos Verlagsgesellschaft mbH & Co. KG) is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article I will explore the use of indie music within two African American independent films, Medicine for Melancholy (2008) and Pariah (2011). These two films are rare examples of African American films featuring an extensive employment of indie music, despite a huge growth in such music appearing within feature films over the past twenty years. I investigate some of the racial contours of indie music and examine how it is utilised within the two films under analysis. Both these films employ indie music to explore individuals who do not conform to some of the more stereotypical characteristics of black identities. I frame these analyses within a broader discussion of the links between indie music – particularly indie rock – and whiteness, exploring prejudices against, and marginalisation of, many black music artists within indie music cultures. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The autofictional novel La hija extranjera (2015), by the Catalan-Moroccan author Najat El Hachmi, is linked to the figure of exclusion and to what, in particular, Hannah Arent called “modern pariah”. Her literary writing vindicates a border thinking and the vision of a fragmentary, multiple and plural migrant female subject –contrary to the unitary male hegemonic subject – that shows, in Jacques Rancière’s terms, the close relationship that literature maintains with politics.

The concept of brand personality is increasingly applied to the contemporary city. During the 'Troubles', Belfast – as a 'pariah city' – was contaminated with a sclerotic image. Recently it has been rebranded as a 'post-conflict' and 'energised' city. This paper reveals the significant image transformation in Belfast and its recent engagement with city brand personality. Despite significant progress on destination personality and brand identity, problems remain with regard to brand image and Belfast's contested past. In addressing the important temporal dimension, this paper adds valuable new insights into our knowledge of city brand personality. [ABSTRACT FROM AUTHOR]

Djan Seriy Anaplian is, possibly, the most accomplished female character created by Iain M. Banks for the Culture series (1987-2013). In Matter (2008) she shares protagonism with her step-brothers Ferbin and Oramen but she is the real hero. As a woman, Djan Seriy is a pariah in her patriarchal homeland, and eventually becomes a defector to Banks’s utopia, the Culture. Born a princess in the backward kingdom of her father King Hausk, Djan is raised to be used in matrimonial alliance at her father’s convenience. The Culture rescues Anaplian to transform her into a free posthuman citizen and, later, into a Special Circumstances secret agent (thus, a sort of inner pariah). Anaplian’s singular trajectory, her personal empowerment, and conflicted attitude towards the Culture have, however, been overlooked by scholarship on Banks’ work, despite being the most positive example of the author’s own anti-patriarchal stance. The article seeks to fill this gap by examining the latter.

Copyright of Itinerarios (1507-7241) is the property of University of Warsaw and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Volume 3 contains a series of short articles on Enlightenment and the Jewish question, the hidden tradition of the Jewish Pariahs, Zionism, Imperialism, the guilt question in Germany, but also Existentialism as well as essays on Franz Kafka and Stefan Zweig. A decisive issue in Arendt's thought refers to the collapse of the Western tradition of political theory in the age of Totalitarianism. It is already in the essay on Imperialism that she emphasizes the genius of Hobbes, anticipating the nihilistic ideology of the bourgeoisie. Volume 6 is dedicated to Arendt's reading of Karl Marx. [ABSTRACT FROM AUTHOR]

The autofictional novel La hija extranjera (2015), by the Catalan-Moroccan author Najat El Hachmi, is linked to the figure of exclusion and to what, in particular, Hannah Arent called "modern pariah". Her literary writing vindicates a border thinking and the vision of a fragmentary, multiple and plural migrant female subject -contrary to the unitary male hegemonic subject - that shows, in Jacques Rancière's terms, the close relationship that literature maintains with politics. [ABSTRACT FROM AUTHOR]

Copyright of Narracje o Zagładzie is the property of Wydawnictwo Uniwersytetu Slaskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Madrygal: Revista de Estudios Gallegos is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article I use Arendt's thought to analyze the different responses to the so-called "refugee crisis" by European governments and I contrast them with the self-image that the European Union has attempted to cultivate. With this aim, I connect the issue with Arendt's concept of the "pariah" and her notion of "worldlessness". Further, I examine the limitations and perplexities that Arendt found behind the discourse of human rights and how it implies that an effective protection of the refugee can never be ensured. This is the reason why, I conclude, the refugee tends to be represented as a kind of new and contemporary barbarian. [ABSTRACT FROM AUTHOR]

Feminist scholars interested in the thought of Hannah Arendt have often criticized her for excluding the questions of gender and sexuality from her political philosophy. Early readers, such as Adrienne Rich, Mary O’Brien, Hanna Pitkin and Wendy Brown present Arendt as a ‘masculine thinker’, a theorist who dismisses fundamental aspects of the human condition, such as embodiment, emotions and biological reproduction. In striking contrast, theorists motivated by an ethics of sexual difference, such as Adriana Cavarero and Julia Kristeva most notably, cherish Arendt as a feminine thinker, even as a ‘female genius’. Th is paper examines a highly marginal, but original, queertheoretical interest in Arendt’s works. I show how a number of gay- and queer-studies scholars, since the late 1980s have used Arendt as an ally in theorizing lesbian and gay rights as well as for understanding how the ‘closet’ operates in the production of myths about sexuality, race and gender. These readings that integrate feminist-, gayand queer-scholarship do not look at gender and sexuality in Arendt’s writings by asking whether Arendt qualifies as a feminist, whether she had anything significant to say about women, or whether or not she was a masculine thinker. They are instead concerned with the question of how certain groups of people come to be viewed as naturally inferior, as genetically predestined to remain so, and hence legitimately subjected to shame, unequal treatment and even annihilation. Why this is particularly important for a feminist project, is that crucial to this process of defaming is the ‘effemination’ and ‘social gaslighting’ of certain groups of people (Jewish and homosexual men in this case) as well as the pathologizing of so called ‘effeminate characteristics’. This raises a number of important questions: why is it, that effeminacy is needed for justifying the imprisoning, assaulting and murdering of certain persons? Furthermore, what do various moral, medical and political techniques of effeminizing reveal about a society, and more importantly, about the formation of the nation-State?

Copyright of Bajo Palabra: Journal of Philosophy is the property of Bajo Palabra: Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Mediacoes is the property of Universidade Estadual de Londrina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article is a critical contribution to the essay written by the constitutionalist Owens Fiss about the immigrant as pariah. The foundation of these pages are about to try to reconsider the Fiss's thesis which stipulates that immigrants are outcasts only in the way that they have no social rights. The intention is try to demonstrate that the figure of immigrant as outcast arises also from the political exclusion, recognition absence in the public space, in other words: of the pariah's non-affiliation to the community of equals. [ABSTRACT FROM AUTHOR]

Do século XVI ao século XVIII, o termo pária, cunhado por viajantes ocidentais, oficiais do império ou missionários para designar a degradação dos marginalizados na Índia, era corrente em círculos letrados portugueses, ingleses, franceses, alemães e holandeses. No discurso iluminista - e ao longo do século XIX -, o termo adquiriu um novo sentido, relacionado à conotação cada vez mais pejorativa de "casta". Assim, a metáfora do pária representa uma expressão idiomática de crítica à autoridade arbitrária e à exclusão social e política persistente. Graças à literatura, ao teatro e à opera, ela adentra os espaços públicos literário e plebeu europeus, dando nome às hierarquias modernas invisíveis e denunciando a construção desumanizadora do outro em um mundo que alega ter a universalidade dos direitos humanos como seu princípio fundador.From the 16th to the 18th centuries, the term pariah, coined by Western travelers, imperial officials or missionaries to designate the abjection of the outcasts in India, circulated in Portuguese, English, French, German and Dutch literati circles. In the discourse of Enlightenment - and throughout the 19th century - it acquires a new meaning, related to the increasingly pejorative connotation of "caste". The metaphor of the "pariah" provides thus an idiom of the critique of arbitrary authority and the persisting social and political exclusion. Thanks to the literature, theater, and opera, it enters the European literary and plebeian public spaces, giving a name to the modern invisible hierarchies, and denouncing the dehumanizing construction of the other in a world claiming as its grounding principle the universality of human rights.

Travel literature is a literature of “otherness." The discovery of cultural relativism and the suffering of the “other" is the main feature in Flora Tristan's Peregrinaciones de una paria (1838). In this book, the Franco-Peruvian writer narrates her arduous journey that takes place in Peru between 1833 and 1834. Among the many interpretations that her testimony allows, we propose to define the importance of the “other" in the construction of the “I" of the narrator through two perspectives. First, we would conceive of the trip as a transformation of the “I" introspective narrative voice into an awakening of social conscience. Secondly, and from the definition of the concept of “pariah woman," we would focus on the resemantization of the concept of pain established by Flora Tristan in her prose fiction. [ABSTRACT FROM AUTHOR]

In the 1960's some American homosexuals began to speak; they worked to establish a dialogue between themselves and a society from which they were excluded. Evangelical Christians first followed the societal pattern of silence in regards to homosexuality. Later, as the clamor and presence of homosexuals increased, many evangelicals reacted pointedly. The historical coming out of homosexuals and evangelicals' response, as it is documented in the pages of Christianity Today, serves as a supreme example of the pariah condition that many homosexuals and queer people were experiencing in the 1960s and continue perforce to experience today. It is the purpose of this paper to think about, in the context of evangelical Christianity's reaction to homosexuality, the homosexual as pariah; to explore the character of a marginal existence. [ABSTRACT FROM AUTHOR]

The following work will analyse how the jewish assimilation began in Germany, in the latest XIX Century and early XIX Century, during the jewish process of emancipation. The following pages will explain, based on Hannah Arendt, the origin of the concept of jews as pariah people. Two specific models, proposed by the german philosophy, will be examined: the parvenu and it's opposite, the conscious pariah. The focus will be in the early work of Arendt, from the 1930's decade: The original assimilation. An epilogue to the one hundredth anniversary of Rahel Varnaghen's death; The Berlin salons; Rahel Varnhagen. The life of a jewish woman, and, her first main work, The origins of totalitarianism, from 1951. [ABSTRACT FROM AUTHOR]

The article surveys five possible explanations for the ties between Israel and South Africa between the 1970s and 1980s. (1) The Industrial-Military Complex Explanation, arguing that both the Israeli and South African defence establishments and arms industries had much to gain from such a relationship, and enough political influence to ensure that this would indeed happen. (2) The Nuclear Alliance Explanation, arguing that it was in Israel and South Africa's national interest to forge a nuclear consortium that would enable them to attain and further develop significant nuclear capacities, conceived by both stales as the ultimate means for guaranteeing the survival of their chronically-contested regimes. (3) The Ideological Affinities / similar Regime-Type Explanation, arguing that, while Israel was unable or in any case reluctant to publicly admit it, it was not averse to the South African regime of separate development, mostly because, ever since 1967, it was on a course of constructing its own version of such a regime. (4) The Pariah States Alliance Explanation, arguing that Israel and South Africa shared the same international status of pariah states, hence having no other states they could befriend, and in any case nothing to lose from collaborating with each other. (5) The Politics of International Pariah-Making Explanation, arguing that the concept of the pariah state--which emerged in 1977 and disappeared by the end of the 1980s - was not a naive scholarly attempt to conceptualize a new type of international actor, but rather an ideological construct, meant to re-justify the United State's support for some of its more embarrassing client states, while restructuring the precise way in which that support was provided. [ABSTRACT FROM AUTHOR]

In this paper, I consider the problem of truth telling through the notion of parrhesia as developed and explicated in Foucault’s last lectures at the College de France (1982–1983 and 1983–1984) and the figure of the pariah that runs throughout Arendt’s work. In tracing connections and tensions in the way the two thinkers explore questions and dilemmas around the courage to tell the truth in philosophy and politics, I look into the current climate within the UK academia, where there is a lot of ambivalence about whether people mean what they say or say what they mean anymore. In a Foucauldian mode of inquiry, I raise the question: what is the role of the academic when going through ‘dark times’, vis-à-vis questions of truth telling; what are the conditions of possibility for truth telling itself to be recognised as a question or a problem and how can we start mapping the effects of what we as academics do or refrain from doing? [ABSTRACT FROM PUBLISHER]

This essay offers a consideration of how the affect of chronic disappointment contributes to the formation of extreme beliefs. It debates how the disappointment in question is a matter of social class and the desire for self-betterment, contesting the assumption that fundamentalism constitutes a simple rejection of modernity. The essay also attempts to theorize the ways in which chronic disappointment can lead to the establishment of what is formulated in terms of ‘pariah elitism’. In moving from a consideration of Al Aswany's The Yacoubian Building and Herzl's Alteneuland to a consideration of colonial and postcolonial situations in Southern Africa, it broaches the question of how chronic disappointment serves to challenge both the othering of extremism and extremism's otherings. Finally, the essay suggests that there is a distinction to be maintained between the idealism of extremism and a praxis of good faith. [ABSTRACT FROM AUTHOR]

Urban-gothic literature in late antebellum New York presented readers with lurid descriptions of the nation's burgeoning cities. But scholars have not explored the many foreign allusions in these popular works. To emphasize the dire conditions, authors presented urban denizens as akin to stereotypical foreigners who were neither white nor Christian: they were as socially stratified as Indians, as lascivious as Turks, or as immoral as “Hottentots.” In part, writers used such references to encourage domestic reform at a time when philanthropists focused on overseas missionary efforts. These allusions also suggest anxiety that industrialization came at the expense of morality and that the USA was not “exceptional.” [ABSTRACT FROM AUTHOR]

Copyright of Letras (0459-1283) is the property of Universidad Pedagogica Experimental Libertador and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)